and know what of the night and observe a soule-communion with God which the Spirit of the world cannot doe 4. No thing doth more allowd cry the softnesse and baseness of our nature then our impatiencie under sad dispensations when we are positively resolved upon this that God loveth us yet because of a cloud over our Sunne and one scruple of Gall in our joy to lodge a new opinion that Christ is changed in another God and that his love doth plot and contrive our destruction argueth a weake and soone shaken Faith It speaketh lightnesse of love to Christ that it 's loosed at the root with the scratch of a pinne hee hides himselfe and you say oh it 's not Christ but some other like him for Christ would not so goe and come Well rooted friendship can scarse suffer you to beleeve so much of a brother or a companion But when ye thus mis-judge Christ wee may gather if he should appeare in the garments of vengeance as he doth to the damned it 's to be feared this would drinke up our faith and love if Christ were not more gracious then we are constant Lord leade us not into temptation 5. I deny not but seeming wrath and Christ's intercepting of messengers of love and flamings of hell's fury on the soule are prodigious-like Comets glimmering over a trembling conscience and that its much to keep orthodox sound and precious thoughts of Christ when the Christian is not himselfe yet when the child myleth about in a round to say the earth runneth about in a circle or to think the shore or the rock saileth from the ship that carrieth you when the ship moveth and the shore standeth still are but signes of a weak-headed and green Sailer So because you are deeply affected with a sad absence to beleeve Christ's love runneth a circle and that you stand still as a rock and the change is in Christ argueth a green raw wit and instability of faith and that the sâ—a-sands can no more easily drink-up a gallon of water then that temptation would swallow-up the poore mans faith thus fainting if the invisible strength of the Advocate who intercedeth for the Saints did not uphold him Now is my soule troubled 2. The second circumstance in the Text is the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now is my soule troubled There is an Emphasis in this Now Christ had a troubled soule before and was sensible of afflictions but now hee saw more in this crosse then in all afflictions hee saw the curse of the Law and the wrath of God stamped on this crosse Christ had never any Now or juncture of time before or after comparable to this Now. Observe that Christ and his followers must look for growing and swelling crosses Mat. 26.37 Jesus began to be sorrowfull and very heavie He had all his life Isai. 53. sorrow vers 3. hee was a man of sorrowes as if every piece of Christ had been sorrow and had acquaintance with griefe Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was knowne and noted to all marked out to all by his griefes but now hee wadeth deeper in troubles Let all Christ's followers look for a growing crosse and a sadder and sadder Now. Psal. 3. â— Lord how are they increased that trouble me Psal. 25.17 The troubles of my heart are enlarged Hebr. become most broad Psal. 42.7 Deep calleth unto deep at the noyse of thy water-spouts all thy waves and thy flouds are gone over me One crosse calleth to another God raineth them downe as one wave of the sea calleth another So Job's afflictions came on him in a growing way David Psal. 69.2 I sink in the deep mire where there is no standing I wade on deeper and deeper till I lose ground and bottome I am come into the deep waters where the flouds over-flow me 2. Christ's sufferings are called a Cup it behoved to be filled to the brim and Christ weigheth out in ounces and drams so much gall in the Cup and yet some more and because that worketh not the cure yet an ounce more 3. Christ can appoint clothes for us as wee have cold and a burden answerable to the bones and strength of the back It s a doubt if David's faith would reach so farre as that hee should beare it well that another should sacrifice a wicked sonne Absalom to God's justice O how did David mourne that hee was killed Yet the Lord measured out to Abraham a Cup of deeper gall to kill with his owne hand his one sonne a beleeving sonne an heire of the promise 4. What if twelve yeares bloudy issue be little enough for to work a woman to a necessity of seeking to Christ yet another must be eighteen years and a sick-man thirty and eight years Our Physician knoweth us well Let us study for a growing faith to growing crosses and if a crosse as broad and large as all Britaine and a sword as publike as three Kingdoms yea as all the bounds of Christendome come so that there be no peace to him that goeth out or cometh in we are to be armed for it Nor 2. is it enough after pestilence the sword to sit down and say Now I le die in my nest and multiply my dayes as the sand Stay in heaven onely there be neither widdowes nor killed husbands nor beggars nor plundered houses understand the sense of providence right wee have not yet resisted unto bloud wee have yet seas and flouds of bloud to swimme through ere wee come to shore A private crosse is too narrow a plaister to our sore and therefore a publike one as broad as all Scotland as all your Mother-Countrey and Church is little enough It must be yet broader and wee must yet lose more bloud What shall I say 3. The third circumstance in Christ's soule-trouble is his anxiety of mind What shall I say it is as much as What shall I doe But what meaneth this anxiety of Christ It s like a doubting of the event but there is neither doubting nor despairing in it There is feare exceeding great heavinesse and sorrow in it and as an anxious man through extremity of suffering is put to his wits end as destitute of counsell to say I know neither what to doe nor say so Christ had a sinlesse anxiety Learned Divines acknowledge there was an innocent and sinlesse oblivion in the sensitive memory in regard it was intent onely upon the extreme agonie and not oblieged in all differences of time to remember every duty And affirmative precepts obliege not in all and every juncture of time 2. Nor is faith actuâ—lly alwayes without exception to beleeve It s possible that faith in the act and extreme feare in the same act be physically inconsistent 3. Neither were Christ's sensitive affections in their physicall and naturall operations so restrained and awed by a divine Law as that they may not put forth themselves to the utmost and highest degree of
and committing of fornication 2. Because for not mortifying of fornication the wrath of God comes on the children of disobedience ver 6 Now wrath comâ—s not on wicked men because they believe not that Christ abstained from fornication for them many walk in uncleannesse covetousnesse who are therefore under wrath who are not obliged to believe that because they never â—eard the Gospel 3. Such an abstinence from fornication is here commanded as the Colossians and other Gentiles walked in ver 7. and which they had now put off with the old man ver 8. But the Colossians while they were Gentiles and heard not of the Gospel did not walk in this as in a sin that they believed not that Christ abstained from fornication for them and satisfied divine justice for their fornication but their sin was that in person they committed these sinnes 1 Pet. 2.11 Dearely beloved I beseech you as strangers and pilgrims abstain from flâ—sâ—ly lusts that warre against the soule ver 24. Who his own self bare our sinnes in his own body on the tree that we being dead to sinnes should live to righteousnesse Rom. 8.11 And if the Spirit of him that raised Iesus from the dead dwell in you he that raised up Christ from the dead shall alsâ— quicken your mortall bodies ver 12. Therefore brethren we are debters not to thâ— flesh to live after the flâ—sh vers 13. for if yee live after the flâ—sh yee shall die But if yee through the Spirit do mortifie the deeds of the body ye shall live ver 10. If Christ be in you the body is dead because of sin Gal. 5.24 They that are Christs have crucified the flesh with the affections lusts Gal. 2 1â— For I through the Law am dâ—ad to the Law that I might live unto God all Gospel-commands to subdue the lusts of flesh not to serve the flesh as debters paying rent thereunâ—o to mortifie the deeds of the body not to live to our selves c. were meer precepts for justification not for sanctification and mortification of lusts and should â—urn the Saints into meere Solifidians Gnosticks empty Professors and fruitlesse trees if ouâ— mortification were not in the weakning of lusts â—bstinence from sin service and living to him who is our ransomner There is nothing more false then that ever our Divines taught to mortifie sinnes by vowes promises strictnesse and severity oâ— duties watchfulnesse scarce rising so high for mortification as Christ For its Christ and faith in his death that is the spring and fountaine of mortification yet is mortification formally in holy walking and not formally in belâ—eving for then should we be justified by mortification for sure we are justified by faith 2. Faith is a duty of the first Table respecting God in Christ as its object mortification to uncleannesse vaine-glory or the like is a duty of the second Table respecting men Asser. 4. The living of the just by faith is as well the life of sanctification as of justification its true the life of justification is the cause more compleat and perfect and the other the effect and unperfect but our spirituall condition is not only in sanctification but also in justification And only enemies of free-grace separate the one from the other and highten the one to feed men on the East wind and lessen the other as if sanctification were an accident and some indifferent Ceremony that men walk after the flâ—sh and believe that Christ for them walked after the Spirit and that is enough nor doe wee teach men to weigh their state of Grace in the scales of mortification or simple not acting of sin as mortification commeth from morall and naturall principles but as it floweth from faith apprehending Christ crucified and from the Spirit of the Father and the Son drawing the sinner to Christ and our blessednesse is no lesse in that corruption is subdued and the dominion removed then in that the curse is taken away Saltmarsh when he willeth the sinner as a sinner a Parricide a Man-slayer a slave to his lusts to beâ—ieve and apply Christ as his Redeemer without any sense of sin or humiliation at all and then saith the mans blessednesse is more to have the curse of sin then the corruption of sinne removed clearly concludeth that a man that walks after his lusts in actuall lusting against the Lord Iesus and the Gospel proud vaine selfe-righteous is as such a man to believe and so blessed and may promise to himselfe peace though he walk after the imaginations of his own heart Nor is arguing against the tentation with spirituall reason frâ—m the word as Ioseph did Gen. 39.8.9 and Job ch 2.9.10 and David 2 Sam. 16.7 8 9 10 11 12 13 14. our own power or contrary to the fighting by the shield of faith the Word of God as Saltmarsh imagineth Assert 5. It is to be reputed as a most blasphemous assertion that we know we are Christs not because we crucifie the lusts of the flesh but because we do not câ—ucifie them Pet 1. Crucifying of our lusts is a mark of our being in â—hrisâ— Gal. â— 24 Rom. 8.13 This maketh walking afâ—er the Spirit and a parting from iniquity and being pure in Spirit and dying to an 〈◊〉 of no interest in Christ contrary to Rom. 8.1 2. 2 Tim. 2.19 Math. 5.8 1 Pet. 24. Gal. 1.4 1 Pet. 1.18 and contrary to the whole Gospel which was that blasphemy of David George who taught mortification was to act all uncleannesse without shame or sense of sinne â—nd the more men are vâ—yd of the common passion that follows sin the more mortified and spirituall they are and this is very like â—â—e Libertines way who teach That to take delight in the holy service of God is to goe a whooring from God and that they are legally biassed that would mortifie the flâ—sh by watchfulnesse and strictnesse of walking whereas to put our duties on the Throne with Christ and to put Christs crown on our mortification as if we were thereby justified is the Idolatry But the delighting in the Law of the Lord and taking of the Lords testimonines for our heritage a serving the Lord with chearefulnesse and fervor of Spirit Psal. 1.2 Psal. 119.111.262 Isai. 58.13 Psal. 112.1 Rom. 7.22 Rom. 12.8 2 Cor. 9.7 Phil. 4.4 Act. 20.24 Iaem 1.2 are marks of a blessed condition If any teach that wee mortifie the flesh by watchfulnesse and strictnesse of walking as if these did merit mortification we judge it cursed doctrine but if Libertines deny as they doe that acts of mortification doe formally consist in watchfull strict and accurate walking with God in being not taken nor madly drunken with the lusts of sin but dead to pleasures as these acts flow from the Spirit of Christ we curse their fleshly doctrine also It s no consequent to say because Regeneration is not a work of nature but of the Spirit of God and the way of the
to be instructed and ordered in all things inwardly and outwardly after the minde of God but no unconverted man can bee said so to doe except Antinomians be grosse Pelagians But I think Antinomians with Mr. Crispe think the person under the Law in all this chapter to bee the beleever personating or acting the person of a scrupulous beleever under a temptation of doubting but cleare it is Paul speaks of a man under the Law in the flesh and in opposition to him of one under grace of one married to the Law and of one married to Christ in the first part of the chapter of one in the flesh and so unrenewed vers 5. For when wee was in the flesh c. and of one that is dead to the Law married to Christ and serves the Lord spiritually and its clear that the Apostle counteth it a part of deliverance from the Law and a fruit of our marriage to God that vers 4 weâ— bring forth fruits to God and walk holily 2. That the motions of sinnes bring forth wicked works as children to the second death vers 5. 3 that wee serve the Lord vers 6. in newnesse of Spirit and walk in Christ. Now Mr. Towne as setting himselfe to contradict Paul saith pag. 6. This is an addition and mixture of works and faith and cannot stand with a covenant of meere grace Towne pag. 8. How can Christ redâ—eme us fâ—om the Law being under the Law for us except beleevers be redeemed from the Law in that same very sence and extent that Christ was under it as a mediator But was not Christ under the Rule and obedience also as well as under the Raigne to death seeing he came to doe the will of his father and fulfill all righteousnesse Mat. 3.15 Answ. 1. Wee cannot every way be said to be redeemed from the Law in that same sence that Christ was under it For Christ was under the Law of Ceremonies to free the Iewes from observing that Law I hope we Gentiles are not that way freed from the Law of Ceremonies for that Law did never oblige the Gentiles except the Gentiles had adjoyned themselves in some profession to the then visible Church 2. If Christ was under the Law as the rule to free us from the Law as the rule then why did Christ command us to imitate him in doing his fathers will and submitting to that same Ruâ—e that hee submitted to as is clear Matth. 11.29 learne of mee that am meek Ioh. 15.10 If yee keepe my commandments ye shall abide in my love even as I have kept my fathers commandments and abide in his love Ioh. 14.15 If yee love me keep my commandments Ioh. 13.15 For I have given you example that yee should doe as I have done unto you Ephes. 5.1.2 Rev. 3.21 Heb. 12.1 1 Pet. 2.21.22 Ioh. 15.23 but Antinomians say that these that be in Christ are not under the Law or commands of the word even of the letter of the Gospel as the rule of life and that Christians are not bound to conforme themselves in their life to the directions of the word contrary to Psal. 119.9 Esai 8.20 and contrary to all the gospel-exhortations given in the New Testament by Christ and his Apostles and they say that the example of Christs life even in subjecting himselfe to the law as a rule of righteousnesse is not a paterne according to which we are to act and live In a word they will have the Spirit separated from the word and from the example of Christ and all the cloud of witnesses to be no rule to us to which I oppose that one precious word of the beloved disciple 1 Ioh. 2.26 He that saith he abideth in him ought so to walke even as he hath walked But observe 1. All means that doe not efficaciously bow the will to obedience to God and convert the soule are rejected by them as not obliging the conscience such as are the Law the letter of the Gospel all the promises exhorâ—â—tions and precepts of the Gospel the example of the Lord who commandeth us 1 Pet. 1. to be holy as he is holy the example of Christ of all the Prophets Apostles Martyrs and Saints because all these are some other thing then grace and may prove ineffectuall hence 1. The Gospel as contradistinguished from the Law is not the Gospel written or preached but the grace that resideth no where but in God and in Iesus Christ is the Gospel so say they The faith that justifieth us is in Iesus Christ and never had any actuall beeing out of Christ. 2. There iâ— no habituall grace inherent in beleevers all such must bee a created thing Grace is an uncreated favour only in God for all that which is called habituall grace in us is in effectuall to act graciously and cannot produce supernaturall acts except the holy Ghost act and move it Hence they say that the new creature or the man or the new heart or new Spirit the circumcised the opened heart the Law in the inward parts the one heart the renewed minde the inner man the Law of the mind Christ dwelling in the heart by faith mentioned in the Gospel is not meant of Grace but of Christ and therefore we must not pray for gifts and graces but only for Christ and so a man may have all graces and poverty of Spirit and yet want Christ. 2. We are patients in justification Sanctification beleeving in Christ and we are blocks all the way to heaven minde will affection memory love desirâ— joy feare and all in us act nothing in supernaturall acts there is not such a thing as grace in any of the Saints but Grace is nothing but Christ without us drawing us as blocks as dead stones in the way to heaven having no activitie but to sin even after we beleeve in Christ and Christ works in the regenerate as in deadmen 3. Omissions of duties commanded in the Gospel are no sins for none are to be exhorted to beleeve but such whom we know to be the elect of God or to have his Spirit in them effectually and a man may not bee exhorted to any dutie because he hath no power to do it then Law Gospel exhortations commands promises threatningâ— are to no purpose these that want grace to obey are not lyable to obey nor guilty nor under wrath because they beleeve not in the Son of God and these that are under grace are under obligation to no commands at all and farewell all Scripture from henceforth Yea Mr. Town is frequent in this we are not under the Law as our rule Why because saith he it cannot effectually work obedience in us but so all the word of God the Gospel without the Spirit must be no rule of obedience at all because the Scripture the Gospel and all the promises without the Spirit are just alike and uneffectuall to work us to obedience But not
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
and brings in all hee keeps in Angels that they never came out hee brings in his many children to glory But some goe to heaven and till the twelfth houre know nothing of sinne death God Christ heaven and hell Grace tooke a short cut and a compendious way with the repenting Thiefe Christ cannot onely runne but fly post with some in few houres to heaven Grace hath Eagles wings to some and some wrestle with hell fight with beasts make warre with lusts and are dipt in and out as the oars in the river in flouds of wrath from their youth and a long time Caleb and Joshua for two generations were in the Journey to Canaan many thousands not borne when they entered the Journey yea new generations arose and entered into that good land with them and were there as soone as they Asser. 7. In consideration of dissertions as actively they come from God and passively they are received in us and consecutively or by abused resultance are our sinnes they have sundry and divers causes 1. Sorrow for the with-drawing sense and influence of Christ's love as formally a dissertion passive in us is not sinfull except sorrow which is a luxuriant and too indulgent passion exceed measure For 1. It s a mark of a soule that livâ—th and breatheth much on Christ's love now if love be the life of some it must be continued in sense or some fruition of love lesse or more Now as the irradiation of the sunne's beames and light in the aire yesterday or the last yeare cannot enlighten the aire and earth this day and the mâ—at I did eat a yeare agoe the sleep I slept the last moneth cannot feed and refresh me now but there must be a new application of new food and new sleep So the irradiation of the manifested love of Christ in the yeares of old must goe along with us though as experiences of old favours they may set faith on foot again when it s fallen yet the soule that liveth by fruition of divine love must have a continuated influence of that love and to live on divine love of it selfe can be no sin O it s a life liable to many clouds over-castings of sadnesse and jealousies that lives on the manifestations of Christ's love It s sweet and comfortable but has mixtures of hardest trialls for such set on no duties comfortably without hire in hand as it were when Christ's love-letter from heaven miscarries and is intercepted the soule swoons it s surer to live by faith 2. To murmure and impatiently to so sorrow as if God had forgotten to be mercifull is sinfull sorrow 1. Because the object of it is materially blasphemous The strength of Israel cannot lie nor repent nor can any change or shadow of change fall on him 2. It s most unjust to complaine and quarrell with him who hath jus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right law full and unconstrained liberty to doe with his owne what hee pleaseth but the heavenly irradiations and out-shinings of Christ's love and the influence of his free grace are all his owne and most free for if the Sea-man have no just cause to quarrell with God because the wind bloweth out of the East when he desireth it may blow out of the West and the Husband-man cannot in reason plead male-government in the Almighty because hee restraines the clouds and bindeth up the wombe of heaven in extreme drought when hee cryeth for raine and dew to his withered earth and meddowes and valleys so neither is there any just pleading a sinlesse desire of the contrary is a farre other thing with the Lord because hee bindeth up the bowels of Christ from outing his love or restraineth the winds and breathings of the Spirit from blowing 3. Wee may desire the wind of the Lord to blow because its an act of free grace in him so to doe but to contend with the Lord because hee will not act himselfe in works of free grace at our pleasure is to complain that grace is grace for if grace were obnoxious in all its sweet spirations and motions to my will or to your desires it should not be grace but a work of my hireing and sweating 4. This sorrowing must accuse the free holy and innocent love of Christ as if his love were proud nice humorous high passionate whereas infinite freedome infinite majesty and lovelinesse and meeknesse of tenderest love doe all three concurre admirably in Jesus Christ. Love cannot be hired Cant. 8.7 If a man would give all the substance of his house for love it would utterly be contemned And for the strength of tendernesse of love the same place pleadeth Many waters cannot quench love neither can the flouds drown it And Paul asserteth Ephes. 3.18 The breadth and length and deâ—th and height of it 5. There is required a submission under such a divine dispensation else wee upbraid grace and will be wicked because God will not be actu secundo as gracious in his influence as wee are humorous in our sickly desires 6. If wee could understand the sense of divine dispensation the Lord often intendeth grace when hee suspendeth grace and his dissertions are wrapped up in more invisible love and free grace then wee are aware of and why should not wee in faith beleeve his way of dispensation to be mercy Asser. 8. Sometimes 2. Gods immediate lashes on the soule is the occasion of our sinfull mis-judging of God Psal. 38.2 Thine arrowes stick fast in me and thine hand presseth me sore Hence cometh a sad reckoning Vers. 4. Mine iniquities are gone over my head as a heavie burden they are too heavie for me And Psal. 77.4 Thou holdest mine eye waking I am so troubled that I cannot speake And what followeth from this A great mis-judging of God Vers. 7. Will the Lord cast off for ever will hee be favourable no more Vers. 8. Is his mercy cleane gone for ever doth his promise faile for evermore Vers. 9. Hath God forgotten to be gracious It s but a poore ground of inferring that God hath forgotten to be mercifull and Christ is changed because there is night and winter on your soule Is the God of Nature changed because it s not ever summer and day-light because a rose withereth and a flower casteth its bloome and the sunne is over-clouded therefore God hath forgotten himselfe Dispensations of God are no rules to his good pleasure but his good pleasure regulates all his dispensations If the Souldiers of Christ quarter in the dry wildernesse not in the suburbs of heaven their Leader is wise 3. Darkenesse and night are blind judges of coulours in dissertion it 's night on the soule and imaginations are strongest and biggest in the darkenesse the species of terrible things plow deepe furrowes of strong impressions on the phancie in the sleepe when the man walketh in darknesse and hath no light either of sound judgement or soule-comfort it 's night with the
the condition of the afflicted soule that hee see in him some inherent qualification that may argue to the Physician there is some lesse or more of Christ in the soule of the man else if hee know him to be a person yet utterly void of Christ sure hee must deale with him that is under the Law in a more legall and violent manner then with him whom hee conceiveth to be under the Gospel for one and the same physick cannot suit with contrary complexions The Author professeth hee dealeth with sinners as sinners and so with all sinners as if physick for the gut were fit physick for the stone in the bladder I goe not so high but speak to a weak son who hath God for his Father but under soule-trouble doubteth whether God be his Father or not If hee lay downe a principle that hee was never in Christ because of such and such sinnes you are not who ever intends to cure him to yeeld so much and to deale with him according to a false supposall as if hee were not in Christ but must labour to prove hee is in Christ which to no purpose is done by proving fair generalls as Saltmarsh with other Libertines doth that is you but till the sand and beat the aire to prove that Gods love is eternall and his covenant and decree of election to his chosen so stable and unalterable as no sin can hinder the flowings of eternall love when you make not sure to the man that hee is loved with an everlasting love Hence these considerations for easing the afflicted conscience of a weak child of God Asser. 1. The soule labouring under doubts whether God be his Father is to hold off two rocks either confiding or resting on duties or neglecting of duties the former is to make a Christ of duties as if Christ himselfe were not more lovely and desirable then the comfortable accidents of joy comfort and peace in doing duties Yea take the formall vision of God in an immediate fruition in heaven as a duty and as in that notion contra-distinguished from the objective vision of Christ then Christ is to be enjoyed loved rested on infinitely above the duties of vision beatifice love eternall resting on him yea above imputed righteousnesse assurance of pardon reconciliation as the King is more then his bracelets of gold his myrrhe Spikenard perfumes oyntment kisses the tree more desireable then a fleece of apples that groweth on it for the fourth part of a yeare 2. Sinne it must be to sue and woe the Kings Attendants and Courtiers by himselfe or to make duties Christ and Christ but a Man-servant and Mediator to duties sense comfort assurance or the like 3. The Whelps of the Beare are taken from her by swift riding away with them and by casting down one of them that shee may lose time in gaining the rest while shee returneth back againe so many myles to bring that one to the den And the smell of some delicious fields they say so taketh the dogs that they forget the prey and follow it no more To smell so much in duties and to be so sick and impotent in loving and resting on them as to lie down in the way and seek Christ no more is doubtlesse a neglect of Christ. And thus high our Doctrine never advanced Sanctification nor enthroned any acts duties or qualifications under the notion of witnesses or creators of peace or reconciliation how our hearts may abuse them is another thing Asser. 2. What advise you then a deserted soule to goe on in duties and seek righteousnesse in himselfe By no meanes to seek righteousnesse in himselfe that is highest pride but will you call it pride for a starving man to beg Is it selfe-denyall for such a one to be starke dumb and to pray none in his famishing condition for food Did the Spouse seek her selfe in this duty Cant. 3. Watchmen saw yee him whom my soule loveth Was this a resolution of pride Chap. 3.2 I will rise now and goe about the City in the streets and in the broad wayes I will seek him whom my soule loveth And is it selfe-righteousnesse for the Spouse to send her hearty respects of service to Christ when shee cannot have one word from him nor one smile Cant. 5.6 Tell my beloved that I am sick of love Nor doe I think Mary Magdalen was in a distemper of Pharisaicall righteousnesse when shee rose and prevented the morning skie and came weeping to the grave O Angels saw yee the Lord Gardener whither have you carried him May I not doe these duties when I misse him May I not wake in the night May I not doe well to fâ—ed a love-feaver for the want of him May I not both pray and say Daughters of Jerusalem pray for mee May I not make a din through all the streets and the broad wayes and trouble all the Watch-men and Shepherds and pray them Can you lead me to his tent and tell me where hee lieth O but all these were to be done in faith True but are they not duties of love-sicknesse I owe to Christ also I know they cannot bring to mee everlasting righteousnesse but is not seeking and knocking stairs to finding and opening Asser. 3. Another counsell is force not a Law-suit seeke not buy not a plea against Christ. Conscience a tender peece under Jealousies saith O he loveth not me Christ hath forgotten me joyne not in such a quarrell with conscience Have not cold and low thoughts of Christs love to you because he is out of sight he is not out of languor of love for you Asser. 4. Unbeliefe is a Witch an Inchantresse and covers Christs face with a veile of hatred wrath displeasure Examine what grounds of reason you have to mis-beleeve or breake with Christ say he had broken with you yet because you know it not for suspition lose not such a friend as Christ if you get never more of him you may sweare and vow to take to hell with you if so he deale with you the pawnes and love-tokens you once received that they may bee witnesses what Christ is and may be the remnants seedes and leavings of the high esteeme you once had of him Asser. 5. A time Christ must have to goe and come and therefore must be waited on We give the Sea houres to ebbe and slow and the Moone dayes to decrease and grow full and the Winter-sunne and the Summer-sunne monthes to goe away and returne and whether we will or no God and Nature take their time and aske us no leave Why has God given to us eyes within and without but that David may weare his eyes while they be at the point of failing in looking up and in waiting for God Psal. 69. Asser. 6. And though you were in hell and he in heaven he is worthy to be waited on the first warme smile of a new returne is sufficient to recompence all sorrow in his
absence to say nothing of everlasting huggings and embracings Asser. 7. Nor is this a good reason I find sinne rottennesse and so a deserved curse in all my workes of sanctification therefore why should I make them any bottome for assurance but I must take in Christ heere for Sanctification for if workes of this kind be not done in Faith to the knowledge of the doer they can witnesse nothing but beare a false testimony of Christ nor doe we ever teach that Christ is to bee decourted from our workes of Sanctification but even faith it selfe which is a bottome of peace to Antinomians by this reason must be cashiered for as the love of Christ our prayers humility are not formally sinnes but onely concomitantly in regard that sinne adhereth to them as muddy water is not formally clay and mudde but in mixture its clayie and muddie so our Faith is concomitantly sinnefull both because often its weake and so wanting many degrees and mixed with sinne deserves a curse as well as works of Sanctification but it apprehendeth Christ and righteousnes in him and so it bottometh our assurance If by apprehending you meane to bring to you certaine knowledge and assurance that Christ is made my righteousnesse then you beg the question if you deny this to works of Sanctification For 1 John 2.3 Hereby we know that we know him if we keep his commandements Ver. 5. And who so keepeth his word in him verily the love of God is perfected hereby that is by keeping his word called twise before vers 3.4 The keeping of his Commandements and vers 6. Walking as he walked Hereby saith he know wee that we are in him in Christ our propitiation and righteousnesse and thus are we justified by keeping the Commandements of God because by this we apprehend and know that we are justified 2. But then all that are justified must bee fully perswaded of their justification and that faith is essentially a perswasion and assurance of the love of God to me in Christ it s more then I could ever learne to bee the nature of Faith a consâ—quent separable I beleeve it is 3. If by apprehending Christ and his righteousnesse be understood a relying and fiduciall acquiescing and recumbencie on Christ for salvation It is granted in this sense that Faith is a bottome to our assurance of our being in Christ but that it breedeth assurance in a reflect knowledge alwaies that a beleever is in Christ is not true for 1. I may beleeve and be justified and not know yea positively doubt that I beleeve and am justified as thousands have pardon and have no peace nor assurance of their pardon and have faith in Christ and in his free love and have no feeling of Christ and of his free love For we beleeve more truth of our owne graces and so of our faith and assurance of our pardon then we can see or feele which is Gods dispensation that our life should be hid with Christ in God Ergo the life of Faith by which the just doth live is hid and above the reach of feeling at all times 2. As Faith which is the direct act of knowing and relying on Christ for pardon is a worke of the Spirit above the reach of reason so also the reflect act of my knowing and feeling that I beleeve and am in Christ which proceedeth sometime from Faith and the immediate Testimony of the Spirit sometime from our walking in Christ 1 John 2.3 4. 1 Joh. 3.14 is a supernaturall work above the compasse and reach of our Free-will and is dispensed according to the spirations and stirrings of the free grace of God and as the keeping of his Commandements actu primo and in it selfe giveth Testimony that the soule is in Christ and justified even as the act of beleeving in it selfe doth the same yet that wee actu secundo efficaciously know and feele that we are in Christ from the irradiation and light of Faith and sincere walking with God is not necessary save onely when the winde of the actuall motion and flowing of the Spirit concurre with these meanes just as the Gospel-promises of themselves are life and power but they then onely actually actu secundo animate and quicken whithered soules when the Lord is pleased to contribute his influence in the shininâ— of his Spirit Otherwise I may walke in darkenesse yea bâ—â—eeve pray love die for paine of love and have no ligh◠〈◊〉 reflect knowledge and feeling that I am in Esayâ—0 â—0 10 I may be sicke of love for Christ call knock pray conferr with the watchmen and daughters of Jerusalem and be at a low ebbe in my own sense yea the beloved may to my feeling and actuall assurance have withdrawne himselfe Cant. 3.1 2 3 4 5. Cant. 5.5 6 7 8. and all my inherent evidences cannot quicken me in any tollerable assurance It 's true Sanctification may bee darkned yea and Faith also when there is nothing to the faith-failing and outer dying but this onely of Christ the head all the life of a Saint retyring not to his faint heart but to his strong head I have prayed for you that your faith faile not but the darke evening of Davids both Faith and Sanctification and of Peter in his denying of his Master and his Judaizing Gal. 2. When he and others ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do crook and halt betweene Grace and the Law as the people did between Jehovah and Baal their profession of Jehovah and Christs grace being long and their practise short and inclining too much to Baal and salvation by the Law as halting is a walking with a long and a short legge the body unevenly inclining to both sides of the way this darkening I say was in the second acts of Faith and Sanctification but life and sap was at the roote of the Oake-tree when it was lopt hewed and by winter stormes spoyled of the beauty of its leaves Wee doe not say that Sanctification doth at all times actually beare witnesse or a like sensibly and convincingly that the soule is justified is in Christ there be degrees and intermission and sicke dayes both of Faith and Sanctification But we say roses and flowers have been ever since the creation and shall be to the end of the world because though they vanish in winter yet in their causes they are as eternall as the earth so is Faith and the bloomings and greene blossomings of Sanctification alwaies but there is a Sommer when they cast forth their leaves and beautie Asser. 8. To presse duties out of a principle of Faith is to presse Christ upon soules nor can the seeing of beames and light in the ayre or of Wine-grapes on the tree be a denying of the Sunne to be in the firmanent or of life and sap to be in the Vine-tree to see and feele in our selves grapes and fruits of righteousnesse except we make the grace of Christ a bastard
and mis father it is no darkening of Christ and free Grace 1 Cor. 15.9 10. Asser. 9. There is a great difficultie yea an impossibility when the Lord hides himselfe and goeth behind the Mountaine to command the flowing and emanations of Free grace 1. Because desertion were not desertion if it were under the dominion of our Free-will For desertion as a punishment of sinne cannot be in the free-will of him that is punished every punishment as such is contrary to the will of the punished and desertion as an act of free dispensation for triall must be a worke of omnipotent dominion 2. As in workes of nature and art so is it heere that God may be seene in both doth not men sweat till sow much and the sun and summer and clouds warme dewes and raines smile upon cornes and meddowes yet God steppeth in betweene the mouth of the Husbandman and the sickle and blasteth all and the Lord takes away the physme stay and staffe of corne and grasse and there is bread enough and yet famine and starving for hunger Doe not some rise early and goe late to bed eat the bread of sorrow yet the armed souldier of God extreme poverty breaketh in upon the house Doe not watch-men wake all the night yet the City is surprised and taken in the dawning because the Lord keepeth not thâ— City The Lord doth all this to shew that hee is the supreme and absolute Lord of all second causes Why but hee hath as eminent and independent a Lordship in the acts of his free departure and returns in the sense of his love Hath not the King of Saints a withdrawing roome and an hiding place Is not his presence and manifestations his owne The deserted soule prayeth cryeth weepeth the Pastor speaketh with the tongue of the learned the Christian friend argueth exhorteth experience and the dayes of old come to mind the promises convince and speake home to the soule the poore man remembreth God and hee is troubled the Church and many Churches pray Christians weep and pray yet Christ is still absent the man cannot have from all these one halfe smile from Christ's face the vision will not speak one word of joy All these can no more command a raging sea and stormy winds to be still and create calmnesse in the soule then a child is able to wheele about the third heavens in a course contrary to its naturall motion Omnipotency is in this departure God himselfe is in the dispensation and absolute freedom of an independent dominion acteth in the Lord 's covering of himselfe with a cloud and putteth an iron crosse-barre on the doore of his pavilion and can you stirre Omnipotency and remove it Think you praying can charme and break independent dominion working to shew it selfe as a dominion 3. The sense of Christ which is wanting in desertion cannot be enforced by perswasion no more then you can by words perswade the deafe to heare Oratory cannot make the taste feele the sweetnesse of honey There is a light that cometh from heaven above the sunne and moone yea above the Gospel and is not extracted or educed out of the potency of either the soule nay nor of the Gospel I conceive that bringeth forth in act the white stone and the new name and as nature and instincts naturall performe their naturall duties without any oratory so as perswasion cannot make the fire to burne nor the sunne to shine nor the bird to build its nest nor the lambe to know its mother nature doth all these So neither doth the perswasion of Paul preaching the Gospel Act. 26.28 Act. 16.14 the same thing and every way the same worke that the Lord doth in perswading Japhet to dwell in the tents of Shem Gen. 9.27 I could easily admit that wee are patients in receiving the predetermination active of the Holy Ghost in either beleeving or in actuall enlightening and the actuall witnesse-light by which Christ shineth in the heart for producing actuall assurance though in the same moment and order of time not of nature wee be also agents Asser. 10. Though meanes must not be neglected as praying and waiting on the watch-tower for the breathings of renewed assurance yet as touching the time manner way and measure of the God's absolute dominion is more to be respected here then all the stirrings and motions of the under wheels of prayer preaching conference Asser. 11. The soule should be argued with and convinced thus Why will you not give Christ your good leave to tutor and guide you to heaven He hath carried a world of Saints over the same seas you are now in and Christ payed the fare of the ship himselfe not one of them are found dead on the shore they were all as black and sun-burnt as you are but they are now a faire and beautifull company without spot before the throne and clothed in white they are now on the sunny side of the river in the good Land where glory groweth farre above sighing and jealousie You are guilty of the breach of the Priviledge of Christ 1. Hee is a free Prince and his Prerogative Royall is uncapable of failing against the Fundamentall Lawes of Righteousnesse in the measuring out either worke or wages grace or glory Mat. 20.13 Friend I doe thee no wrong mine owne is mine owne Object O but hee is sparing in his grace his love-visits are thin sowen as straw-berries in the rock Answ. I answer for him 1. The quantity of grace is a branch of his freedome 2. Why doe you not complaine of your sparing improving of two talents rather then of his niggard giving of one only Hee cannot sin against his liberty in his measuring out of grace you cannot but sin in receiving Never man except the man Christ durst since the creation the holiest I will not except face an account with God for Evangelick receipts Christ to this day is behind with Moses David Isaiah Jeremiah Job Peter John Paul and all the Saints in the using of grace they were below grace and Christ was necessitate to write in the close of their counts with a pen of grace and ink of his bloud Friend you owe me this but I forgive you They flew all up to heaven with millions of arrearâ—s more then ever they wrought for As some godly rich man may say This poore man was addebted to me thousands now hee is dead in my debt I forgive him his grave is his acquittance I have done with it Christ upbraids not you with old debts that would sink you why cast yee up in his teeth his free gifts 3. Think it mercy hee made you not a gray-stone but a beleeving Saint And there is no imaginable compariâ—on between his free gifts and your bad deserving 2. The way of his going and coming should not be quarrelled The Lord walketh here in a liberty of dispensation a summer-sunne is heritage to no Land It was not a bloud of a
Christ with groanings and sadnesse of Spirit even before his last sufferings so the interruption for a time of the actuall vision of God might stand with Christs personall happinesse as God-man 2. If we suppose there were just reasons why God should command that Angels and glorified Spirits should not actually see God for a time there were no repugnancy in this to their true blessednesse so it fell not out through their sinnes no more then the Sunne should lose any of its nature if wee suppose God should command it to stand still and to be covered with darkenesse many dayes as in Joshuahs time it stood still in the firmament some houres and for a time was covered with darkeness at the suffering of Christ. What an enterposed cloud of covering it was or what a skreene did interrupt the flux of the beames and rayes of the Godhead from actuall irradiation on the soule and faculties and powers of the soule of the man Christ is more then I can determine Certaine it is God was with the Manhood and so neere as to make one person but there was no actuall shining on the powers of the soule no heate and warmnesse of joy but as if his owne infinite Sea of comfort were dryed up he needed a drop of the borrowed comfort of an Angel from heaven Now whether this Angel Luk. 22.43 did wipe the sweat of bloud off his holy body and really serve him that way or if the Angel was sent with good words from the Father to comfort him and say to this sense O glorious Lord courage peace and joy and salvation shall come thy Father has not forsaken thee utterly it cannot be knowne but Luke saith an Angel appeared from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthning him But it was admirable that the Lord of all consolation should stand in need of consolation and a good word from his owne creature or that the great Lord the Law-giver should need the comfort of Prayer or any Ordinance O what a providence what a world is this that God-man sweet Jesus is put to his knees and his prayers with it Come see the Lord of life at a weake passe he is at God helpe me at Teares and sighing God save me This is more then if the whole light of the Sunne were extinguished and it behoved to borrow light from a candle on earth and the whole Sea and Rivers dryed up and they behoved to begge some drops of dew from the clouds to supply their want 2. Christ himselfe refused comfort to himselfe There was a sea of joy in Christ within him but not one drop can issue out on the powers of his soule joy is sad fairenesse black faith feareth and trembleth the infinite All lieth under the drop of the comfort of a creature-nothing Riches beggeth at poverty 's doore the light is dark greennesse withereth and casteth the bloome life maketh prayers against the death of deaths the glory and flower of heaven standeth sad and heavie at the jawes and mouth of hell 3. Mat. 26. Hee prayed to this sense falne on his face to the earth once O my Father remove this cup but hee is not answered Hee knocketh the second time O my Father if it be possible remove this cup. O but here 's a hard world the substantiall Sonne of God knocking and lying on his face on the earth and his Father's doore of glory fast bolted the Sonne cannot get in The like of this providence you never read nor heare of The naturall Son of God cryeth with teares and strong cryes with a sad heavie and low Spirit to his Father hee cannot get one word from heaven nor halfe a glympse of the wonted glory that was naturall and due to him as God O rare and sad dispensation He must cry the third time O my Father remove this cup. We storme â—f the Lord doe not open his doore at the first knock O what hard thoughts have some of God if a floud of love issue not from his face at the first word but the Lords Saints are not to look for a providence of the honey drops of the fattest consolations of heaven in every ordinance of prayer and praises O what a sad administration Psal. 22.2 O my God I cry in the day time and thou hearest not and in the night season and am not silent The Church speaketh sadly to God What can be worse then this Lam. 3.7 Hee hath hedged me about that I cannot get out hee hath made my chaine heavie Yet to open a sad heart in the bosome of a friend farre more to God is much ease but here is worse Vers. 8. Also when I cry and shout hee shutteth out my prayer Psal. 69.3 I am weary of crying my throat is dryed mine eyes faile while I wait for my God It is grace to put a construction of love and faith on the Lord 's not answering our desires These experiences may silence us 1. It may be good that the Lord answer and not good that hee answer now The Saints are often ripe for praying when they are unripe for the mercy of a reall answer and help from God Two things necessitate prayer 1. Our duty to worship 2. Our necessity and straits But on our part wee are not ripe for an answer for any of these being yet not humbled and praying with slow desires little fervour of faith 2. It s possible it be our duty to pray as supposing a reall necessity of what wee need and yet it is not our good that God heare us now No doubt Abraham and Sarah both prayed for a son many years before the one was an hundred the other ninety and nine years old but it was not good that God should heare them till it be a miracle and a new way and more then ordinary providence they were answered 3. God refuseth never to heare us for favours that are non-fundamentalls toward everlasting life but when it s better be not heard then heard Moses might possibly not know a reason but it was better for him that he saw afarre-off the good land more for faith and mortification and heavenly mindednesse which hee saw not then that hee should enter with the people into that land which hee prayed for 4. Not any of the Saints considering that all things worke together for good to them that love God but as they praise God that hee hath heard their prayers so they praise God in some things that their prayers lie at a fast bolted doore and take it well in other things that hee was displeased with them and so that they have cause to be humbled that God did grant their desire Let it be that David prayed for a sonne and God gave him Absalom it s a question if David had not cause to wish hee had never been born 5. God hath equally regulated and limited our desires to be heard and our willingnesse faith submission and patience and our praises according as
are as unable to beleeve without the Spirit as to pray without the Spirit 4. To bid them set on Evangelike duties without trusting in them that is to feele their lost condition to despaire of salvation in themselves to looke a farre off to Christ to desire him are the set way that Christ walkes in to fit us for saving Grace Object 2. Dispaire of salvation in my selfe is a part of Faith so you exhort the troubled in minde at first to beleeve Answ. Not so Judas and Cain both dispaired of salvation in themselves yet had they no part of saving faith It s unpossible that any can rely on Christ while they leave resting on false bottomes Faith is a saying and a swimming Ships cannot sayle on mountaines its â—npossible to swim on drie land as it is impossible to have a soule and not to have a love so we cannot have a love to lye by us as uselesse but a lover we must have and Christs worke of conversion is orderly as first to plow and pluck up so then to sow and plant and first to take the soule off old lovers We are on a way of gadding to seeke lovers Jer. 2. â—6 On a high and loftie mountaine to set our bed Esai 57.7 God must straw thornes and briars in our love-bed and take Ephraim off his Idols Hos. 14.6 and from riding on horses and make the soule as white and cleane paper that Christ may print a new lover on it Therefore its young mortification in the blossome to give halfe a refusall to all old lovers this is Christs ayme Cant. 4.8 Come from the Lyons dens and the Mountaines of Leopards with me Object 3. Desires to pray and beleeve being sometimes cold sometimes none at all cannot satisfie a troubled soule I must have besides desires indeavours And desires to desire and sorrow because I cannot sorrow for sinne are but Legall works not such as are required in a broken heart Answ. Desires going before conversion are nothing lesse then satisfactory nor are they such as can calme a storming conscience he knowes not Christ who dreames that a wakened conscience can bee calmed with any thing lesse then the bloud of Jesus Christ that speakes better things then the bloud of Abel Never Protestant Divines promise soule-rest in preparations that are wrought by the law 2. If Antinomians can give soule-rest to troubled consciences by all the promises of the Gospel and raise up the Spirits of Judas or Cain to found comfort let them be doing yea or to weake afflicted soules while the Spirit blowes right down from the Advocat of sinners at the right hand of God we much doubt Sure there is a lock on a troubled conscience that the Gospel-letter or the tongue of Man or Angel can be no key to open Christ hath reserved a way of his owne to give satisfaction to afflicted Spirits But the question is now supposing yee deale with unconverted men whether or no yee are not First to convince them of the curses of the Law to come on them to humble them and so to chase them to Christ and if to bid them be humbled and know their dangerous condition the state of damnation and set to these preparatory duties be to teach them to seeke righteousnesse in themselves Wee answer no. Object 4. If we preach wrath to beleevers we must either make them beleeve they lye under that wrath or no if they be not under that wrath we had as good hold our tongues if we say if they commit these and these sinnes they are damned and except they performe such and such duties and except they walke thus and thus holily and doe these and these good works they shall come under wrath or at least God will be Angry with them what doe we in this but abuse the Scriptures We undoe all that Christ hath done we bâ—ly God and tell beleevers that they are under a covenant of workes I would have wrath preached to beleevers that they may abstaine from sinne because they are delivered from wrath not that they may be delivered from wrath for God hath sworne Isai 54. as the world shall be no more destroyed with waters so he will be no more wrath with his people Answ. 1. Wee are to make beleevers know if they beleeve not and walke not worthy of Christ in all holy duties their faith is a fancie and a dead faith and the wrath of God abides on them and they are not beleevers 2. Though they be beleevers wrath must be preached to them and is preached to them every where in the New Testament as death Ro. 6.21.22 damnation Ro. 14.23 the wrath of God Ephes. 5.6 condemnation 2 Thes. 1.8 perdition flaming fire eternall fire 1 Cor. 3.17 1 Cor. 11.32.34 Jude 7.8 1 Tim. 6.9 1 Cor. 16.22 to the end they may make sure their calling and election 3. What is this but to make a mock of all the threatnings of the Gospel For by this argument the threatnings are not to bee preached to the Elect before their conversion except wee would make them beleeve a ly that they are reprobats and under wrath when they are under no wrath at all but from eternity were delivered from wrath nor should the Gospel-threatnings be preached to reprobats Why shew mee one word where Pastors are bidden tell men they are to beleeve they are reprobats and under eternall wrath peremptorily except wee know them to have sinned against the Holy Ghost 4. Nor is deliverance from wrath to be beleeved as absolutely by us whether we beleeve and walke worthy of Christ or doe no such thing but walke after the flesh as we are to beleeve the world shall never be destroyed with waters that is a comparison to strengthen the peoples weak faith Else I retort it thus whether the world beleeve in Christ or not they shall never be drowned with water and that we are to beleeve absolutely Then by this reason whether men beleeve on Christ or no there is no condemnation or wrath to be feared The contrary is expressely Joh. 3.18.36 I take the mystery to be this Antinomians would have no morall no Ceremoniall Law preached at all and therefore one of them writeth expressely 1. That there be no commandements under the Gospel 2. No threatnings or penalties at all 3. That the whole Law of Moses Morall as well as Ceremoniall is abrogated under the Gospel That is a merrie life Object 5. Other Preachers bid the troubled soule be sorry for sinne lead a better life and all shall be well Answ. Such as lead not men to Christ with their sorrow for sin or to any good life that is not or fits not for the life of faith are none of ours but the Antinomians Object 6. But others bid the troubled soule beleeve but he must first seek in himselfe qualifications or conditions but this is to will them to walke in the light of
saved yet the Lambe of God taketh away the sinnes of the world So Esai 6.7 Thine iniquity is taken away and thy sinne purged this is no halfe pardon such as Esaiah had before the Lord touched his lips 1 Joh. 3.5 And yee know that he was manifested to take away our sinnes Iohn speaketh of the taking away of the sinnes of us Iohn and the Saints who were loved Vers. 1. with a wonderfull love to bee called the Sonnes of God us whom the World knoweth not vers 2. us who shall be like Christ when he appeareth Arminians are obliged to give us parallel places where the redemption of all and every man and Christs naked power and desire to be friends with all men and to make any covenant of grace or works as he pleaseth is called the taking away the sinnes of the world and yet the whole world may possibly dye in their sinnes and not a man be saved the taking away of the worlds sinnes to us is the compleat pardoning of them Remission of sinnes in his bloud Ephes. 1.7 Col. 1.14 Blotting out of transgressions Esai 4â— 25 as a thicke cloud Esai 44.23 a not remembring of sinnes Isai 43.25 Ier. 31. â—4 Such a taking away of sinnes as is promised in the covenant of grace to the house of Iudah to the Church under the Messiah that heareth the Gospel Ier. 31.34 Hebr. 8.8 9 10 11 12. Rom. 11.26 27. Esai 59.20 This is the taking away of the sinnes of the world a new world in whose inner parts the Lord writeth his Law and with whom the Lord maketh an everlasting covenant never to turne away from them Jer. 31.33 34 5 36 37. in whom the Lord putteth his Spirit and in whose mouth he puteth his Word and in the mouth of their seed and their seeds seede Esai 59.20 21. The Arminian taking away of sins is of all and every one of Adams seed of such as never heard of a Covenant of a Word of a Spirit of a Seed a holy Seed of a new heart Finally the taking away of the sinnes of the world is the removing of them as farre from us as the East is from the West Psal. 103.12 bestowed on these that feare the Lord vers 11. and are pitied of the Lord as the Father pitieth the Sonne and the subduing of our iniquities and the casting of our sinnes in the depths of the Sea Mich. 7.19 â—0 a mercy bestowed only on the remnant of the Lords inheritance The Arminian taking away of sins is a broad pardon of sins to all the world let them shew Scripture for theirs as we doe for ours and cary it with them Object 15. Though Reconciliation bee purchased to all and every one yet it is not necessary that it bee preached to all and every one but onely it is required that God bee willing it bee preached to all now it is free to God before he be willing to make offer of the purchased reconciliation to all to require afore hand such acts of obedience and dueties which being performed hee may publish the Gospel to them or being not performed hee may bee unwilling to publish the Gospel to them Yea though reconciliation be purchased to all yet its free to God to communicate the benefits of his death upon what termes hee thinketh good And Christ died saith Master Moore to obtaine a lordship over all and a power to save beleevers and destroy such as will not have him to raigne over them as wee heard before Answ. 1. We have in this Doctrin that Argument yeelded God commanded to preach to all and every one Ergo Christ died for all and every one For 1. The consequence is true absolutely by the Arminians doctrine Christ absolutely died for all and every one without prescribing any condition to those for whom he dies he saith not my sonne dieth to purchase reconciliation to all upon condition all beleeve or perform some other dutie but beleeve they or beleeve they not the 〈◊〉 is payed and salvation purchased for all without exception but the antecedent is not true but upon condition God is not willing the Gospel bee preached to all but to such as perform such conditions 2. If they perform not the condition Christ should have said preach not the Gospel to all nations nor to every creature but onely to such as yee finde fit hearers of the Gospel and have performed such acts of obedience as I require for conditionall threatnings are set downe in the Gospel as well as conditionall promises he that beleeveth shall be saved he that beleeveth not shall bee damned But in Old or New Testament Arminians never shew us where the preaching of the word of Grace is referred to our free will Doe this O Ammonits O Indians and the glad tyding shall come to you if yee doe not this ye shall never heare the Gospel Arminians say God sendeth his Grace and Gospel both genti minus dignae indigniori negat to the unworthy Nation and denyeth both to the worthier 3. Arminians say in Script Synod Dordr pag. 6. Lex non lata aut non intellecta cum intelligi non possit non obligat a law not made or not understood when it cannot be understood doth not oblige then God cannot deny a salvation and the benefit of a preached Gospel to Indians though both were purchased in Christ if they never heard as hundreths of Nations could by no rumor heare or dreame of Christ and the Gospel of Christ. 4. How can God with the same naturall and half-will equally will that all bee saved when hee absolutly without merit or condition willeth the meanes of salvation to some and denyeth the meanes of salvation to the farre largest part of mankinde for want of a condition unpossible because it neither was nor could be known to them 5. By the Arminian way sinne originall is no sin it bringeth wrath and condemnation on no man God beginneth upon a new score and the reckoning of the covenant of Grace to count with all men and God is so reconciled to all mortall men and transacteth with them in such a way of free grace that hee will punish no man for any new breach except committed actually by such as are come to age as have the use of reason and are obliged to beleeve in Christ. pag. 285 286 287. Dordr scrip Synod Yet hath God decreed never to reveale any such gracious transactions to millions of men that better deserve to heare these secrets of grace then thousands to whom they are proclaimed in their ears ere they can discerne the right hand by the left This Arminians say was Gods dispensation Matth. 11. with Capernaum and Tyrus and Sidon But it will bee found that Arminians deny the prescience and foreknowledge of God 6. Most abominable and comfortlesse must the doctrine of the death of our Lord Iesus be if Christ died onely to bee a Lord and such a Lord as hee might have power without
is chosen to salvation from eternity so Election is neither precept nor promise but a truth of Gods gracious good will and pleasure hid in Gods mind till he be pleased to reveal it by the fruits thereof There can bee no such imaginable double dealing in the world as Arminians lay upon God For they make the Lord to say thus as imagine a King should speak to twenty thousand captives I have a good will purpose hearty intention and earnest desire to make you all and every one free Princes and pray wish obtest and beseech you subscribe such a Writ of grace for that end but I only can lead your hand at the Pen and give you eyes to see and a willing heart to consent to your own happinesse and if you refuse to signe the Bill of grace you shall be tormented for ever and ever in a river of fire and brimstone Again I have a like good will to my own justice and purpose so to carry on the designe as that sixteen thousand of you shall not have the benefit of my hand or of one finger to lead your hand at the pen nor any efficacious motion to act upon your will to obtain your consent to subscribe the Writ yea by the contrary though I of exceeding great free love will intend decree and purpose you bee all Princes of glory yet I purpose that these sixtâ—eâ— thousand whose salvation and happinesse I extreamly desire shall for their former rebellion which I with the like desire of spirit could and I only might have removed never be moâ—od to consent to this Bill of grace Now were not this the outside of a good will aâ—d should not this Prince bee said rather to will and desire the destruction of these sixteen thousand and not their honour and happinesse Asser. 3. This is the mystery of the Gospel in which I must professe ignorance and that the Lords thoughts are not as our thoughts nor his wayes as ourwayes he hath by the preaching of the gospel ingaged thousand thousands within the visible Church to the duty of their fidutiall adherence and heart resting on Christ as they would be saved and yet hath the Lord never purposâ—d to work their hearts and he only can do it to this heart-resting on Christ by faith nor hath he purchased either remission of sinnes or pardon for them If any object how can Christ in equitie judge and condemne them for not beleeving pardon and salvation in his blood when as neither pardon nor salvation are purchased in this blood to them nor purposeth he to give them faith Yet we may plead for the Lord we conceive of the decree of God as of a deep policie and a stratagem and snare laid for us whereas the Lord lies not in wait for our ruine nor carries he on a secret designe in the gospel to destroy men If Christ should say in the Gospel-precepts promises or threatnings I decree purpose and intend to redeeme all and every man but I purpose to carry on the designs so as the far greatest part of mankinde inevitably shall be lost it should be a stratagem but the gospel as the gospel revealeth not any decree or intention of God touching the salvation or damnation of men intended from eternitie Indeed the gospel as obeyed or disâ—beyed reveals Gods intentions and decrees the gospel revealeth nothing but the Lords complacencie approbation and good-liking of the sweet connexion between faith and salvation the just concatenation between unbeliefe disobedience and eternall damnation so the gospel reveals duties but not the persons saved or damned the Lords working with the gospel or the efficacie of the gospel which is a far other thing reveals the persons Now the difficulty is how the Lord can command the reprobate to beleeve life and salvation in Christ when there is no life and salvation either intended to them or purchased for them To which I answer 1. God gave a law to all the angels created in the truth If ye abide in the truth ye shall be eternally happy ye cannot say that the devils in that instant were to beleeve that God intended and decâ—eed them for eternall happines and to give them â—fficacious grace by which they should abide in the truth as their fellow-Angels did Gods command and promise did reveal no such intention of God So the Lord said to Adam and to all his seed If ye keep the law perfectly ye shall have life eternall according to that Do this and live yet was not Adam then far lesse these that are now under the Law to beleeve that God ordained them from eternitie to eternall life legally purchased or that any flesh should be justified by the works of the Law Arminians tell us that there be numbers judicially blinded and hardned within the visible Church who cannot beleeve and whom the Lord hath destined for destruction yet the word is preached to them they hear and read the promises of the gospel and the precepts Whither are they to beleeve that God intended from eternitie to them salvation and grace to beleeve I think not For they teach that Christ neither prayeth for nor intendeth to die for the unbeleeving and obstinate world as such nor decreed their salvation and except men may fancie sences on the words of Gods Spirit where learned they to expound the word World when it makes for them for all and every one of mankinde and when it makes against them for the least part of mankinde and that eâ—ther within the visible Church only or yet without the visible Church for in both Satans world of disobedient ones is the far greatest part sâ—eing the whole world lyes in sinne as John saith Let it be also remembred when Arminians say the Lamb of God taketh away the sinnes of the world that is of all and every mortall man they mean Christ takes not away nor sheddeth he his blood for the sinnes of the rebellious world so the worlds rebellion contuâ—â—acie and infidelitie against Christ must be pardoned without shedding of blood and if Christ did bear all the sinnes of the world on the crosse conditionally and none of them absolutely â—hen our act of beleeving must be the onely neerest cause of satisfaction for sinnes but why then if Christ satisfied on the crosse for the finall impenitencie and unbeliâ—fe of the rebellious world conditionally so they beleeve and be not rebellious but Arminians should say right downe Christ died for the rebellious and contumatious world and he prayes for the contumacious world as such but conditionally for he prays and dieth for the not rebellious world of all mortall men not absolutelie but conditionally so they beleeve in Christ if they beleeve not neither the prayers of Christ nor his death are more effectuall for them then for Devils To all these wee may adde that the Lord in commanding reprobates to rest on Christ for salvation though no salvation be purchased for them
good in our mind to act our sufferings ere they come Parts of the Text. Five Particulars touching Christs soule-trouble How pure and heavenly Christs affections are Our affections are muddie The perfection of Christs afâ—â—ctions What peace Christ had with his soule-trouble A troubled soul consisted with the personall union And how this must be And how it can be God exacted not satisfaction for sins by necessity of nature The way of grace how lovely Christ in soul-trouble anâ— the union not dissolved Famulists teach that Christ is incarnate in beleevers Rise reigne of Antinom er 11. Christ sâ—ffered in his soule kindly and not by concomitancy onely Christs preâ—ious soule liable to suffering Wâ—e are to beare 〈◊〉 patiently because Christ 〈◊〉 No wonder all things be lyable to change since Christ was in soule-trouble What love is Christs undertaking for us Christ cast up his counts and saw what hee was to give out and what to get in in his dying for us Loves way of saving man Vse 1. Our softnesse and selfe-wisdome in suffering Our mis-judging of God under the Crosse. Vse 2. Our coldnesse of love to Christ. Evangelicke love it more then Law-love Sins against Love are wounding Vse 3. What a Soule troubled for sinne is Christs being overclouded incomâ—arably the greatest Soule-trouble that ever waâ— be losâ—ng so much Christ was to bleed for sinne as sinne According to the fulnesse of the presence of the Godhead so heavy was Christs losse under desertion Soule-trouble for sin is intrinsâ—cally no sin Antinomians error touching the nature of sinne Antinomians errors touching doubtings sorrow for sin confession c. a Story of the rise reign and ruine of Antinomians error 41. pag. 8. b Ibid er 20. pag. 4 c Ib. er 64. p. 12 D. Crisp his foule Libertinisme that Paul Rom. 7. â—â—â—sonateth a scrupulous conscience and had no reall cause to confesse sinne or complaine of it or feare it Mr. Archer (d) M. Archer Comfort for beleevers pag. 5 6 7. on Joh. 14 1. Propositions clearing the doctrine of a beleevers soul-trouble Trouble of unbeleefe for sin iâ— sinfull Some fits of the â—gue of the Spirit of bondage may recurre and trouble a beleever Love-jealousies and doubtings argue â—aith Doubtings may consist with faith a Story of the rise reign error 70. pag. 13 b Saltmarsh Free Grace art 6. pag. 44 45. Dangerous and unsound positions of Antinomians touching trouble for sinne in the justified c Master Archer if he be the Author Serm. Comfort for belâ—evers pag. 19. Doubting proveth not a soule to be under a covenaâ—t of workes The Jewes justified might be troubled in soule for sinne as we they and we justified by the same grace Trouble fâ—r sinne is and ought to be in these who are delivered from obligation to eternall wrath No â—aw-wakeniâ—gs in 〈◊〉 by nâ—â—ure How the Saints need joy rather after sinne then after affliction Sin is pardoned otherwise then in removall of obligation to eternall wrath The double dealing of Antinomian Preachers in confessing of sinnes in publique their confession being onely in regard of the unbeleevers mixed with beleevers A two-fold pardon of sin 1. a relaxing from eternall 2. from temporary wrath Sinne is sometime put for temporary punishment and to remove temporary punishment is to pardon sin in Scripture-sense Soule-trouble in devills and men must be extreme Conscience the sorest enemy The terrors of an evill conscience Difference between the soul-torment of the damned and of the Saints in 3. points God punisheth sometimes the sins of his children with spirituall punishments The place Job 6.4 The arrowes of the Almighty c opened Christ soule-trouble different from ours The causes of soule-disertions Soule-dissertions sharpened with sense Dissertions after evident and full manifestations of God Desertion under a threefold considâ—tions Patience requisite under soule-trouble We are not so freed from sin even being justified but there is a ground of dis-union between the Lord and us Mis-judging thoughts of Christ in us by nature Sin not ever the cause of desertion Externall heavy judgements and soule-dissertions not Pedagogicall but common to the Saints under the New Testament Active dâ—ssertion is not 〈◊〉 sinne but the Lords â—â—ying of us Dissertions more proper to Saints then to the unregenerate Christs dissertion of another 〈◊〉 then ours Dissertion not meâ—aâ—choly The various dispensations of God in leading soules to heaven Divers causes of dâ—ssertions in divers respects Continuated manifestations of Christ necessary Divers reasons why we are not to quarrell with divine dâ—spensation in dissertions Gods 〈◊〉 his owne and most free Submission required â—harity to Gods dispensations under dissertions Apprehensions biggest and most terrible in dâ—ssertion because of the darknesse of the mind Sathan can raise our apprehensions to swelling thoughts of Gods dispensation as too grievous to be borne Our love is swayed with jealousie and misgivings Divine Dispâ—â—sâ—tion not our Rule Vnbeliefe is quâ—râ—lous Beleeving of our state to frequent in dâ—ssertion but more of Christ. Misâ—judging of ouâ— aâ—tions frequent in dâ—ssâ—rtion Antâ—nomians mistake touching anxietie for sinne We are extremly to long for Christ absent but there be many reasons why we may not mis-judge him in his absence Divers considerable reasons of Christs absence to wit 13. Misâ—judging aâ—gueâ—â— sâ—ftnâ—sse of nature and weaknesse of judgmens Saints must looke for a growing crosse And the reasons A growing faith for growiâ—g crosses Anxiety in Christ. A sinlâ—sse oblivion in Christ. How Christs sensitive affections are under a law Chrisâ—'s lâ—sse great The personall union hindred not the operations of sinless humane infirmities Christ's anxiety sinlesse No mistake in Christs soul deserted Psal. 2.1 Psal 74.1 Christ's desertion reall The judiciall mispending of our affections and the cause thereof In what respect Christ was forsaken How shiftlesse the sinner is in judgement No hypocrites formally in hell and at the last judgment Conscience endeth with the sinner as it beginnes A truely wakened Conscience is spechlesse Three demands of Justice given in against Christ and answered by him Helpe neerer in trouble then we apprehend Christ used fâ—ith in troâ—ble for our cause Christ's death-gripe Vse Object 1. Doubtings from want of qualifications how cured Saltmaâ—sh Free grace c. 5. p 92 93 Two false wayes in â—uring doubtings whether the soule be in Christ or no. To argue from faint performance of duties no faith is unjust reasoning How fâ—rre we may aâ—gâ—e to conclude no faith from sinfull walking Saltmarsh in hiâ— Free-grace or flowings of Christs bloud c. c. 4. p. 79 80. Antinomians doubts touching the spirituall state of a sâ—ule discussed and improved The immutability of Gods love no ground but multitudes may doubt whether they be in Christ or not A necessity of inherent signes and qualifications to doubting soules How God loveth his Son Christ and beleeveâ—s witâ— with the same love How farre sanctification may evidence that a soule is in Christ. From non-sanctification any mâ—y conclâ—de truly
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
onely begotten Sonne into the world that wee might live through him 5. The Scripture casts out a longer rope yet that thou mayest reach to Christ art thou not a Man if thou be not a sinner nor a visible Saint nor a bruised Reed thou art one of mankinde see the Gospel will not have thee to dispaire or to foment and harbour strange and far-off thoughts of Christ Tit. 3.4 But after that the kindnesse and love of God our Saviour to man appeared he saved us 1 Tim. 2.3 God our Saviour will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saved 6. The farthest from Christ must be creatures that are nothing but bits of the world now the name World is a frameder and a farther-off word then the name of Man or Sinners it s the farest off-word for fallen Angels are members and citizens of the World therefore the Gospel is preached to the World Christ is brought in in the Gospel as a World-lover as if he were a whole World-Saviour he takes away the sinnes of the world Ioh. 1.29 He so loves the world Joh. 3.16 He giveth his flesh for the life of the world Joh. 6.51 In this Grammar of the Holy Ghost observe wee by the way for resoluton the wisdome of God in framing the words of the Gospel It cannot be said that God loved all the world in Christ his beloved and all and every sinner and all the race of mankinde Yet laying downe this ground that God keepeth up in his minde the secrets of Election and Reprobation till he in his owne time be pleased to reveale them the Lord hath framed the Gospel-offer of Christ in such indefinite words and so generall yet without all double dealing lying or equivocating for his owne good pleasure is a rule both of his doings and speaches As 1. seldome doth the Lord open Election and Reprobation to men till they by grace or in the order of his justice open both the one and the other in their owne waies and therefore he holdeth out the offer of Christ so as none may cavell at the Gospel or begin a plea with Christ. 2. Seldome doth the Gospel speake who they be that are Elect who Reprobate yet doth the Gospel offer no ground of presuming on the one hand or of despairing on the other For if thou bee not a beleever nor a weake reed nor a Saint yet thou arâ— a sinner if not that thou art a man if not that thou art one of the world and though the Affirmative conclude not I am a sinner I am a man I am one of the world but it followeth not therefore I am elected to glory or Ergo I am ransomed of the Lord. Yet the Negative touching Reprobation holdeth I am a Sinner I am of the World I am a man hence it followeth not therefore I am a reprobate and therefore I have warrant to refuse the promise and Christ offered in the Gospel It followeth well therefore I must be humbled for sinne and beleeve in Christ there is roome left for all the Elect that they have no ground of standing aloofe from Christ and the rest never come and most willingly refuse to come nor have the Reprobate ground to quarrell at the decrees of God though they bee not chosen yet they are called as if they were chosen and they have no cause to quarrell at conjectures they have as faire a revealed warrant to beleeve as the Elect have they are men sinners of the world to whom Christ is offered why refuse they him upon an unrevealed warrant 4. The fourth ground of Christs good will to draw all men is that Christ goeth as farre in the dispensation of free grace as sinners as the chiefe of sinners Grace journies all along and can goe no further then Hell and Damnation Luk. 19.10 The Sonne of man came to seeke and to save that which is lost as if Christ would say is any man a sinner and who are not and a lost sinner see and behold I am a Saviour for that man Christ went as low downe to Hell in the freedome of grace to save as Zacheus in evill doing to destroy Mary Magdalen went as farre on toward Hell as seven Devils Grace in Christ went as farre on as to redeeme from seven Devils Manasseh as if he had intended to make sure worke of Hell runnes on to empawnd soule and salvation and gives himselfe to witchcraft observing of times to cause the streets of Hierusalem runne with bloud to all abominable idolatry mercy in the Lord went as neere hell to save him Paul goeth so farre on the mouth of the furnace as to waste the Church of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.3 to make heapes of dead men in the Church and there came nothing out of his nostrils for breathing and respiration Act. 9.1 but threatnings that is ripe purposes of bloud yea murthering of the Saints came out of his mouth with every word hee spoke but Christs free-grace pursues him hard and out-runnes him Christs grace came as it were a step below Paul and saved him 1 Tim. 1.14 And the grace of our Lord saith he was more or over-abundant in me through faith and love Jer. 3.1 And thou hast played the harlot with many companions or lovers yet returne to mâ—â—â— saith the Lord. It s here as if Christs rich grace and our extreme wickednesse should strive who should descend to the lowest roome in Hell the latter to destroy the former to save and here Christ defies the sinner to be more wicked then he can be gracious 5. Christ in the Gospel as a great Conquerour sends out Writs signed under his Excellencies hand come and meet me who will and be saved as farre as graced will can goe as farre goeth the good will of the conquering Prince Râ—vel 22.17 It s much worthy of observation how that sweet Evangelicke invitation is conceived Esai 55.1 Ho every one that thirsts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alas or ah every one that thirsts come to the waters and he that hath no silver come buy and eat as if the Lord were grieved and said woe is me alas that thirsty soules should die in their thirst and will not come to the water of life Christ and drink gratis freely and live For the Interjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ho is a marke of sorrowing as Ah or wo every one that thirsts Esai 1.4 Ah sinnefull nation or wo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sinnefull nation Vers. 24. Ah I will ease me or alas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ease me of my adversaries Jer. 22.18 They shall not say of Jehojachim ho or alas or woe to my brother ah Sister It expresseth two things 1. A vehemencie and a serious and unfamed ardencie of desire that we doe what is our duty and the concatenation of these two extreamely desired of God our comming to Christ and our salvation this morall connexion
betweene faith and salvation is desired of God with his will of approbation complacency and morall liking without all dissimulation most unfainedly and whereas Arminians say we make counterfeit fained and hypocriticall desires in God they calumniate and cavill egregiously as their custome is 2. The other thing expressed in these invitations is a sort of dislike griefe or sorrow its a speach borrowed from man for there is no disapointing of the Lords will nor sorrow in him for the not fulfilling of it or an earnâ—st nilling and hating dislike that these two should not goe along as approved efficatiously by us to wit the creatures obedience of Faith and life eternall God loveth approveth the beleeving of Hierusalem and of her children as a morall duty as the henne doth love to warme and nourish her chickens and he hateth with an exceeding and unfained dislike of improbation and hatred their rebellious disobedience and refusing to bee gathered but there is no purpose intention or decree of God holden forth in these invitations called his revealed will by which he saith he intendeth and willeth that all he maketh the offer unto shall obey and be saved But it s to bee observed that the revealed will of God holden forth to all called voluntas signi doth not hold forth formally that God intendeth decreeth or purposeth in his eternall counsell that any man shall actually obey either elect or reprobate it formally is the expression onely of the good liking of that morall and duty-conjunction betweene the obedience of the creature and the reward but holdeth forth not any intention or decree of God that any shall obey or that all shall obey or that none at all shall obey and what Arminians say of Christs intention to die for all and every one and of the Lords intention and Catholike good will to save all and every one to wit that these desires may be in God though not any be saved at all but all eternally perish which maketh the Lords desires irrationall unwise and frustraneous that we say with good reason of Gods good will called voluntas signi it might have its compleat and intire end and effect though not any one of men or Angell obey if there were not going along with this will of God another will and eternall decree and purpose in God of working by free grace in some chosen ones what the Lord willeth in his approving will and another decree in the which the Lord purposeth to deny his saving grace upon his absolute liberty to others that being left to the hardnesse of their own hearts they may freely disobey and bee the sole Authors of their owne damnation Now because Arminians deny any such two decrees in God but assert onely such as depend wholly in their fulfilling on the free will of Men and Angels and all the decrees of God may be frustrated and disappointed by Men and Angels as if the poore short-sighted creature not the Soveraigne Creator were carver and Lord of the decrees and Master of worke in fulfilling of these counsels Wee reject their Catholike intentions and decrees to save and redeeme all and every one which they vainely fancy to bee in God as repugnant to his will which is irrisistible and cannot misse its end 2. To his immutability which cannot be compelled to take a second port whereas hee cannot saile the first 3. To his Omnipotencie who cannot be resisted 4. To his happinesse who cannot come short of what his soule desires 5. To his wisdome who cannot ayme at an end and desire it with his soule and goe about it by such meanes as hee seeth shall bee utterly uneffectuall and never produce his end and not use these meanes which hee knoweth may and infallibly doth produce the same end in others Now this desire of approbation is an abundantly sufficient closing of the mouth of such as stumble at the Gospel being appointed thereunto and an expression of Christs good liking to save sinners Expressed in his borrowed wishes Deut. 5.29 O that there were such a heart in them that they would feare me and keepe my commandements Psal. 81.13 O that my people had hearkened unto me and Israel walked in my waies Which wish as relating to disobeying Israel is a Figure or Metaphore borrowed from men but otherwise sheweth how acceptable the duty is to God how obligatory to the creature 2. By the Lords expostulations Ezek. 18.31 Why will yee dye O house of Israel Verse 32. For I have no pleasure in the death of him that dyes 3. In the Lords crying to sinners Prov. 1.20 Wisdome cries shee uttereth her voice in the streets The Word is to cry with strong shouting either for ioy Psalm 81.2 or sorrow Lament 2.19 which expresseth Christs desire to save sinners 6. For the ground and warrant of Christs willingnesse to save and draw sinners doe but consider 1. The words of the text I will draw all men to mee It is as if he would say I will baulk no Nation nor any man upon a nationall respect the first covenant to the Jews suffered a mighty exception What is God the God of the Jews onely Have all the Nations of the earth done with their part of Heaven and salvation but onely the narrow trinket and bit of the earth in poâ—relâ—â—â—le Iudea This made the Gospel despised and liable to sad and heavie calumnies Christ must have narrow bowels and must bee ebbe short and thin in free grace if the matter bee so Nay but Christ hath mercy for all men I will draw all men that is multitudes of Iews and Gentiles for that Christ draweth all and every one without exception and that by his death is against Scripture and experience but hee hath an all that he drawes Tit. 2.11 The grace of God hath appeared to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what grace the teaching grace of God that teacheth us to waite for the blessed hope and the appearance of the glory and of our Saviour Iesus Christ sure this must bee the preached Gospel now the Gospel by Scripture experience consent of Arminians never appeared in the least sound to all and every sonne of Adam then Christ must have another all a faire and numerous multitude whom he saves and drawes and this saith hee had a good will to save all and that his elect ones beleeve Revel 5.11 And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands v. 12. Saying worthy is the Lambe Revel 7.9 After this I beheld and loc a great multitude which no man could number of all nations and kindreds and people and tongues stood before the Throne and before the Lambe cloathed in white robes and palmes in their hands It is true in civill assemblies and judicatures Christ hath a few number yet hee hath a faire