the law ruling and directing and this law-ruling of it selfe giveth no grace to obey buâ— this is a calumnious consequence the promises of the Gospel in the letter giveth no grace to obey the Spirit bloweth when and wheâ—e â—e listeth and giveth grace freely to the gospel preached yet we reach not that any can beleeve and obey the gospel without the grace of Christ. 3. The law so is passive of it selfe to Christ to Adam in the sâ—ate of innocency in this sence that the law as the law commandeth obedience to both but containeth not any legall promise of giving grace to obey to either Adam or Christ As the Gospel containeth a promise of bestowing grace to beleeve in all the elect Now if this be the cause why the justified are freed from the law as a rule of Righteousnesse because there is no legall promise made to them by which they aâ—e inabled to keep the law then was Christ Ieâ—us and Adam in his innocency freed from the law as a rule of Râ—ghteousnâ—sse which is most absurd for the law as the law commanded Christ to fuâ—fill all righteousnesse Matth. 3.15 but so did it Adam â—uâ— show a legall promise made to Christ by the law that he should have grace to obey the law indeed the Lord promâ—sed hiâ— the Spirit above measure but this was no law-promise So God created Adam according to his own image with perfect concâ—eated strength and power to keep the law but the law as the law made no promise to Adam that hâ—e should be kâ—pt in obedience But if this be called action or activitie in the law to rule guide direct and command obedience as a rule then the law is no wise passive it s more then the Kings high-way No way cryeth to the conscience of the traveler this is the way no Kings way showeth the traveller his errour as the law in its directing ruling and teaching power breaketh in upon the conscience and declareth to the justified man the way he should walk in and convinceth him of his unrighteousnesse and dayly faults Towne pag. 10. The Law wrappeth every man in sinne for the least transgression so that while a man remaineth a sinner hee necessarily abideth under this fearfull curse Answ. Still Antinomians bewray their engine If wee say even being justified we have no sinne we lye and who can say I have cleansed my heart I am pure from sinne and There is not a just man on earth that sinneth not 1 Ioh. 1.10 Prov. 20.9 Eccles. 7.20 Then there cannot bee a man on earth but he is under the curse of God but Antinomians say and that truly that the justified persons are freed from the curse then they have no sinne nay they cannot sinne by their arguing for they will have the curse essentially and unseparably to follow sinne which is most false sinne dwelleth in all the justified so long as they are here but they are here delivered from the curse Our deliverance from misery and the bondage of the law is two fold as our misery is twofold 1. There is a guilt of sin or our obligation to eternall wrath and all the punishments of sinne according to the order of justice by the law of God The other misery is the blot of internall guilt of sin by which sin dwelleth in us by nature as a King and lord Tyrant awing us by the law of sinne In regard of the former Christ is our Saviour meritò by the merrit of his death in regard of the latter Christ is our Saviour efficacia by giving us the holy Ghost and faith to lay hold on Righteousnesse in Christ and grace to walk holily before him In regard of the former wee are freely and perfectly justified and pardoned at once from all sinnes in our person and state through the sence of this and in regard of deliverance from temporall judgements and doubtings and fears of eternall wrath eveâ—y day while we seeke dayly bread we desâ—â—e â—hat our sinnes may be forgiven nor is this prayer a temporâ—rie pattern that perished with Christ as some perveâ—sly 〈◊〉 for Peter aâ—ter the Lords ascention saith to Simoâ— Magus Act. 8.22 pray God if perhaps the thought of thine heart may â—e forgiven thâ—â— In regard 〈…〉 are saâ—ctified by dâ—gâ—ees nâ—ver 〈…〉 sin is removed in 〈…〉 thâ—reof in justification only sin â—welleâ—h in us while we aâ—â— here In regard of the â—ormer miserie faith in Christ is the only 〈◊〉 and way to gâ—t out of our bondage and misery in â—egaâ—d of the â—â—â—ter Râ—pentance and the whole trace of our new obedience are the the means to escape out of this miserie nor do we make acts of sanctification compartners and joynt causes or conditions in the work of justification for this is from Christ alone solely immediately as by looking on the brazen serpent onely the stung Israelites were cured Nor doth weeping or acts of mens obedience move the Lord to wash justifie and pardon our sinnes but repentance and new obedience are means tending to our escaping out of the latter bondage as the rising of the sunne is a way to the full noone-light day though we can attaine to no Meridian nor full noone day of sanctifications while the body of sin keepeth lodging in us in this life but the Law of works is not so enwrapt and entwined together as Mr. Towne dreameth that if a man lay hands on any even the least linke he inevitably pulleth the whole chaine on himselfe as hee that is circumcised Gal. 5. made himselfe debter to the whole Law For circumcision not only in the matter of justification but also of sanctification is now unlawfull So to repent and love the brethren to obey our parents as looking thereby for remission of sinnes should be unlawfull and a falling from Christ but in the matter of Sanctification and of testifying our thankfullnesse to Christ for the work of our redemption and as the way to the possession of the kingdome they are noâ— unlawfull but commanded as necessary duties by which an entrance is ministered to us into the heavenly kingdome Yea our holy walking since it is no merit but a fruit of grace and a condition required in such as are saved and have opportunitie to honour Christ that wâ—y taketh not away the freedome of Grace for where the Scripture saith wee are sâ—ved by Grace without works as Tit. 3 Ephes. 2. salvation is spoken of there in regard of the title right jus or claim the Saints have to heaven excluding all merits of works our obedience is not full compleat and perfect only they are counted so and accepted in Christ Phil. 4.18 Heb. 13.15 16. Col. 3.17 Mr Towne answereth with other Antinomians The just and wise God who accepteth every thing by due weight and measure as it is found to bee hee doth not nay cannot account that which is but inchoat and partiall for full and compleat obedience nor can it stand with justice
creature to seeke and will in all things 〈…〉 doth or leaveth undone it selfe and those things wâ—ich 〈◊〉 it s owne and this or that here or there Theologia 〈◊〉 Cap. â—9 pag. 109 110. Hee who is illuminâ—ted with 〈…〉 and divine love 〈◊〉 divine and deified man Thâ—olog 〈◊〉 cap. â—8 pag. 7â— Those who are led by the Spirit of God 〈◊〉 the Sonnes of God and not subject to the Law the senâ—â— of which words is they are not to be taught what they should 〈◊〉 or leave undone seeing the Spirit of God which is their instructor will teach them sufficiently neither is any thing to be commanded or injoyned them For hee that teacheth them commandeth them they need no law by meanes thereof to get profit to themselves for they have obtained all already and thus Pag. 70. Christ needed no Law but was above Law and removes Ordinances c. Theol. German cap. 11. pag. 23. The soule of Christ was to descend to Hell before it could ascend to heaven and the same must befall the soule of man and this commeth to passe when hee knoweth and beholdeth and findeth himselfe so evill that he supposeth it to be iust he should suffer all even bee damned for ever and when he neither will nor can desire deliverance and comfort but doth beare damnation neither waywardly nor unwillingly but loveth damnation and paine because it is just and agreeable to Gods will And pag. 25. when man desireth in this hell nothing but the eternall good and understandeth the eternall good to bee above measure good and this is his peace joy rest satisfaction to him this good becommeth mans and so man is in the kingdome of heaven this hell hath an end this heaven shall never end Man in this hell cannot thinke that ever hee shall bee comforted againe or delivered and when hee is in this heaven nothing can hurt him nether can he beleeve that hee can bee hurt or discomforted and yet after this hell hee is comforted and delivered and after this heaven he is troubled and deprived of comfort Man can doe or omit nothing by his owne meanes whereby this heaven should come to him or this hell depart from him For the wind bloweth where it listeth c. and when man is in either of these he is in good case and he may be as safe in hell as in heaven and so long as man is in this life he may often passe from the one to the other In opposition to these wicked fooleries and for further clearing of the truths formerly proposed let these Positions for the unfolding of the drawing lovelynesse of Christ be considered Posit 1. The Scriptures are given by divine inspiration able to make the man of God perfect throughly furnished unto all good works 2 Tim. 3.16 17. the onely mean to find Christ for they bear witness of him Jo. 5.39 And are written that we might beleeve and in beleeving have life eternall Joh. 20.31 And all that Christ Jesus heard of his Father he made known to his Apostles Joh. 15.15 And of these one Apostle Paul who also received the Gospel not from flesh and blood but by revelation from Jesus Christ Gal. 1.12 2 Pet. 3.15.16 Acts 9.1 2 c. did declare to the Ephesians the whole counsell of God Acts 20.27 and yet beleeved and preached no other things then theâ—e that are witten in the Law or in Moses and the Prophets Acts 24.14 Acts 26.22 And the Majâ—stie divinity power harmony doctrine above the reach of flesh and blood the â—nd which is not in this side of time and death but beyond both as the places in the Margin witness doe demonstrate that the one Book of the Old and New Testament can be fathered upon none but on God only Position 2. The Scripture and all the ordinances are but created things and not the ultimate object of our faith and highest and compleatest love that is reserved to God in Iesus Christ yea the most perfect we read of Paul a chosen vessell stood in need of comfort from Titus 2 Cor 7.5 6. and the Saints at Rome Rom. 1.11 12. and Peter of a rebuke Gal. 2. and the beloved Disciple Iohn of the joy and comfort of the walking of the children of Gaius in the truth Ep. 3. v. 4 5. And of a commandment of the Law which forbiddeth Idolatry and Angel-worship Rev. 19.10 Rev. 22.8 9. and of an Evangelike precept to beleeve and not to fear Rev. 1.17 and the excellentest and perfectest member of the body hath need of counsell exhortations from the lowest member Rom. 12.3 4 5 6 7 8. Gal. 6.2 1 Cor. 12.14 c. and all the Saints to whom Paul Peter Iames Iohn wrote amongst whom there were that had the annointing that teacheth them all things must hear and obey many exhortations precepts and commandements out of the Law as Evangelized then the most perfect are not above the Law the Gospel and Ordinances as Familists say else all the New Testament and Canonicall Epistles were written to the Saints for no purpose But that we may understand this the better we are to remember that 1. There is a a twofold happinesse of the Saints one formall and another objective 2. That there is a mediate seeing of God one by ordinances and meanes another immediate 3. That there is a two-fold will of God one that is revealed in Scripture or the Law of Nature and that is the Morall good that God approveth and injoyneth to us rather then the will of God this the Familists call the exterior or accidentall will of God because Gods will as his essence should have beene entire and selfe-sufficient though God had never revealed any such will to Men or Angels yea though he had never made the World or Men or Angel There is anoâ—her will essentiall in God which is not the thing willed but the essentiall faculty of desiring or willing in God Now to come neerer the point the formall blessednesse of the Sainâ—s is in the act of seeing knowing loving enjoying God which on our part are created things and so empty nothinâ—s and are not essentially the happinesse of man but meanes by the which we enjoy God our happinesse so the using of all the meanes and ordinances are not our happinesse It s true our Saviour saith Its life eternall to know God and his Sonne Christ Joh. 17. But he meaneth it is the way and necessary meanes to happinesse and life eternall God in Christ and in the in-commings and out-slowings of the Spirit of glory or the Blessed one God in three persons is the object and happinesse of the Saints and therefore we are to preferre Christ himselfe to all the kisses visions out-slowings of glory and all ouâ— acts of seeing loviâ—g and enjoying of God wee may love ordinances and prize highly the vision of God but God himselfe and Jesus Christ we must not onely prize but be ravished overcharged
legges head tongue lips throat shoulders breast back so many fingers toes lithes joynts veines muscles then belly stomack heart liver bowels and a number of cumbersome vessels let them be a hundreth and fifty fragments of warm red and bloody clay they require more then a hundreth and fifty servants of clay of meat rayment medicine to serve them and the more needy a creature is the more miserable a Spirit is above all these and needs not senses nor servants to serve the senses and life O but Christ was happy from eternity and consider what a low lowp of love was this the Word made flesh God manifested in the flesh is the greatest mystery of love in the world here God an infinite Spirit made man has need of two eyes of clay two eares two legs two hands he must come under the necessities of all these hundreth and fifty organs can ye tell what secrets of love are here God looks out at two clay windows the two eyes of a Man God walks with the two clay legges of a man Hee dwelt amongst us saith Ioh. 1.14 hee pitched his clay-tent with us full of grace and glory grace and glory dwelling in clay is one of the deep wonders of the World But 2. We would accept to be men but if it were referred to our choise we must die in paine and be tumbled in a cold hole of clay in the earth and see the Sunne no more it may be we would take it to our advisement ere we chused life Christ knew on such terms if he should be made a creature of clay and if the high and lofty God should be cloathed with such ragges a coat of clay so farre below his beauty he must die yet he would bee a man a dying man and we know what sad and soure accidents were in his death But 3. Yee will kill an honest hearted and ingenuous innocent man ere yee move him to take with a fault when he has done no fault Iob was called an hypocrite by his friends but he would never take with it hee would maintaine his own righteousnesse till hee dyed the Martyrs ere they would take sinne on them by acting it and deny Iesus Christ they would rather chuse the gallous torture the teeth of Lions burning quick or any thing but Christ Iesus takes it patiently to stand as the thiefe the bloudy man the false man and as all the wicked men of the world he could not act sin but he said Father make me the sinner I never stole but let my face be blacked with theft I never shed innocent blood but let the staine and blot off the murtherer be upon me I never lied but let me be as a lyar and stand so before justice and God made him sin 2 Cor. 5.21 when a man willingly goeth to prison for a broken man it s a reall acknowledgement that he takes on him the broken mans debts It s as good as if he had said crave me for him a morall blot to be put on an honest holy harmlesse man is a high measure of selfe-denyall and love Christ said here am I crave me Lord. But this is nothing Christ was a maâ— 2. A dying man 3. Made as a sinner and as a wicked and unhonest man but God blessed him he was made a blessing of God and that is comfort enough No it was not so God made him a curse an execrable thing all the broad curses written in the book of the Law came on him see Christ made clay dying clay as sinning clay cursed clay what would yee have more Christ is as if his Father abhorred him and would not once give him on cast of his eye 2. All perfection of blessednesse comes to us by this that Christ was made a curse for us Gal. 3.14 That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise ef the Spirit through faith This is the true freedome from the Law to be freed from the curse thereof in believing Christ was made a curse for you according to that Rom. 6.14 For sinne shall not have dominion over you for yee are not under the Law but under grace which doctrine is cleare Rom. 7. where expresly we are said to bee freed from the dominion of the Law as the wife is freed from the Law of subjection to her husband if the husband be dead which is a comparison and holdeth not in all but only in so farre as the two husbands the Law and Christ stand in opposition the one to the other now the opposition is that the Law has dominion to justifie the legall observers of it and guide the wife to life eternall but the conditions are hard and now because of the flesh unpossible Christ againe the better husband leadeth his Bride to heaven in sweeter termes by believing in him that justifieth the ungodly who has satisfied for our breach of the Law 2. The Law hath dominion over the wife that is in subjection to it to condem her if she break to this spirituall husband in thought word or deed but the two husbands both agree in this that both command holy walking as the Apostle excellently sheweth 1 Cor. 9.20 to them that are under the Law I am as under the Law that I might gaine them that are urder Law ver 21. to them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gaine them that are without Law Hence we teach that the believer married to the second and better husband Christ is not freed from the rule and directing power of the Law to lead us in the wayes of sanctification and holinesse but we are freed from the dominion of the Law that it cannot justifie us nor condem us because in Christ we are justified by his imputed righteousnesse laid hold on by faith and saved freely in him by his blood hence give me leave to vindicate our doctrine in this from the wicked aspersions cast on it by Antinomians especially by Mr Town Mr Towne 's assertion of grace against Doctor Taylor Pag. 3. When it s said we are not under the Law but under grace Rom. 6. by the word Law I understand the morall Law or decalogue with all its authority dominion offices and effects and by grace is understood the Gospel of Christ if yee were saith he under the power and teaching of the Law it s true sin would then lord it over you in that the Law is the strength of sinne 1 Cor. 15. But yee are translated unto another Kingdome where the enemy yee so feare is spoyled of all its armor and power whereon it dependeth and your King you now live under doth freely communicate abundant and effectuall grace of justification and sanctification so to fortifie you that yee shall be more then Conquerours therefore feare not only be strong in the faith thereof Answ. 1.
Reasons why our prayers are not ever heard at first 120 We are readier to pray then to praise 121 Christ bottomed his prayer on the sweet relation of a Father and a Sonne 121.122 Sonnes onely can pray ibid. The power of Prayer 123.124 Christs houre-sufferings 125 He suffered in value what we should have suffered ibid. Whence commeth the dignity of Christs suffering 126 Christs losse great from his excellency 127 How Christs sufferings were bounded being infinite ibid. Our debt of love to Christ eternall 128 Our sufferings short ibid. We are not too weary for length of time in sufferings 130.131 Christs death soure and blacke to nature and Christ and why 131.132 Christ sensible of paine and death ibid. Gods anger against Christ. ibid. The personall union not dissolved in suffering 133 Christ bare the whole Crosse and we but chips of it 134 Soules of great value with God not so with us 135.136 Strength of Christs love 137 Death sweetned in Christ. ibid. Christs will subordinate to Gods doubts removed 138 1â—9 Gods revealed will not his decree our rule ibid. A conditionall desire though not agreeable to a positive Law no sinne 140 Rules touching our submission to Gods will 141 Nine considerable objections comfortably answered 142.143.144.145 Thirteene considerable Rules touching submission to Providence 144.145.146.147.148.149.150.151 c. Gods wisdome in creating good and ill 146.147 Afflictions proportioned to every mans measure ibid. The Royall prerogative of providence 152.153 It cannot be counter-wrought 154.155 We dote much on the sweet accidents of Christ and love himselfe too little 155.156 Submission to the absence of God 156.157 Christs returne no merit ibid. The worke of Redemption rationall and full of causes and reasons 158 Afflictions are to bee weighed 1. Who. 2. How 3. For what end 159.160 Blind and dumbe Crosses ibid. Christ willing to suffer 160.161 An agent in his suffering 162 Intended his Spouse ibid. To be active for God and submissive 163.164 The Charters of a right intention in serving God 164.165.166 Christs love tooke strength from difficulties ibid. How the Lords glory is to be sought by us 167.168 Six considerations of errours therein 167.168.169.170 Christ ever heard ibid. Our failings in expecting to bee heard in five considerations 171.172.173 All Christs good and ours from heaven ibid. Easie traffiquing with heaven 173.174 God cleareth a good cause though darkned ibid. The scandall of the Crosse removed 175.176 How the Lord was glorified in Christ. 177.178 Omnipotency maketh glory of any thing 178.179 Mans glory vaine 199. The Gospel darke to us 180 Our understanding affections and heart hereticall in Gods will word and works 181.182.183 Sinne and errour broody truth but one 184 Angels kept fast their birthright 185.186 Seven considerations of conviction 186.187.188 Will-heresie 186 Christ a most publike person as all excellent things and good men are 188.189.190 Christs office warranâ—s us to apply him 190.191 The Saints a mystery ibid. Hopes good prophecying 192.193 Five characters of the World 194.195 This world differenced from the other 196 Judged of Christ 3. waies 197.198 What a Prince the Devill is not in three points ibid. What a Prince he is in foure points and what a Godhead he hath 199.200 Twise judged ibid. Sathans power 1. Naturall 2. Acquired 3. Sinnefull 201.202 seq Ill Angels knew not the incarnation before they fell ibid. They have no Princedome in knowing the thoughts or over free will 203.204 Sathans legall power ibid. To tempt 204.205 What temptation is 205.206.207 Sathans outward power over men 208.209 How God onely not Angels knows the heart and why 209.210.211 Sathans power over the Creatures 212 Over senâ—es and soule 213 How Sathan sinneth yet 214 His punishment 215 2â—6 Sathans knowledge hurt and how ibid. His sadnesse ibid. His faith despaire 216. Obduration 217 Christ his Judge and how 217.218.219 Five observable considerations thereof ibid. State-wit against Christ stark folly 220 Familists vaine opinion of the Devill and sinne 221.222 Sinne against light devillish 222 2â—3 Obduration ibid. Tenne motives to the good fight 2â—4 225 Six points concerning drawing 1. The drawing it selfe 2. The drawer 3. The persons drawne 4. To whom 5. The condition 6. The way and manner Of drawing foure points 1. The expression 2. Reasons moving Christ to draw 3. The manner 4. The power 226.227.228 c. No violence in drawing 2â—8 Our indisposition to be drawne 229.230 We naturally hate Christ. 229 2â—0 231 Will not weakenesse the cause why we are not drawn 232.233 The strength greatnesse freenesse of grace in 6. Positions 233 234. c. The place Ezech. 16.8.9 c. opened in 12 Articles of free love 234.235.236 Christ gracious for no bire 237 238.2â—9 Preparations before conversion in a fourefold consideration 240.241 c. How there be and be no preparations before conversion 240.241 c. How a desire to pray and beleeve is prayer and beliefe how not 242.243 A Royall prerogative in conversion 244 Antinomians objections for immediate beleeving without any preparations or breakings of the soule loosed 245.246.247 c. Saltmarsh his experiences in the Method of conversion tryed and found light 249.250.251 The Antinomian faith presumption 249.250 Fifteene Propositions opening our Doctrine touching preparations 251.252.253 Twelve Assertions against Antinomians in the Doctrine of Preparations 239.240 c. largely Dispositions before renewed drawing of converted soules 260.261 The signes thereof Antinomian confession of sinnes refused 257 How the promises of the Gospel are held forth to sinners as sinners 2â—8 Preparations make us nothing lesse sinners then if wee wanted them 259 The doubt of conditionall Gospel-promises discussed against Antinomians 261.262.263 In five positions 264 â—65 c. What conditions we reject and we admit in the Gospel 261.262.263 Obedience in the Law and Gospel the same and how 263.264 How election justification salvation are of grace but differently 265 The decree of God and mans liberty fight not 266.267 Grace inherent in the Saints 268 Bastard preparations 269 Gods Method in deliverances 269.270 Libertines falsely make Justification and Regeneration one 271.272 How Law and love worke in drawing sinners 272.273 The particular manner of drawing not knowne to us 275.276 Drawing Morall and Physicall 277 278 Inspirations without Scripture rejected 270.271 Christs oratory in drawing strong 280.281 His love in drawing 1. Violent 2. Speedy 3. Vehement 4. Reall 5. Lovely 6. Strong 281.282.283 Drawing by love sweeter and stricter then by Law 283.284 Way of loves working ibid. Binding lovelinesse in Christ. 285.286 Drawing power of Christs Kingdome in many particulars 286 287.288.289 Drawing arguments in Christ from beauty 290.291 What beauty 291.292.293.294.295.296 From gaine 296.297 From Honour ibid. A survey of Christ. 298.299.300 Libertines enemies to grace 300.301 Great things reported of the waies of God 301.302.303 Objections removed 303.304 The Lord draweth by proportion by charming 305.306 By condiscention 306 By internall application 307.308 By externall accommodation of word and providence ibid. In regard of meanes
why there is not among troubles any so grievous as the want of the presence of God to a soule fattened and feasted with the continuall marrow and fatnesse of the Lords house No such complaints read you so bitter so patheticke and comming from deeper sense then the want of the sense of Christs love It 's broken bones and a dryed up body to David it 's bitter weeping and crying like the chattering of a Crane to Ezechiah it 's more then strangling and brings Job to pray he had been buried in the wombe of his mother or that he had never been borne or his mother had beene alwaies great with him it is swoning and the soules departure out of the body sicknesse and death to the Spouse Cant. 5. vers 6.8 it 's Hell and distraction to Heman Psal. 88.15 It is to Jeremiah the cursing of the Messenger that brought tidings to his Father that a man-child was borne and a wishing that hee never had being nor life it 's death to part the lover from the beloved and the stronger love bee the death is the more death But in all that we yet have said Christs greatest Soule trouble as a Sonne for that he was essentially was in that his holy soule was sadded and made hâ—avie even to death for sinne as sinne and as contrary to his Fathers love The Elect sinned against the Lord not looking to him as either Lord or Father but Christ payed full deare for sinne eying God as Lord as Father Wee looke neither to Lord to Law nor to Love when we sinne Christ looked to all three when hee satisfied for sinne Christ did more then pay our debts it was a summe above price that he gave for us it is a great question yea out of all question if all mankind redeemed came neere to the worth to the goodly price given for us So according to the sense of any happinesse so must the Soule-trouble for the losse of that happinesse be in due proportion First as we love so is sorrow for the losse of what we love Jaakob would not have mourned so for the losse of a servant as of his Sonne Joseph Now no man enioying God could have a more quicke and vigorous sense of the enjoyed God-head then Christ so his apprehension and vision of God must have been strong 2. Because the union with the Godhead and communion of fulnesse of Grace from the wombe must adde to his naturall faculties a great edge of sense his soule and the faculties thereof were never blunted with sinne and the larger the vessell be the fulnesse must be the greater What or who of the highest Seraphims or Dominions or Principalities among Angels had so large and capacious a a spirit to containe the fulnesse of God as Christ had When Salomons heart was larger theâ— the sand in the Sea-shore and he was but a shaddow of such a soule as was to divell personally with the fulnesse of the Godhead bodily O how capacious and wide must the heart of the true Salomon be it being to containe many Seas and Rivers of Wisdome Love Joy Goodnesse Mercy above millions of Sandes in millions of Sea-shoares What bowels of compassion and love of mâ—â—â—â—nesse gentlenes of free grace must be in him Since all thousands of Elected soules sate in these bowels and were in his heart to die and live with him and withall since in his heart was the love of God in the highest Love must make a strong impression in the heart of Christ and the stronger purer and more vigorous that Christs intellectuals are the deeper his holy thoughts and pure apprehensions were and more steeled with fulnesse of Grace his fruition sense joy and love of God must be the more elevated above what Angels and Mâ—n are capable off Hence it must follow that Christ was plunged in an uncouth and new world of extreame sorrow even to the death when this strong love was Ecclipsed Imagine that for one Spring and Summer season that all the light heat motion vigour influence of life should retire into the body of the Sunne and remaine there what darkeness deadness whithering should be upon flowres herbs trees mountaines valleys beasts birds and all things living and moving on the earth Then what wonder that Christs Soule was extreamly troubled his blessed Sunne was now downe his Spring and Summer gone his Father a forsaking God was a new World to him and I shall not beleeve that his complaint came from any error of judgement or mistakes or ungrounded jealousies of the love of God As his Father could not at any time hate him so neither could he at this time actu secundo let out the sweet fruits of his love the cause of the former is the nature of God â—s the ground of the latter is a dispensation above the capacitie of the reason of Men or Angels We may then conclude that Jesus Christs Soule-trouble as it was rationall and extreamely penall so also it was sinneless and innocent seldome have we Soule-trouble sinneless but it iâ— by accident of the way For our passions can hardly rise in thâ—ir extremity except when God is their onely object but they goe over score yet Soule-trouble intrinsecally is not a sinne Then to be troubled for sin though the person be fully perswaded of pardon is neither sin noâ— inconsistent with the state of a justified person nor is it any act of unbeleefe as Antinomians falsely suppose For 1. To be in soule-trouble for sin which cannot to the perfect knowledge of the person troubled eternally condemne was in Jesus Christ in whom there was no spot of sin And Antinomians say Sin remaining sin essentially must have a condemnatory power so as its unpossible to separate the condemnatory power of the Law from the mandatory and commanding power of the Law 2. Because as to abstaine from sin as it offendeth against the love of God shâ—wing mercy rather then the Law of God inflicting wrath is spirituall obedience so also to be troubled in soule for sin committed by a justified person against so many sweet bonds of free love and grace is a sanctified and gracious sorrow and trouble of soule 3. To be troubled for sin as offensive to our heavenly Father and against the sweetnesse of free Grace and tender love includeth no act of unbeleef nor that the justified and pardoned sinner thus troubled is not pardoned or that hee feareth eternall wrath as Antinomians imagine no more then a sons griefe of mind for offending a tender-hearted father can inferre that this griefe doth conclude this son under a condition of doubting of his state of son-ship or filiation or a fearing hee be dis-inherited Wee may feare the Lord and his goodnesse Hos. 3.5 as well as wee feare his eternall displeasure 4. Sanctified soule-trouble is a sonlie commotion and agonie of spirit for trampling under feet tender love spurning and kicking against the lovely warmnesse of the flowings of the
shall enter into joy at last c. Now all this is but a turning of Faith into wantonnesse whereas Faith of all graces moveth with lowest sayles for Faith is not a lofty and crying but a soft moving and humble grace for then Davids being moved and his heart smiting him at the renting of King Sauls garment should be under a covenant of works and so not a man according to Gods owne heart for a smitten heart is a troubled soule David Abraham Rom. 4. and all the Fathers under the Law were justified by the imputed righteousnesse of Christ apprehended by Faith as we are Rom. 4.23 Now it was not written for Abrahams sake onely that it was imputed to him Vers. 24. But for us also c. David ought not to have been troubled in soule for sinne for his sinnes were then pardoned nor could the Spirit of the Lord so highly commend Josiahs heart-melting trouble at the reading and hearing of the Law nor Christ owne the teares and Soule-trouble of the Woman as comming from no other spring but much love to Christ because many sinnes were pardoned if this Soule-trouble for sinne had argued these to bee under the Law and not in Christ nor can it be said that the Saints of old were more under the Law then now under the Gospel in the sense we have now in hand that is that we are to be lesse troubled for sinne then they because our justification is more perfect and the blood of Christ had lesse power to purge the Conscience and to satisfie the demands of the Law before it was shed then now when it is shed or that more of the Law was naturally in the hearts of David Josiah and the Saints of old and so more naturally unbeliefe must be in them then is in us by nature under Gospel manifestations of Christ. Indeed the Law was a severer Pedagogue to awe the Saints then in regard of the outward dispensation of Ceremonies and Legall strictnesse keeping men as malefactors in close prison till Christ should come But imputation of Christs righteousness and blessedness in the pardon of sinne and so freedome from Soule-trouble for eternall wrath and the Lawes demanding the Conscience to pay what debts none were able to pay but the Surety onely was one and the same to them and to us as Psal. 32.1 2. compared with Rom. 4 1 2 3 4 5 6. and Psal. 14. with Rom. 3.9 10 11 12 13 14.19.20 and Gen. 17.9 cap. 22.18 Deut. 27.26 with Gal. 3.10 11 12 13 14. Heb. 6.13 14 15 16 17 18 19 20. Who dare say that the beleeving Jewes dyed under the curse of the Law Deut. 27.26 For so they must perish eternally Gal. 3.10 For as many as are of the works of the Law are under the curse Then there must be none redeemed under the Old Testament nor any justified contrarie to expresse Scriptures Psal. 32.1 â— Rom. 4.1 2 3 4 5 6. Gal. 3.14 Act. 15.11 Acts 11.16 17. Rom. 10.1 2 3. Now Acts 15.11 We beleeve that through the grace of the Lord Jesus we shall be saved as well as they And as they were blessed in that their transgression was forgiven and their sinne covered and that the Lord imputed no iniquity to them Psal. 32.1 2. our blessedness is the same Rom. 4.6 7 8. and Christ as he was made a curse for them so for us that Gal. 3.14 the blessing of Abraham might come on us the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith And God sent forth his Sonne made of a Woman made under the Law for the Jewes who as heires were under Tutors as we are under the Morall Law by nature that we might be redeemed by him That wee who are under the Law might receive the adoption of Sonnes Gal. 4.1 2 3 4. And God gave the like gift to the Gentiles that he gave to the Jewes even repentance unto life Acts 11.16 17. Then the Law could crave them no harder then us and they were no more justiâ—ied by works then we are Yea following righteousnesse they attained it not because they sought it not by faith but as it were by the works of the Law for they stumbled at the stumbling stone that was layed in Sion Rom. 9.31 32 33. And they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God Rom. 10.1 2 3. and so came short of justification by Grace so doe we If then to the justified Jewes There was no Law no transgression and so no trouble for sinne all trouble of Conscience arising from the obligement of the Law as it must bee because they were freed from the curse of the Law and justified in Jesus Christ by his Grace as we are then were they under no smiting of heart nor wounding of Conscience more then we are which is manifestly false in David and in Josiah and many of the Saints under the Old Testament Hence what was sinnefull and unbeleeving Soule-trouble for sinne to them must be sinnefull Soule-trouble to us in the same kind The Law did urge the Jewes harder then us in regard of the Mosaicall burden of Ceremonies and bloody Sacrifices that pointed out their guiltinesse except they should flee to Christ 2. In regard of Gods dispensation of the severer punishing of Law-transgression and that with temporarie punishments and rewarding obedience with externall prosperitie 3. In urging this Doctrine more hardly upon the people to cause them not rest on the letter of the law but seeke to the promised Messiah in whom onely was their righteousnesse as young heires and minors are kept under Tutors while their Non-age expire but 1. Who dare say that the Saints under the Old Testament who lived and dyed in the case of remission of sinnes of salvation and of peace with God Gen. 49.18 Psal. 37.37 Psal. 73.25 Prov. 14.32 Isai. 57.1 2. Hebr. 11.13 Psal. 32.1 2. Micha 7.18 19. Isai. 43.25 Jerem. 50.20 Psalm 31.5 and were undoubtedly blessed in Christ as we are Psal. 119.1 2. Psalm 65.4 Psalm 1.1 2 3. Psal. 144.14 15. Psal. 146.5 Job 5.17 Psalm 84.4 5. and dyed not under the curse of God or were in capacity to be delivered by Christ after this life from the wrath to come and the curse of the Law 2. That they were to trust to the merit of their owne works or seeke righteousnesse in themselves more then we 3. Or that they beleeved not or that their Faith was not counted to them for Righteousnesse as it is with us Gen. 15.5 6. Rom. 4.3 4 5 6 7 8. Psal. 32.1 2. 4. Yea they beleeving in the Messiah to come were no more under the Law and the dominion of sinne then wee are Rom. 6.6 7 8 9. Rom. 7.1 2 3 4 5 6 7. Rom. 8.1 2. Micha 7.18 19. Isai. 43.25 Jer. 50.20 Psal. 32.1 2. but under grace and pardoned and
we are heard or not heard yet wee are lesse in praises when wee are heard and our desires fulfilled and in submission when wee are not heard then wee are forward to praise because necessity and straits can more easily obtaine of us to pray and set on moving the wheels of our affections then grace can keep our spirituall affections in heat of motion or limit and border our naturall affections in praising when they take them to their wings David Psal. 22. Psal. 69. O my God I cry night and day till my throat be dry in asking but where doth hee say O my God I praise night and day till my throat be pained in praising and my heart and eyes are wasted and spent in submissive waiting for thee and praising for not hearing mee in some things 6. God is equally gracious to his own in not hearing and granting as in fulfilling their desires 7. No man should take it hard not to be answered at the first when the prime heire Christ was kept knocking at his Fathers doore 8. Heard or not heard the prayers of faith have a gracious issue though the drosse of them be cast away 9 As praises have no issue but to give to God not to our selves so prayers in faith are to be offered to God as God though nothing returne in our bosome that God may be extolled Christ knew deliverance from this hour cannot be granted yet hee prayes 10 Faith is required no lesse to beleeve the good that the Lord mindeth us in not hearing us then the good hee intendeth in hearing and fulfilling our desires No condition of providence can fall wrong to faith which can flie with any wings and saile with every wind so long as Christ liveth Father save me from this houre Christ bottometh his prayer on the sweetest relation of a Father and a Son Father save me So Joh. 17. Father glorifie thy Son Vers. 5. And now Father glorifie me Six times in that prayer hâ—â— useth this stile Mat. 11.25 I thank thee O Father Lord of heaven and earth Mat. 26. O my Father remove this cup. His Father was great in his esteem none like his Father It s a strong argument to Christ to perswade an hearing and a deliverance and hee was heard in that which hee feared Hee had no end in his coming into the world but to doe the will of his Father Joh. 5.30 2. Love is a sweet ingredient in prayer the beloved Disciple John who onely of all the Evâ—ngelists setteth down Christ's love-prayer chap. 17 useth it more frequently then any of the other three Evâ—ngelists 3. Propriety interest and covenant-relation is a sweet bottome and a strong ground for prayer So in praying hath Christ taught us to say Our Father which art in heaven And Psal. 5.2 Hearken unto my voyce my King and my God 2 King 19.19 Now therefore O Lord our God I beseech thee save us out of his hand Ezra bottometh his prayer on this Chap. 9.6 O my God I am ashamed and blush And Jehoshaphat 2 Chron. 20.12 O our God wilt thou noâ— judge them In prayer consider what claime and interest you have to God if you be a sonne and hee a Father Bastards cannot pray strangers without the Covenant and Heathen having no right to God as their God and Father may petition God as a subdued people doe their Conqueror or as ravens cry to God for food and as some howle upon their beds for corne and wine Hos. 7.14 but they cannot pray for praying aright to God there is required not onely gracious ingredients in the action but also a new state of adoption and filiation many speake words to God who doe not pray many tell over their sinnes who confesse not their sinnes to God many speake good of God who doe not praise God many sigh and grone in praying and have no deep sense of God or their owne sinfull condition Trees growing together make not alwayes a wood Ah our prayers God knowes are often out of their right wits Many cry Father to God but lie for they are not sonnes and their words are equivocation Thousands claime Father-ship in God where there is no Son-ship nor fundamentum in re no ground in the thing it selfe A new nature is that onely best bottome of praying that taketh it off from being a taking of the Name of God in vaine All creatures speak of God and in their kind to God but onely a sonne can speak to God in prayer as to his Father calling upon God with a pouring out of the soule to him in Christ is essentiall to sonnes Father save me from this houre Christ had no meanes of refuge safer and surer in his trouble when hee knew not what to doe then prayer Christ had never a greater businesse in hand then now hee was to transact with God and divine Justice the Law of God in the weighty bargaine of paying a ransome of dearest and preciousest bloud to open the new way to heaven hee had to doe with devills principalities and powers and hell to subdue devills and death and hell and to redeeme his Catholike Church from the second death and hee was to offer himselfe a Sacrifice to God through the eternall Spirit for the sinnes of the whole elect and hee must use prayer in all this great work The greatest works have been thus effectuated For the dividing of the red sea Moses cryed to the Lord and it was done Hezechiah obtaineth 15. yeares lease of his house of clay from Jehovah his Land-lord and how 2 King 20.2 Hee turned his face to the wall and prayed Jonah broke the prison of hell by prayer Jeremiah had many against him Chap. 20.12 Vnto thee saith hee to the Lord I have opened my cause Daniel in his captivity Ezra when the people were under wrath Ester and her maides when the Churches destruction is warped and in weaving by prayer loose the captive bands and break death's jawes So low a man as Job Chap. 7.20 was What shall I say to thee O preserver of man David looketh back to his prayers Psal. 34.6 and when hee is over-whelmed Psal. 61.2 From the ends of the earth will I cry to thee when my heart is overwhelmed To Elias this is the key that openeth heaven The last great work the perfecting of Mysticall Christ the judgeing of the world the putting crownes on the heads of so many thousand Kings must have prayer to bring it to passe Even so come Lord Jesus The putting and keeping on the crowne on Christs head is by prayer his Sword Crowne and Scepter stand and prosper by this prayer Thy Kingdome come 2. Though Christ knâ—w of his owne deliverance and was sure of it yet hee will not have it but by prayer Christ had Son right to heaven yet he will take a new gift of heaven by prayer-right Christ maketh prayer his new Charter Joh. 17.5 Father glorifie me with the glory which I
for the truth of Christ may have a naturall and conditionall desire and inclination to live though his living be contrary to the Lords revealed will commanding him to seale the Gospel with his bloud and to confesse Christ before men 3. If the brother sonne daughter wife or friend that is as a mans owne soule Deut. 13.6 blaspheme God yea if father or mother doe it Deut. 33.8 9. yet is a father oblieged to stone the son or daughter the son being a Magistrate or a Levite and Priest to judge according to law the Priests lips should preserve knowledge Mal. 2.8 that his father or mother ought to be stoned to death yet ought not father or sonâ—e to lay aside that naturall desire of being and life to sonne father brother which the law of nature in the fifth Command doth require especially the desire being conditionall with submission to Gods will as the desire of Christ is here and the Command to stone the blasphemer that the father stone the son the son the father being positive and though founded on the law of nature that a man preferre his Lord Creator and God before sonne or father and mother yet are they not precepts of the law of nature such as is the precept of nature that a man desire his owne life and being the father the life and being of the son Asser. 5. The apparent opposition for it is not reall is rather between Christ's sensitive and his sinlesse meere naturall desire and affection and his reasonable will then his will and the will of God Nor can any say there is a fight or jarring between the conditionall desire of Christ subjected in the same act of praying to the Lords decreâ— and the resolute and immutable will of God The Law of God because holy and spirituall doth require a conformity between all the inclinations and motions of our soule and the law of nature but an absolute conformity betweene all our inclinations and every positive command of God such as was the Lords command that Christ should die for sinners is not required in the Law of God If Adam submit his naturall hunger or desire to eat of the forbidden tree to Gods Law and eat not there is no sinfull jarring between his will and Gods positive Law Thou shalt not eat of the tree of Knowledge of good and evill It becomes us as Christs example goeth before us to submit in the hardest and most bloodie providences to the straight and holy will of God 1. Christ prâ—â—esseth he hath no will divided from Gods will he layeth down his glory his heaven his life his fruition of the sweet influence of an highest vision love presence feeling of God in a personall union at the feet of God that the Lord may carve and cut and dispose of him and his blood as he thought good 2. All the difficulty in us in whom dwelleth a body of sinne is to answer the objections that flesh and blood hath against a sad providence which I will labour to doe and then give some rules for direction Obj. 1. This is a bloody and rough way that the Lord leadeth his people that they drink wormwood and gall of blood and not tears onely Ans. Providence is full of mysteries let the way be shame the crowne is glory and the present condition be hell the end is heaven Providence is a hand-writing of mercy though we cannot ever read it more then Belshazzar could read his bill of justice we see a woman with child but cannot tell whether it be a living or a dead birth shee shall bring forth or whether the child shall be base and poor or honourable and renowned ere he die The births in the wombe of providence are invisible to us out of the ashes of a burnt and destroyed Church the Lord raiseth up a Phenix a Kings daughter a Princesse that shall rule the Nations with a rod of iron a Zion that hath the strength of an Vnicorne yea Iacobs seed shall be in many waters his King shall be higher then Agag and his Kingdom shall be exalted God brought him out of Egypt Num. 24.7 8. Christ breweth the water of life out of drinke of gall wormwood and blood if the head be gold as Christ is the body cannot without great incongruity be base clay Obj. 2. But all go wrong confusion and vastation lye on the people of God Ans. To him who sitteth on the Throne and gives Law and Judgement to the most unconstant things imaginable the waves of the Sea and orders them and rules a Sea of glasse a brittle and fraile thing and a Sea of most unnaturall confusions a Sea mingled with fire nothing can be out of order hell the Beast and Dragon that make warre with the Lambe the laying wast the holy City the killing of the Witnesses are all orderly means ranked by the Lord whose Armies cannot reele nor spill their march when he drawes them up to the execution of his wife decrees the confusion is to our eye but judgement law and order there are though not visible to us Who can pull him out of his invisible and high Throne of wisedome counsell and power it may be he sits not alwayes on his Throne of justice Obj. 3. But what a providence is it that those that open their mouth against heaven are fat and shine and prosper and those that fear God are plagued every day and killed all the day long and counted as sheepe for the slaughter Answ· 1. Offend not against the generation of the children of God as if it were lost labour and as good to sow wheat in the Sea as serve the Lord and walk mournefully before him you see their work but not their wages 2. It is painfull to trace providence in all its wayes circuits bout-gates lines turnings But 3. surely in the end God turneth the tables â—he maketh all odds equall the emptie bucket goeth downe the full cometh up 4. The Lord hath set the wicked in a chaire of Gold but on the top of a house and rouling stone above the mouth of a pit ten hundred fathom deep This is a jogging and slippery condition 5. They slip away to eternity and to Hell in a moment 6. Their happinesse is a golden dream Psal. 73.12 13 c. Obj. Meanes faile men chanâ—e creatures are weake Answ. So long as Christ changeth not and your Head liveth and stirreth the helme of heaven and earth all must be well if all life all health and so much as eternall life be in the Head how can the heart ake or quake except it first create and then fancie fears and doe not really suffer Obj. 5. Our Kingdomes strength is gone we cannot subsist Ans. Col. 1.17 18. In Christ all things subsist he is the head of the body the Church Faith is the substance Budeâ—s the boldnesse and fortitude Beza the firme and constant expectation the Syrian and Arabian the confident
bring forth a man child to God And 2. as Satan is the mysticall head and Prince of that condemned body hee is cast out and hee hath a power in regard of the guilt and dominion of sin both over the elect and the reprobate Christs death hath broken hells barres and condemned sinne in the flesh Rom. 8.3 and dissolved the works of the devill and taken his Forts and Castles and 1 Joh. 3.8 taken many of Satans Souldiers captives Death was the Devills Fort-royall Hell is his great Prison-house and principall Jayle these hee hath taken 1 Cor. 15.55 56. Hos. 13.14 I will ransome them from the power of the grave I will redeeme them from the power of death O death I will be thy plague O grave I will be thy destruction And these captives can never be ransomed out of Christs hand again for saith hee repentance shall be hid from mine eyes When Christ spoyles hee will never restore the prey againe Hee hath overcome the world Joh. 16.33 and that was a strong Fort and hee hath delivered the Saints from the dominion of sin because they are under a new Husband Rom. 6.6 7 8 9 10. Rom. 7.1 2 3 4 5 6. All crosses have lost their salt and their sting even as when a City is taken by storming all the Commanders and Souldiers are dis-armed and when a Court is cryed down by Law all the members and Officers of the Court Judge and Scribe and Advocates that can plead Pursevants Jayles are cryed down they cannot sit nor lead a Processe nor summon a Subject So when Christ cryed down Satans Judicature and triumphed over principalities and powers and annulled all Decrees Lawes hand-writings of Ordinances that Satan could have against the Saints Col. 2.14 15. all the Officers of hell are laid aside the Devill is out of office by Law jure the Jayles and pits are broken Esay 49.9 That thou maist say to the prisoners Goe forth to them that are in darknesse Shew your selves Zech. 9.11 When a righteous King cometh to the crown hee putteth down all unjust Vsurpers If Satan be cast out wee are not debtors to the flesh to fulfill the lusts thereof Rom. 8.12 Sin hath no law over us There is a law of sinne a dictate of mad reason by which the sinner thinks hee is under the Oath of Allegiance to Satan and his crown scepter and honour hee must defend but there is no reason no law in hell and in the works of hell And if hee be once cast out who is this usurping lawlesse lord if you sweep the house to him and take him in againe to a new lodging one devill will be eight devills for Satan thus cast out will returne with seven devills worse then himselfe Remember Lot's wife if yee be escaped out of Sodome Looke not over your shoulder with a wanton and lustfull eye to old forsaken lovers let repentance and mortification be constant Now is the Prince of this world cast out But yet to consider more particularly Satans Princedome and Satans Power I adde yet more of these two heads 1. The Power of Satan 2. The Punishment of Satan His Power is held forth in that hee is a Prince 1. In his might and power naturall 2. In his power acquired 3. In his power sinfull and judicially inflicted The Devil's Power hee was created in both in the mind and will and executive faculty by no Scripture or Reason can be imagined to be lesse before the fall of these miserable Spirits then the power of their fellow-Angels 1. The Angels being all created holy and according to Gods image they must have been created with their face to God and in their proper place and sphere and so with power to stand in their place Now what station can these immortall Spirits be created in rather then in a state of seeing God 2. Satan abode not in the truth saith the Lord Jesus Joh. 8.44 and the bad Angels left saith Jude vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper dwelling These two places compared together seemeth to hold forth that truth and the first truth God seene and knowne though not immutably was the first element native countrey of the Angels They must then see God and his face It is a bold and groundlesse conjecture of some rotten Schoolmen to say That truth from which the Angels are said to fall was the Gospel-truth and that They envied that man was in Christ to be advanced above the Angelike nature 1. It s a dreame that the Gospel was revealed to the Devils before their fall for then their owne fall and future misery that they were to be kept eternally in chaines of darknesse on the same ground must be revealed to them What horror and sadnesse must fill Adams mind and the Angels spirit if hell and the necessity of God manifested in the flesh was revealed to them in the state of happinesse 2. The mystery of the riches of the glorious Gospel was hid from the beginning of the world and the glorious elect Angels come in time Ephes. 3.8 9 10. to learn that manifold wisdome of God and delight in Peters time to looke into it as to a great secret of God 1 Pet. 1.12 Wee have not then reason to think this secret was whispered in the eares of the Devils before they fell 2. It s true Mat. 18. The elect Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes now behold the face of Christs Father for now they are confirmed that they cannot look awry and turne their eyes off Gods face even when they come downe as servants to the heires of glory on earth they carry about with them their heaven and the pleasures of the Court they enjoy no reason their posting among sinners should decourt them or deprive them of the actuall vision of God But it followeth not therefore the falne Angels never saw the face of Christs Father it followes onely they saw it not immutably and in a confirmed way of grace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes as now the elect Angels doe ◠It s no Princedome in Satan to know the thoughts of the heart this is proper to God onely 1 King 8.39 Jer. 17.10 Psal. 44.21 Nor hath hee or the good Angels any immediate Princedome over the will to know what are my thoughts or to know one anothers thoughts or to act immediatly upon free will not because the thoughts of the heart are objects of themselves so abstruse and high that they are not intelligible for a mans owne spirit knowes the things in himselfe 1 Cor. 2.11 Yea 2. then they could not be known by revelation for God cannot by revelation cause a finite understanding comprehend an infinite object because the object exceedeth the faculty in proportion infinitely The thoughts of a mans heart cannot so exceed the understanding faculty of a man farre lesse of an Angel Therefore God in the depth of his wisdome by an act
come into condemnation but is passed from death to life Ch. 7.37 If any man thirst let him come to me and drink Acts 13.39 And by him all that beleeve are justified from all things from which yee could not be justified by the Law of Moses Acts 16.30 The Jaylor saith to Paul and Silas what must I doe to be saved Vers. 31. And they said beleeve on the name of the Lord Jesus Christ and thou shalt be saved and thy houshold There is an expresse required of the Jaylor which he must performe if he would be saved And Rom. 10. looke as a condition is required in the Law Vers. 5. For Moses describeth the righteousnesse of the Law that the man that doth these things shall live by them So beleeving is required as a condition of the Gospel Vers. 6. But the righteousnesse which is of Faith c. Ver. 9. Saith that if thou confesse with thy mouth the Lord Jesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 3.27.28.29.30 ch 4. ch 5. Faith is the condition of the Covenant of Grace and the only condition of Justification and of the title right and claime that the Elect have thorow Christ to life eternall Holy walking as a witnesse of faith is the way to the possession of the kingdome As Rom. 2.6 Who will render to every man according to his deeds Vers. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternall life Vers. 8. To them that are contentious Vers. 9. Tribulation and anguish upon every soule of man that doth evill of the Jew first and also of the Gentile Matth. 25.34 Then shall the King say to them on his right hand come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Ver. 33. For I was hungred and ye gave me meat I was thirstie and ye gave me drink c. And let Antinomians say we are freed from the Law as a rule of holy walking sure the Gospel and the Apostles command the very same duties in the letter of the Gospel that Moses commanded in the letter of the Law as that children obey their parents servants their masters that we abstaine from murther hatred of our brother stealing defrauding lying c. that we keepe our selves from Idols swearing strange gods I doe not say that these duties are commanded in the same way in the Gospel as in the Law For sure we are out of a principle of Evangelike love to render obedience and our obedience now is not Legall as commanded by Moses in strict termes of Law but as perfumed oyled honeyed with the Gospel-sense of remission of sinnes the tender love of God in Christ. So that wee justly challenge two extreme waies both blasphemous as we conceive 1. Arminians object to us that which the Antinomians truely teach to wit that we destroy all precepts commands exhortations and active obedience in the Gospel and render men under the Gospel meere blocks and stones which are immediately acted by the Spirit in all obedience and freed from the Letter of both Law and Gospel as from a Legall bondage This we utterly disclaime and doe obtest and beseech Antinomians as they love Christ and his truth to cleare themselves of this which to us is vilde Libertinisme And by this Arminians turne all the Gospel in literalem gratiam in a Law-Gospel in meere golden letters and sweet-honeyed commandements of Law-precepts and will have the Law possible justification by works conversion by the power of free will and morall suasion really without the mighty power of the Spirit and Gospel-grace and receive the doctrine of merit and set heaven and hell on new Polls to be rolled about as Globes on these two Poles the nilling and willing of free-will and they make grace to be sweet words of silke and gold on the other hand Antinomians doe exclude words letter-perswasions our actions conditions of Grace promises written or preached from the Gospel and make the Spirit and celestiall rapts immediate inspirations the Gospel it selfe and turne men regenerate into blocks and how M. Den can be both an Antinomian and loose us from the Law and an Arminian defending both universall attonement and the resistible working of grace and so subject us to the Law and to the doctrine of Merit and make us lords of our owne faith and conversion to God let him and his followers see to it Wee goe a middle way here and doe judge the Gospel to bee an Evangelike command and a promising and commanding Evangel and that the Holy Ghost graceth us to doe and the Letter of the Gospel obligeth us to doe Pos. 3. The decree of Election to glory may bee said to bee more free and gracious in one respect and justification and glorification and conversion more free in another respect and all the foure of meere free grace For Election as the cause and fountaine-grace is the great mother the wombe the infinite spring the bottomlesse ocean of all grace and wee say effects are more copiously and eminently in the cause then in themselves as water is more in the element and fountaine then in the streames the tree more in the life and sapp of life then in the branches and conversion and justification have more freedome and more of grace by way of extension because good will stayeth within the bowels and heart of God in free election but in conversion and justification infinite love comes out and here the Lord giveth us the great gift even himselfe Christ God the darling the delight the onely onely well-beloved of the Father and he giveth Faith to lay hold on Christ and the life of God and all the meanes of life in which there be many divided acts of grace to speake so which were all one in the wombe of the election of grace Pos. 4. Conversion justification are free for election and therefore election is more free but all these as they are in God are equally free and are one simple good will Though Christ justifie and crowne none but such as are quallified with the grace of beleeving yet beleeving is a condition that removeth nothing of the freedome of grace 1. Because it worketh nothing in the bowels of mercy and the free grace of God as a motive cause or moving condition that doth extract acts of grace out of God only we may conceive this order that Grace of electing to glory stirres another wheele to speak so of free love to give Faith effectuall calling justification and eternall glory 2. It s no hire nor work at all nor doth it justifie as a worke but onely lay hold on the Lord our righteousnesse Object There is more of God in election to glory then in giving of Faith or at least of Christs righteousnesse and eternall glory therfore there must bee more grace in the one then in
say they Answer Posit 1. Drawing is relative to running and walking Cant. 1.4 Now this is rather in acts of Sanctification and in running in the wayes of Gods commandements Psal. 119.32 then in Justification though coming goe for an act of beleeving and approaching to Christ Joh. 6.44 and so excludes not faith Pos. 2. It is most unsound to affirme that Justification and Regeneration are all one for this must confound all acts flowing from Justification with those that flow from Regeneration or the infused habit of Sanctification 1. Justification is an indivisible act the person is but once for all justified by grace But Sanctification is a continued daily act 2. Justification doth not grow the sinner is either freed from the guilt of sin and justified or not freed there is not a third But in Sanctification wee are said to grow in grace 2 Pet. 3.14 and advance in sanctification nor is it ever consummate and perfect so long as we beare about a body of sin Pos. 3. To repent to mortifie sin is not to condemne all our works as M. Town saith righteousnesse and judgement and our best things in us and then by faith to flie to grace nor is it to distrust our owne righteousnesse and embrace Christs in the promise 1. Because this is faith and the Scripture saith wee are justified by faith 2. We receive Christ by faith Joh. 1.12 3. Wee receive and embrace the promise by faith Heb. 11.11 and were perswaded of them 4. Wee are to beleeve without staggering Rom. 4.19 5. Wee have peace of conscience through faith Rom. 5.1 6. By faith wee have accesse into this grace wherein wee stand Rom. 5.2 And boldnesse to enter into the holy of holiest and draw neare to our High Priest with full assurance of faith Heb. 10.19 20 21 22. Now wee are not justified by repentance and mortiâ—ication wee neither receive Christ nor embrace the promises by repentance The Apostle requireth in repentance sorrow carefulnesse to eschew sin clearing indignation feare zeale desire revenge 2 Cor. 7.10 11. but no where doth the Scripture require this as an ingredient of repentance that wee have boldnesse and accesse and full assurance nor doe Antinomians admit that by repentance wee have peace or pardon but this they ascribe to faith A second Question is How farre the Law can draw a sinner to Christ Antinomians tell us of a Legall drawing and conversion and of an Evangelike drawing the Legall drawing they say is ours the latter theirs Asser. 1. The difference between the letter of the Law and the Gospel is not in the manner of working for the letter of either Law or Gospel is alike uneffectuall and fruitlesse to draw any to Christ. Christ preached the Gospel to hard-hearted Pharisees it moved them not Moses preached the Law and the curses thereof to the stiffe-necked Jewes and they were as little humbled Sounds and syllables of ten hells of twenty heavens and Gospels without the Spirits working are alike fruitlesse And wee grant the Law is a sleepy Keeper of a captive sinner hee may either steale away from his Keeper or if hee be awed with his Keeper hee is not kept from any spirituall internall breach of the Law nor moved thereby to sincere and spirituall walking But the difference between Law and Gospel is not in the internall manner of working but in two other things 1. In the matter contained in Law and Gospel because nature is refractory to violence and the Law can doe nothing but curse sinners therefore it can draw no man to Christ. The Gospel againe containes sweet and glorious promises of giving a new heart to the elect of admitting to the Prince of peace laden and broken-hearted mourners in Sion and in conferring on them a free imputed righteousnesse and this is in it selfe a taking-way but without the Gospel-spirit utterly ineffectuall 2. To the Gospel there is a Spirit added which worketh as God doth with an omnipotent pull and this Spirit doth also use the Law to prepare and humble though this be by an higher power then goeth along with the Law as the Law Asser. 2. The Gospel-love of Christ freeth a captive from under the Law as a Curser and delivers him over to the Law as to a Pedagogue to lead him to Christ and as to an Instructer to rule and lead him when hee is come to Christ. Love is the immediate and nearest lord Law the mediate and remote lord Love biddeth the man doe all for Christ the Law now of it selfe because of our sinfulnesse is a bitter and soure thing but now the Law is dipped in Christs Gospel-love and is sugared and honeyed and evangelized with Free grace and receives a new forme from Christ and is become sweeter then the honey and the honey-combe to draw and perswade and all the Law is made a new Commandement of love and a Gospel-yoak sweet and easie but still the Law obligeth justified men to obedience not onely for the matter of it but for the supreme authority of the Lawgiver now Christ who came to fulfill not to dissolve the Law doth not remove this authority but addeth a new bond of obligation from the tye of Redemption in Jesus Christ and we are freed from the curse of the Law 2. The rigid exaction of obedience every way perfect 3. The seeking of life and justification by the Law Asser. 3. There be two things in the Law 1. The authority and power to command direct and regulate the creature to an end in acts of righteousnesse and holinesse 2. A secondary authority to punish eternally the breakers of the Law and to reward those that obey These are two different things suppose Adam had never sinned the Law had been the Law and suppose Adam had never obeyed the Law also should have been the Law and in the former case there should have been no punishment in the latter no reward Antinomians confound these two Mr. Towne saith It cannot be said that my spirit doth that voluntarily which the command of the Law bindeth and forceth unto It is one thing for a man at his owne free lyberty to keepe the Kings high way of the Law and another to keepe it by pales and ditches that he cannot without danger goe out of it It cannot be denyed but that the Gospel both chargeth or aweth us to beleeve in Christ and to bring forth good fruits worthy of Christ except wee would bee hewen downe and cast into the fire and also that Grace worketh Faith and to will and to doe and so voluntary obedience and obligation of a command may as well consist as bearing Christs yoak and soule-rest yea and delight and joy unspeakable and glorious may be and are in one regenerate person Crisp and his followers are farre wide for Christ dyed freely out of extreame love and yet he dyed out of a command laid on him to lay downe his life for his sheep
though no penall power was above Christs head to punish him if he should not dye Joh. 10.18 Nor was there need of any power to force him sub penâ or to awe him if hee should not obey so doe Angels with wings of most exact willingnesse obey God yet are they under the authority of a Law and command but yet under no compelling punishment Psalm 103.20.21 Psalm 104.4 So in the Saints love hath changed the chaines not the subjection Love hath made the Law silken cords and whereas corrupt will was a wicked Landlord and lust a lawlesse tyrant and the Law had a dominion over the sinner in regard of the curse Now the Spirit leades the will under the same commanding power of the Law-giver frees the sinner from the curse and turnes forcing and cursing power in fetters of love so that the Spirit draws the will sweetly to obey the same Lord the same law onely Christ hath taken the rod out of the Lawes hand and the rod was broken and spent on his own back The fewd betweene the Law and the sinner is not so irreconcilable as the Antinomians conceive so as it cannot bee removed except the Law be destroyed and the sinners free will loosed from law It standeth in blessing and cursing salvation and damnation that are effects of the Law as observed or violated Now Christ was made a curse and condemned to die for the sinner all the rest of the Law remaines It is most false that M. Towne saith To justifie and condemne are as proper and essentiall to the Law as to command 2. It is false that wee are freed from active obedience to the Morall Law because Christ came under active obedience to the Morall Law for the Law required obedience out of love Antinomians cannot say that wee are freed from obedience out of love for it is cleare Antinomians will have us oblieged by no Law to love our brother to abstaine from worldly lusts that warre against the soule but in so doing wee must seek to be justified by the works of the Law This consequence wee deny To keep one Ceremony of Moses drawes a bill on us of debt to keep all the Ceremoniall Law because now its unlawfull in any sort But to doe the duties of the Morall Law as by Christ wee are enabled layes no such debt on us but testifies our thankfulnesse to Christ as to our Husband and Redeemer The other considerable thing here is the way and manner of Christs drawing Asser. 1. The particular exact knowledge of the Lords manner of drawing of sinners may be unknowne to many that are drawn 1. In the very works of nature the growing of bones in the womb is a mystery farre more the way of the Spirit Eccles. 11.5 Know yee the ballancing of the clouds Job could not answer this And who knowes how the Lord patched together a peece of red clay and made it a fit shape to receive an heavenly and immortall spirit and at what window the soule came in 2. How God with one key of omnipotency hath opened so many millions of doores sinâ—e the Creation and hath drawne so many to him must be a mystery There be many sundry locks and many various turnings and throwings of the same key and but one key 1. Some Christ drawes by the heart as Lydia Matthew Love sweetly and softly bloweth up the doore and the King is within doores in the floore of the house before they be aware Others Christ trailes and draggeth by violence rather by the haire of the head then by the heart as the Jayler Act. 16. and Saul Act. 9. who are plunged over eares in hell and pulled above water by the haire of the head sure thousands doe weare a crowne of glory before the throne who were never at making of themselves away by killing themselves as the Jayler was A third sort know they are drawne but how or when or the Mathematicall point of time they know not some are full of the Holy Ghost from the womb as John Baptist. Yee must not cast off all nor must Saints say they are none of Christs because they cannot tell you histories and wonders of themselves and of their owne conversion some are drawne by miracles some without miracles the word of God is the Road-way Arminians have no ground to deny that wee are irresistibly converted because wee know not the particular way how Omnipotency conspireth strongly but sweetly to win consent without internall violence of our will which so wills as it may refuse Joh. 9. diverse times the Jewes aske the blind man What did hee to thee how opened hee thine eyes Hee gives them one sure and true Answer One thing I know once I was blind now I see All can give this testimony early or late I know I am drawn It s good the soule can say Christ is here I find him and feele him but whether hee came in at the doore or the window or digged a hole in the wall I know not All may know they were blind as well as others and by nature the children of wrath as yee know Adam hath had a building in you though now yee be renewed in the spirit of the mind by the old stones and rubbish in the house and by the stirrings of the old man When yee see the bones of a halfe dead man and his grave and find some warmnesse of life and heat yee know there hath been life and strength in the man so though yee cannot tell when Christ was first formed in you yet yee find the bones and some warme bloud and some life-stirring of concupiscence in the old man though Christ have made his grave and hee be well neare compleatly buried and his one foot in the grave God hath appointed a time for the coming of the Swallow a season when flowers shall be on the earth and when not an houre when the sea shall be full tyde but there is no set day not a determinate and set summer known to us when the wind shall blow up doores and locks of the soule and Christ shall come in But yet they are not Christs who neither know how they are drawn nor can give any proofs that they are drawne The Apostle saith 1 Cor. 2.12 Now wee have received not the Spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God The converted can say I was such a man 1 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I obtained mercy or I was all be-mercied filled with mercy As Ezek. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy time was a time of loves As a constellation is not one single starre but many so the converted soule observeth a confluence a bundle an army of free loves all in one cluster meeting and growing upon one stalk As to be borne where the voyce of the Turtle is heard in the land its free love to heare such
such hazard or lotterie as such imaginary dispositions oâ— good humours thousands being brought in to Christ in chaines in saddest afflictions Nor is grace being a plant of heaven a flower that grows out of such clay ground Asser. 7. Christ drawes by such a power and this is the last point in the drawing That it is not in the power of man to resist him 1. He drawes by the pull of that same arme and power by which he commanded light to shine out of darknesse 2 Cor. 4.6 by which he raised the dead out of the graves Ephes. 1.18 19. by the exceeding greatnes of his power and the mighty power by which he raised Christ from the death Arminians answer this was omnipotency of working miracles but what was it to the salvation of the Ephesians and to the hope of their glory to know with opened eyes such a power as Judas knew and can the dead chuse but be quickned and come out of the grave when God raiseth them Joh. 5.25 That Vaga necessitas the strong morall necessity talked of by Jesuites when strong morall motives work is a dream there for it may come short a man quickned in the grave and put to his feet as Lazarus was of necessity must come out he will not lie down in the grave again and kill himselfe A man starving for hunger when meat is set before him on any termes he desires if he be in his right wits will necessarily eat and not kill himself but the necessity of saving soules in the tender and loving mind of God in Christ is much stronger and if we consider the corruption of will this fancied vaging necessity cannot so bow the will but it is necessary that corrupt will dissent rather then consent to Christ. 2. God taketh away all resisting and the vitious and wicked power of resisting hee removeth the stony heart openeth blind eyes removeth the vail that is over the heart in hearing or reading the Scriptures Ezek. 36.26 2 Cor. â— 16 17. Deut. 30.6 Col. 2.11 takes the mans sword and armour from him cuts off his armes so as he cannot fight or resist you It is true Christ taketh not from David Abraham Prophet Apostle or from any Men or Angels that are to be saved the natural created power of nilling and willing purum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse nolle Christo trahente but he taketh away the morall wicked and godlesse power hic nunc and vitious and corrupt disposition of resisting 3. God layeth bonds on himself by 1. Promise 2. Covenant 3 Oath to circumcise the heart of his chosen ones Deut. 30.6 to put his Law in their inward parts Jer. 31.32 33. To give them one heart to fear God for ever not to depart from God Jer. 32.39 40. Heb. 8.6 7 c. to blesse them Heb. 6.16 17 18. Gen. 22.16 17. Psal. 89.33 34 35 36 37. Heb. 1.5 6. We cannot imagine that God will keep Covenant promise and oath upon a condition and with a reserve that we give him leave so to doe that is as much as the Creator will be faithfull if the creature will be faithfull And there is nothing glorious in the Gospel and second Covenant above the Law and first Covenant if God promise not to remove the power of resisting for if God doe not promise to work our obedience absolutely without any condition depending on our free will then must free will be so absolutely indifferent as it can suspend God from fulfilling his oath Now the Law had a promise of life If yee doe this ye live eternally but God neither did work nor was tyed by the tenour of that Covenant to work in us to doe to will to continue to abide in all written in the Law of God to the end and therefore it was a broken Covenant Nor can Arminians make the Covenant Gospel-promise and oath of God so conditionall as the Law of works or as the promise of giving the holy Land to the seed of Abraham upon condition of faith because many could not enter in because of unbeliefe except Arminians and Jesuites prove 1. That all that entred in to the holy Land yong and old did beleeve and were elected to salvation redeemed and saved as Caleb and Joshua were as all that enter in to the true promised Land are beleevers otherwise they die are condemned and can never see God John 3.18.36 v. 16. Joh. 11.26 and 5.24 Mark 16.16 Acts 15.11 Acts 11.17.18 but the former is most evidently false in the History of Joshua and Judges multitudes entred in who never beleeved as multitudes entred not in who beleeved as Moses and many others And therefore from this that many entred not in because of unbeliefe The Arminians shall never prove that as God makes a promise of life eternall that beleevers infallibly and only shall be saved and unbeleevers excluded so God made a covenant and promise that all these of Abrahams seed infallibly and all these onely should enter into the holy Land who should beleeve as did Caleb and Ioshua I put all Arminians and Papists and Patrons of universall atonement to prove any such covenant or promise 2. Let Arminians prove that faith and a new heart was promised to all Abrahams seed who were to enter in tâ— the holy Land as it is promised to all the Elect who are saved and to enter in the Kingdome of Heaven Ezek. 36.26 Jer. 31.32 3â— Jer. 32.39 40. 3. That the promise of eternall rest in heaven was typified by conversion to Christ and conversion upon condition of faith as they say but without ground the holy Land was promised to all Abrahams seed upon condition of Faith the like we say to all oâ—her conditionall promises of God made in Scripture that are as the legs of the lame unequally paraleld with the Covenant of Grace Because this is the only answer Adversaries can give though it be as a parable in a fooles mouth Let it be considered 1. The difference between the first Covenant which was broken Jer. 31 32 33 34. and the better Covenant which is everlasting and cannot be broken Jer. 31.35 36 37. and 32.39 40. Isai. 54.10 11. Isai. 59.19 20. Heb. 8.6 7 c. is expresly holden forth to make the new Covenant better then the Old But it s close removed for both are broken Covenants by this reasoning 2. When God promiseth the removing of an old and stony heart and to give a new heart he promiseth to take away resisting in us for nothing can resist Christs drawing but the stony and old heart 3. The Apostles reason Heb. 6.13 14 15 16. of the Lords two immutable things his oath and promise is That wee might have strong consolation and hope Now this makes undeniably the consolation though never so strong the hope never so sure to depend on our free will if the sinner brue well he drinks well if he resist not grace as he may or accept it
day breake and the shadowes flee away Then there is a night on the Church and need of the Moon light of Ordinances so long as Christ by his Ministery remaines in the Shepherds tents feeding his flock in the strength of the Lord and holding forth his presence to his justified ones spotlesse and fair through the imputed righteousnesse of Christ as Lillies while the fairest and most desirable day of that illustrious and glorious appearance of Christ dawn and Paul clearly expoundeth these words Ephes. 4. shewing the terme day of Christs raigne in his Saints by the Ministery of the Gospel and that the Saints and body of Christ are but in the way to be perfected and edified by Pastors and Teachers verse 13. Till we all come to the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. Hence Saints are not perfected till that day 2. The body of Christ is low of stature capable of growing the brides hair groweth she is not of a perfect â—all stature but like a yong girle not yet fit for Marriage to the Lamb Till we meet all in the unity of Faith So I know no active anihilation no evanishing of and ceasing from all acts of the will of God revealed in the law and Gospell that is from praying hearing meditating loving desiring longing after Christ till the day that the shaddowes flee away Then I confesse I shall have no leasure to read on the book of the Old and New Testament or to attend Preaching Sacraments or other ordinances because I need no mirror no portrait of Christ no message of Ministers when I see and injoy himselfe 3. All who have God for their Father and need daily bread and are clothed with a body of clay are to pray for remission of sins not to be led into temptation or sinfull omitting of duties all for whom the blood of Jesus is shed are to declare the Lords death till he come again What ceasing then from duties of Law Love the Spirit and Christ is this where is this fancied annihilation to be dreamed of Scripture knoweth it not Pos. 5. There is a fulness of loveliness in Christ that is begun in us by possession and title in this life but never perfect till the life to come in which there be these 1. Vnion 2. Fruition 3. Rest. 4. Satisfaction 5. Sense 6. Living and acting in Christ. 7. Loving and solacing of the soule of which to hold forth more of the drawing of Christ we say Pos. 6. Christs inviting us to come to him and that before we can invite him speaketh union 1. Such an union as faith can make which ariseth not to the pitch of sight and immediate fruition for its the union of those that are absent one from another in regard of fulnesse of presence 2 Cor. 5.6 Knowing that whilst we are at home in the body we are absent from the Lord John 16.7 Neverthelesse I tell you the truth it is expedient that I goe away Luke 19.12 He said therefore a certain Nobleman went into a farre countrey to receive for himselfe a Kingdome and to return Yet it is the union of those that are so neer as the house and the guest or as two friends that tables together Ephes. 3.17 Ioh. 14.23 Rev. 3.21 2. It s an union of fruition for Christ in some measure is injoyed in this life yet so as the fruition is in part not compleat and full in degrees as it shall be in the life to come it is there for both a fruition of rest and of motion of rest in regard of the present fruition of motion in regard of advancing in the way to a compleat fruition so as is in a journey in regard of practicall love and at its home in regard of love and union of fruition so the soule is both satisfied with bread and hungers no more Isai. 55.2 but delighteth it selfe in fatnesse and thirsteth no more having a present sense of complacâ—ncy and content in the water of life Joh. 4.14 and also the soule is so farre forth not satisfied and its thirst not quenched but that it hungreth and thirsteth for a fuller union and an immediate fruition in which regard the soule is both abroad in its way and motion to have more of Christ and at home and at rest in regard it is fully satisfied exclusively not inclusively because this satisfaction excludeth and anihilateth all choice of another lover then Christ and denies all deliberate comparing of Christ with any other lover as holding and prizing him the chiefe of ten thousand and resolving never to fixe the desire on another Husband or Lover but Christ as Cant. 3.4 It was but a little that I passed from the watchmen but I found him whom my soule loveth I held him and would not let him go untill I had brought him into my mothers house and the chamber of her that conceived me Finding and holding of Christ is as much as there is satisfaction and rest in the fruition of him and yet the Spouses aime to go hand in hand on a journey to the house of the high Jerusalem the mother of us all which with submission I conceive the Spouse calleth her Mothers house doth clearly prove that she is not perfect but in a motion not yet at her journeys end till she come with Christ to the Palace of the Princes daughter the Bride the Lambes wife Revel 21.10 11 12. Hence we see how true that is that the desires are swallowed up into the bosome of infinite Iesus Christ as a little brook is swallowed up when it comes into the Ocean and yet the desires remaine They are swallowed up in Christ in that the soule is at home being quieted and perfected in Christ and are no more restlesse and pained in the journey toward Christ but as heaven is begun on earth so hath David quietness of mind and breaketh forth in praises That the Lord gave him counsell to chuse God himselfe for his portion Psal. 16.5 6 7. So goodly and pleasant is the heritage And now there is no more desire for Christ as a thing absent and the thirst is swallowed up in Christ the soule thirsteth no more Ioh. 4.14 And yet the desire remaineth both in the sweet complacency and liking of the Saints delighting in present fruition and also in an act of longing for the highest pitch of degrees of union just as in the act of drinking thirst is halfe swallowed up in begun satisfaction and thirst remaineth in a liking and a farther desire of a perfect cooling and refreshing overcomming of a full quenching of the appetite Pos. 7. Yet can it not be said but here is a begun satisfaction for Joh. 4.14 Christ injoyed is a draught of the water of life freely given Revel 22.17 That whosoever will may drink of the water of life freely Joh. 7.37 In the last
impeachment of revenging justice to save men upon a new transaction either of grace or works and to destroy his enemies that would not accept of that new transaction yet so as when Christ hath dyed and taken away the sinnes of all and is made Lord and King of dead and quick all mankinde may freely reject all covenants Christ maketh or can make and be eternally lost and perish For 1. Christs Princedome and Dominion that hee hath acquired by death is not a free-will-power or possibility by which he may upon such and such conditions kill or save though all may eternally perish But Christ is made Lord of quick and dead by dying Rom. 14.9 that he might be judge of all but so that we should live and dye to our selves but that whether we live or dye we should be Christs though we change conditions yet not Masters in both we should be the Lords v. 7.8 as Christ lived againe after death that hee might bee the husband of his owne wife the Church that hee dyed of love for 2. Upon what termes Christ was by death made a Lord and acquired a Princedome upon these termes he was made a Prince over his Church for Lord and Prince and King are all one But the Lord maketh David that is Jesus the Sonne of David Prince over his people not with power to save or destroy his redeemed slocke and so as all the slock may eternally perish Ezech. 34.22 Therefore will I save my slocke and they shall no more be a prey Vers. 23. And I will set one Shepherd over them and he shall feed them and my servant David hee shall feed them and he shall be their Shepherd Vers. 24. And I the Lord will be their God and my servant David a Prince among them I the Lord have spoken it Vers. 25. And I will make with them a covenant of peace Now was Christ by the bloud of the eternall covenant brought back from the death and made a Shepherd of soules to the end he might have power to destroy all the slock Ezechiel saith to feed them the Apostle to make the Saints perfect in every good worke working in them actually and efficaciously that which is wel-pleasing in his sight Heb. 13.20 21. It s true Christ obtaineth by his death a mediatory power to crush as a Potters clay vessell with a rod of yron all his rebellious enemies But 1. this is not a power to crush any enemies but such as have heard of the Gospel and will not have Christ to raigne over them in his Gospel-government but not to crush all his enemies that never heard of the Gospel and so are not Evangelically guilty in sinning against the Lord Jesus as Mediator for they cannot be guilty of any such sinne Rom. 10.14 Joh. 15.22 Hee had and hath power as God equall with the Father to judge and punish all such as have sinned without the Law 2. It s not merit or acquired by way of merit of Christs death that a Crown is given to Jesus Christ for this end to destroy such enemies as are not capable of sinning against his Mediatorie Crowne especially when as God he had power to destroy them as his enemies though hee had never been Mediator Yea Act. 5.31 It s said him whom yee slew and hanged on a tree hath God exalted with his right hand to bee a Prince and Saviour not to destroy all his subjects upon foreseene condition of rebellion to which they were through corruption of nature inclinable but that he might by his Spirit subdue corruption of nature and give repentance to Israel and forgivenesse of sinnes 3. By what title Christ is made a King and Lord by the same he is made head of the body the Church For Ephes. 1.20.21 22 23. By raising him from the dead God conferred a headship upon him Now he was not made head of the body that he might destroy all the members or most of them as Arminians must say but his headship is for this end that the whole body by his spirit fitly joyned together might grow up in love Ephes. 4.16 and that the members might receive life and Spirit from him 4. By the same title he is made Lord by which hee is made King Governour and Leader of the people for power of Dominion and Lordship is nothing but Royall power now he was made King not on such termes as hee might destroy all his subjects for all mankind are his subjects to Arminians But he is made King Psal. 72.11 That all Nations may serve him that hee should deliver the poore needy and helplesse and redeeme their soules from violence and esteeme their death precious and he raigneth and prospereth as a King that in his dayes Judah may be saved and Israel dwell safely Jer. 23.7.8 and God raiseth the horne of David Luk. 1. And so setteth Christ on the throne to performe his mercy promised to our Fathers and remember his holy covenant Ver. 69.7 That wee might serve him in holynesse and righteousnesse Now by the Arminian way he is set upon the throne of David to execute vengeance on all his Subjects and that he may utterly destroy all if all rebell and not to save one of Judah and Israel for he may be a King without any subject suppose all his Subjects were cast in hell yea hee groweth out of the root of Jesse a Royall branch of King Davids house not that these Warres may bee perpetuated betweene God and all the children of men but that the Wolfe should dwell with the Lambe and the Leopard lye down with the Kid and the Calfe and the young Lyon together and a little Childe should lead them and the earth should be filled with the knowledge of the Lord as the waters cover the Sea Isai 11.1 2. 6.7 8 9. And Christ is given for a guide and leader of the people Sure for the good of the slock and that he may carry the lambes in his bosome Esai 40.11 That they should not hunger nor thirst that neither the heat nor the Sunne should smite them because he that hath mercy on them doth lead them and by the springs of water doth he guide them Esai 49.10 Salvation is ingraven on the Crowne of Christ by office Christ must be a destroyer and a Lord crusher of his people as a Jesus and a Saviour by this conceit 5. And what more contrary to the intrinsecall end of Christs death then that he should obtaine no other end by dying but a placability a possible salvation a softning onely of Gods minde whereby justice should onely stand by and a doore bee opened by which God might be willing if hee pleased to conferre salvation by this or that Law a covenant of grace or of works or a mixt way or by exacting faith in an Angell or an holy man and this possible salvation this virtuall or halfe reconciliation doth consist with the eternall damnation of all the world whereas the genuine
close the doore in the lowest roome so I see the throne and him that sits on it it is enough to me 2. Arg. All the tie of the covenant lyeth on God not any on man as bond or obligation for the fulfilling of the covenant or partaking of the benefits thereof Heb. 8.10 Ezech. 36.25.26 Jer. 1. the Lord promiseth to doe all and the new heart is but a consequent of the covenant where is thee in all this covenant one Word that God sayes to man Thou must do this If God had put man on these conditions then they were conditions indeed But when God takes all upon himself where are then the conditions on Mans part Give me leave suppose there should be a fault of performing in this covenant whose were the fault must not the fault or failing be in him who is tyed and bound to every thing in the covenant and saith he will do it If there bee a condition and there should be a failing in the condition he that undertaketh all things in the covenant must needs be in the fault God saith not make your selves cleane get you the Law of God in your mind get you power to walk in my Statutes and when you doe this then I will be your God and enter in Covenant with you Answ. 1. We never teach that the making to our selves a new heart is an antecedent condition required before the Lord can make the New-Covenant with us as this mâ—n would charge Protestant Divines but that it is a condition required in the party covenanting which is conditio federatorum nonfederis and such a condition without which its unpossible they can fulfill the other condition which is to believe and so lay hold on the Covenant but it is clear Antinomians think the new heart no inherent grace in us but that Christ is grace working immediately in us as in stones and the new heart is justification without us in Christ only let Crispe shew where the making of a new heart is commanded to us as a consequent and an effect of the Covenant surely the new heart the washing of us with cleane water be it an antecedent or be it a consequent of the Covenant of Grace it is a promise that God doth freely and of meere grace undertake to perform in us Ezech. 36.26 A new heart will I give you so Ier. 32.39 40. Ier. 31.33 Eâ—ech 11.19.20 Esa. 54.13 Ioh. 6.45 Ezech. 36.32 Not for your sakes doe I this saith the Lord God be it known unto you be ashamed and confounded for your own wayes O house of Israel ver 22. I doe not this for your sakes O house of Israel but for mine holy names sake which yee have prophaned amongst the heathen whether ye went and Crispe saith the Covenant in the old Testament had annexed to it divers conditions of legall washing and sacrifices whereas the New Covenant under the New Testament is every way of free grace He is farre wide conditions wrought in us by grace such as we assert take not one jot or title of the freedome of Grace away and though there be major gratia a larger measure of grace under the New Testament yet there is not magis gratia there is no more of the essence of free-grace in the one then in the other for all was free grace to them as to us why did the Lord enter in Covenant wâ—th the Iewes more then with other Nations Deut. 7.7 The Lord loved you because he loved you Was Ierusalem Ezech. 16. holier then the Ephesians Eph. 2. No their nativity was of the land of Canaan their Father an Amorite their Mother an Hittiâ—e Ezech. 16.5 Thou wast cast out in the open field to the loathing of thy person in the day that thou wast borne ver 6. And when I passed by thee and saw thee polluted in thine own blood I said to thee in thy blood live And to cause grace have a deeper impression and sinking down into the hearts bottome he repeateth it againe I said unto thee in thy blood live And will Crispe say that this iâ— not a history of free grace as farre from bribe or hire of meritâ— as in the world or will he say it was Gods meaning First wash you with holy water and sacrifice to me and performe all these legall conditions to me while you are Amorites and Hittites by kinde and that being done He enter in Covenant with you when yee have done your work He pay your wages and be your God 2. This Argument militateth strongly against every Gospel duty and the whole course of Sanctification God must so be the cause only cause of all our sinfull omissions sins under the Covenant of grace in that he promiseth to work in us to will and to do to give us grace to abstain froÌ„ sin but does not stand to his word as Antinomians teach which is an Argument unanswerable to me that its the minde of Antinomians that no justified person can sinne but that they omit good or commit ill God is in the fault not they and that the justified are meer blocks in all the course of their sanctification in all the sins they doe they are patients God should more carefully see to his own honour and not suffer them to sinne so they and the old Libertines goe on together For say that the new heart that to will and to doe to persevere stedfastly in the Grace of God were no conditions of the Covenant sure believing in the Lord Iesus is clearly a condition of the righteousnesse of faith as doing is of the righteousnesse which is of the Law Rom. 10.3 4 5 6 7 8. Gal. 4.22 23 24 25 26 27 28 say that to repent pray love God and serve him were not from God through the tye of the New-Covenant yet Gods promise his single word when he saith he will doe such and such things is as strong a tye as his Covenant and oath when he knoweth its unpossible these things that he saith he will doe can be done except he of his meer grace work them in us Now the Lord clearely promiseth that he will give repentance Act. 5.31 Sorrow for sinne the Spirit of grace and supplication Zach. 12.10 a circumcised heart to love and serve the Lord Deut. 30.6 Ezech. 36.26 perseverance in Grace Ier. 32.40 41. Esai 54.10 chap. 59.20.21 Psal. 1.3 Joh. 4.14 chap. 10.28 Phil. 1.6 Ephes. 5.26.27 1 Ioh. 2.1 Then let D. Crispe or any Libertine say when the Saints sinne in not praying in not sorrowing for sin in not willing and doing in their sinnes and falls in their Christian race to heaven let me speak in the words of Crisp whos fault is it or failing not to perform the word or promise of God God undertaketh by promise yea by his simple word to fulfill what he promiseth and saith he will work all these in us yea to will and to doe Ergo if it be not done the fault cannot
they call sins of conversation and the Apostle Peters denyall of Châ—ist and all the sinnes of the Iustâ—fied Saints their Murthers Adulteries Parricids c. are pardoned before they have the being or essâ—nce of sinne ere they bee committed ergo when they are committed they are no morâ— sins before God and in the Court of Conscience and no more capable of pardon then they were before they had any being and were not as yet committed at all the murther that David is to commit some twenty yeers before ever he bee King of Israel and shall commit it is no more his sinne to bee charged on him in the sight of God then originall sinne can be charged on David before David or his father lesse bee borne what may be charged as a sinne on David in regard hee is not yet borne is no more his guiltinesse as yet then the guiltines of any other man Now Davids murtheâ— Peters denyall they being justified from these sinnes and pardoned ere the sinnes have any being in the world cannot bee sinnes at all nor such as are charged on Mankinde Rom. 3. Psal. 14. There is none that doth good no not one for this sinne stops the mouth of all the world makes them silent guiltie and under condemnation before God v. 19.20 and how Mr Den can cite this to prove that there bee some sinnes of conversation distinâ—t from sinnes in the conscience let the Reader judge Yea to my best understanding by these reasons while I bee resolved Otherwise Libertines must hold neither the elect before or after justification can sinne any at all 4. It is most false that a man strict and upright in conversation can have a foule and polluted conscience if you speake of true sincere strictnesse and uâ—rightnesse of conversation as the scripture speaketh Psal. 50.23 To him that ordereth his conversation aright I will shew the salvation of God Psal. 37.14 The wicked drawes his bow to slay such as bee of upright conversation the principle of a sounâ— conversation is the grace of Gâ—d 2 Cor. 1.12 the sound conversation is heavenly mindednesse Phil. 3.20 and is in heaven and must be as becometh the Gospel of Christ Phil. 1.27 a good conversation Iam. 3.13 wee are to be holy in all manner of conversation 1 Pet. 1.15 and so even before men God beholdes the sins that we doe to men no lesse then our secret sinnes wee commit againâ—t God and the scripture requires in our conversation that it bee holy 1 Pet. 1.15 honest 1 Pet. 2.12 chasâ—e 1 Pet. 3.2 without coveteousnesse Heb. 1â— 5 not vain 1 Pet. 3.16 not as in times past in the lusts of the flesh Ephes. 2.3 But the putting off of the old man Ephes. 4.22 In charitie in Spirit in Faith in puritie 1 Tim. 4.12 Now every conversation contrary to this argueth an unjustified and unpardoned man and must â—e an unpardoned and sinfull conversation so as there is neither strictnesse nor uprightnesse nor any thing but sinne and an unpardoned estate where this conversation is not what ever Antinomians say on the contrary beeing in this as in other points declared enemies to the grace of sanctification But if we speak of a strict and upright conversation in an hypocriticall outside It s true many are as Paul was strict Phariseeâ— precise Civilians painted tombes without but within full of rottennesse and dead mens bonâ—s But this way Sathan onely saith Iob is a strict walker and serveth God for hire and the enemies of Christ joyn with Antinomians in this to say that the justified in Christ have but sinne in their conversation but wide consciences because they study strictnesse of walking with God but puritie of conversation as the places cited prove must bee unseparably conjoyned with puritie of conscience separate them who will Christ hath joyned them Mr. Eaton and Mr. Town call the sinnes of justified persons sinnes according to their sence or the flesh but in regard of faith they are cleane of all sin and without spot in the sight of God So Eaton Hony combe chap. 5. page 87. God freeth us not of sins to our sence and feeling till death for the exercise of our faith yet in his owne sight he hath perfectly healed us chap. 5. pag. 95. So Saltmarsh Free grace page 57. chap. 3. article 3. calls it the lust of sinne the just saith he shall live by faith which is not a life of sence and sanctification meerly but by beleeving of life in another I should gladly know if sinne in the justified be sinne really and indeed or against any Law I beleeve not 1. Eaton saith â—in hath lost its being in the justified Saltmarsh part 2. chap. 32. If a beleever live onely by sense reason exâ—erience of himselfe as he lives to men he lives both under the power and feâ—ling oâ— sin and the Law Now hee should not live so this is the use of unbeleefe ergo He ought to beleeve that hâ— hath no sinne and so hee hath no sinne nor doth he sinne onely the blinde flesh falsely thinketh that is sinne which is no sinne But faith is not to beleeve a lie then a beleever may say he has no sin Iohn saith that is a lie Assert 3. Mortification essentiall is in abstaining from wâ—rldly lusts and in remisse and slacked acts of sinning and in begun walking with God and acts of holy living yet so as all these do flow from faith in Christ another mysticall or Gospel-mortification is unknown to the Gospel Rom. 6. â— Therefore we are buried with him by Baptism unto death that like as Christ was raised up from the dead by the glory of the Father so we also consider the formall acts of mortification should walk in newnesse of life ver 5. For if we have been planted together in the liknessâ— of his death we shall be also in the likeness of his resurrection ver 6. â—nowing this that our old man is crucified with him that the body of sinne might be destroyed that henceforth we should not serve sin Then as it is one thing to sinne and another thing to serve sinne so acts of mortification must be in abstaining from greedy sinne as hired servants make it their life and work to sin and in remisse and weakned acts of sinne as a dying mans operation are lesse intended and hightned then of a strong man in vigor and health as for the plenary mortification expiring and death of the body of sin we think iâ— cannot be so long as we are in the body Col. 3.3 Yee are dead ver 5. mortifie therefore your members that are upon earth fornication uncleannesse c. To mortifie fornication must be the none-acting of foâ—nâ—cation 1. Because it is an abominable sense to imagine that we mortifie fornication when we believe that Christ abstained from fornication for us 2. On to believe that Christ dyed for our fornication and uncleannesse for both these may hold forth mortification of fornication
Not to minde Mr Town that else-where he meaneth by the Law that we are not under not the Morall Law only but the Ceremoniall also if we be freed from all authority of the Law then hath the sixth command no authority from God to teach that murthering of our brother 〈◊〉 sinne that Idolatry is contrary to the second command 〈◊〉 acts of holinesse and worship performed by 〈…〉 wil-service and wil-worship for if 〈…〉 and direct us what is holy walking 〈…〉 by the Antinomian way doth not teach any such thing in the letter then it s all unwritten wil-walking that a believer doth this is licence not holinesse wee are called unto 2. Then is it not the Lawes office to reveale sinne to us Paul saith contrary Rom. 3.20 for by the Law is the knowledge of sinne Rom. 7.7 I had not known lust except the Law had said thou shalt not covet free a believer from all the offices of the Law Then the believer when he lies and whores and murthers is not obliged to know or open his eyes and see from the light of the Law that these be sins for Mr Town looseth him from all the offices of the Law Paul mis-judged himself when in his believing condition he saith Rom. 7.14.15 for we know that the Law is spirituallâ— but I am carnall sold under sinne 3. From the Lawes teaching of believers to inferre that the Law lordeth it over a beliver is a great fallacy 4. If the enemy sinne be spoyled of all power even of indwelling and lusting against the Spirit then the believer cannot faile against a Law then he may say he has no sin which Iohn saith is a lie 5. If Christ communicate abundant effectuall grace of sanctification then is sanctification perfect but the Scripture saith the contrary in many things we offend all and we are not perfect in this life nor are we more then Conquerours in every act of sanctâ—fication nor is that Pauls meaning Rom. 8. that we are never foiled and that lusts in some particular acts have not the better of us too often but that finally in the strength of Christ the Saints are so farre forth more then Conquerors that nothing can work the Apostacy and separation of the Saints from the love God in Christ. Mr Towne 's assertion of Grace Pag. 4.5 Mark three grounds of mistakes 1. That justification and sanctification are separable if not in the person yet in regard of time and word of Ministration as if the Gospel revealed justification the Law were now become an effectuall instrument of sanctification 2. That to ease men of the Laws yoak is to suffer them to range after the course of the world and 〈…〉 luâ—s not considering that the righteousnâ—sse of 〈…〉 to Christ their Lord head and Governour that they may be led by his free Spirit and swayd by the Scepter of his Kingdome 3. That all zealous and strict conformity to the Law of works though but in the letter is right sanctification Answ. 1. Not any of these are owned by Protestant Divines they are Mr. Townes forged calumnies to the first I cannot see that sanctification is any thing at all by Antinomian grounds but meere justification and that he is an Antinomian saint that believeth Christ satisfied and performed the Law for him but no letter of Law or Gospel layeth any obligation on him to walk in holinesse But the Gospel only revealeth engraffting of the branch in Christ the Vine-tree and stock of life and the bringing forth fruits by the faith of Christ to be the only true sanctification but if the apples be not of the right seed conforme to the derecting rule of all righteousnesse the Law of God they are but wilde grapes we never made the Law the effectuall instrument of sanctification a help it is being preached with the Gospel but neither is the Gospel of it selfe the effectuall instrument of sanctification except the spirit of grace accompany it nor the law of it selfe 2. The second is a calumny also But we would desire to know how Antinomians can free themselves of it for the righteousnesse of faith doth not so unite believers to Christ as to their Governour so as Christ governeth them by the Spirit and the Word for the letter of the whole Word both Law and Gospel say they holdeth forth nothing but a covenant of works to search the Scripture either Law or Gospel is not a sure way of searching and finding of Christ and Mr Towne passeth in silence all guidance of the Saints by commandements of either Law or Gospel and tells us of a leading by a free Spirit only So that by Antinomians we are no more under the Gospel as a directing and commanding rule then we are under the Law what hindereth then but Antinomian justification bids us live as we list we think the Gospel commandeth every duty and forbiddeth every sin as the Law doth under damnation what is sinne to the one is to the other But the Gospel forbiddeth nothing to a justified believer under the paine of damnation more then to Iesus Christ. 2. A dead lâ—râ—er forbiddeth no sinne commandeth no duty but the Gospel of it selfe without the Spirit is a dead letter as well as the Law the major is the Antinomian doctrine the assumption is undeniable 3. Pharisaicall conformity to the Law we disclaime but if any could be strictly and perfectly conforme to the Law of works as Christ was we should think such a man perfectly sanctified but through the weaknesse of the flesh that is unpossible I know not what Mr Towne meanes by a conformity to the Law though but in the Letter if he meanes that the literall meaning and sense of the Law requireth no spirituall inwardâ— and compleatly perfect obedience he is no good Doctor of the Law and if it be not such an obedience it is not zealous and strict obedience but its ordinary to Antinomians now to tearm these whom the Prelaticall party of late called Puritans and strict Precisians because they strove to walk closely with God Pharisies and out-side Professors who think to be justified and saved by their own righteousnesse so farre are they at odds with sanctification if by conformity to the Law in the Letter Mr Towne meanes externall obedience without faith in Iesus Christ or union with him he knows Protestant Divines acknowledge no â—ound sanctification but that which is the naturall issue and fruit of justification and flowes from faith which purifieth the heart and such strict conformity to the Law as floweth from saving faith we hold to be true sanctification though all enemies to holy walking cry out against it such as mockers of all religion the Prelaticall and Antinomian party who mock strict walking and long prayer and humble confession of sinnes and smiting of conscience for sinne Towne Page 5. Blinde and sinister suspition and causeless fear inclined Doctor Taylor to this exposition to say our Apostle
looseth no Christian from obedience and rule of the Law but he dares not trust a believer to walk without his keeper as if he judged no otherwise of him then of a Malector of New-gate who would runne away rob kill and play his former Pranks if the jaylor or his man be not with him when he is abroad Answ. 1. There is a twofold keeping in of sinners one meerely legall such as that of wicked men Psal. 32.9 Who are like the horse or mule and have no understanding whose mouth must be held in with bite and bridle least they come neare unto you The Law hath not power over wicked men ever with terrors of hell and the curse of God because often they bee given up to a hard heart and what cared Pharoah who was under the Law for this keeper and to a reprobate minde and to any that commit sin with greedinesse having the conscience burnt with a hot Iron and being passed feeling Rom. 1.28.29 Eâ—hes 4.17 18 19. 1 Tim. 4.2 The Law is no keeper they care no more for Mr Towns goale that a Lyon doth for the crying of a shepheard he will not abase himselfe for it all the restraint that Law layes on a naturall man is when the conscience is wakened or some great plague is on Pharaoh then he dare not keep the people captive but Antinomians have a good opinion of slaves of Satan who judge them to be civill and externally honest Devils and make lims of hell of a good sweet calme nature who stand naturally in awe of Gods Law but Rom. 3.9 10 11. among the whole Tribe and race of mankinde Iewes and Gentiles see what they care for the Antinomian Goaler the law they believe not one word of the Law saith ver 11. there is none that understandeth there is none that seeketh God ver 12. They are all gone out of the way where is the keeper now and his sword and speare they are altogether become unprofitable there is none that doth good no not one ver 13. their throat is an open grave with their tongues they have used deceit the poyson of Asps is under their lips c. The law layeth not naturally a bridle on the outer man but observe that the conscience be restrained and awed by the Law and under any naturall remorse for sinne committed or to bee committed is a sinfull bondage that Christ must deliver us us from 1. Then stupefaction and deadnesse of conscience not to care for the law of God more then a prisoner who has broken goale and now is in hedges and high-wayes robbing and murthering cares for his old keeper is to Antinomians mortification and a crucifying of old Adam 2. So Iobs not daring to lift his arme against the fatherlesse chap. 31. must be the power of old Adam in him Davids bones broken for his adultery and murther must be the power of old lusts in him 3. Then the lesse tendernesse of conscience and feare for sinne as sinne the more mortification of lust 4. Grace as grace stupifieth and deadeth conscience so Antinomians must teach 2. Men naturally doe more good for the prayse of men and are more affraid to doe ill for the Axe and the Gibbet of the Magistrate then for any feare of Hell or Iudgement of the Law of God Towne cannot speak of this keeper there is a second restraint that the Law mixt with the love of Christ layeth on the godly and believer and he has need of this keeper so Ioseph saith Gen. 42 18. this doe and live for I feare God There was a keeper over Iob that he durst not lift up his hand against the Fatherlesse cap. 31. why ver 27. For destruction from God was a terrour to me and by reason of his highnesse I could not endure and this keeper in the conscience smites Davids heart when he renteth but the lap of Sauls garment and keeps him that hee dare not kill him this was not legall bondage for Christ commandeth Math. 10.28 29. Luk. 12 5. us to feare him that can cast both soule and body in Hell rather ere we deny him before men who can but kill the body 1 Pet. 2.17 Col. 3.22 Act. 9.31 Act. 13.16 it is commanded to us I grant the object of this feare is not so much Hell as the offending of God but it is commanded in the Law of God but Mr Town will have the believer so free so perfect as the Law needeth not to teach and direct him in one step he doth all without a keeper or one letter of a command by the free impulsion of a Spirit separated from Scripture that is right down a believer is neither under Law nor Gospel but a Spirit separated from the Gospel and all letter of it and from the Law guides him Towne Pag. 5.6 But I muse why you omit to show what it is to be under graâ—e which is the member opposite to being under the Law Paul treatâ—th of sanctification and yet maketh this contrariety of being under the Law and under grace the Law must be â—aken comprehensively with all his offices and authority and that the reason is firme that sinne shall not have dominion over him who liveth under the grace of the Gospel because it hath a sanctifying vâ—rtue and power in it to subdue sinne Answ. Dr Taylor did not omit to expound what it is to be under grace if you had not omitted to read his words he is cleare to any unpartiall Reader but let your exposion stand sin shall have no dominion over you for yee are not under the Law as teaching directing regulating believers in the way of righteousnesse but under grace that is under the Gospel which giveth power to subdue sinne without any ruling teaching or directing power of the Law but what is the power of subduing sinne to Antinomions I pray you not sanctification as in words they say but justification that is a power to believe Christ by doing and suffering has fulfilled and obeyed the Law for you but yee are under no command to walk according to the rule of righteousnesse in the Law so that to be under the Law is just contrary to personall and reall sanctification and walking in love and in Evangelick duties even as to be under the Law and to be under grace are opposed by the Apostle then as we are obliged not to be under the Law but under grace so are we obliged to no personall sanctification or holy walking but to objective and imputative sanctification only that is only to believe in Christ as made our righteousnesse and sanctification now as we are not obliged to bee inherently righteous so are we not obliged to be inherently and personally sanctified and holy for that is to be under the Law as the rule of righteousnesse now we are freed from the Law as our rule of righteousnesse and from the Law with all its offices and authority saith Mr Towne and to remaine
under the Law as a rule of rightenesse and to walk holily as being obliged from the conscience of any command either of Law or Gospel is legall bondage from which Christ has set us free as to be circumcised is a part of the Law-yoke so they teach then to be inherently holy is unlawfull to Antinomians Mr Town Pag. 6. Yet I wish that I be not mis-taken for I never deny the Law to be an eternall and inviolable rule of righteousnesse But yet affirm that its the grace of the Gospel which effectually and truly conformeth us therunto Answ. 1. I wish Mr Towne doe mistake for hee that teacheth that believers are freed from the Law as a rule teaching directing and from the Law with all its offices and authority he denyeth the Law to believers to be an eternall and inviolable rule of righteousnesse or then he must speak contradictions to wit that the believer is not under the Law as a rule of righteousnesse for so saith Towne he should not be under grace which is contrary to the Apostle Rom. 6.14 and yet he is under the Law as an eternall and inviolable rule of righteousnesse for I ask to whom is the Law an eternall and inviolable rule of justice to the believer or no If to the believer then he must be under it but Antinomians say that is Pharisaicall and Popish that is to put Christs free-man saith Twone under his old keeper the Law as if he were a malefactor if the Law be no eternall and inviolable rule of righteousnesse why doth Mr Towne say so 2. That rule to the which the grace of the Gospel doth conforme us that rule we must be under but Mr Towne saith The grace of the Gospel truly conformeth us to the eternall and inviolable rule of righteousnesse Ergo c. 3. An inviolable rule of justice cannot be violated and contravened by these to whom it is a rule without sinne else it s not an unviolable rule then if believers cannot violate the Law and murther and commit adultery but they must sinne by violating the rule then as believers are obliged not to murther not to commit adultery so must they be under the inviolable rule of righteousnesse contrary to which Antinomians teach All that Mr Towne can say against us in this argument is a calumny that we make the Law not the Gospel to give power to subdue sinne but the truth is neither Law nor Gospel giveth grace but the God of grace hath promised in the Gospel grace and a new heart and a new spirit to the Elect and grace goeth not along with the Gospel as a favour of equall extension with the preached Gospel but millions heare the Gospel who remaine voide of grace and have no right to any promise or grace the Law leaveth not off to be the rule of tighreousnesse though it cannot effectually make its disciples holy and conforme to the rule no more then the Gospel should not be the Law and rule of faith because without the influence of the Spirit of grace it can make no Disciples conforme to Iesus Christ and his image for many Elect for a long time heare the Gospel and have no grace to obey while the time of conversion come and many are more blinded and hardned that the Gospel is preached to them and it were better they had never heard nor known the way of truth Towne pag. 6.7 Rom. 7.6 The meaning is through faith is bred assured confidence lively hope pure love toward God invocation of his name without all wavering or doubting or questioning his good-will audience and acceptance which could never be attained by all the zeal and conscience towards God according to the Law of workes and the knowledge of the glory of God is given according to a covenant of meere grace without addition or mixture of works and the opposition is plaine to be not so much bâ—tweene the grosse hypocrite who is only brought to outward subjection and correspondency to the Law as betweene him that in good earnest and in downe uprightnesse of heart giveth over himself wholly to the Law of God Rom. 10.2 as the wife to the husband and guid of her youth to be ordered in all things inwardly and outwardly after the minde of God therein according to his legal conscience which is never pacified with works and the man who knoweth and worshippeth God alone according to the Gospel of Grace Answ. This is a close perverting of the word of truth 1. The Antinomian faith may here be smelled that by faith is bred assured confidence without all wavering feare or doubting c. Then whoever once doubt or waver are yet under the Law of works a doctrine of dispaire to broken reeds who are not undâ—r the â—aw but married to a new husband Christ and yet cry Lord I beleeve help my unbelief Why feare yee O yee of little faith is there not doubting here and a broken faith which Christ softly bindeth up 2. The Covenant of Grace and Gospel commandeth faith and also good works as witnesses of our faith but Towne will have good works in any notion of an evangelick command to stand at defiance with a covenant of meere grace when Grace is the fountaine and cause of our walking in Christ 2 Cor. 1.10 by the grace of God wee had our conversation in tht world in simplicitie and godly sincerity 1 Cor. 15.10 I laboured more abundantly then they all yet not I but the grace of God that is in mee It s true Holy walking by the grace of God and Christs righteousnesse in justification is a wicked mixture which we detest 3. The opposition Rom. 7. is betweene any unconverted man under the Law be he hypocrite or a civill devill or be he any other man on the one part and a beleever married to Christ and dead to the Law on the other for that which is common not to grosse hypoâ—rites only but to all naturall men out of Christ is ascribed to the man that is under the Law by the Apostle as 1. He is under the Lawes dominion and condemnation vers 1. 2. The Law has power over him as the living husband over the wife vers 2.3 The poor man cannot look to Iesus to another lover and husband the Law as a hard husband leads him and cries obey perfectly or be eternally damned 3 He is a man in the flesh in whose members concupiscence and lust rageth as a young vigorus mother bringeth forth children lusts of the flesh to death as married to hell and the second death vers 5. 4 He serves God according to the oldnesse of the letter that is carnally hypocritically like an out-side of a rotten Pharisee and not according to the newnesse of the Spirit that is in a Spirituall maner Yet Mr. Towne extolls him as one that in good earnest and downe-rightnesse of heart yeeldeth and giveth over himselfe to the Law of God as the wife to the husband
one word of old or new Testament frees us fâ—om the Law as our rule of righteousnesse and all the scriptures that speake of our freedome from the Law doe directly speak of our freedome from the curse and condemnation of it because we cannot be justified thereby as Gal. 3.10 For as many as are of the work of the Law are under the curse for it is written Cursed is every one that continueth not in all things that are written in the book of the Law to doe them this must be to doe them in a legall way 1. Hee must doe them all in thought inclinations motions of the heart and all the strength of the soule in all his actions in all his words and in a spirituall manner as the law charges otherwise hee is cursed then all mankinde both such as are in Christ or out of Christ are cursed now if the simple doing of the things of the law as its a rule of our life did involve us in a curse then to honour Father and mother which Paul certainly commandeth as a Gospel-dutie Ephes. 6.1.2 and the loving of our brother to which Iohn 1. Epist. c. 2. c. 3. c. 4. c. 5. exhorteth us unto should involve us in a curse which is absurd 2. He must continue to the end in doing all the Law if ever he fail he is under a curse Now thus it is cleaâ— Paul saith wee are freed in Christ from a necessitie of justification by the works of the law For Paul addeth in the next words vers 11. But that no man is justified by the Law in the sight of God is evident for the just shall live by faith if the living by faith did exclude workâ— and keeping of the law in anâ— respect at all as the keeping of the law is a witnesse of the life of faith then to doe the things of the law as its an eternall rule of righteousnesse should also involve us in the curse and argue that we seeke to be justified by the law and so that we are fallen from Christ even as to be circumcised doth involve a man to bee a debtor to the whole law and argueth a falling from Christ and the grace of the Gospel for Antinomians contend that we are the same way freed from the morall law as it is a rule of Righteousnesse that we are freed from the Ceremoniall law But wee are freed under the paine of a curse and of falling from Chriâ—t and the grâ—ce of the Gospel from the literall observing of circumcision Act. 15. Gal. â— 1 2 â— 4. as the Ceremoniall Law is a rule of righteousnesse and if any should pretend the impulsion and leading of the Spirit not any letter of the Law and thereupon be circumcised and should renounce the law of â—eremonies as a rule of righteous walking as Antinomians professe they obey father and mother and love their brother and abstaine from Idolatry not because the Law is their rule or the letter of the Law swayeth their conscience but because the Spirit of Christ leadeth them if I say any upon this Spirit would be circumcised and eat the passeover and sacrifice Lambs and blood to God now this Spirit is no Gospel Sâ—irit but the spirit of Sathan leading such from Christ If then we are not to obey the Morall Law as a rule of life and righteousnesse but are fâ—â—ed from it the same way that we are freed from the Ceremoniall Law then to love God and our brethren in any notion should bee sinne as to be câ—rcumcised in any notion is to fall from Christ Act. 15. Gal. 5. Mr Towne has a strange evasion for this Page 138. The Spirit is free why will yee controule and rule it by the Law whereas the nature of the Spirit is freely to conforme the heart and life to the outward rule of the Law without the help of the Law as a crooked thing is made straight according to the line and square and not by thâ—m and thus while a believer serveth in newnesse of the Spirit the Spirit freely and cheerefully moving him and inclining him to keep the Law which is meerely passive herein they doe wickedly who hence take liberty to sinne Answ. 1. To doe the will of God meerely as commanded from the power of an outward commandement or precept in the word is but legall and brings forth but mixt obedience or finer hypocâ—isie saith Saltmarsh and Mr Town saith that it is to controule the free Spirit and to rule it by a Law and Familists of new England as the old Libertines say all verball Covenants or covenants expressed in words are covenants of works and such as strike men off from Christ and the whole letter of the Scripture holdeth forth a covenant of works and its dangerous to close with Christ in a promise of the Gospel because the promise is an externall created letter and the Spirit is all this is to make a battell and contrariety between the Word of God and the Gospel as written or preached and the Spirit whereas 1. that which the Scripture saith the Spirit of God saith the command and Gospel promise is the sense and minde of the holy Spirit for that the Scripture is qâ—ickned by the Spirit 2 Tim. 3.16 and the Word is the seed of God and of the new birth 1 Pet. 1.23 and mighty in operation and powerfull and sharper then a two-edged sword Hebr. 8.12 nor is it possible that any can believe the report of the Gospel because it is the Gospel-report but the arme of the Lord and the power of God in the Gospel must be revealed to them Esai 53.1 Ioh. 12.37.38.39 For Iohn saith the not receiving the report of the Gospel is judiciall blindnesse and unbeliefe when Ioseph dare not oppresse his brethren and Iob dare not lift his arme against the Fatherlesse because the sixth command saith thou shalt not murther this is but finer hypocrisie in Ioseph and Iob and a controuling of the free Spirit better believe David Psal. 119.6 Then shall I not be ashamed when I have a respect to all thy Commandements no doubt the Lord concurred freely with Adam in the act of obeying God in abstaining from the fruit of the forbidden tree if therefore Adam should obey God out of conscience to Gods command eat not he should either controule the free Lord in his working which none in conscience can say or then Adam must have been loosed from obedience to that command if yee eat yee shall die as we are now loosed from the Law and the second death though we break the Law according to the Antinomian way yea it s unconceivable how these that are under grace doe obey the Gospel enjoyning faith because the Lord â—esus commandeth them but they must sin in so doing because they controule the free Spirit of God in not obeying for the free impulsion of the Spirit but for the literall command of God for sure to controule
this end ver 4. that the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Henâ—e I argue these that ought to fulfill the righteousnesse of the Law by walking after the Spirit and mortifying the deeds of the flesh are not freed from the Law as a rule of rightâ—ousnesse but are obliged by vertue of command to this rule for Paul proveth that there is a commanding power enjoyning rightous walking above us even when we are led by the Spirit 1. Because wee are obliged to minde the things of the Spirit not of the flesh ver 5. 2. To be spiritually minded is life as to be carnally minded is death eternall ver 6. 3. We are to be subject to the Law then we must be spiritually not carnally minded for the carnall minde cannot come under such subjection ver 7. 4. We are to please God in our walking then wee cannot walk in the flesh ver 8. 5. Because we are dead to sinne v. 9.10 We are not debters nor owe we to the flesh any service v. 10. But sure by a commandement we owe service to Christ againe the Apostle Gal. 5. treating of that common place of Christian liberty especially moveth the Antinomian doubt and saith ver 13. Christian liberty is not licentiousnesse nor an occasion to the flesh and commandeth that we serve on another in love ver 13. Now here was a fit place if Paul had been an Antinomian to say but ye are freed from the Law as a rule of righteousnesse and if I command you to love one another I bring you back to bondage againe I clap you up in goale againe and deliver you to your old keeper no saith he But 1. this is Liberty to serve one anotâ—er in love and it s an Evangelâ—ck fulfilling of the law for all the Law saith he ver 14. is fulfilled in this one word thou shalt love thy neighbour as thy selfe and ver 16. There is an expresse command walk in the Spirit and ver 18. It might be said then we may live as we list we are free from all Lords its true saith the Apostle ver 18. yee are not under the Law to condemne you but yet yee are not lawlesse yee must be led by the Spirit and ver 19. flie the woâ—ks of the flesh ver 19. such as adultery fornication c. now the law expresly forbiddeth the works of the flesh And Rom. 7. the very Antinomian doctrine is obviated for ver 6. But now we are delivered from the Law O then might some say then we are free men he answers not so we are delivered from the Law that wee should serve God in a Spirituall manner But againe ver 7. Paul proponeth the speciall objection of the Carnall Libertine if we be freed from the Law what shall we say then is the Law sinne this doubt ariseth both from ver 5. ver 6. ver 5. he said the motions of sinne that were by the Law did work in our members sinfull motions he inferres then it may appeare to some that the Law is a factor and agâ—nt for sinne is the Law sinne bâ— way of solliciâ—ation ver 6. Wee are not under the Law then it would appeare that the remâ—ved Law is not a dispensâ—tion to sinne and so the law is sinne if we be freed from it we may sinne Paul saith the Law is not so removed and dead but tâ—ere is a good and holy â—se of the law it remaineth as a rule of righteousnesse touching what we should flie and what we should follow thus the law is neither a factor for sinne nor a dispensation to sinne because it discovereth and forbiddeth sinne for saith he I had not known lust to be sinne but by the Law and this the Antinomiâ—n now moveth we are freed from the law being once justified what ever we doe it is not against a law nor a rule for we are under no law as a rule and what we doe though to our sense and feeling it be adultery and a debt agâ—inst the seventh command yet truly in the sight of God it is no more sinne then any thing Christ doth is sinne we are as cleane of it ere we commit it as Christ or the glorified Spirits in heaven and therefore the law gives us a dispensation to doe these things being justified which the unjustified cannot doe but they must in doing it sinne because the unjustified man is under the law as a rule of justice which we are not under and so we have a dispensation and an anâ—idated one to sinne before hand but because we are under no rule of righteousnesse it is to us no sinne Take two servants the master commandeth one of them eat all fruit of the garden but I forbid you the fellow servant under a paine eat not of this tree in the east end of the garden to the other he giveth no such charge or command the former servant eating of the tree in the east transgresseth not his masters command because he is under no law forbidding the other cating of that same tree is a transgressor because he is under a forbidding command so here if the justified be not under the tenne Commandements as a rule of life though they swerve from all the tenne yet they sinne not for Saltmarsh saith where there is no law there is no sinne Mr Towne saith Although the Spirit bring forth in the Saints the fruits of holinesse according to the law Gal. 5.22 Ephes. 5.9 Yet without Christ we can doe nothing unlesse as the imp or branch we suck and derive life and sap from him which is the Spirit of faith what if it be affirmed even in true sanctification the law of works is a meere passive thing as the Kings high way which a Christian freely walketh in you have not a face to deny it Psal. 119.31 Answ. If the Spirit of Grace bring forth in the Saints fruits of holinesse according to the law then is the law to the Saints a rule of their walking which the Antinomians deny It s true It may be the law to the holy Spirit in his person acting immediately in the Saints is passive for the law cannot work on the holy Spirit but that the â—aints are meere patients and blocks in all their holy walking is grosse Libâ—rtinisâ—e and maketh God the Author of sin as before is said and this way also the Saints are freed from the Gospel and the command of faith and all the promises no lesse then from the law because neither law nor Gospel can be a rule to the person of the holy Ghost in his immediate actions the Spirit is free in his operations and subjecteth both law and Gospel to his gracious breathings but is subject to none 2. Mr. Towne and Antinomians would lay upon Protestant Divines that they teach the Saints may walk in holines without the grace of Christ because they will have the Saints under
as it is his decree A conditionall desire though not aâ—â—â—eable to a positive lâ—w of God no sinne Rules touching our submission to Gods will Providence mysterious Confusions nothing against providence Prosperity of the wicked adversity of the godly not against providence All goes well so long as Christ liveth Faith looks to God in sad providences The enemie plow and sow and Christ reaps Providence hath a time for all things It s a shame that the wicked are fat on common mercies and not we on thâ—se same perfumed with Christ. All wheeles of provide nâ—e move according to the first Looking to God the onely ground of faith in a crosse-providence We must both submit to and approve of providence We are not to murmure We make noâ— away our will when we submit it to God Mulâ—s est miles qui 〈◊〉 â—ratorem gemens sâ—quitur Gods wâ—ll for us better then our owne Gods wisdome in creating good and framing evill Afflâ—ctions proportâ—ned to every mans measâ—re Gods will for every Saint a safe ruleâ— Faith welcometh all Many afflictions must be referred to God We love will-suffering as well as will-duties In duties Gods revealed will should be our rule in suffering his high decree Patience anâ— high grace The Image of God is in his works Many vâ—rtues in Christs sâ—bmiâ—sion to his fathers will What and how much reason was in Christs why or 〈…〉 he â—uts on the Father All Gods workes are with child of reason and causes Providence goes many wayes at once Providence can do more then we can expect Visible and invisible providence â—ow differenced Royall Prerogative of providence and the waies thereof To stand at the wilâ— of God and goe no farther 〈◊〉 sâ—bmission Faiâ—h sâ—â—th 〈◊〉 graâ—e in a sad providâ—â—ce Providence wise and cannot be counter-wrought We dâ—te to much on the sweet 〈◊〉 dents of Christ and love â—imselfe to lâ—ttle God who created supernaturall love can rule it We desire Christ often for ourselves Submission to the absence of Gâ—d is requâ—red 〈◊〉 expedient that we 〈◊〉 on our own leggs some time Oblisse bonum est nâ—turae obire mulum Returne of Christ no merit The work of redemption most rationall and full of causes Grace a cause of it selfe Sin an occasion of actes of grace Much of God in the work of redemption Afflictions are to be weighed in all the causâ—s 1. Who afflicts 2. How or in what manner 3. For what cause Blind and dumb crâ—sses not good How actively wilâ—ing Christ was to serve for us Excellent qualities in Christ as he 〈◊〉 a servant to God in the work of redemption Christâ— williâ—gnesse to die Christ an Agent in his passion Christ specially intended to have a spouse in all his sufferings and labours Vse 2. It s much to be active for God but more to be passive To looke to highest providence a safe ground of sudmission Vse 2. What is a right intention in serving God Where Christ is the predominant hee is the over-swaying end in the soule Where Selfe is predominant the intention cannot be sincere Two Characters of the thing which is our intended end The love of Christ strong and takes streâ—gth froâ— difficulties That is our eâ—d which obtained 〈◊〉 the deâ—ire in thâ— prosâ—â—ution of meanes Wee glorifie God when we are willing that our losse may â—e the gaine of the Lords gloâ—y We are to desiâ—e that our paine may praisâ— revengiâ—g justice in hell as gâ—ace â—eâ—gâ—tâ—neth the glory of pardoning mercy in heaven We desâ—re God mâ—y be glorified by our wishes rather tâ—â—n 〈◊〉 indeavour to glorifie him We care more for thâ— Lords passivâ— glâ—â—y of 〈…〉 for his active glory in our duties A glory of holynesse and of grace Saints are the glory of God and God 〈◊〉 the glory of Saints Our â—ymes are low when we intend not the Lords glory Foure particulars in the answer returâ—ed to Christ. Christ praying ever heard Our failings in expectiâ—g an answer of our Prayers All Christs good and all ours for him came from heaven Vse Vatab. à tempora rariis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnin à viris de tempore How easie traffiquing with heaven is to the Saints God â—â—areth a good cause though darkned The scandall of the crosse removed A faire rose growes out of the crosse when Christ waters it The Crosse a pâ—sse that Christ keepes Death altered by Christ. How the Lord was glorified in Christ. Vse 1. Vse 2. Wee have grace but must not share with the Lord in his glory How the glory of God and grace doe differ Vse 3. God art of omnipotency in extracting glory out of all the bâ—sest and most shamefull things of the world All things most base are most corgruous for high ends when omnipotencie handleâ—h them Glory from men a vaint thing Many false opinions touching the Gospel The Gospel dark to many God must use Logick to our affections as well as to our mind ere we know him â—â—vingly The mind dark in the things of God The understanding vain The affections vaine A naturall man hath not one certaine predominant We are heterodox and hereticall in mis-interpreting the works of God as well as his word A Heterodox will Division the birth of weake minds Sinne and error broodie truth but one â—en erriâ—g though in non-fundamentals may displease God and deface truth and hee damned eternally Elâ—ct Aâ—gâ—ls kept fast their â—t thâ— right Conviction how farre it goes Light is a cumbersome captive Conviction with malice most devil-like Will heresie more dangerous then minde-heresie It s right conviction when love is convinced to duties that lye under the drop of the crosse A dâ—spised Gospel prosperous Christ a most publike person Heaven and all things there most publike and so much the more excellent Christs â—ffiâ—e warrants us to apply him Much of the busiâ—â—sse of our salvation waâ— transacted without our knowledge One Saint a mystery to another Vse 1. Vse 2. All things are for the Saints What is the the judged World Hopes gooâ— prophecying in saddest times and the sweet fruits thereof Scotland though low is to hope in the Lord. Characters of the world The world uncapable of grace The world as enemy to Chrâ—st The world a 〈…〉 A childe of the world The Piâ—grimes sigh This world so differenced from that which is to come Why this World The world may be pointed out with the finger the world to come is above our senses Vse How Christ judged this world and how many waies Christs dying exemplarily condemneth the world Sâ—tâ—an nâ—t 1. a â—ree not 2 aâ— absâ—luâ—e â—ot 3. a juâ—t Prince How Satan is a God Satan hath a God head over minds Satans crown stands by relations Vse Few in the way to heaven Satan twice judged Death the devills Fort-royall All the devils Forts taken from him and his Courts cryed down and his Lawes annulled by Jesus Christ. Vse Take not in a dislodged Spirit lest you have eight for one Satans power and
tenets that Antinomians hold contrary to walking in Christ. (a) Vol. 3. Serm. 4.160 161 162. The Antinomian confession of sins fleshly Vehement stirrings of lusts goe before conversion The right use of preparations to facilitate not to merit Redemption hath no foregoing preparations Conversion hath (b) Saltmarsh Free grace cap. 51. p 184 185. Vel specificativè vel reduplicativè How the promises of the Gospel are held forth to sinners as sinners How we cannot too soone come to Christ and yet wee must not come presumptuously Preparations make us nothing lesse sinners and nothing lesse unworthy of conversion if God would enter into judgement with us The Lord hath a set time for ripening the sinner for conversion Christ is moved by the same love to renew his drawing that moved him at first to draw Love-sicknesse goes before renewed drawings and divers other sweet marks The doâ—bt against condinaâ—l Gosâ—el-promises propounded Antinomians imagine that conditions of grace must be unconsâ—stent with grace Antinomians reject only the Arminians conditions The Arminian condition disproved Conditions absolutly in our will which we may performe or not perform as seeâ—eth good to free-will loosed from al divine predetermination were â—either in Adam before the fall nor in elect Angels Evangelike conditions wrought by the irresistâ—ble gâ—ace of God doe well consist with free grace Obedience commanded in the Law and in the Gospel how it is the same and how different The two extremes of Arminians and Antinomians the former dâ—stroying grace and making the letter of the Gospel-grace the latter destroying the letter of the written Gospel and all action in the regenerat and turning aâ—l commands and Evangelike exhortations into celestiall and immediate rapts of the Spirit How election is of free grace and justification and salvation of free grace How free â— condition saith is The nature of liberty not in a liberty of contradiction but in other â—hree things The Lords decrees and promises dâ—minish nothing of his liberty and freedome of grace in his working Grace properly though not originally in Saints Vse Our abusing of gracious Gospel conditions Bastard preparations The Lords Method both after and before we be delivered from temporall afflictions God delivers his Church out of externall afflictions before they be huâ—bâ—ed Free grace only not merit the caâ—se of our conversiâ—â— We have neither strength nor leasure to praise grace to the bottome Wherein the drawing consisteth Libertines falsly tâ—ach that justification and regeneration is one Town Assertion of Grace pag 115 116. Repentance and Mortification are some other thing then Faith How farre the Law draweth a sinner to Christ. Both Law and Gospel in the letter equally unable to draw a sinner to Christ. The difference betweene the Law and Gospel in the matter not in that manner of â—oâ—king that Antinomians conceive How law and love work diveâ—sly A power to command and a power to punâ—sh are two dâ—fferent powers Pag. 137. Hâ—w love and law work in us now The particular manner of drawing is unknown to us God is various in his dispensation in drawing souâ—e 〈◊〉 some râ—ughly some that to their sense they can tell you day and hour they were borne over againe others are drawne but know not when where or how A confluence of mercy in conversion Two wayes of drawing sinners Morall and Physicall (a) Rise â—eign c. er 9. pag. 2. (b) Er. 39. pag. 8 (c) Er. 40. pag. 8. (d) Francis Cornwell A Conference of M. Cotton at Boston with the Elders of New-England Pag. 17 18. Libertines deny all morall working of the word That there is a morall working of the worâ— Inspirations without Scripture vaine Some Propheticall impulsions have beene in many of our first Reformers and others that succeeded them but these are not ordinary rules of rejecting Scriptures Christ is a rationall object Sinners arâ—ue â—re thâ—â—â—ee drâ—wne to Christ. The oratory of Christ is effectuall Christs mâ—ver 〈◊〉 â—s thrâ—ugh love Christs love 〈◊〉 is 1. Vâ—olâ—â—t 2. 〈…〉 4. Reâ—ll 5 Lovâ—ly 〈◊〉 Christs love spâ—edy and swift aâ— a Roe In drawing there is lâ—ssâ— will then in leading Christ drâ—wes powerfully compassionatly patiently Redemption and drawing by free love sweeter then by strict law Drawiâ—g stroâ—g and easie 〈…〉 consentiâ—g to be drawâ— aâ—d there an end The way of loves working through delight is sweet and conquering Evincing and binding lovelinesse in Christ in divers respects The vertues of Christ. Sweet relations in Christ. Christs Kingdome a drawiâ—g thing in divers considerations Christ himself the drawingst Lover in heaven and his vertues againe holden forth Drawing arguments in Christ from beauty gaine honour Of the beauty of God Foure things in beauty that are by proportion in God What the beauty of God is The beauty in Chrâ—sts person The beauty of a communion with Christ. Delectatioâ— in gâ—dlinâ—sse to all the spirituall seâ—sâ—s Christ dâ—lâ—ghtfâ—ll to all the senses Christs voice sweet Christ sweet to the taste Reall gaine in Christ in divers partâ—â—â—lars Richâ—s uncertaine No markâ—t or bâ—yiâ—g of Christ. Reall honâ—ur in comming to Christ in divers iâ—stancâ—s How highly God esteemeth of his Saints Vse A survay of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How caâ—aâ—ious and gâ—eat Christs loâ—â— is Libertines the grand enemies of grace Vse 1. The sweetnesse of a communion with God far above the pleasures of sin Great things reported of the wayes of Christ. Christ 〈◊〉 pâ—â—ssible Object 1. Godiiâ—â—sse nâ— sad life The dâ—scipline oâ— christs house not rough â—ut to naturall 〈◊〉 â—punc The manner of the Lords drawing the will The Lord worketh by proportion in drawing the will The Lord by holy wiles and art draweth the will The learned Gentleman M. Ed. Liegh in Critica Sacra on the old Test. thinketh not without good reason that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade comes from this The Lords grace bewitcheth and charmeth the will * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mussiâ—are submissa voce loqui quod occulâ—um velis 2 Sâ—m 12 19. So Isai. 3.3 the prudent and wise man hâ—th such a name as to charme and bewitch as â—loquent Orators doe or Exorcists and Conâ—urers of Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjungere sociare by enchanting Deut. 18.11 Isai. 47.9 Septuaginta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ worketh on the wâ—ll by internall application God cannot be the Creator of the will but hee must effectually turne it whither soever hee pleaseth The word and the Spirit Meanes are accommodated to conversion Time sitted of God for conversion God converts every man beside his intension A fit word must be in conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheele Prov 20.26 What congruous vocation or the new calling and conversion of sinners devised by Jeâ—uits the Pelagians living agâ—in is The Arminian calling and conversion The conversion of Protestant Divines Rom. 9.17.18 Reasons against the Iesuites congruous conversion of sinners drawing one not another The middle science fancied by Iesuites and Arminians to be in
error 57 p. 11. (b) Saltmarsh free grace ch 5. pag. 58. (c) Saltmarsh free-grace c. 5. pag. 71.72 Antinomians 〈…〉 Mr Towâ—e Asser. oâ— grace pag. 71.72.73 Holinesse and morall vertues farre different To adde to Antinomians mortification is to adde to Christs merits Mr Twn asser of grace pag. 72. Queries that Antinâ—miâ—ns can never Answer Divers manifâ—staâ—ions of Christ's deadnesse to the world 1. Christ mindâ—d hâ—aven excâ—edingly in his â—acâ— Christ dead â—â— the gaâ—nâ— aâ—d glory of the world Christ a sad man in the world The vâ—rious dispâ—nsation of Gâ—d in leading some to heaven through sweet some thrâ—ugh sowre The various Tempers of the Saints require that some feast on fatt things and wines and others drink water Christ and the Saints have a sad journey to heaven in regard of afflictions Christ free from lusts so we are not Christ weakest is strong Christ now strong to save his Church Christ minded us much in death All weak and Christ strong The world a weak thing to Chrâ—st Christ strong in the Crosse. Providence 〈◊〉 speâ—iall â—o thâ—ngs most â—â—calleâ—◠〈◊〉 and hâ—â— Câ—â—rch lose noâ—hing by suffâ—â—iâ—g A threefold excâ—llency of working in Christ dying Christ in drawing sinners in his death draweth 1. Lovingly 2. Suffering paine 3. Strongly 4. compleatly 5. Finally dying and drawing What strength of love to draw the weight of so many sinners Christ and all his in his bosome did waâ—le strongly through all the slâ—uds of his suffering Loving and drawing sinners Christs last work in his death-bed What it is to bee lifted up from the earth The Scripture plain The matter of the Scripture deep and high but the Scripture is not obscure as Papists say We accuse the Scripture as hard because it lies not level with our lusts Christs dying and his kinde oâ— death he died 1 Consideration Christs love went to death and beyond it 2 Consideration Christ must love and will to die Christ behoved to take the only strait passe between Earth and Hâ—aven 3 Consideration A wondring in the creatures to see Christ their Creator in death suffer such hardship â— Consider Reason would say Christs body should be pretious as the Sun 5 Consider It is much that Christ should part with the sweatest inheritaâ—ce of a living man his life 6 Consider 7 Consideration including other three Christs death comes undâ—r a three old notion Three ingredients in Christs death which men could not give 1. The Cuâ—se 2. Infinite merit 3 Divine acceptation Foure sad condâ—tions which were in the ransomâ— that Châ—ist gave for sinners 1. Gold for persons may be given in raâ—ome but here person for person must be given In ransome a servant is given for a servant but here a King for a servant Here a King is not served as a King but as a servant Here the person given in ransome â—ust die Death the end of Christs labours and his Sâ—bbath Christs victory in death Câ—rist welcommâ—â—â—to Gâ—d afteâ— his death Comforts against death because Châ—ist dyed Christ had good hap to the Crosse all his life Death perfected Christ. The Crosse kindly to the Saints 1 Tim. 2.12 The Saints out-runne crosses The life we have is lame so long as we want our life hid up with Christ in God Reall Mortificaâ—ion required and the morall mortifcaâ—ion and saâ—ctiâ—ication of Aâ—â—iâ—mians as if â—t were enough that Christ dyed for us and we nâ—kedly to believe that rejected (a) Râ—sâ— râ—igâ— ruiâ—e eâ—ror 14. p. â— (b) Râ—sâ— râ—ign error â— p. 7. (c) Ibid. â—â—savory speecheâ— error 4. pâ—g 19. (d) Ibid. error 33 p. 6. Comfort from remission of 〈◊〉 in Christs deatâ— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blew swelling of a wound or a 〈◊〉 a confluence of humors and blood associated Psal. 38 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sociâ—tus jâ—ncâ—us suit Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— wouâ—d â—rom the râ—â—ing of the skinne and causing a grâ—â—â—nesse and mark appeare to thâ—e eâ—e that it may bee known there is a wound Sin sweet suffering for 〈◊〉 sad and soâ—er to Christ. The three speciall qualities of Christs death 1. Paine 2. Shame 3. A Curse The paine of Christs death and â—he causes of it Many deaths at once on Christ. The lâ—ntnesse and slownesse of death when it s on its jâ—urâ—ey 〈…〉 Christ did suffer many deaths Many lâ—ves tâ—rmâ—natively from Christ on aâ—l the Elect but oâ—e lâ—ve in him subjectâ—viâ—y The sweeter that Christs life was the loâ—â—e of it waâ— the more How Christ was not capable of shamâ— Isa. 53.9 How Christ was capable of shame How shame passively wâ—e in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What tokens of shame were on Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publicavit probris aftesiâ— How shame câ—uld conâ—â—st with the dignâ—ty of Christs person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devoveâ— dâ—ris impâ—ccor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an execration verball or reall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—rbo vel â—e â—â—le dixit Iob 3.6 Gen. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—ledicta terra it s ascribed to Cain Gen. 4 1â— Num. 22.6 he shal be cursed thâ—t thou curâ—â—st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blaspâ—â—â—â—â— is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—ght of no weight 〈◊〉 Deut. 21.23 What sort of curse was on Christ. A morall not a Câ—râ—mâ—niâ—ll curse only on Christ. The 70. rendereth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to diâ—honoâ— to count of no price to â—iâ—â—egâ—rd Christ extrinsâ—cally a curse â—ut never hateâ— or abhorred of Gâ—d Christ changed persons and places with sinners Death naturall or violâ—nt the indifferent accidents of death but to die in Christ is all and â—oâ—e the right qualification of well dying Hee that is in Christ lives speaks walks prayes sickens and dies in Christ Vse 2. How many diverse false sences we fancy in our mis-giving humour under the crosse Heaven is fenced with a wood of thorns there is no way to it but through many afflictions The blood not dryed off Christ while he was in heavâ—n How farre we may chuâ—e our own Crosse. The cirâ—umstance that is salâ—est in our â—rosse is dâ—eâ—sed by an inâ—iâ—iâ—elâ— wise decree Three ills in the Crosse we are to deprecate The worlâ—s Hosanna a poor thing and the glory short base low Foure steps of love in Christs being made a curse for us For a Spirit to be a man is a great condiscension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a sinlesse Spirit take on him to be a dying man is more That a Spirit take on him to be as a sinning man is yet more That a happy Spirit take on him to bee a sinner accursed of God is farre more We are not freed from the Law as a rule of righteousnesse We are under the teaching and directing office of the Law Neither Law nor Gospel obligeth a believâ—r to sanctification by the Antinomian way (a) Rise raign error 9. (b) Error 39. By the Antinomian way we are no more under the Gospel then under the Law Antinomians blame close walking with God as Pharisaicall Puritanisme as Prelates did of old The law alone worketh not sanctification nor did we ever teach it How the law restraines men from sin Men naturally are not awed by the Law We are not obliged to personall sanctâ—fication and to walk holy by the Antinomiâ—n Doctrine Mr Towne granteth the Law to bee an eternall and inviolable rule of righteousnesse to all and yet denyeth the believer to be under 〈…〉 The Law leaveth not of to be a rule of righteousnesse because it giveth not grace to obey for then the Gospel should be no rule of faith because it giveth no grace tâ— believe to all that hateth it Every naturall man is under the Law in the Apostles sence Rom. 7. The man under the Law Rom. 7. cannot give himself to be ruled by the Law after the minde and will of God as Mr. Towne saith (a) Rise raigne er 4.5 (b) er 6. A mysterie of Antinomians that all means not effectually moving the wil are not means laying bonds on the conscience Rise and raign (c) er 26. (d) Rise raign er 7. Cornwall conference of Mr. Iohn Cotton q. 2. arg 6. p. 16.17 Antinomians acknowledge no grace but what is uncreated and so no habits of grace Ezech. 36.26 Deut. 30.6 Act. 16.14 Ier. 31.33 Ezech. 11.19 Rom. 12.2 Rom. 7.22.23 Ephes. 3.17 (e) Rise raign er 23. p. 5. (f) er 25. Antinomians take away all use of teaching exhorting of the Gospel or promises thereof (g) er 36. p. 7. (h) er 14. p. 3. (i) er 22. p. 5. (k) er 59. p. 1â— No scripture freeth us from the Law as a rule of righteousnes but all that speak of our freedome from the law speak of our freedom from the rigor and curse thereof Faith looseth us not from the Law and holy walking simply but only in the matter of justification We cannot be as Mr. Town imagineth the same way freed from the Morall Law as we are freed from the Ceremoniall Law (a) Saltmarsh flowings of free-grace last part c 4. p. 178. (b) Râ—se raign 7â— (c) Error 9. (d) Error 62. Obeying of God because of thâ— direction of Law or Gospel is to Antinomians a controuling of the frâ—e Spirit of God The new creaâ—ure 2 Cor. 5.17 is sanctifiâ—aâ—ion The Law requirâ—th pâ—rfâ—ct obedience as the Law but the Laâ— aâ—â—vangeliâ—ed reqâ—iretâ— not pâ—rfect obâ—dience that we may be Evaâ—geâ—icâ—lly justified Divers â—easons Rom. 8. Gal 5. c. prâ—â—iâ—g thaâ— we are yâ—t unâ—er thâ—â—swordâ— a â—ule of riâ—hteâ—usnesse he Antiâ—omian Doctrine is propounded by the carnall Libertine Rom. 7. Lex jubet non juvat Quod lex imperat Evangelâ—um impetrat The Law hath an active power to teach â—nd is not meerly passive as Mr Town saith How faith and New obedience are the means of our deliverie from the misery of sinne the former from the guilt and that perfectly and at once in justification and the other from the blot and indwelling and that by degrees in sanctification 〈◊〉 of Grace p. 1â— How we are saved without works Asser. 〈…〉 pag. 22. Asser. pâ—g 7â— Hâ—w God accouâ—ts tâ—e gâ—od worâ—s of the justifâ—eâ— perfect
or drawing grace therefore am I compelled as a Merchant who against his will casts his goods in the Sea to save his own life because the winds and stormes â—ver-master his desire to take a second course contrary to my naturall dâ—sire and gâ—acious and mild inclination to mâ—rcy to decree and ordain that all who before the acts also of my middle science free decree and just will were finally to resist my calling shall eternally perish and to will that Pharoah should not at the first or second command obey my will and let my people goe and therefore with a consequent or constrained will to suffer sinne to be to appoint death and hell and the eternall destruction of the greatest part of mankinde to be in the world for the declaration of my revenging justice because I could not hinder the entrance of sin into the world not Master free will as free if my dispensation of the first covenant made with Adam in Paradise should stand Whereupon I was compelled to take a second herbrie and a second winde like a Sea-man who is with a stronger crosse winde driven from his first wished port and to send my Sonne Iesus Christ into the world to die for sinners for that I could not better doe and out of love to save all offer him to all one way or other though I did foresee my desire and naturall kindnesse to save all should be far more thwarted and crossed by this way because force my consequent will must needs prepare a far hotter furnance in hell for the greatest part of mankinde since thousands of them must reject Christ in resisting the light of nature and the universall sufficient grace given to all which if free will should use well would have procured to them more grace and the benefit of the preached Gospel But a heavier plague of hardnes of heart and farre greater torments of fire then these I foresee must be the doome of such within the visible Church as resist my calling or having once obeyed may according to the liberty of independent free-will persevere if they will notwithstanding of the power of God by which they are kept to salvation the promises of the eternall covenant the efficacie of Christs perpetuall intercession of the in-dwelling of the holy Ghost that everlasting fountain of life c. may fully and finally fall away and turne Apostats and therefore all their hope of eternall life their assurance of glory their joy their consolation and comforts in any claim to life eternall and the state of adoption is not bottomed on my power to keep them my eternall covenant my Sons intercession I can do no more then I can but upon their own free will if they please and it s too pleasant to many they may all fall away and perish eternally and leave my Son a widdow without a wife a head without members a king without subjects And if Arminians will be so liberall or lavish of the comforts of God proper to the lords people Esa. 40.1 c. 49.13 the proper work of the holy Ghost the comforter Ioh. 14.16 c. 15.26 c. 16.7 the consolations of Christ Phil. 2.1 the everlasting the strong consolations 2. Thess. 2.16 Heb. 6.18 the heart comforts Col. 2.2 wherewith the Apostles and Saintâ— are comforted 2. Cor. 1.4.6.7 coming from the God of all comfort the Lord that comforteth Zion Esai 51.3 2. Cor. 1.3 Esai 51.12 blâ—ssing promised to the mourners Matth. 5.4 We desire Mr. Moore and other Arminians to injoy them but for us we a loâ—â—v neiâ—her assurance courage hope nor comforts in Christ or hâ—s death but on the regenerate and beleevers and this makes the doctrine of universall redemption more suspitious to us as not coming from God that they allow to all even dogs and swine the holy Ghost and the precious priviledge of the Saints Therefore thirdly we answer that the assumption is not ours but theirs let the assumpâ—â—on be But I beleeve and he proposition be corrected thus These for whom Christ laid down his life are some few choâ—en beleevers Bâ—t I am chosen and a beleeveâ— Ergo c. and we grant all so the assumption be made sure But I have no assurance hope nor comfort to rest on a generall good will that God beareth to all to Iudas Pharaoh Cain and to all mankinde no lesse then to me For I am of the same very mettall and by nature am heir of wrath as well as they 2. That far-off Good will that all be saved and that all obey the Lord from eternity did bear it to the fallen devils as well as to me O cold comfort and it works nothing in order to my actuâ—ll salvation more then to the aâ—â—uâ—ll salvation of Iudas the Traitor it 〈◊〉 on moving no wheels no câ—uses no effectuall means to pâ—ocure the powerfull apâ—licaâ—ion oâ— the purchased Redemption to mâ— more then to all tâ—aâ— are now spitting out blasphemie against eternall justâ—ce and are in fiâ—â—e chains of wrath cursing this Lord and his generall good will to save them But the fountain good will of God to save the elect runneth in another channel of free grace that separates person frâ—m person Iacob from Esau and sets the heart of God from eternitie and the tender bowels of Christ both from eveâ—lastiâ—g and as touching the execution of this good will and in time upon this man not this man without hire monâ—y or price 1. because Angels or Men can never answer that of Rom. 9.13.14.15 as it is written I have loved Iacob and have hated Esau and that before the one or the other had done good or evil Then the naturall Arminian objecteth what our Arminian does this day that must be unrighteousnesse to hate men absolutely and cast them off when they are not born and have neither done good nor evill Paul answereth it followeth in no sort that there is unrighteousnesse with God because verse 15. all is resolved on the will of God because it is his will for hee saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassiâ—n and upon this hâ—e infeâ—ies then the businesse of sepâ—â—ating Iaakob from Esau â—unnes not upon such wheeles as â—unning and willing swâ—ating and hunting by good endeavours Iaakob dâ—d here lesse and Eâ—au more but all goes on this on Gods free goodnesse and mercy all the difference between person and person is God has mercy because he will not because men will Now because Arminians say thâ—s is not meanâ— of election and reprobation but of temporary savours bestowed on Iaakob nor on Esau he aâ—eadgeth the example of Pharaoh a cruell Atheâ—st and a Tyrant who never sought justification by the works of the Law the reason why Pharaoh obtained not the mercy that others obtained I saith the Lord verse 17. told Pharaoh to his face for this purpose I raised thee up that I might make an
example of the glory of my power and name that is the glory of justice in thee to all the world who heares of thee and then verse 18. hee returnes to the Lords free will and unhired and absolute liberty in differencing person from person Why has hâ—e mercy upon this man and not on this man if there had been such a conceit as a generall catholick good will in God to Pharoah to Esau the Apostle should now hâ—ve denyed any absolute will in God to separate one person from another Arminians can instruct the spirit of the Lord and the Apostle to say he has an equall generall goodwill and desire to save all and every one Esau as well as Iaakob Ishmael as â—saac the son of promise Pharoah as Moses or any other man but then two great doubts should remain How then hated he Esau when he was not yet born and had not done good or evill All the Arminians on earth answer that 2. But the doubt is not removed How is it that God loves Iaacob blesseth and hath mercy on him and hateth Esau and yet Esau has neither done good nor ill Arminians answer in an antecedent generall good will God indeed loved Esau as well as Jaakob Pharoah as well as another man but here is the thing that makes the separation Iacob runneth and willeth Esau is a wicked man Pharoah and others like him bloody tyrants and God sheweth mercy with another posterior and consequent will on Iacobs because he runs and wils and has mercy on him because hee pays well for mercy and has not mercy on Esau because he neither â—uns nor wills Now this is to contradict God therefore we must bear with it that men of corrupt mindes destitute of the truth rising up to plead for universall atonement contradict us But Paul resolves all the mercy bestowed on this man not on this man v. 18. on this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will Therefore hath he mercy on whom he will have mercy and hardeneth whom he will 2 unpossible it is that conversion should be grace and matter of the praise of the glory of the Lords grace to Peter rather then to Iudas except the grace of God separate Peter from Iudas by moving effectually the one to beleeve and not moving the other All the wit of men cannot say but I may glory in my own free will that I am efficaciously redeemed and saved rather then another except grace efficaciously move me in a way of separating me from another if hee had alike good will to save me and Judas and all the world but he committed the casting of the ballance in differencing the one from the other to free-will so as the creatures free-will made the consâ—quent will of God different toward the one and toward the other 3. The God who is willing to show his wrath and to make his power known in â—nduring with much long suffering the vessels of wrath fitted to destruction that he might make known the riches of his glory on the vessels of mercy which he had afore prepared to glory Rom. 9 2â— 23 is also willing because hee is willing to declare these two ends equally in some because he will the glory of power justice and long suffering in others the glory of grace and mercy because he will nor did I ever see a reason wherefore God should carry on the two great state designs of justice and mercy in such an order as he should incline more to declare and bring to passe the design of mercy then the design of justice for out of the freedom of high and deep soveraignty he most freely intended both these glorious ends Now as the attaining of his freely intended end of manifested mercy in some both Angels and Men makes visible in an eminent manner the glory of justice in other some so the attaining of his freely intended end of pure grace in the Elect doth highly indeare Iesus Christ that we should prize the blood of the Covenant the riches of free-grace to us whom he hath freely chosen leaving others as good as we to perish everlastingly And as Arminians cannot deny but that the Lord might so have contrived the businesse as all that are saved and to prayse the Lord that sits one the Thron in heaven might have been damned and should blaspheme eternally in hell the holy just Iudge of the world as he can make a revolution of all things in heaven and in earth to a providence contrary to that which is now so they cannot deny an eminent soveraignty deliberate and fixâ—d free-will in God before any of the Elect and Reprobate were placed in sâ—ch a condition of providence in which hee foresaw all that are saved or damned should bee saved or damned and that this will was the prime fountaine cause of election and reprobation 4. Paul shewing Rom. 11. That God concludes all in unbeliefe that he might have mercy on all and shewing a reason why the Lord was pleased to cast off his ancient people for a time and to engraffe the Gentiles the wilde Olive in their place saith O the depth and another reason he cannot find but bottomlesse and unsearchable freedome of grace and free dispensation to some people and persons and not to others I confesse it had been no such depth if the Lord from eternity had equally loved all to salvation but through the running willing or not running not willing of the creature had been put upon later wiser and riper thoughts and a consequent will to save or not save as Men and Angels in the high and indifferent court of their free-will shall think good there had been no other depth then is in earthly Iudgeâ— who reward well doers and punish ill doers or in a Lord of a Vâ—ne-yard who gives wages to him that labours and no wages to him that stands idle and doth nothing this is the Law of nature of Nations and no depth it s but God rewarding men â—ccording to their works and God shewing mercy in such as co-operate with and improve well the benefit of Gods antecedent will and not shewing mercy on such as doe not co-operate therewith but out of the absolutenesse of indifferent free-will are wanting thereunto But the great and unsearchable depth is how God should so carry on the great designes of the declaration of the glory of pardoning mercy and punishing justice as their should be some persons and Nations the Jewes first and not the Gentiles as of old and now the Gentiles taken into Christ and the Jewes cast off and again the Jewes with the riches of the world of Elect both Jewes and Gentiles who are chosen and must obey the Gospel and be called without any respect to works but of grace Rom. 11.5.6 7. and when the children had neither done good nor evill and were not born Rom. 9.11 and these who were nearest to Christ and did woâ—k more for the attaining