after drawing bloud and cutting a veine more commeth in the place and after a great Feaver and decay of strength in a recovery Nature repaireth it selfe more copiously And often in our sad troubles wee have that complaint of God which he rebuketh his people for Esayâ—0 â—0 27 Why sayest thou O Jaakob and speakest O Israel my way is hid from the Lord and my judgement is passed over from God that is the Lord takes no notice of my affliction and hee forgets to right me as if I were hid out of his sight and David Psal. 31.22 I said in my hast I am cut off from before thine eyes It s not unlike a word which Cain spake with a farre other mind Gen. 4.14 From thy face shall I be hid But this is 1. To judge God to be faint and weake as if hee could doe no more but were expiâ—ing Esay 40. vers 28. He will bee both weake and wearied if he forget his owne and our darkenesse cannot rob the Lord of light and infinite knowledge he cannot forget his office as Redeemer God is not like the Storke that leaves her egges in the Sand and forgets that they may be crushed and broken When Christ goes away hee leaves his heart and love behind in the soule till hee returne againe himselfe if the young creation be in the soule he must come backe to his nest to warme with his wings the young tender birth Asser. 16. Nor is Christ so farre departed at any time but you may know the soule he hath been in yea hee stands at the side of the sicke bed weeping for his pained childe yea your groanes pierceth his bowels Jer. 31.20 For since I spoke against him saith the Lord I doe earnestly remember him it s not the lesse true that the head of a swoning sonne lyeth in the bosome and the two armes of Christ that the weake man beleeveth that he is utterly gone away Asser. 17. Nor will Christ more reckon in a Legall way for the slips mis-judgings and love-rovings of a spirituall distemper then a Father can whip his childe with a rod because he mis-knoweth his Father and uttereth words of folly in the height of a feavor Christ must pardon the fancie and sinnes of sicke love the errors of the love of Christ are almost innocent crimes though unbeliefe make love-lyes of Jesus Christ. There be some over-lovings as it were that foames out rash and hasty jealousies of Christ when acts of fiery and flaming desires doe out-runne acts of faith as hunger hath no reason so the inundations and swellings of the love of Christ flow over their banks that we so strongly desire the Lord to returne that we beleeve he will never returne Asser. 18. Though hid Jewels be no Jewels a losed Christ no Christ to sense yet is their an unvisible and an undiscerned instinct of heaven that hindered the soule to give Christ over Shall we upon all this extend all these Spirituall considerations to all men whether they bee in Christ or not Some teach us this as the great Gospel-secret concerning Faith That none ought to question whether they beleeve God to be their Father Christ their Redeemer or no but are to beleeve till they bee perswaded that they doe beleeve and feele more and more of the truth of their faith or beliefe righteousnesse being revealed from faith to faith The 1. ground of this is Christs command to beleeve now commands of this nature are to be obeyed not disputed But this is so farre from being a Gospel-secret that it is not a Gospel truth and sends poore soules to seeke honey in a nest of Waspes the path-way to presumption For though these who truly beleeve ought not to doubt of their beliefe yet these who have lamps of faith and no oyle ought to question whether there be oyle in their lamps or no and true faith with their profession else the foolish Virgines were not farre out who never questioned their faith till it was out of time to buy oyle and that these Virgines should beleeve they had oyle in their lamps when they had none till they should bee perswaded that empty lamps were full lamps and a bastard faith true faith were to oblige them to feed upon the East-winde till there should be a faith produced in the imagination that the East is the West 2. All the Scriptures that charge us to trie our selves 1 Cor. 11. â—8 To examine our selves whether we be in the faith and to know our selves that Jesus Christ is in us except we be reprobats 2 Cor. 13.5 and to know the things that are freely given us of God 1 Cor. 2.12 and so to know our faith Phil. 1.29 doe evince that wee are to trie and so farre to question whether we beleeve or not as multitudes are obliged to acknowledge their faith is but fancy and that there is a thing like faith which is nothing such and that we are not to deceive our selves with a vaine presumption which looketh like faith and is no faith And James 2. many who beleeve there is a God and imagine they have faith being voide of good works and of love in which the life and efficacie of faith is much seene have no more faith then Devils have Vers. 18 â—9 20. â— It is true that we are to beleeve on the name of his Sonne Jesus Christ without any disputing concerning the equity of the command of beleeving or of our obligation to beleeve For both are most just And to dispute thâ— holy and just will of God is to oppose our carnall reason to the wisdome of God but we are noâ— because wee cannot dispute the holy command of God nor to reason our duty not to examine whether that which wee conceive wee doe as a dutie be a bastard and false conception or a true and genuine dutie nor because I may not reason the precept of beleeving given by Jesus Christ am I therefore to beleeve in any order that I please and to come to Christ whether I bee weary and laden with sinne or not weary and laden Christ commandeth mee to beleeve Ergo remaining in my wickednesse regarding iniquity in my heart without despairing of salvation in my selfe I am to beleeve I shall deny this câ—nsâ—quence It is all one as if Antinomians would argue thus All within the visiblâ— Church are obliged to beleeve and râ—st on Christ for salvation whether they be elect or reprobate whether their whoorish heart be broken with the sense of sinne or whole Ergo they are obliged to presume or to rest on Christ their righteousnesse whether they distrust their owne or not Object 2. Wee find not any in the whole course of Christ's preaching or the Discioles that asked the question whether they beleeved or not or whether their faith were true faith or no. It were a disparagement to the Lord of the feast to aske whether his dainties were reall or delusions The
light A 3. Error there is in the state of the question that never a Protestant Divine Arminians and Socinians I disclame as no Protestants made either Sanctification a cause of Justification but an effect nor common Sanctification that goeth before Justification and union with Christ voide of all feeling of our need of Christ an evident signe of Justification If Master Cornewell dreame that we thus heighten preparations before conversion as he seemes in his Arguments against gratious conditions in the soule before faith he knowes not our mind and as other Antinomians doe refutes he knowes not what And 4. We had never a question with Antinomians touching the first assurance of justification such as is proper to the light of faith Hee might have spared all his Arguments to prove that we are first assured of our justification by faith not by good workes For wee grant the arguments of one sort of assurance which is proper to Faith and they prove nothing against another sort of assurance by signes and effects which is also Divine To Antinomians 1. to be justified by Faith 2. and to come to the sense and knowledge of justification which either was from eternitie as some say or when Christ dyed on the Crosse as others or when we first take life in the wombe as a third sort dreame And 3. to be assured of our justification are all one And so to be justified by faith should be to bee justified by workes which they in their conscience know we are as farre against as any men But they should remember that the peace and comfort that the Saints extract out of their holy walking is a farre other peace then that peace which is the naturall issue of justification of which Paul saith Rom. 5.1 Being therefore justified by faith we have peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with God through Jesus Christ our Lord and the peace that issueth from our holy walking or at least if they bee the same peace it comes not one and the same way For 1. Peace which is the fruit of justification is a peace in the court of God as the peace that a broken man hath in the court of justice when he knoweth his Surety hath payed the debts he dare looke Justice in the face without any warre having assurance that warre is removed and enmity with God cried downe and all sinnes are freely pardoned the peace that issues from our holy walking is in the court of conscience and sense of sincerity and straightnesse of walking and is grounded on holy walking as on a secondary helpe and if there were not some confidence that the sinfulnesse of these works are freely pardoned there should be little peace at all 2. The former peace is immediatly from pardon that is the true cause of peace the latter from signes which dwell as neighbours with pardon and is onely peace as it hath a necessary relation to pardon and is resolved in some promise of God and not as it is a worke of our owne as hungering for Christ as it s not the ground of pardon so it s not the ground of peace that issueth from pardon yet it is the ground of a comfortable word of promise Blessed are they that hunger and thirst for Righteousnesse for they shall be satisfied And the like I say of assurance comfort joy that result from holy walking and from justifying faith we never placed good works in so eminent a place as to ascribe these same effects to them and to faith in Christ. Then Master Cornewell loseth his labour to prove that God doth not first declare and pronounce us righteous upon sight and evidence of our sanctification which is a righteousnesse of our owne For to pronounce us righteous is to justifie us and doth Master Cornewell know any Protestant Divines who teach that God either first or last doth justifie us for our inherent Sanctification Then Mr. Cornwell does confound evidence and assurance of justification as if they were both one For many Saints have assurance of justification so far as they are assuredly justified doubt much of their estate through want of evidence as many beleeve and many times doubt whether they beleeve or no. Therefore the Argument to prove Abrahams assurance of justification Rom. 4. cannot conclude that Abraham had not divine evidence and assurance that hee was justified by his holy walking as by signes and fruits of faith The assurance of Christ's righteousnesse is a direct act of faith apprehending imputed righteousnesse the evidence of our justification we now speak of is the reflect light not by which wee are justified but by which we know that we are justified and the Argument that proves the one cannot prove the other Object 3. If the promise be made sure of God unto faith of grace then it is not first made sure of faith unto works But the promise is made sure of God to faith out of grace Rom. 4.5 to him that worketh not but beleeveth The opposition between grace and works Rom. 11.6 Rom. 4.4 is not onely between grace and the merits of works but between grace and the debt due to works Now to him that worketh is the reward not reckoned of grace but of debt Rom. 4.4 Right of promise maketh a worke to be of debt not of grace Answ. The promise is made of righteousnesse and free justification by the grace of Christ by the promise that is by the promised seed Rom. 4. but these places speak not one word of the reflect evidence that a man hath in his owne soule by which hee knowes in himselfe hee is justified This Disputer knowes not what hee sayes hee proves we have no promise to be justified by works nor any assurance thereof from working that is not the question now but hee should prove that wee cannot know and make evident to our owne soules that wee are assuredly justified and that wee beleeve when we bring forth the fruits of faith There is one cause why there is life in this tree and another cause why all that passe by and the tree it selfe if wee suppose it to be capable of reason as man is doth know it hath life and sweet sap this latter is knowne to the tree and to others by bringing forth good fruit As if there may not be sundry causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the being of a thing and to know the being of a thing Bringing forth fruit is not the cause of the life of the tree good works are not the cause of our justification but we know well the tree hath life when wee see it brings forth fruit as wee know we are justified and in Christ when we walke after the Spirit and not after the flesh The whole Argument is of a direct assurance called certitudo entis or of the object The Question is touching reflect certainty how persons may be sure in their own conscience called certitudo
cured Wee should be for Christ as for our onely perfecting end but it is not so Oh men are for their owne gaine from their quarter Esay 56.10 Their eyes and hearts are not but for covetousnesse Jer. 22.17 For the glory of their owne name Dan. 4.30 For the continuance of their houses to many generations Psal. 49.11 For the flesh to fulfill the lusts thereof Rom. 13.14 If Christ be for the Saints then all other things are for them all things are theirs Death is a Water-man to carry them to the other side of time the earth the Saints Innes the creatures their servants as sun moon and starres are candles in the house for them Providence for them as the hedge of thornes is to fence the wheat the flowers the roses not the thistles and all because Christ is their Saviour Verse 31. Now is the judgement of this world now shall the Prince of this world be cast out Two enemiâ—s are here judged the World and Satan As touching the former enemie Wee are to consider the time Now 2 the enemy the World 3 The restrictive Pronoune This world 4 That which Christ acteth hee judgeth the world But what is meant by the judgement of the world Some understand that now by Christs death is the right constitution of the world as if the world were put in a right frame and delivered from vanity and restored to its perfection by Jesus Christs death Others thinke by the world is meant the sinne of the world or the sinning world in that Christ condemned sinne in the flesh by his death But by the World is meant the reprobate and wicked world that are here ranked with Saâ—an for Christ in his death gives out a doome and sentence on the unbeleeving World because they receive not him as John 3.19 This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement of the world that light is come into the world and men loveh darkenesse c. Now for the first of these We see that Hope helps the weake before Christ yoake with devils hell and death he seeth and beleeveth the victory It was now a darke and a sad providence with Christ in his soule-trouble but hope lying on the cold clay prophecieth good Hope among the wormes breathes life and resurrection Psal. 16.10 Thou wilt not leave my soule in grave Vers. 11. Thou wilt shew me the path of life Psalm 118.17 I shall not die but live and declare the works of the Lord. He was at this time in regard of danger almost in deaths cold bosome Saw yee never Hope laugh out from under dead bones in a bed Boylie rotten and halfe dead Job Chap. 19. â—6 I know that my Redeemer liveth and that he shall stand at the latter day on the earth Vers. 26. And though after my skinne wormes destroy this body yet in my flesh I shall see God And 2 Cor. 5.1 Hope doth both die and at the same time prophecie heaven and life Wee know if our earthly house of this tabernacle were dissolved we have a building of God a house not made with hands eternall in the heaven Would any man say Paul how know yee that the Answer is Faith holdeth the candle to Hope and Hope seeth the Sun in the Firmament at midnight We know if this house be destroyed we have a better one 2 Hope is one of the good Spies that comes with good tydings bee not dismayed God will give us the good land when they were plucking the haire off Christs face and nipping his cheekes Hope speakes thus to him and to all standers by Esay 50.7 For the Lord God will helpe me therefore I shall not be confounded therefore have I set my face as flint and I know that I shall not bee ashamed It is a long Cable and a sure Anchor Hebr. 6.19 Which Hope wee have as an Anchor of the Soule both sure and stedfast and which entreth into that which is within the vaile Hope is Sea-proofe and Hell-proofe and Christ is Anchor-fast in all stormes Christ in you the hope of glory Col. 1.27 3 A praying grace is such a prophecying grace as both asketh when he prayeth Father glorifie thy Name and taketh an answer so doth Christ here take an answer Now is the judgement of this world now shall the prince of this world be cast out He was not yet cast out but hope in Christ with one breath prayeth Father save me from this houre and answereth I shall be saved the world and the prince-enemy shall be cast out It s a wine-battel all shall bee well Faith and Hope laugh and triumph for to morrow Psalm 6. Rebuke me not Lord in thine anger Vers. 4. Returne O Lord deliver my soule Vers. 8. He takes an answer For the Lord hath heard the voice of my weeping Vers. 9. The Lord hath heard my supplication Psal. 35. He prayes that the Angel of the Lord would chase his enemies And hee answers himselfe in Antedated praises Verse 9. And my soule shall bee joyfull in the Lord. Verse 10. All my bones shall say Lord who is like unto thee c. He makes a bargaine afore-hand Hope layeth a debt of prayses upon every bone and joynt of his body Psalme 42. Banished forgotten and whithered David complaines to God and in hope takes an Answere Verse 8. Yet the Lord will command his loving kindnesse in the day time We have need of this now When Scotland is so low they cannot fall that are on the dust and more thousands under the dust with the Pestilence and the Sword and the heart-breake of forsaking and cruell friends that not onely have proved broken cisternes to us in our thirst but have rejoyced as Edome did at our fall then ever Stories at one time in Ancient records can speake and God grant friends turne not as cruell enemies as ever the Idolatrous and bloudy Irish have beene Yet there is hope in Jsrael concerning this thing The Lord must arise and pitty the dust of Sion Our bones are scattered at the graves mouth as when one heweth wood Though we sit in darkenesse we shall see light Some say there is no help for them in God O say not so they that are now highest must bee lowest God must make the truth of this appeare in Britaine Ezech. 17.24 And all the trees of the field shall know that I the Lord have brought downe the high tree and have exalted the low tree and have dryed up the greene tree and have made the dry tree to flourish I the Lord have spoken it and have done it Others say wee shall bee delivered when we are ripened by humiliation for mercy No it s not needfull it bee ever so God sometime first delivereth and then humbleth and hath done it the Lord delivered his low Church when they were in their graves Ezech. â—7 but they were never prouder then when they loaded the power the faithfulnesse and free grace of God with reproaches and said
upon Act of atonement and free redemption in Christ standeth uncancelled and firme being once received by faith the justified soule ought not so to be troubled for sin as to mis-judge the Lords by-past work of saving Grace 1. Because the beleever once justified is to beleeve remission of sins and a payed ransome If now hee should beleeve the Writs once signed were cancelled again hee were obliged to beleeve things contradictory 2. To beleeve that the Lord is changed and off and on in his free love and eternall purposes is a great slandering of the Almighty 3. The Church Psal. 77. acknowledgeth such mis-judging of God to be the soules infirmity Psal. 77.10 I said This is my infirmity Asser. 2. Yet de facto David a man according to Gods heart 1 Sam. 12.12 13. fell in an old feaver a fit of the disease of the Spirit of bondage Psal. 32.3 When I kept silence my bones waxed old through my roaring all the day long V. 4. For day and night thy hand was heavie upon me my moisture is turned into the drought of summer So the Church in Asaph's words Psal. 77.2 My sore ran in the night and ceased not either his hand was bedewed with teares in the night as the Hebrew beareth or a boyl of unbeleefe broke upon me in the night and slacked not Vers. 7. Will the Lord cast off for ever will hee be mercifull no more Then faith and doubting both may as well be in the soule with the life of God as health and sicknesse in one body at sundry times and it is no argument at all of no spirituall assurance and of a soule under the Law or covenant of works to doubt as sicknesse argueth life no dead corpse is capable of sicknesse or blindnesse these are infirmities that neighbour with life so doubting with sorrow because the poore soul cannot in that exigence beleeve is of kin to the life of God the life of Jesus hath infirmities kindly to it as some diseases are hereditary to such a family 2. The habit or state of unbeleefe is one thing and doubtings and love-jealousies is another thing Our love to Christ is sickly crazie and full of jealousies and suspitions Temptations make false reports of Christ and wee easily beleeve them Jealousies argue love and the strongest of loves even marriage-love 3. By this all acts of unbeleefe in soules once justified and sanctified should be unpossible Why then the Lords Disciples had no faith when Christ said to them Why doubt yee O yee of little faith It happily may be answered that the Disciples Mat. 8. doubted not of their son-ship but of the Lords particular care in bringing them to shore in a great sea-storme To which I answer It s most true they then feared bodily not directly soule-ship-wrack but if it was sinfull doubting of Christs care of them Master carest thou not for us the point is concluded That doubting of Christs care and love may well inferre a soule is not utterly void of faith that is in a doubting condition 4. The morning dawning of light is light the first springing of the child in the belly is a motion of life the least warmings of Christs breathings is the heat of life When the pulse of Christ new framed in the soule moveth most weakly the new birth is not dead the very swonings of the love of Christ cannot be incident to a buried man 5. When Christ rebuketh little faith and doubting hee supposeth faith hee who is but a sinking and cryeth to Christ is not drowned as yet 6. The Disciples prayer Lord increase our faith Christs praying that the faith of the Saints when they are winnowed may not faile the exhortation to be strong in the Lord and in the power of his might prove the Saints faith may be at a stand and may stagger and slide 7. The various condition of the Saints now it s full moon againe no moon light at all but a dark ecclipse evidenceth this truth The beleever hath flowings of strong acts of faith joy love supernaturall pâ—ssions of Grace arising to an high spring-tide above the banks and ordinary coasts and â—gain a low-ground ebbe The condition in ebbings and flowings in full manifestations and divine raptures of another world when the wind bloweth right from heaven and the breath of Jesus Christs mouth and of sad absence runneth through the Song of Solomon the book of the Psalmes the book of Job as threeds through a web of silke and veines that are the strings and spouts carrying bloud through all the body lesse or more Asser. 3. The justified soule once pardoned receiveth never the Spirit of bondage Rom. 8.15 to feare againe eternall wrath that is This Spirit in the intension of the habit such as was at the first conversion when there was not a graine of faith doth never returne nor is it consistent with the Spirit of Adoption Yet happily it may be a question if a convert brought in with much sweetnesse and quietnesse of Spirit shall fall in some hainous sinne like the adultery and murther of Dâ—vid have not greater vexation of Spirit then at his first conversion but more supernaturall But yet this must stand as a condemned error which Libertines doe hold That frequency or length of holy duties or trouble of Conscience for neglect thereof are all signes of one under a Covenant of Works And that which another of that way saith in a dangerous medicine for wounded soules Where there is no Law as there is none in or over the justified soule there is no transgression and where there is no transgression there is no trouble for sinne all trouble arising from the obligement of the Law which demandeth a satisfaction of the soule for the breach of it and such satisfaction as the soule knowes it cannot give and thereby remaines unquiet like a debtor that hath nothing to pay and the Law too being naturally in the soule as the Apostle saith The Conscience accusing or else excusing It is no marvell that such soules should be troubled for sinne and unpacified the Law having such a party and ingagement already within them which holding an agreement with the Law in Tables and Letters of stone must needs worke strongly upon the spirits of such as are but faintly and weakely inlightned and are not furnished with Gospel enough to answer the indictments the convictions the terrors the curses which the Law brings And a third And indeed Gods people saith he need more joyes after sinnes then after afflictions because they are more cast downe by them and therefore God useth sinnes as meanes by which he leades in his joyes into them in this world and alâ—o in the world to come their sinnes yeeld them great joyes Indeed in some respects they shall joy-most at the last day who have sinned least But in other respects they have most joy who have sinned most for sinne they little or much they all
nor is faith in any sort diminished but put to a farther exercise And the same sad fruits follow from the sins of the Saints under the New Testament as may be cleared from Revel 2.5 16 22. Revel 3.3 17 18. 2 Cor. 1.8 9 10. 2 Cor. 2.7 2 Cor. 7.5 6 7. Revel 3.20 Joh. 14.1 Nor can wee thinke that the strictnesse of the Law gave those under the Law an indulgence not to be a whit troubled in soule for sin as it over-clouded the influence and slowings of divine love suppose they had assurance of freedome from the wrath to come as is evident in the Spouse Cant. 5.1 2 3 4 5 6. and chap. 2.16 17. chap. 4.7 Nor is it true that Gospel-grace and liberty entitleth the Saints now to such wantonnesse of peace as that persons fully assured of deliverance from the curse of the Law are never to be troubled for sins committed in the state of free justification nor are they any more to mourn nor grone under sins captivity nor to confesse sin in regard that Christs bloud hath washed soul eyes and faces from all tears and the salvation of the Saints in this life is not in hope onely as wheat in the blade but actuall as in the life to come and therefore holy walking and good works can no more be meanes or the way to the Kingdome as M. Towne and other Antinomians say then mâ—tion within the City can be a way to the City in regard the man is now in the City before hee walk at all Asser. 5. If Jesus Christ had soule-trouble because of divine wrath for our sin and was put to a sweat of bloud God roasting Christ quick in a furnace of divine justice though every blobe of sweat in the Garden was a sea of free grace not his eyes onely but his face and body did sweat out free love from his soule Luk. 22.44 Heb. 5.7 what must soule-trouble be in a fired conscience It s no wonder that wicked men wrestling with everlasting vengeance cannot endure it The Devill 's predominant sin being blasphemous despaire hee tempts most to his owne predominant sin the issue and finall intent of all his temptations is despaire because Devills are living and swimming in the sphere and element of justice they cannot beare it they cry to Christ the whole company and family making the despiting of Christ a common cause Art thou come hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to torment us before the time Mat. 8.29 Pro. 18.14 The spirit of a man will beare his infirmity the spirit is the finest mettall in the man but a wounded spirit who can beare that So the Hebrew readeth Any thing may be borne but breake the mans soule and breake the choycest peece in the soule the conscience who can then stand As conscience is the sweetest bosome-friend of man so it is the sorest enemy David is persecuted by his Prince and hee beareth it Jeremiah cast in the dungeon by the Rulers Priests and Prophets and hee overcometh it Job persecuted by his friends and hee standeth under it Christ betrayed and killed by his owne servants and kinsmen and hee endureth it the Apostles killed scourged and imprisoned by the Jewes and they rejoyce in it But Judas is but once hunted by a Fury of hell in his owne brest and hee leaps over-board in a sea of infinite wrath Cain Saul Achitophel cannot endure it Spira roareth as a Beare and cryeth out O that I were above God though wee may hope well of his eternall state Nero after to his other blouds hee had killed his Mother Agrippina hee could not sleep hee did often leap out of the bed and was terrified with the visions of hell Eternity the resurrection and the judgement to come are virtually in the conscience 2. What is feare A tormenting passion To hang a living man by an untwisted threed over a river of unmixt pure vengeance and let the threed be wearing weaker and weaker what horrour and palenesse of darknesse must be on the soule 3. What sorrow and sadnesse when there is not a shadow of comfort But 4. positive despaire rancour and malice against the holy Majesty of God when the soule shall wish and die of burning desire to be above and beyond the spotlesse essence of the infinite Majesty of God and shall burne in a fire of wrath against the very existence of God and blaspheme the Holy One of Israel without date Job saith of such chap. 27.20 in this life Terrors take hold of him as waters and a tempest stealeth him away in the night But consider what it is to the Saints Job complaineth chap. 14.16 Doest thou watch over my sinne V. 17. My transgression is sealed up in a bag and thou sewest up mine iniquity Vatabl. Thou appearest to be a watchfull observer of mine iniquity and addest as Ari. Monta. punishment to punishment sewing sin to sin to make the bag greater then it is Now though there be a mis-judging unbeleefe in the Saints yet it is certaine God doth inflict penall desertions as reall peeces of hell on the soules of his children either for triall as in Job or punishment of sin as in David whose bones were broken for his adultery and murther Psal. 51.10 and whose moisture of body was turned into the drought of summer through the anger of God in his soule till the Lord brought him to the acknowledgement of his sin and pardoned him Psal. 32.3 4 5 6. But some will say Can the Lord inflict spirituall punishment or any of hell or the least coale of that black furnace upon the soules of his owne children To which I answer It s but curiosity to dispute whether the paines of hell and the flames and sparkles of reall wrath which I can prove to be really inflicted on the soules of the Saints in this life be penalties spirituall different in nature Certaine there be three characters sealed and engraven on the paines of the damned which are not on the reall soule-punishments of divine wrath on the soules of the Saints As 1. What peeces of hell or broken chips of wrath are set on upon the soules of deserted Saints are honied and dipped in heaven and sugared with eternall love Gods heart is toward Ephraim as his deare child and his bowels turned within for their misery even when hee speaks against them Jer. 31.20 21. But the coals of the furnace cast upon reprobates are dipt in the curse of God yea so as in a small affliction even in the mis-carrying of a basket of bread and the losse of one poore oxe there is a great Law-curse and intolerable vengeance Deut. 27.26 Chap. 28.17 31. And againe in in the in-breaking of a sea and floud of hell in the soule of the child of God a rich heaven of a divine presence Psal. 22. V. 1 89. Psal. 18.4 5 6. 2. The hellish paines inflicted on reprobates are Law-demands of satisfactory vengeance and payment
absence to say nothing of everlasting huggings and embracings Asser. 7. Nor is this a good reason I find sinne rottennesse and so a deserved curse in all my workes of sanctification therefore why should I make them any bottome for assurance but I must take in Christ heere for Sanctification for if workes of this kind be not done in Faith to the knowledge of the doer they can witnesse nothing but beare a false testimony of Christ nor doe we ever teach that Christ is to bee decourted from our workes of Sanctification but even faith it selfe which is a bottome of peace to Antinomians by this reason must be cashiered for as the love of Christ our prayers humility are not formally sinnes but onely concomitantly in regard that sinne adhereth to them as muddy water is not formally clay and mudde but in mixture its clayie and muddie so our Faith is concomitantly sinnefull both because often its weake and so wanting many degrees and mixed with sinne deserves a curse as well as works of Sanctification but it apprehendeth Christ and righteousnes in him and so it bottometh our assurance If by apprehending you meane to bring to you certaine knowledge and assurance that Christ is made my righteousnesse then you beg the question if you deny this to works of Sanctification For 1 John 2.3 Hereby we know that we know him if we keep his commandements Ver. 5. And who so keepeth his word in him verily the love of God is perfected hereby that is by keeping his word called twise before vers 3.4 The keeping of his Commandements and vers 6. Walking as he walked Hereby saith he know wee that we are in him in Christ our propitiation and righteousnesse and thus are we justified by keeping the Commandements of God because by this we apprehend and know that we are justified 2. But then all that are justified must bee fully perswaded of their justification and that faith is essentially a perswasion and assurance of the love of God to me in Christ it s more then I could ever learne to bee the nature of Faith a consâ—quent separable I beleeve it is 3. If by apprehending Christ and his righteousnesse be understood a relying and fiduciall acquiescing and recumbencie on Christ for salvation It is granted in this sense that Faith is a bottome to our assurance of our being in Christ but that it breedeth assurance in a reflect knowledge alwaies that a beleever is in Christ is not true for 1. I may beleeve and be justified and not know yea positively doubt that I beleeve and am justified as thousands have pardon and have no peace nor assurance of their pardon and have faith in Christ and in his free love and have no feeling of Christ and of his free love For we beleeve more truth of our owne graces and so of our faith and assurance of our pardon then we can see or feele which is Gods dispensation that our life should be hid with Christ in God Ergo the life of Faith by which the just doth live is hid and above the reach of feeling at all times 2. As Faith which is the direct act of knowing and relying on Christ for pardon is a worke of the Spirit above the reach of reason so also the reflect act of my knowing and feeling that I beleeve and am in Christ which proceedeth sometime from Faith and the immediate Testimony of the Spirit sometime from our walking in Christ 1 John 2.3 4. 1 Joh. 3.14 is a supernaturall work above the compasse and reach of our Free-will and is dispensed according to the spirations and stirrings of the free grace of God and as the keeping of his Commandements actu primo and in it selfe giveth Testimony that the soule is in Christ and justified even as the act of beleeving in it selfe doth the same yet that wee actu secundo efficaciously know and feele that we are in Christ from the irradiation and light of Faith and sincere walking with God is not necessary save onely when the winde of the actuall motion and flowing of the Spirit concurre with these meanes just as the Gospel-promises of themselves are life and power but they then onely actually actu secundo animate and quicken whithered soules when the Lord is pleased to contribute his influence in the shininâ— of his Spirit Otherwise I may walke in darkenesse yea bâ—â—eeve pray love die for paine of love and have no ligh◠〈◊〉 reflect knowledge and feeling that I am in Esayâ—0 â—0 10 I may be sicke of love for Christ call knock pray conferr with the watchmen and daughters of Jerusalem and be at a low ebbe in my own sense yea the beloved may to my feeling and actuall assurance have withdrawne himselfe Cant. 3.1 2 3 4 5. Cant. 5.5 6 7 8. and all my inherent evidences cannot quicken me in any tollerable assurance It 's true Sanctification may bee darkned yea and Faith also when there is nothing to the faith-failing and outer dying but this onely of Christ the head all the life of a Saint retyring not to his faint heart but to his strong head I have prayed for you that your faith faile not but the darke evening of Davids both Faith and Sanctification and of Peter in his denying of his Master and his Judaizing Gal. 2. When he and others ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do crook and halt betweene Grace and the Law as the people did between Jehovah and Baal their profession of Jehovah and Christs grace being long and their practise short and inclining too much to Baal and salvation by the Law as halting is a walking with a long and a short legge the body unevenly inclining to both sides of the way this darkening I say was in the second acts of Faith and Sanctification but life and sap was at the roote of the Oake-tree when it was lopt hewed and by winter stormes spoyled of the beauty of its leaves Wee doe not say that Sanctification doth at all times actually beare witnesse or a like sensibly and convincingly that the soule is justified is in Christ there be degrees and intermission and sicke dayes both of Faith and Sanctification But we say roses and flowers have been ever since the creation and shall be to the end of the world because though they vanish in winter yet in their causes they are as eternall as the earth so is Faith and the bloomings and greene blossomings of Sanctification alwaies but there is a Sommer when they cast forth their leaves and beautie Asser. 8. To presse duties out of a principle of Faith is to presse Christ upon soules nor can the seeing of beames and light in the ayre or of Wine-grapes on the tree be a denying of the Sunne to be in the firmanent or of life and sap to be in the Vine-tree to see and feele in our selves grapes and fruits of righteousnesse except we make the grace of Christ a bastard
mentis and so it concludeth not the Question 2. It s Antinomian doctrine to make opposition between the Gospel promise and the debt of the promise the debt of works Rom. 4. and Rom. 11. is Law-debt due to the worker as an hireling is worthy of his wages because hee hath done the work perfectly according to a covenant made with his Master In which case no man sayes the wages of the labourer is a free-gift But if whatever the Lord promise to us in the Gospel make God a debter and the thing promised to be debt then let Antinomians speak out for they say The whole letter of Scripture and so of the whole Gospel-promises hold forth a covenant of works contrary to Gal. 4. where there be two covenants one of works another of grace and contrary to the promises of grace in the Gospel Joh. 2.16 Heb. 8.10 11 12. Mat. 11.28 1 Tim. 1.15 2 All the promises of the Gospel must make salvation debt was not Christ promised in the Prophets to the lost world Rom. 1.2 The inheritance is not by Law but by promise Gal. 3.17 18. Rom. 9.8 9. Luk. 1.45 54 55 68 69 70. Is Christ come to save sinners by debt or by grace is salvation debt its promised Is not righteousnesse promised to him that beleeves Rom. 4.5 then righteousnesse must be debt and so not of grace for Cornwell telleth us Pag. 13. The right which a man hath by promise to a worke maketh the assurance of the promise but of debt unto him and then the promise is not sure to him out of grace Then all the promises of an established Kingdome to David and his seed if they should keep Gods commandements all the blessings and salvation promised to beleevers in the Old and New Testament so they bring forth the fruits of a lively faith are mercies of debt not of free-grace I well remember that the Famulists say It is dangerous to close with Christ in a promise And There can be no true closing with Christ in a promise that hath a qualification or condition expressed I rather beleeve the Holy Ghost Ho every one that thirsteth come to the water come buy wine and milke without money and without price Isai. 55.1 And if any man thirst let him come to me and drink Joh. 7.37 And whosoever will let him take of the water of life freely Revel 22.17 Mar. 1.15 If Cornwell can free willing thirsting desiring from working hee hath much divinity Yet the water of life and salvation promised to such cannot be debt but free grace for they are promised to these freely and to be bestowed without money Of the same straine is the fourth Argument of Cornwell Object 5. When sanctification is not evident it cannot be an evidence of justification But when justification is hidden and doubtfull sanctification is not evident Therefore sanctification cannot be our first evidence of justification The Minor is proved Because when faith is hidden and doubtfull sanctification is not evident But when justification is hidden and doubtfull faith is hidden and doubtfull therefore when justification is hidden and doubtfull sanctification is not evident The proofe of the Major is 1. Faith is the evidence of things not seen and so makes all things evident then when faith is hidden what can be cleare 2. Because no sanctification can be pure and sincere but when it is wrought in faith and so it cannot be evident but when it clearely appeareth to be wrought in faith Answ. 1. There is in the Conclusion first the first evidence of justification that is not in the premises against all art The Proposition When sanctification is not evident it cannot be an evidence of justification is weake and weakly proved For there is a twofold evidence one of sense and feeling spirituall another of faith When sanctification wants the evidence of faith that I cannot beleeve salvation from mine owne Christian walking yet may the soule have evidence of feeling and sense that we trust we have a good conscience in all things willing to live honestly Heb. 13.18 and wee dare say Lord wee delight to doe thy will and long for thee O Lord as the night-watch watcheth for the morning and whom have wee in heaven but thee c. and can out of sense give a testimony of our selves yea and can place all our delight in the excellent ones Psal. 16.3 119.62 1 Joh. 3.14 so as the heart warmes when we see the Saints and in this case sanctification is evident when remission of sinnes may be under cloud else this Argument does conclude if it have any feet that sanctification ever and at all times is dark when justification is dark and so sanctification is never an evidence of justification but when justification is evident So the wisdome of God is taxed as if hee would never have us to know that wee are translated from death to life because wee love the brethren but when wee evidently know wee are thus translated though wee had no love to the brethren Then the Lord hath provided a candle for his weak ones by this Argument when it is day-light but hath deny'd any candle-light moon-light or star-light when it is darke night 2. The Major is not proved Faith is not so the evidence of all things as that it maketh all things evident to our spirituall sense for Cornwell granteth faith may be hidden then it can evidence nothing when it is is hidden Love to the brethren keeping of his commandements yeeld sensible evidences that wee are justified even when faith is not evident and how many are convinced they have undoubted marks of faith and justification who doubt of their faith and justification And so the Minor and Probation of it is false for it is most false that when faith is hidden and doubtfull sanctification is not evident this is asserted gratis not proved As if yee would say Ever when the Well-head is hidden the streames are not seen when the sap and life of the tree is not seen but hidden the apples leaves and blossomes are not evident This is a begging of the conclusion for then should a man never neither first nor last know that hee is translated from death to life because hee loves the brethren Why Because when translation from death to life or when faith and justification is hidden the love to the brethren and all the works of sanctification are hidden saith this Author 3. The second proofe of the Major is lame Sanctification is never pure and sincere without faith saith hee Ergo It cannot be evident but when it appeareth to be wrought in faith The consequence is null just like this Sweet streames cannot flow but from a sweet spring ergo It cannot be evident and cleare to my taste that the streames are sweet except I taste the water at the fountaine-head and see it with mine eyes and my taste cannot discerne the sweetnesse of the fruit except my senses were
by election 2 Cor. 5.14 The love of Christ constraineth us there is a peece of eternitie of heaven in the breasts of the Martyrs of Jesus Christ. Abraham must goe when he is called Lydia cannot keepe the doore when love removes the handles of the barre and must be in The Lord casts in fire-workes of love in at the windowes of the Apostles soules O! their nets and callings and their All become nothing they must leave all and follow Christ. Wee must bee loggish and crabbed timber that take so much of Omnipotencie or else we cannot be drawne to the Sonne Men thinke it but a step to Christ and Heaven ah wee have but a poore and timorous suspition of heaven by nature it is no lesse then a creation to be drawne to Christ. 2. We are needy sinners and neede as much mercy as would save the Devils as may bee gathered from Hebrew 2.16 3. We are by nature as good clay and mettall to be vessels of revenging justice and firewood that could burne as kindely in hell as Devils or any damned whatsoever 4. Not onely at our first conversion must wee bee drawne but the Spouse prayes Cant. 1. to be drawne there 's need that Christ use violence to save us while wee be in heaven for Christ hath said Matth. 7.14 Straight is the gate and narrow is the way that leadeth unto life I grant Antinomians who loose us from all duties and say Christ hath done all to our hand make little necessity of drawing at all For Crispe saith The strictnesse of the way Math. 7.14 is not the strictnesse of the conversation but all a mans owne righteousnesse must bee cut out of the way otherwise it is a broader way then Christ allowes of I confesse if in this one point all the strictnesse of the way to heaven were then the way 1. should bee strait and narrow onely to those that trust in their owne righteousnesse but I hope there is much more strictnesse then in that one point as in mortifying idol-lusts loving our enemy feeding him when he is hungry suffering for Christ bearing his Crosse denying our selves becomming humble as children being lowly and mocke and following Christs way in that 2. Christ speaks of two wayes a wide and a broad way and a narrow way Now if the narrow way be all in a quitting our owne righteousnesse onely as Crispe saith perverting the Text then all the latitude and easinesse of the broad way must be that all the world that runne to hell they follow no sinnes sweet and pleasant to the flesh no delightfull lusts contrary to the duties of the first and second Table their onely sinne is to trust in their owne righteousnesse which is against both Law and Gospel 3. Christ commandeth his hearers to enter in this strait way which is clearely a way of holy walking no lesse then of renouncing our owne righteousnesse For Christ both in the foregoing and in the following words urgeth duties as not to judge rashly Vers. 1. to eye our owne faults rather then our brothers Vers. 3.4 5. not to prophane holy Ordinances Vers. 6. to pray assiduously Vers. 7.8 9 10. to doe to others as we would they should doe to us Verse 12. to be good trees and bring forth good fruit not to content our selves with an empty dead Faith as Dr. Crispe and Libertines doe but to doe the will of our heavenly Father to the end of the Chapter But let the Reader observe as we doe detest all confidence in our inherent holynesse and all merit and deny that our strictest walking can in any sort justifie us before God so Libertines in all their writings and conference cast shame upon strict walking as Popish Pharisaicall and Legall and will have this our Christian liberty that holy walking is not so much as no part of our justification which thing wee grant but saith Crispe All our sanctification of life is not a jot of the way of a justified person to heaven the flat contrary of which Paul saith Ephes. 2.10 For we are his workmanship created in Christ Jesus into good works which God hath before ordained that we should walke in them That which we should walk in must be a jot and more of our way to heaven and the same Crispe Beleevers are kept in holynesse sincerity simplicity of heart but all this hath nothing to doe with the peace of their soule and the salvation and justification thereof See hee confounds salvation and justification As if sincere walking were no way to salvation because it is no way to justification and because it s not the meritorious cause of our peace and salvation for Christ alone is so the cause But therefore must it be no condition of salvation It is a prophane and loose consequence But doe not Libertines teach that no man is saved but these that walke holyly and that sanctification is the unseparable fruit and effect of justification Answ. They say it in words but fraudulently 1. Because all Sanctification to them all Repentance all mortification all new obedience is but an apprehension that Christ hath done all these for them and that is their righteousnesse and so Christ repented for them and mortified sinne for them and performed all active obedience for them Now this sanctification is Faith not the personall walking in newnesse of life that Christ requires 2. This sanctification by their way is not commanded by God nor are beleevers obliged to it under danger of sinning against God for through the imputation of Christs righteousnesse saith Chrispe All our sinnes are so done away from us that wee stand as Christs owne person did and doth stand in the sight of God nor is there a body of sinne in Christ. I assume but Christ is not obliged to our personall holiness that were an impossible immagination 2. All acts of sanctification to the justified person are free he may doe them yea hee may not doe them and can bee charged with no sinne for the omitting of them for hee is not under any morall Law and where there is no Law there is no sinne say Libertines 3. Men are kept in holinesse sincerity simplicity of heart saith Crispe What is that kept They are meere patients in all holy walking and free will does nothing but the Spirit immediatly workes all these in us if therefore we omit them it must bee the fault of the Spirit as Crispe speaketh not our fault nor ought wee to pray but when the Spirit moves us as before you heard so that this sanctification is not any holyness opposite to the flesh and to sinne forbidden in the Law of God but a sort of free and arbitrary and immediate acting of the Spirit in the omission of which acts the justified person no more sinnes against God then a tree or a stone which are creatures under no morall Law of God when these creatures doe not pray nor love Christ
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
is chosen to salvation from eternity so Election is neither precept nor promise but a truth of Gods gracious good will and pleasure hid in Gods mind till he be pleased to reveal it by the fruits thereof There can bee no such imaginable double dealing in the world as Arminians lay upon God For they make the Lord to say thus as imagine a King should speak to twenty thousand captives I have a good will purpose hearty intention and earnest desire to make you all and every one free Princes and pray wish obtest and beseech you subscribe such a Writ of grace for that end but I only can lead your hand at the Pen and give you eyes to see and a willing heart to consent to your own happinesse and if you refuse to signe the Bill of grace you shall be tormented for ever and ever in a river of fire and brimstone Again I have a like good will to my own justice and purpose so to carry on the designe as that sixteen thousand of you shall not have the benefit of my hand or of one finger to lead your hand at the pen nor any efficacious motion to act upon your will to obtain your consent to subscribe the Writ yea by the contrary though I of exceeding great free love will intend decree and purpose you bee all Princes of glory yet I purpose that these sixtâ—eâ— thousand whose salvation and happinesse I extreamly desire shall for their former rebellion which I with the like desire of spirit could and I only might have removed never be moâ—od to consent to this Bill of grace Now were not this the outside of a good will aâ—d should not this Prince bee said rather to will and desire the destruction of these sixteen thousand and not their honour and happinesse Asser. 3. This is the mystery of the Gospel in which I must professe ignorance and that the Lords thoughts are not as our thoughts nor his wayes as ourwayes he hath by the preaching of the gospel ingaged thousand thousands within the visible Church to the duty of their fidutiall adherence and heart resting on Christ as they would be saved and yet hath the Lord never purposâ—d to work their hearts and he only can do it to this heart-resting on Christ by faith nor hath he purchased either remission of sinnes or pardon for them If any object how can Christ in equitie judge and condemne them for not beleeving pardon and salvation in his blood when as neither pardon nor salvation are purchased in this blood to them nor purposeth he to give them faith Yet we may plead for the Lord we conceive of the decree of God as of a deep policie and a stratagem and snare laid for us whereas the Lord lies not in wait for our ruine nor carries he on a secret designe in the gospel to destroy men If Christ should say in the Gospel-precepts promises or threatnings I decree purpose and intend to redeeme all and every man but I purpose to carry on the designs so as the far greatest part of mankinde inevitably shall be lost it should be a stratagem but the gospel as the gospel revealeth not any decree or intention of God touching the salvation or damnation of men intended from eternitie Indeed the gospel as obeyed or disâ—beyed reveals Gods intentions and decrees the gospel revealeth nothing but the Lords complacencie approbation and good-liking of the sweet connexion between faith and salvation the just concatenation between unbeliefe disobedience and eternall damnation so the gospel reveals duties but not the persons saved or damned the Lords working with the gospel or the efficacie of the gospel which is a far other thing reveals the persons Now the difficulty is how the Lord can command the reprobate to beleeve life and salvation in Christ when there is no life and salvation either intended to them or purchased for them To which I answer 1. God gave a law to all the angels created in the truth If ye abide in the truth ye shall be eternally happy ye cannot say that the devils in that instant were to beleeve that God intended and decâ—eed them for eternall happines and to give them â—fficacious grace by which they should abide in the truth as their fellow-Angels did Gods command and promise did reveal no such intention of God So the Lord said to Adam and to all his seed If ye keep the law perfectly ye shall have life eternall according to that Do this and live yet was not Adam then far lesse these that are now under the Law to beleeve that God ordained them from eternitie to eternall life legally purchased or that any flesh should be justified by the works of the Law Arminians tell us that there be numbers judicially blinded and hardned within the visible Church who cannot beleeve and whom the Lord hath destined for destruction yet the word is preached to them they hear and read the promises of the gospel and the precepts Whither are they to beleeve that God intended from eternitie to them salvation and grace to beleeve I think not For they teach that Christ neither prayeth for nor intendeth to die for the unbeleeving and obstinate world as such nor decreed their salvation and except men may fancie sences on the words of Gods Spirit where learned they to expound the word World when it makes for them for all and every one of mankinde and when it makes against them for the least part of mankinde and that eâ—ther within the visible Church only or yet without the visible Church for in both Satans world of disobedient ones is the far greatest part sâ—eing the whole world lyes in sinne as John saith Let it be also remembred when Arminians say the Lamb of God taketh away the sinnes of the world that is of all and every mortall man they mean Christ takes not away nor sheddeth he his blood for the sinnes of the rebellious world so the worlds rebellion contuâ—â—acie and infidelitie against Christ must be pardoned without shedding of blood and if Christ did bear all the sinnes of the world on the crosse conditionally and none of them absolutely â—hen our act of beleeving must be the onely neerest cause of satisfaction for sinnes but why then if Christ satisfied on the crosse for the finall impenitencie and unbeliâ—fe of the rebellious world conditionally so they beleeve and be not rebellious but Arminians should say right downe Christ died for the rebellious and contumatious world and he prayes for the contumacious world as such but conditionally for he prays and dieth for the not rebellious world of all mortall men not absolutelie but conditionally so they beleeve in Christ if they beleeve not neither the prayers of Christ nor his death are more effectuall for them then for Devils To all these wee may adde that the Lord in commanding reprobates to rest on Christ for salvation though no salvation be purchased for them
never to bee repeated did that which all the thousands of reitâ—rated Sacrifices were never able to doe that he is no dying Priest but lives for ever to intercede for us at the right hand of God And for what is all this but that we should beleeve the aâ—sufficiency of Christ to save and because wee have too low thoughts of Christ as conceiving him to bee but a man or lesse then an Angel or a common Priest that can do no more by his blood as touchâ—ng remission of sinnes then dying Priests could do wiâ—h the blood of beasts and that he is dead and now when we sinne he cannot advocate for us at the right hand of God that his redemption he brings in is not eternall yea all this saith that saving faith rests upon Christ as God as able and compleatly perfect and sufficient to save though sinners doe not in the formall act of faith beleeve his good will decree and intention to redeem and save them by name 5 I should think that these who have high and precious thoughts of the grace tendâ—r mercy perfection and sufficiency of Christ to save all that beleeve and fiducially rely on Christ as a Saviour sealed for the wâ—rk of Redemption though they know not Gods minde touching their own salvation in particular have such a faith as the Gospell speaks of and doe savingly beleeve that Christ came to seek and to sâ—ve that which is lost to save sinners that Christ is the Son of the living God the Saviour of mankind and this no Divell no temporary believer no hypocrite can attaine unto Obj. 1. But I believe not then that I am in particular redeemed and without that I am a stranger to Christ for Devils and Reprobates may believe all the generall promises of the Gospel Answ. 1. It s true in that act formally you believe not you are redeemed in particular yet virtually and by good consâ—quence you believe your own redemption in particular and so you are not a stranger to Christ. 2. It s true Devils and Reprobates may yeeld an assent of mind to the generall promises as true but it s denyed that they can rest on them as good as worthy by all meanes to be embraced or thâ—t in heart and affections they can intrust the waight and burthen of their soule on these generall promises or that there is any taste of the honey and sweetnesse of Christ in these promises to their soule as it is with the soules that fiducially rest upon Christ in these promises Object 2. Suppose I know of a ship offering to carry all to a land of life where people are never sick never die have Summer and day light and peace and plenty for ever upon condition I should believe the good will of the Ship-master to carry me to that land if I know nothing of his good will to me in particular I have no ground to believe I shall ever enjoy that good land so here if I know nothing of Chrâ—sts good will to me how can I believe he shall carry me to the heavenly Canaan Answ. Yea suppose what is in question that to be perswaded of the good will of Christ the owner of the ship to carry you in particular is the condition upon which he must carry you but that is to be proved there is no other condition but that you rest on his good will to carry all who so rest on him and that is all Object 3. But I cannot believe Answ. You are to believe you cannot believe of your self and of your own strength but you are not farther from Christ thaâ— you are farre from your self Object 4. It s comfortable that Christ the Physitian came to heal the sick but what is that to me who am not sick nor of the number of these sick that Christ came to heal for any thing I know Ans. It s true it s nothing to you that Christ came to heal the sick cure the distemper of sin is on you you want nothing but that the Spirit working with the Law let you see your lost condition and the Gospel-offer be considered and compared with your estate But whether you be of the number of these sick that Christ came to heal is no lawfull doubt and comes not from God for what that number is or whether you be one of that number or no is a secret of the hid counsell of election to glory a negative certainty that for any thing yee know you are not of the contrary number nor are ye excluded out of that number is enough for you to father kindnesse upon Christ though he should say from heaven thou art not a Son Object 5. I shall never have ground of assurance to believe Christs good will nor either hope or comfort in the Gospel covenant or promises if Christ dyed for a few elected and chosen absolutely to glory for all must be resolved on doubtsome hopelesse sad and comfortlesse grounds by your way thus These for whom Christ laid down his life and have ground of assurance of hope and comfort in Christs death and in the Gospel promises are not all men and all sinners but only some few handfull of chosen ones by name such as Abraham David Peter Mary Hannah c. and not one more not any other But I am one of these few handfull of chosen ours by name I am Abraham David Peter Mary Hanna c. and of no other number therefore I have ground of assurance of hope and comfort in Christs death and in the Gospel-promises Now the Proposition is poore comfortlesse and a very hopelesse field to all within the visible Church and the assumption to the greatest part of mankind evidently false because many are called but few are chosen and so the syllogism shall suggest a field of comfortlesse and hopelesse unbelief and doubting yea of dispairing to the farre largest part of mankind whereas the doctrine of the Lords good will to save all and every one of mankinde and of redeeming all and covenanting in Christ with all removes all ground of unbeliefe and doubting from any offereth grounds of faith hope and comfort in the Gospel of peace to all Answ. 1. We shall consider what certaintie and assurance of faith Arminianâ— furnish to all and every on from the Gospel 2. What the Scripture speaks of the assurance hope and comfort of al and every one and 3. The argument shortly shall be answered as for the first that Arminians mâ—y make their syllogâ—sm of assurance hope and comfort in Christs death as large as Christs death they must exâ—end the Gospel-comfort and hope to the heathen who never â—eard of these comforts now how this can be let us judge a very learned and eminent Divine sheweth from the matter it self and confession of Amayrald an Arminian that twelve Apostles could not in so short a time have gone through the whole world yea they must have passed many partâ—cular
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
doth not suffer but is rather enlarged by exhalation Yet is there great halting in these comparisons because though the soule cannot be sick when the body is distempered for there is nothing of the Elementary nature nor any contemperation of Physicall humours in it because of a more sublime and pure constitution yet there is such alliance and intire society between the soule and the body that the soule through concomitancie and sympathy does suffer as the In-dweller is put to the worse if the house be rainy and dropping The soule findeth smoke and leakings of paine in that it s pinned in a lodging of sick clay and so put to wish an hole in the wall or to escape out at doore or window as often our spirits are over-swayed so with distaste of life because of the foure accidents that doe convey it that they think the gaine of life not so sweet as it can quit the cost But the blessed God-head united to the Man-hood cannot so much as for companies cause be sick pained or suffer nor can the God-head be weary of an union with a troubled soule Wee conceive in the grave and death that glorious fâ—llowship was never dissolved Secondly Many things may suffer by invasion of contraries as shoot an arrow against a wall of brasse some impression may remaine in the wall to witnesse the violence that has been there and wee know that They shall fight against thee but they shall not prevaile But the blessed God-head in Christ is uncapable of an arrow or of repercussion there is no action against God hee is here not so much as a coast a bank or bulwurke capable of receiving one spitting or drop of a sea-wave onely the Man Christ the Rose of heaven had in his bosome at his root a fountaine Oh how deep and refreshing that kept the Flower greene under death and the grave when it was plucked up it was faire vigorous green before the sunne and thus plucked up and above earth blossomed faire Thirdly Not onely the influence and effects of the glorious God-head did water the Flower and keep strength in Christ so I think God can keep a damned man in the doubled torments of everlasting wrath with strength of grace courage faith the love of Christ for ever as hee could not be overcome by hell and devils but there was the fulnesse personall of the God-head that immediatly sustained the Man Christ it was not a delegated comfort nor sent help nor a message of created love nor a borrowed flowing of a sea of sweetnesse of consolation but God in proper person infinite subsistence the personality of the Sonne of God bottomed all his sufferings the Man-hood was imped and stocked in the subsistence of the tree of life It s true God is a present help to his Saints in trouble but his helping is in his operation and working but hee is not personally united to the soule It s abominable that some Famulists teach that as Christ was once made flesh so hee is now first made flesh in us ere wee be carried to perfection Because not any Saint on earth can be so united personally to God as the Son of Man for hee being made of a woman of the seed of David the Son of Man hee and not any but hee is the eternall Son of God God blessed for ever The Child born to us is the mighty God the Father of age the Prince of peace Isai. 9.6 Rom. 9.5 Gal. 4.4 There is a wide difference between him the second Adam and all men even the first Adam in his perfection 1 Cor. 15.47 If Christ suffered without dissolving of the union God keeping the tent of clay and taking it to heaven with him in a personall union then God can in the lowest desertion dwell in his Saints We complaine in our soule-trouble of Christs departure from us but hee is not gone our sense is not our Bible nor a good rule there is an errour in this Compasse The third Particular was the Cause What cause was there Papists say there was no reason of Christs soule-suffering except for sympathy with the body Wee beleeve that Christ becoming Surety for us not his body onely but his soule especially came under that necessity that his soule was in our soules stead and so what was due to our soules for ever our Surety of justice behoved to suffer the same Isai. 53.10 Hee made his soule an offering for sinne Sure for our sin Nor must wee restrict the soule to the body and temporary life seeing hee expresseth it in his owne language And now is my soule troubled Secondly There was no reason of Christs bodily sufferings when in the garden hee did sweat bloud for us nor had any man at that time laid hands on him and all that agonie hee was in came from his soule onely Thirdly Nor can it be more inconsistent with his blessed person being God and Man and the Sonne of God that hee suffered in his soule the wrath of God for our sinnes then that his soule was troubled and exceeding sorrowfull heavie to the deaths in an agonie and that hee complained My God my God why hast thou forsaken me And the cause of this soule-trouble was for sinners this was Surety-suffering The choicest and most stately piece that ever God created and dearest to God being the Second to God-man was the Princely soule of Christ it was a Kings soule yet death by reason of sinne passeth upon it and not a common death but that which is the marrow of death the first-borne and the strongest of deaths the wrath of God the innocent paine of hell voyd of despaire and hatred of God If I had any hell on me I should chuse an innocent hell like Christs Better suffer ill a thousand times than sinne Suffering is rather to be chosen than sinne It was pain and nothing but paine Damned men and reprobate devils are not capable of a godly and innocent hell they cannot chuse to suffer hell and not spit on faire and spotlesse Justice because Christs bloud was to wash away sin hee could not both fully pay and contract debt also But if it be so that death finding so precious a Surety as Christs Princely and sinlesse soule did make him obey the law of the Land ere hee escaped out of that Land what wonder that wee die who are born in the Land of death No creature but it travelleth in paine with death in its bosome or an inclination to Mother-Nothing whence it came God onely goeth between the mightiest Angel in heaven and Nothing All things under the Moone must be sick of vanity and death when the Heire of all things coming in amongst dying creatures out of dispensation by Law must dye If the Lords soule and the soule of such a Lord dye and suffer wrath then let the faire face of the world the heavens look like the face of an old man full of trembling white haires
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
mans doubting from signes inherent in the man and if hee be a back-slider in heart you fetch fire and water from beyond the Moone to cure him or you must fetch warrants to convince him from the mind eternall counsells of love and free grace within God and that is all the question between the poore man and you You cannot prove God hath loved him from everlasting because hee hath loved him from everlasting If Libertines in this Argument intend to prove that a chosen convert in Christ hath no ground to question that hee is not beloved of God and not in Christ 1. That is nothing to the Thesis of Antinomians maintained by all that sinners as sinners are to beleeve Gods eternall love in Christ to them and so all sinners elect or reprobate are to beleeve the same 2. It s nothing to the universall commandement that all and every one in the visible Church wearied and loaden with sin or not wearied and loaden are immediatly to come to Christ and rest on him as made of God to them their righteousnesse sanctification and redemption without any inherent qualification in them 3. It s nothing to the point of freeing all and building a golden bridge to deliver all who are oblieged to beleeve elect or reprobate from doubting whether they be in Christ or not that they may easily come to Christ and beleeve his eternall love and redemption in him though they be in the gall of bitternesse and bonds of iniquity and that immediatly Which golden Paradise to heaven and Christ Antinomians liberally promise to all sinners as sinners I cannot beleeve that it s so easie a step to Christ. For the second It 's a dreame that God loveth sinners with the same love every way wherewith hee loveth his owne Sonne Christ. And why Because God loveth us onely for his owne Sonne and for nothing in us Ergo Farre more it must follow it s a farre other an higher fountaine love wherewith the Father loveth his owne eternall and consubstantiall Sonne the Mediator betweene God and man and that derived love wherewith he loveth us sinners As the one is 1. Naturall the latter free 2. The love of the Father to the Sonne as his consubstantiall Son and so farre as it 's essentially included in his love to Jesus Christ Mediator is not a love founded on grace and free-mercy which might never have beene in God because essentially the Father must love his Sonne Christ as his Sonne and being Mediator he cannot for that renounce his naturall love to him which is the fundamentall cause why hee loveth us for Christ his Sonne as Mediator but the love wherewith the Father loveth us for his Sonne Christ is founded on free Grace and mercy and might possibly never have been in God For 1. as he could not but beget his Sonne he could not but love him nature not election can have place in either but it was his Free will to create a man or not create him 2. He cannot but love his Sonne Christ but God might either have loved neither man nor Angel so as to chuse them to Salvation and he might have chosen other Men and Angels then these whom he hath chosen God hath no such freedome in loving his owne Consubstantiall Sonne 2. It s an untruth that God loveth his chosen ones as he doth love his Sonne that is with the same degree of love wherewith he loves his Sonne I thinke that not farre from either grosse ignorance or blasphemie It possibly may bee the same love by proportion with which the Father tendereth the Mediatour or Redeemer and all his saved and ransomed ones but in regard of willing good to the creature loved he neither loveth his redeemed with the same love wherewith hee loveth his Sonne except blasphemously we say God hath as highly exalted all the redeemed and given to them a name above every name as he hath done to his owne Sonne nor doth he so love all his chosen ones as hee conferreth equall grace and glory upon all alike as if one starre differed not from anoâ—her starre in glory in the highest heavens Our owne good works cannot make our Lord love us lesse or more with the love of eternall election but they may make God love us more with the love of complâ—cency and a sweeter manifestation of God in the fruits and gracious effects of his love According to that John 14.23 Jesus said if a man love me he will keepe my words and my Father will love him and we will come unto him and make our abode with him The third reason is the same with the first and proveth nothing but a Major Poposition not denied by the disquieted sinner which is this Who ever is justified and chosen cannot be condemned whom ever the Lord once loveth to salvation he must alwaies love to salvation for his love is like himselfe and changeth not But the disquieted sinner is chosen and loved to salvation This Assumption is all the question and the truth of a Major Proposition can never prove the truth of the Assumption Saltmarsh Free Grace Chap. 4. Pag. 83.84 85. Because you feele not your selfe sanctified you feare you are not justified If you suppose that God takes in any part of your faith repentance new obedience or sanctification as a ground upon which he justifieth or forgiveth 1. you are cleare against the Word for if it be of Workes it is no more of Grace 2. It must then be the onely evidence you seeke for and you aske for sanctification to helpe your assurance of justification but take it in the Scriptures way 1. In the Scriptures Christ is revealed to be our sanctification Christ is made unto us righteousnesse sanctification I live yet not I but Christ liveth in me Yee are Christs but yee are sanctified but yee are justified in the name of the Lord Jesus He hath quickned us together with Christ. Wee are his workmanship created in Christ Jesus unto good workes Jesus Christ himself being the chiefe corner stone That Christ may dwell in your hearts by faith that new man which after God was created in righteousnesse and true holinesse Wee are members of his body of his flesh and his bones And being found in him not having mine own righteousnesse I can dâ—e all things through Christ which strengthneth me But Christ is all in all Your life is hid with Christ in God Heb. 13.20 21. All these set forth Christ as our sanctification the fulnesse of his the all in all Christ hath beleeved perfectly for us he hath sorrowed for sinne perfectly he hath obeyed perfectly he hath mortified sinne perfectly and all is ours and we are Christs and Christ is Gods 2. The second thing is Faith about our owne sanctification we must beleeve more truth of our owne graces then we can see or feele the Lord in his Dispensation hath so ordered that here our life should be hid with Christ in God that we should
he being the end of the Law as also his passive obedience is ours If this be the intended sense then all our Sanctification is nothing but the Sanctification and holy active obedience of Christ. I yeeld this to be a broad a faire and easie way to heaven Christ doth all for us Christ weeped for my sinnes and that is all the repentance required in me if I beleeve that Christ was mortified and dead to the world for me that is my mortification and if I beleeve that the Change of the whole man was truely in Christ this is my true holinesse then my walking in holinesse cannot bee rewarded with life eternall nor have any influence as a way or meanes leading to the kingdome 2. Christs active obedience imputed to the sinner can be no evidence of justification because it is in Christ not in me any evidence or marke of Justification must bee inherent in the beleever not in Christ. 3. And one and the same thing cannot be a marke and a signe of it selfe Now the active obedience of Christ imputed to the sinner is holden to be a part of Justification 5. The Scripture doth indeed bid you see nothing in your self that can buy the righteousnesse of Christ or be an hire and wages to ransome imputed righteousnesse and Legall Teachers not any Protestant Divines bâ—d you see something a great something of merit and selfe-righteousnesse in your selfe And Antinomians say that the New creature or the New man mentioned in the Gospel is not meant of Grace but of Christ. The Scripture maketh Christ and Justification the cause and Sanctification and the New creature the effect 2 Cor. 5.17 If any man be in Christ hee is a new creature And this assertion maketh Sanctification as formâ—lly distinguished from Christ and Justification just nothing And Antinomians say that in the regenerate and Saints there is no inherent righteousnesse no grace or graces in the soules of beleevers but in Christ onely And M. Saltmarsh saith the same that our sorrow repentance mortification and change of the whole man are nothing in us but they are in Christ and must be apprehended by faith as things unseen whereas the divine nature is in the Saints 2 Pet. 1.4 Faith dwelleth in us 2 Tim. 1.5 The new creation and image of Christ is in the mind Ephes. 4.23 The seed of God abideth in us 1 Joh. 3.9 The anoynting that teacheth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth in you 1 Joh. 2.27 and Ezek. 36. â—6 I will give you an heart of flesh and I will put my Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inner part or in the midst of you Antinomians teach That true poverty of spirit doth kill and take away the sight of grace And Sanctification is so farre from evidencing a good estate that it darkens it rather and a man may more clearly see Christ when hee seeth no sanctification then when hee sees it the darker my sanctification is the brighter is my justification So Saltmarsh The Scriptures bid you see nothing in your selfe or all as nothing these Teachers bid you see something in your selfe And it s a walking by faith and not by sight and a life hid with Christ in God to beleeve more truth in our owne graces then wee see or feel Now its true the Saints out of weaknesse mis-prize the Spirit 's working in them and while they under-value themselves they under-rate the new creation in themselves and tacitely upbraid and â—lander the grace of Christ and lessen the heavenly treasure because it is in an earthen vessell but poverty of spirit and grace will see and doe see grace inherent in it selfe though as the fruit of grace Cant. 1.5 I am black O daughters of Jerusalem but comely as the tents of Kedar Vers. 11. While the King sitteth at his table my spikenard sendeth forth the smell thereof The Saints as they make a judgement of Christ and his beauty so also of themselves My heart waked I am sick of love Psal. 116.16 O Lord truly I am thy servant Psal. 63.1 My soule thirsteth for thee my flesh longeth after thee Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire beside thee Psal. 130.6 My soule waiteth for the Lord more then they that watch for the morning So Ezekiah Esay 38.3 Paul 2 Cor. 1.12 2 Tim. 4.7 8. 1 Cor. 15.9 10. And others have set out in its colours the image of Christ in it selfe but not as leaving out Christ and taking in merit nor doth the sense of sanctification darken justification or lessen it to nothing except where wee abuse it to merit and selfe-confidence as Peter did who in point of selfe-confidence ought to have forgotten the things that are behind 2. Yea to say wee see justification more clearly when wee seâ— no sanctification is to make the water and the Spirit 1 Joh. 5.8 dumb or false witnesses that either speak nothing or tell lies 3. It is against the office of the Spirit which is to make us know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are freely given us of God such as faith repentance love mortification Act. 5. â— 2 Tim. 2.25 Phil. 1.29 Ephes. 2.8 Rom. 5.5 Gal. 2.20 I grant by accident when sin appeareth to a Saint out of measure sinfull and hee seeth how little good hee hath that hee is blind naked poore and hath no money nor price that hee is sold as a wretched man under a body of sin Rom. 7.14 24. it heighteneth the excellency and worth of the ransome and bloud holden forth in Justâ—fication And white righteousnesse free and glorious set beside black guiltinesse and no sanctification compearing as price or hire maketh Christ appeare to be choycer then gold or rubies Yea when I see no sanctification to buy Christ then justification is more lovely eye-sweet taking and soule-ravishing as the more light the more darknesse is discovered and the more sin the higher is Jesus Christ. And by all this the Saints professing their owne integrity and holy walking before God should see something in themselves not understanding the mystery of the Gospel and erre miserably with Legall Teachers and darken free justification by grace And one grace of God should obscure and destroy another for to see feel and professe sanctification is an act of supernaturall feeling and of grace how then can it darken the faith of the remission of sinnes in Christ But it may be asked When the Saints cannot be assured that God is their Father in regard of sin unbeleefe and present deadnesse what reasons would you use to raise their spirits up to the assurance of their interest and relation to God as to their Father Ans. There is no way of arguing Saints out of their unbeleefe except hee that laboureth to strengthen them being an Interpreter one of a thousand who can shew a man his righteousnesse be so acquainted with
within the trunk or body of the true to feel see and taste the sap of life from whence the fruit cometh Yea the contrary consequence is true because I smell sincerity love single intentions to please God in my works of sanctification therefore I know they came from Faith so the Holy Ghost should delude us when hee saith Wee know wee know or beleeve in Christ because we keepe his commandements Ergo We cannot know this except it bee evident that our keeping of his Commandement come from faith and the knowledge of God Object 6. Such a Faith as a Practicall Syllogisme can make is not a faith wrought by the Lords almighty power for the conclusion followeth but from the strength of reasonings not from the power of God by which alone divine things are wrought Ephes. 1.19 20. Col. 2.20 But faith wrought by a word and a worke and the light of a renewed conscience without the testimony of the Spirit is such a faith as a practicall Syllogisme can make Ergo such a faith so wrought is not wrought by the Lords almighty power The Minor is proved because all the three the Word the Worke and the light of Conscience are all created blessings and gifts and therefore cannot produce of themselves a word of almighty power and the word of it selfe is a dead letter the worke is lesse for faith commeth by hearing a word not by a worke Answ. When Master Cornwell saith By the power of God alone Divine things such as faith that layeth hold on Christs righteousnesse are wrought Ephes. 1.19 Col. 2.20 hee excludeth the ministery of the Gospel and all the promises thereof for they are created things and so they have no hand nor influence in begetting faith Antinomians will have us beleeve that Paul Ephes. 1.19.20 Col. 1.20 thinkes no ministery of the Word nor any hearing of the preached Word begetteth faith contrary to Rom. 1.16 Rom. 10.17 but by the onely immediate power of the Spirit we are converted without the Word Nor is here that which is in question concluded never Protestant Divine taught that without the actuall influence of omnipotent Grace can faith or spirituall sense that we are justified be produced by the Word worke or created light alone nor can the corne grow alone by power in the earth clouds or raine nor any Creature move without the actuall influence of the omnipotent Lord in whom we move therefore by this reason we could not know that the Sunne shall rise by the rising of the morning starre nor can we have any supernaturall sense by our holy walking contrary to Scripture 1 John 2.3 1 John 3.14 But we know by this all faith is ascribed by Antinomians to the immediate testimonie and Enthusiasticall inspiration of the Spirit as for the searching of Scripture say they it s not a sure way of searching and finding Christ it s but a dead letter and holds forth a covenant of works in this letter and therefore with the old Anabaptist they 'll have no teaching by Scripture but onely teaching by the Spirit We hold that conditionall promises are made to duties of Sanctification therefore we may have comfort and assurance from them in our drooping condition Cornewell answereth Pap. 23.24 25. The promises are not made to us as qualified with such duties of sanctification for then they should belong to us of debt not out of Grace Rom. 4.4 But in respect of our Vnion with Christ in whom they are tendered to us and fulfilled to us Satisfaction is made to the thirstie not for any right his thirst might give him in the promise but becausâ— it directeth to Christ who fulfilleth the condition and satisfieth the soule and the soule must first have come to Christ and gotten his first assurance from faith in Christ not from these conditions and duties Answ. 1. This is a yeelding of the cause We say there bee promises of the water made to thirsty soules not as if the right jus law merit debt that we have to them belonged to us for the deede done but for Jesus Christ onely 2. Not as if wee upon our strength and the sweating of free-will did conquer both the condition and reward 3. But yet wee have comfort and assurance when we by grace performe the duty that our faithfull Lord who cannot lye will fulfill his owne promise 4. He knoweth nothing of the Gospel who thinketh not God by his promise commeth under a sweet debt of free-grace to fulfill his owne promise and that this debt and grace are consistent But Antinomians breath smell of flâ—shly liberty for they tell us Conditionall promises are Legall contrary to the Gospel Rom. 10.9 John 3.16 Joh. 5.25 That that it s not safe to close with Christ in a conditionall promise if any thing be concluded from water and bloud it s rather damnation then salvation That its a sandy foundation to prove that Christ is mine from a gracious worke done in me by Jesus Christ were it even Faith For we are compleatly united to Christ without faith wrought by the Spirit It s incompatible with the Covenant of Grace to joyne faith with it To be justified by faith is to bee justified by workes That to say there must be faith on mans part to receive the Covenant is to undermine Christ. Neither Cornwell nor Saltmarsh oppose these blasphemies but extoll the Patrones of them in New-England Father save me from this houre Father is a word of Faith But had Christ need of Faith Answ. Not of faith of confiding in him that justifieth the sinner except he had faith of the justifying of his cause in Gods acquitting him of suretieship when he had payed all but hee had faith of dependencie on God in his trouble that God would deliver him and he was heard in that which he feared And Q. 2. how could there be a faith of dependencie in Christ for hee was the same independent God with the Father Answ. There were two relations in Christ one as Viator going toward glory and leading many children with him to glory another as comprehensor seeing and enjoying God 2. There were two sights in Christ one of Vision another of Vnion the sight of Vnion of two natures is the cause of the sight of vision Christ being on his journey travelling toward glory did with a faith of dependency rest on God as his Father seeing and knowing that the Union could not be dissolved but as a Comprehensor and one at the end of the race injoying God in habit there was no necessitie that Christ should alwaies Et in omni differentiâ temporis actually see and enjoy God in an immediate vision of glory For 1. this implyeth no contradiction to the personall union even as the seeing of God habitually which is the most joyfull sight intelligible and by necessitie of nature does produce joy and gladnesse may and did consist in
which is offensive to God 1. Temptation is a working or an act of stirring in the tempteâ— not Physicall but Morall and Objectivâ— no tempter who is only a tempter can by any reall action fire the will Satan doth but knock by his Logick at the out-side of the doore but cannot open Free-will is a tender excellent piece of creation and either the best or the worst of the whole creation of God See well to it it s a worke of your whole life time to watch this doore 2. Tentation is an act of moving or stirring the powers of the man As when wine is stirred and wine and dreggs are jumbled through other or a Fountaine troubled and water and clay mixed in one hence every tempted person is some way a sufferer though hee know not particularly it is so As the Fish tempted with the baâ—te the Bird with the Fowlers song are sufferers though they know not there is a breaking in upon the phancie sense reason will and affections to strike a hole in the soule So tempting is called piercing though the foole going to the chambers of death knoweth not that it is for his life Prov. 7.23 To be tempted is a matter of great concernment illumination is most necessary here and specially to know that God aymeth at the tryall of our Faith and other glorious ends And that 1. Satan seekes some of his owne worke in us as God seeketh to bring out some of his worke in us 2. That Satan aymes to goe betweene the beleever and his strong hold 3. That he aymeth at house-roome in the soule 3. The temptation works upon both the inward and outward man on senses fancie minde inclination will and affection but hath a speciall designe at the soule 4. By the temptation any is or may be moved to sinne for all tempted are not actually induced to sinne Christ was really tempted of the Devill but was never induced to sinne Satan shot his arrowes at Job for nothing he lost his labour in seeking the failing and drinking up of Peters faith Therefore to be tempted of the Devill or the World is not a sinne 5. The temptation worketh under the colour of good The first Printing iron and Master samplar of tempting hath this Character of apparent good Gen. 3.6 The Woman saw that the fruit was good 1. Because tempted persons are reasonable creatures and as instinct taketh with birds and beasts and poore nature swayeth elements in their motion so reason is a strong tying chaine 2. Every temptation hath a garment or rather a shirt of truth in the understanding and comming under the shaddow and rooffe of the desiring facultie as good nothing hindereth it to take but a marring of the understanding in apprehending some blacke spot in the fairenesse of it When Satan sayleth faire with favour of the winde and commeth in his Whites and in cloth of Gold as an Angel of light wee are as readily moved often such is our childishnesse with good-like as with good Beleeve not therefore a white Devill because white O beware to yeeld your tongue to licke a honey-temptation under the veile of sweetnesse Receive things rather because lawfull then because good or pleasant 2. Beleeve it there can be no reason for sinne no reason can wash the Devill to render him faire neither thirst nor company can bee a reason of drunkennesse An injury cannot justifie every Warre and bloud-shed because injury is a sinne and to wash one sinne with another is as if you should wash a foule face with Inke-water 3. Beleeve sinne to be folly and darknesse and light of reason can bee neither father nor mother to folly and darkenesse holinesse is white and faire within and without 6. The object of the temptation in the definition the terminus ad quâ—m is that which is offensive to the majesty of God That we may understand this remember foure are said to tempt 1. God his tempting neither in the condition of the worke or intention of the worker is sinne But the Lord proveth you saith Moses to Israel that he might know whether yee love the Lord your God 2. Our owne lusts tempt and lead aside Jam. 1.14 And as fire cannot but make fire so both in the intention of the worke and the worker the end of temptation is sinne Concupiscence is a mother that cannot bring forth a good daughter 3. If men tempt to sinne as a Magistrate by good Laws tempteth wicked men the end is not necessarily sinne in the intention of the doer though no man can formally tempt another to sinne but he sinneth and tempteth to sinne both wayes And when Satan tempts hee driveth ever at sinne both waies we are to feare God to watch to stand out when he tempteth 2. Now we are to consider that though Satan be sentenced already and as a Malefactor under baile and in chaines yet hath he leave to walke too and fro in the earth and is not yet cast in prison nor are wee freed from his temptation the personall persecution and malice of Satan as we are from the persecution of the damned now in hell who did persecute us here on earth but cannot now No doubt but as the good Angels strooke the men of Sodome with blindnesse so the ill Angels have the like power on the senses a man possessed with the Devill was both dumbe and deafe Job 2.7 Satan smote Job with sore boiles from the sole of his foot unto his crown and so Devils have power over the senses and bodily organes and so of necessitie over the bloud to cause rottennesse in it which must be in boyles and to alter and infect the humors Psal. 78.49 Evill Angels were ministers of the Lords plagues on the Egyptians But I shall not thinke it a good Argument to prove that Angels can jumble the humours to make many things appear without that they are not and that they can work on the internall senses the fancie and imagination because we our selves by an act of free-will can stirre up the memory of things and provoke our fancies to the apprehension of things Ergo Angels either good or evill can doe the like This is but a sorry poore reason for we our selves can doe many things within our selves which the Angels cannot doe I know the thoughts of my owne heart when they come forth in act 1 Cor. 2.11 No Angels good or ill can know them I can with an obedientiall act of free-will by grace set my free-will on acts to command my memory fancy imagination thoughts to meditate on by-passed experiences of Divine favours and sweetly solace my selfe in God with these thoughts no Angels in heaven or hell can determine my free-will to those Spirituall acts yet by the grace of God I can doe it Nor is that true what ever an inferiour power can doe that a superiour can much more doe if there be orders in Angels a superiour Angel
Libertines doe us from which wee are as farre as the East from the West Propos. â— It is not our doctrine but the weakenesse of sinners and of the flesh that we should be shie to Christ and stand aloofe from the Physitian because of the desperate condition of our disease This is as if one should say it is not fit for the naked to goe to him who offereth white linnen to cloath him nor that the poore should goe to him who would be glad you would take his fine gold off his hand or to say set not a young plant but let it lye above earth till you see if it beare fruit Unworthinesse in the court of justice is a good plea why Christ should cast us off but unworthynesse felt though not savingly is as good a ground to cast your selfe on Christ as poverty want and weakenesse in place of a Statute and act of Parliament to beg though the letter of the Law forbid any to beg Propos. 4. Acting and doing thouâ—h neither savingly nor soundly is not merit of grace yet not contrary to grace to obey the law of nature to give almes is not against grace Libertines should not reject this though it be not all but a most poore All to engage Christ. Propos. 5. Faith is a morall condition of life eternall and wrought in us by the free grace of God I never saw a contradiction between a condition wrought by irresistible grace and the gift or free grace of life eternall for life eternall given in the law and Adams doing and performing by the irresistible acting and assisting of God are not contrary yet the former was never merit but grace the latter was Legall doing Propos. 6. We doe receive the promise of willing and doing wrought immediatly in us according to the good will and most free grace of Christ and yet we are agents and worke under Christ. Propos. 7. Luther for I could fill a booke with citations Calvine and all our Protestant Divines are for qualifications voyd of merit or promise before conversion and for gracious conditions after conversion under the Gospel Antinomians belie Luther Propos. 8. Antinomians yeeld the preaching of the Law and preparations before conversion and conditions after and peace from signes of sanctification c. yet they are to be reputed enemies to grace and holinesse and turne all sanctification in their imaginary faith and justification of which they are utterly ignorant Never Antinomian knew rightly what free justification is Propos. 9. Immediate resting on Christ for all wee doe and drawing of comfort from the testimony of a good conscience are not contrary Propos. 10. Holinesse idolized or trusted in is to make Christ the alone Saviour no Saviour Propos. 11. God is not provoked to reprobate whom hee elected from eternity by new sins yet is hee displeased with Davids adultery so farre as to correct him for it and Solomon for his back-sliding with the rod of men Propos. 12. Works before justification please not God but it followes not that God keeps not such an order as sense of sin though not saving should goe before pardon and conversion no more then because Adams sin pleased not God therefore it should not goe before the Sons taking on our flesh If we are not to doe nor act any thing before conversion neither to heaâ—e conferre know our sinfull condition nor be humbled for sin despaire of salvation in our selves because these are not merits before conversion nor can they procure conversion to us neither are wee after conversion to beleeve for beleeving cannot merit righteousnessâ— and lâ—fe eternall nor are we to heare pray be patient rejoyce in trâ—â—â—lation for not any of these can procure life eternall to us And why is not the doing of the one as wâ—ll as the other a seeking righteousnesse in our selves Propos. 13. The promise of Christs comming in the flesh 2. and of giving a new heart are absolute promises the former requireth no order of providence but that sin goe before redemption the latter requireth an order of providence not of any Gospel-promise or merit in any sort there nâ—ver was never can be merit betwâ—en a meere creature and God Propos. 14. There is no faith no act of Christs coyn or of the right stamp before justification Propos. 15. Wee are justified in Christ virtually as in the publike Head when hee rose again and was justified in the Spirit 2. In Christ as hâ—s merits are 〈◊〉 cause of our justification 3. In Christ apprehended by faâ—th formâ—lly in the Scriptures sense in the Epistle to the Romanes and Galathians not that faith is the formall cause or any merit in justification but because it layâ—s â—old on impâ—ted riâ—â—â—eoâ—snesse which is the formall cause of our justiâ—â—caâ—ion 4. We are justified in our own sense and feeling not by faith 〈◊〉 because wee may beleeve and neither know that wee bâ—lâ—eve nor be sensible of our justification but as wee know that wee beleeve whether this knowledge result from the lighâ— of faith or from signes as meanes of our knowledge 5. Juâ—â—iâ—ication by way of declaration to others is not so infallible as that the Scripture calls it justification properly so named Object 8. I was sixthly in hearing the word shined upon by a sweet witnessing of the Spirit But O how I did strive against this work I was called upon but I put away all promises of mercy from me I may justly say The Lord saved me whether I would or no. Sometimes I was dead and could not pray sometimes so quickened that me thought that I could have spent a whole night in prayer to God Answ. 1. If the faith of the eternall love of free election was his first conversion no wonder hee was shined upon with light But it was not Scripture-light but wild-fire for the method of Christs drawing in the Scripture is not Enthusiasticall up at secret election at first There is no doubt wee put Christ away from us after conversion Cant. 5.1 and that so Christ saves us against our will That the principle of saving is free grace 2. that free will is neither free nor willing till Christ first draw us till hee renew and work upon the will But I feare Antinomians will have free will a block to doe nothing at all If Christ will let me sinne say they let him look to it upon his honour be it And Faith justifies an unbeleever that is that faith that is in Christ justifieth me who have no faith in my selfe And It is legall to say wee act in the strength of Christ. And To take delight in the holy service of God is to goe a whoring from God And A man may not be exhorted to any duty because hee hath no power to doe it And The Spirit acts most in the Saints when they endeavour least And In the conversion of a sinner the faculties of the soule and working thereof are
Ezra 10.1 Neh. 9.2 In Scripture confession of sins is opposed to covering of sin and not forsaking of it Pro. 28. Joshua sought not such a confession of Achan James commands not such a Daniel's Ezra's Peter's confession were some other thing Joh. 1.20 Act. 19.18 Heb. 11.13 Pro. 28.13 1 Joh. 4.2 Mar. 3.6 Josh. 7.19 Dan. 9.4 Rom. 10.10 1 Tim. 6.13 Psal. 32.5 Jam. 5.16 Levit. 5.5 chap. 16.21 26.40 2 Chron. 6.24 In which places faith and confession of sins cannot be one nor are wee justified by confession as by faith But these men have learned to pervert the Scriptures Asser. 9. There be more vehement stirrings and wrestlings in a naturall spirit under the Law as the bullock is most unruly at the first yoking and greene wood casts most smoke Paul Rom. 7. was slaine by the Law but this makes more way for Christ and though it doe not morally soften and facilitate the new birth yet it ripeneth the out-breaking Preparations are penall to subdue not morall to deserve or merit nor conditionall to engage Christ to convert or to facilitate conversion Asser. 10. There be no preparations at all required before Redemption 1 Tim. 1.15 Rom. 5.8 But there is a farre other order in the working of Conversion Those who confound the one with the other speak ignorantly of the wayes of Grace for though both be of meere grace without wages or merit yet wee are meere patients in the one not in the other Saltmarsh and Antinomians argue from the one to the other most ignorantly Asser. 11. That the promises of the Gospel are holden forth to sinners as sinners hath a two fold sense 1. As that they be sinners and all in a sinfull condition to whom the promises are holden forth This is most true and sound The Kingdome of grace is an Hospitall and Guest-house of sick ones fit for the art and mercy of the Physician Christ. 2. So as they are all immediatly to beleeve and apply Christ and the promises who are sinners and there be nothing required of sinners but that they may all immediatly challenge interest in Christ after their owne way and order without humiliation or any Law-work In this sense it is most false that the Promises are holden forth to sinners as sinners because then Christ should bee holden forth to all sinners Americans Indians and sinners who never by the least rumor heard one word of Christ. 2. Peter desires not Simon Magus to beleeve that God had loved him in Christ Jesus with an everlasting love nor doth the Gospel-promise offer immediatly soule-rest to the hardened and proud sinner wallowing in his lusts as hee is a hardened sinner nor is the acceptable yeare of the Lord proclaimed nor beauty and the oyle of joy offered immediatly to any but to those who are weary and laden and who mourne in Sion and wallow in ashes Mat. 11.28 29 30. Esay 61.1 2 3. It s true to all within the visible Church Christ is offered without price or money but to be received after Christs fashion and order not after our order that is after the soule is under selfe-despaire of salvation and in the sinners moneth when hee hath been with childe of hell I grant in regard of time sinners cannot come too soon to Christ nor too early to Wisdome but in regard of order many come too soon and unprepared Simon Magus too soon beleeved Saltmarsh saith Hee mis-beleeved too soon for he falsly beleeved none can beleeve too soon Answ. To beleeve too soon is to mis-beleeve and Saltmarsh and Antinomians teach us the method of false-beleeving when they teach us too soone to beleeve that is to beleeve that God hath loved you be yee what yee will Simon Magus Judas or others with an everlasting love for that is the Antinomian Faith Simon Magus is without any fore-going humiliation or sense of sin or selfe-despaire to beleeve hee was no lesse written in the Lambs book of life from eternity then Peter and this hee cannot beleeve soon enough I say neither soon or late ought a reprobate to beleeve any such thing A covetous man who had great possessions had not yet bidden fare-well to his old god Mammon when hee came to Christ therefore hee departed sad from Christ. Another came before hee had buried his father and some come Luk. 14.28 29. before they advise with their strength and what Christ will cost them I desire I be not mistaken none can be throughly fitted for Christ before hee come to Christ but it is as true some would buy the pearle before they sell all they have which is not the wise Merchants part and they erre fouly who argue thus If I were not a sinner or if my sinnes were lesse hainous and so I were lesse unworthy I would come to Christ and beleeve but ah I am so grievous an offender and so unworthy that I cannot goe Their Antecedent is true but the Consequence is naught and wicked It is true I am sicke and good that I both say and feele that I am sicke but ergo I cannot I will not goe to the Physician that is wicked Logick and the contrary consequence is good whereas the other consequence is a seeking of righteousnesse in our selves 2. Another false ground is here laid by Libertines That wee place worth and righteousnesse in Preparations or 2. That Preparations make us lesse unworthy and lesse sinners But Preparations are not in any sort to us money nor hire wee value them as dung and sin yet such sin as sicknesse is in relation to physick 2. Preparations remove not one dram or twentieth part of an ounce of guiltinesse or sin Christ in practice of Free-grace not by Law yea not by promise gives grace to the thus prepared and often hee denyes it also Yea and there is a good houre appointed by God when Christ comes Other Physicians take diseases so early as they can lest the malice of the disease over-come art but Christ lets sin of purpose ripen to the eleventh houre often to the twelfth houre Hee knowes his art can over-take and out-run seven devils most easily The omnipotency of grace knowes no such thing as more or lesse pardonable in sin yea of purpose to heighten grace that sinfulnesse may contend with grace and be overcome the Gentiles must be like corn ripe white and yellow ere the sickle cut them down and they be converted Joh. 4.35 The boyle must be ripe ere it break the sea full ere it turne therefore the Lord appoints a time and sets a day for conversion Tit. 3.3 We our selves were sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad but the Lord hath a gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when When the kindnesse and man-love of God appeared hee saved us And Jer. 50.4 In those dayes and at that time saith the Lord the children of Israel shall come they and the children of Judah going and weeping they
shall seek the Lord. Zech. 12.11 And in that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon It s good to lie and wait at the doore and posts of Wisdomes house and to lie and attend Christs tyde it may come in an houre that you would never have beleeved O what depth of mercy when for naturall or no saving-one-waiting or upon a poore venture What if I goe to Christ I can have no lesse then I have beside any gracious intention the Lord saves and the wind not looked for turnes faire for a sea-voyage to heaven in the Lords time Asser. 12. The ground moving Christ to renew his love in drawing a fallen Saint out of the pit is the same that from heaven shined on him at the beginning Love is an undevided thing there are not two loves or three loves in Christ that which begins the good work promoves it even the same love which Christ hath taken up to heaven with him and there ye find it before you when ye come thither 2. Some love-sicknesse goes before his returne Cant. 3. I was but a little passed I found him whom my soule loves the skie devides and rents it selfe and then the Sunne is on its way to rise the birds begin to sing then the Summer is neere the voice of the Turtle is heard then the winter is gone when the affections grow warme the welbeloved is upon a returne 3. You die for want of Christ absence seemes to be at the highest when hunger for a renewed drawing in the way of comforting is great and the sad soule lowest he will come at night and sup if hee dine not 4. Let Christ moderate his own pace hope quietly waiteth Hope is not a shouting and a tumultuous grace 5. Your disposition for Christs returne can speake much for a renewed drawing as when the Church findes her own pace sâ—ow and prayes draw me we will runne then hee sendeth ushers before to tell that he will come 6. Sick nights for the Lords absence in not drawing are most spirituall signes Antinomians beleeve that all the promises in the Gospel made upon conditions to bee performed by creatures especially free-will casting in its share to the worke smell of some graines of the Law and of obedience for hire and that bargaining of this kind cannot consist with free grace And the doubt may seeme to have strength in that our Divines argue against the Arminian decree of election to glory upon condion of faith and perseverance foreseene in the persons so chosen because then election to glory should not be of meere grace but depend on some thing in the creature as on a condition or motive at least if not as on a cause worke or hire But Arminians reply the condition being of grace cannot make any thing against the freedome of the grace of election because so justification and glorification should not be of meere grace for sure we are justified and saved upon condition of faith freely given us of God The question then must bee Whether there can be any conditionall promises in the Gospel of Grace or whether a condition performed by us and free grace can consist together Antinomians say they are contrary as fire and water Hence these positions for the clearing of this considerable question Pos. 1. The condition that Arminians fancie to bee in the Gospel can neither consist with the grace of election justification calling of grace or crowning of beleevers with glory this condition they say we hold but they erre because it is a condition of hire that they have borrowed from Lawyers such as is betweene man and man ex causa onerosa it s absolutly in the power of men to doe or not to doe and bowes and determineth the Lord and his free will absolutly to this part of the contradiction which the creature choseth though contrary to the naturall inclination and Antecedent will and decree of God wishing desiring and earnestly inclining to the obedience and salvation of the creature Now works of grace and infinite grace flow from the bowels and in-most desire of God nothing without laying bonds chaines or determination on the Lords grace or his holy will Could our well-doing milke out of the breasts of Christs free grace or extrinsecally determine the will or acts of free-bounty Grace should not be grace But without money or hire the Lord giveth his wine and milke Isai 55.1 Ephes. 2.1 2. Ezech. 16.5 6 7. 2 Tim. 1.9 Tit. 3.3 2. Because such a condition is of work not of grace and so of no lesse Law-debt and bargaining then can be between man and man And the party that fulfilleth the condition is 1. most free to forfeit his wages by working or not working as the hireling or labourer in a vineyard yea or any Merchant ingaged to another to performe a condition of which he is Lord and Master to doe or not doe 2. He is no wise necessitate nor determined any way but as the hire or wages doe determine his will who so worketh but the wages being absolutely in his power to gaine them or lose them determine his will which cannot fall in the Almightie 3. Such a condition performed by the creature putteth the Creature to glory but not in the Lord but in himselfe Rom. 4.2 For if Abraham were justified by works hee hath whereof to glory but not before God Yea Adam before the fall and the elect Angels hold not life eternall by any such free condition of obedience as is absolutely referred to their free will to doe or not to doe so our Divines deny against Papists with good warrant the free-hold of life eternall by any title of merit Sure if God determine freewill in all good and gracious acts as I prove undeniably from Scripture 2. From the dominion of providence 3. The covenant between the Father and the Sonne Christ. 4. the intercession of Christ. 5. The promises of a new heart and perseverance 6. Our prayers to bow the heart to walke with God and not to lead us into temptation 7. The faith and confidence wee have that God will worke in the Saints to will and to doe to the end 8. The praise and glory of all our good works which are due to God onely c. If God I say determine free will to all good even before as after the entrance of sinne into the world and that of Grace for this grace hath place in Law-obedience in Men and Angels then such a condition cannot consist with Grace For such a condition puts the creature in a state above the Creator and all freedome in him Pos. 2. Evangelike conditions wrought in the Elect by the irresistible grace of God and Grace doe well consist together Joh. 5.24 Verily Verily I say unto you hee that heareth my word and beleeveth in him that sent me hath everlasting life and shall not
a Sermon free love that the man spake such an excellent word free love that I was not sleeping when it was spoken free love that the Holy Ghost drove that word into the soule as a nayle fastened by the Master of the assembly it was free mercy so that there 's a meeting of shining favours of God in obtaining mercy and this would be observed Asser. 2. There be two ordinary wayes of God in drawing sinners one Morall by words another Physicall and reall by strong hand Which may be cleared thus Fancie led with some gilding of apparent or seeming good as hope of food doth allure and draw the bird to the grin and sometime pleasure as a glasse and the singing of the Fowler So is fish drawne to nibble at the angle and lines cast out hoping to get food Now this is like Morall drawing in men and all this is but objective working on the fancy But when the foot and wing of the bird is entangled with the net and the fish hath swallowed down the bait and an instrument of death under it now the Fowler draweth the bird and the Fisher the fish a farre other way even by reall violence The Physician makes the sick child thirsty then allures him to drink physick under the notion of drink to quench his thirst this is morall drawing of the child by wiles But when the child hath drunk the drink works not by wiles or morally but naturally without freedome and whether the child will or no it purgeth head and stomack That there is a Morall working by the word in the drawing of sinners to Christ though most evident yet must be proved against Antinomians and Enthusiasts who write That the whole letter of the Scripture holds forth a covenant of works And The due search and knowledge of the holy Scripture is not a safe and sure way of searching and finding Christ. And There is a testimony of the Spirit and voyce unto the soule meerly immediate without any respect unto or concurrence with the word And Such a faith as is wrought by a practicall Syllogisme or the word of God is but an humane faith because the conclusion followeth but from the strength of reasonings or reason not from the power of God by which alone divine things are wrought Ephes. 1.19 20. Col. 2.20 and that because such a faith wrought by the word the works of sanctification in the regenerate and light of a renewed conscience are all done by things that are created blessings and gifts and these cannot produce that which is onely produced by an Almighty power For the word of it selfe without the Spirit yet the word is more then works of sanctification is but a dead letter but that God works faith by the word his owne Spirit concurring is cleare 1. The Prophets alledge this for their warrant Thus saith the Lord. Ergo You must beleeve it And one more and greater then all the Prophets But I say so Christ God equall with the Father speaketh 2. Rom. 10.17 Faith cometh by hearing and hearing by the word of God Verse 14. How shall they beleeve in him of whom they have not heard It s true the word the works of God are not the principall object of faith nor objectum quod faith rests onely on God and the Lord Jesus Joh. 14.1 1 Thes. 1.8 Your faith toward God 1 Pet. 1.21 Deut. 1.32 Joh. 3.12 Gen. 15.6 Dan. 6.23 Rom. 4.3 Gal. 2.16 2 Tim. 1.12 The word promises and Prophets and Apostles are all creatures and but media fidei the meanes of saving faith they are objectum quo Joh. 5.46 Psal. 106.12 Exod. 4.8 Psal. 78.7 of themselves they are dead letters and dead things and cannot without the Spirit produce faith Yea all habits of grace of faith of love in us are like the streames of a fountaine that would dry up of themselves if the spring did not with a sort of eternity furnish them new supply so would habits of grace being but created things wither in us if they were not supplied from the Fountaine Christ. And all beings created in comparison of the first Being are nothing and all nations to him are lesse then nothing and vanity Isai. 40.17 and so are the infused habits of grace nothing If this were the meaning of Familists and Antinomians who say that there is in us no inherent grace but that grace is onely in Christ we should not contend with them Wee teach no such thing as that Reasonings Syllogismes or the Scriptures without the Spirit can produce Faith yet is it vaine arguing to say raine and dew the Summer-Sunne good soyle cannot bring forth roses floures vines cornes because sure it is a worke of Omnipotencie that produceth all these and so its vaine to say that because Faith is the worke of the omnipotencie of Grace therefore Faith commeth not by hearing and reasoning from Scripture the contrary whereof is evident in Christs proving of the resurrection by consequence from Scripture Mat. 22.31 32. Luk. 20.37 â—8 Nor can any say Christ may make discourses from Scripture and his reasonings because he is the King of the Church are valid and may produce faith but we cannot doe the like nor are our reasonings Scriptures for Christ râ—buketh the Saduces Yee erre not knowing the Scriptures c. because they beleeved not the consequences of Scripture as Scripture and made not the like discourse for the building of themselves in the faith 3. The searching of the Scriptures is life eternall the onely way to find Christ. Joh. 5.39 Acts 10.43 Rom. 3.21 Esai 8.20 4. Gen. 9.27 God shall perswade Japhet by the Scriptures preached and he shall dwell in the tents of Shem Acts 16.14 Gods opening of the heart and Lydia's hearing and attending to the word that Paul spoke goe together 5. The way of Enthusiasts in rejecting both Law and Gospel and all the written word of God is because there is no light in them Some immediate sense of God and working of the holy Ghost on the soule of the child of God witnessing to me in particular that I am the child of God I deny not and that my name expressely is not in Scripture is as true but this testimony excludeth not the Scripture as if the searching thereof were no safe way of finding Christ as they blasphemously say 1. Because this Enthusiasme excludeth the onely revealed rule by which we trie the Spirits and we are forbidden to presume above that which is written 1 Cor. 4.16 and Enthusiasts have acted murthers and much wickednesse under this notion of inspirations of the Spirit 2. Because if the matter of that which is revealed be not according to the written Word Now after the Scriptrue is signed by Christs owne hand Revel 22.18 I see not what we are to beleeve of these inspirations What extraordinary impulsions and propheticall instincts have been in holy men and such as God hath raised to reforme his
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
nor out of sanctified principles abstaine from these acts of Adultery Murther Oppression which being committed would make rationall men under guiltinesse and sin before God 4. Towne Assâ—rtion of Grace Pag. 56.57 and pag. 58. pag. 156. A beleever is as well saved already as justified by Christ and in him Pag. 159. Divines say our life and salvation is inchoate but they speake of life as it is here subjectivè pag. 160. Quantum ad nos spectat Or in respect of our sense and apprehension here in grace our faith knowledge sanctification is imperfect but in regard of imputation and donation pag. 162. our righteousnesse is perfect and pag. 160. he that beleeveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath life not he shall have it or hath it in hope Answ. If we have glory really actually perfectly but we want it onely in sense wee have the resurrection from the dead also actually and perfectly and wee are risen out of the grave already and we want the resurrection onely in the sense for sure by merit and Christs death we have as really the resurrection from the dead as wee have glory and life and the one we have as really as the other so we want nothing of the reality of heaven but sense but wee are not yet before the throne nor risen from the dead nor locally above the visible heavens except they say as Familists doe and as Hymeneus and Philetus did that the Resurrection is a spirituall thing in the minde and heaven is but a spirituall sense of Christ and that Christ is heaven and the life to come is within the precincts of this life this were to deny a life to come a heaven a hell a resurrection which Antinomians will be found to doe This one speciall ground is much pressed by Master Towne and the generality of Libertines to wit that holy walking before God is neither way to heaven nor condition nor meanes of salvation in regard we are not onely in hope but actually saved when we are first justified and as really saved and passed from death to life when we beleeve as we are said Ephes. 2.6 To be raised up with Christ to sit together with him in heavenly places And therefore holy walking can be no meanes no way no entrance no condition of our possession of the heavenly kingdome and therefore no wonder they reject all sanctification as not necessary and teach men to loose the raines to all fleshly walking But 1. Rom. 8.24 We are saved by hope then wee are not actually saved but the jus the right through Christs merits to life eternall is ours and purchased to us The borne heire of a Prince is in hope a Prince but he comes not out of the wombe with the crowne on his head Christ comming out of the grave which is the wombe and loynes of death as the first begotten of the dead is borne a king Acts 5.31 and all that are borne of this father of Ages Esai 9.6 his seed are heires annexed with Christ the first heire Rom. 8.17 but heires under non-age and minors and waiting for the living and the crowne they have it not in hand Rom. 8.24 Hope that is seene is not hope for what a man seeth why doth hee yet hope for it Vers. 25. But if we hope for what we see not then we doe with patience wait for it Hence I argue what wee wait for and see not that we do not actually injoy But we hope for salvation Rom. 5.2 1 Joh. 3.1 2 3. The proposition is Scripture no man can hope for that which he enjoyes already 2. We can be no otherwise said to be saved then the beleever is said to be passed from death to life and to be risen again with Christ and to sit with Christ in heavenly places For as we are saved and glorified in hope onely not actually so are we passed from death to life and sit with Christ in heavenly places and are partakers of the resurrection in hope onely or in our flesh in regard our flesh is in heaven in Christ who hath infestment of heaven for us as a man getteth a stone or a twigge in his hand and that is to get the land but yet hee may want reall possession Christs presence in heaven is reall in Law we are there with him But it cannot inferre our personall and bodily presence and reall resurrection which we hope for and want not onely in sense but really For we are not in this life immortall beyond death and sicknesse and burying and corruption actually nor yet are we in glory that which wee shall be when Christ our life and head shall appeare For 1. wee yet groane as sicke creatures in tabernacles of clay 2 Cor. 5.1 2. and carry about with us sicke and dying clay and Christ promiseth that of all that the Father gives him he will lose nothing but raise them from the dead but that is not in this life but at the last day Joh. 6.39 3. Such as are really and actually saved can neither mary nor be given in mariage neither can they dye any more marying and dying are bloud-friends together but are as the Angels in heaven Luk. â—2 36 37 38. their vile bodies are changed and are fashioned and made like the glorious body of our Saviour the Lord Jesus Christ. Phil. 3.20.21 And shall be heavenly bodies spirituall and as the starres of the heaven in glory 1 Cor. 15.40 41 42 43. But we are not in that condition in this life this corruptible hath not put on incorruption nor this mortall immortality Then as wee are saved in hope and have jus ad rem a full right to life eternall and the Resurrection of our bodies in regard that the price is payed for us a compleat and perfect ransome even the bloud of the Son of God is given for us and so we are saved in hope 2. in Law and jure But sure we have not actuall possession of the Kingdome in the full income rent and compleat harvest of glory but onely grapes and the first fruits of Canaan 4. It is too evident to halfe an eye that when Antinomians say we are actually saved and perfectly freed from sin in this life and as perfectly sinlesse as Christ himselfe That their meaning is that which the old Libertines in Calvins time said 1. That our deliverance from sin in Christ is in infernali Spiritualitate as Calvin speaketh in such a Divelish and hellish Spirituality as that wicked Priest Anto Pocquius said was in judging neither murthers adulteries perjurie lying oppression to be sins when once the pardoned and justified person committed such villanies because the Spirit of God was in him and took sense from him 2. Because the justified person is made one with Christ one person or as Antinomians speak we are Christed and made one with Christ and he one with us or incarnate and made flesh in us and the new creature or the
with all the fulnesse of God Of this fulness 1. A word of the measure of it 2. Of the meanes of it 3. Of the sufficiency of it in the kind and nature Randall in his Epistle before the Treatise called The Bright Star I have therefore observed the ever to be bewailed Non-proficiency of many ingenious Spirits who through the policy of others and the too too much modesty and temerity of themselves have precluded the way of progresse to the top and pitch of rest and perfection against themselves as being altogether unattainable and have shortned the cut with a Non datur ultra and are become such who are ever learning and never come to the knowledge of the truth But for the measure sure it is not as Antinomians and Familists dream compleat and full in this life 1. Because according to the manner and measure of the manifestation of Christ and knowledge so is love and the perfection of beleevers This is a truth in it self undeniable and granted by the Author of the Bright Star cap. 5. p. 52. For Christs excellency and drawing beauty in love goeth in to the soul by the port and eye of knowledge But 1 Cor. 13.9 We know in part and we prophesie in part 2. Paul disclaimeth perfection as being but in the way and journeying toward it Phil. 3.12 Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Jesus Christ. Now this perfection which Paul professeth he wanteth is opposed v. 13.14 To his pressing toward the garland For the price of the high calling of God in Iesus Christ Heb. 11 40. 3. Perfection such as wee expect in heaven is in no capacity to receive any farther addition or accession of grace or glory nor is there a growing in grace and in the knowledge of our Lord and Saviour Jesus Christ enjoyned us there as is expresly here in the way to our Countrey 2 Pet. 3.14 and to runne our race to the end Heb. 12.1 and be carried on to perfection Heb. 6.1 It s true our good works are washed in the Fountaine opened for Davids house in which our persons are washed but that washing removeth the sinfull guilt and Law-obligation from them but not the inherent blot and sinfull imperfection of our works to make them perfect for then might wee be justified by our good workes if Christs bloud make them to leave off to be sins but that bloud hindereth them to be imputed to us only but removeth not their sinfull imperfections as Antinomians say that so they may make us perfect in this life nor doth that bloud as Papists say adde a meriting dignity and vertue to them by which wee are justified by workes made white and meritorious in Christs bloud and merits God hath so portraicted and chalked the way to heaven that all the most supernaturall acts even those that have immediate bordering with the vision of glory should need a passe of pardoning grace and to beleeve that Christs grace shall work in us acts voyd of sin is not faith Therefore wee are to beleeve the pardon of such ere they have being and not sanctifying grace to eschew them It seemeth to me unbeleeving murmuring to be cast down at these sins in such a way as to imagine wee can eschew them or that grace sanctifying is wanting to us in these for grace is not due to sinlesse acts Nor doth the growing in grace which lieth on us by an obligation of a command stop the way to the journeying toward perfection and heaven nor shorten the cut to heaven because heaven is not attainable in this life but by the contrary if perfection were attainable in this life the man that attaineth it might sit down rest there and goe not one step farther for except hee should goe beyond the crown and to the other side of heaven and over-journey Christ at the right hand of God whither should hee goe And those that are ever learning and never come to the knowledge of the truth are 2 Tim. 3.5 lovers of pleasures more then lovers of God such as wee are to turne away from as have a forme of godlinesse and have denyed the power thereof and are led away with divers lusts and are never entered into one onely degree or step of the way of the saving knowledge of the truth of which Paul speaketh and not the truly regenerate who beleeve witâ— Paul and the Scriptures that our greatâ—st perfection is to sweat and contend for the highest pitch of perfection even that which is beyond time 4. Those that are perfected as wee hope we shall be in heaven feed not with the Beloved among the lillies till the day breake and the shadowes fly away but the perfectest the Spouse of Christ so feedeth on Church-ordinances Cant. 2.17 The perfect ones have the fullest pitch of the noon-day Sun of glory it shall never be after-noon nor the evening or twy-light sky with them nor shall any night-shaddow nor cloud goe over their Sun 5. In the Kingdome of perfect on there shall be no in-dwelling of a body of sin no sin no uncleannesse of heart no turning of the love and liking of the soule off God but the perfectest in this life sin and carry an in-dwelling body of sin with them Pro. 20.9 Eccles. 7.20 Job saith chap. 14.4 The perfectest that beget children are unclean Rom. 7.17 18 19 20 21 2 23. 1 Joh. 1.8 9 10. 1 Joh. 2.1 All that have need of an High Priest at the right hand of God to intercede for thâ—m have sin and in so far are imperfect as all the Saints are Hâ—â— 7.25 4.15 1.17 18. 8.1 2 â— 9.23 24 25 26. And 1 Cor. 13.8 Love never faileth 〈…〉 abundantly and is filled to satisfaction that tâ—e 〈◊〉 I can containe no more of God and is transformed in 〈…〉 of transcendent light and highest love as it were lâ—st in the deep fountaine of universall and immensurable love and light and the creatures soule and love liveth and breatheth resteth in the bosome in the heart in the bowels of him who is an infinite masse of love is wrapped in the sugared flouds in the honey-brooks and over-flowing waves and rivers of pure and unmixed joy sleepeth and solaceth it selfe in the innocent embracings of the glory that shineth rayeth and darteth world without end out of Christ exalted farre above all heavens all principalities and powers the soules there are sweetned more then sweetned over-solaced with the noone-day-light of the Bridegromes glory having in it the sweetest perfections of the Morning-Sun they flee with Doves-wings of beauty after the Lambe they never want the actuall breathings of the Spirit of gloâ—y they can never have enough of the chast fruition of the glorious Prince Immanuâ—l and they never want his inmost prâ—sâ—nce to the full thâ—y â—uck the honey the flouds of milke of eternaâ—l consolations
and great day of the feast Jesus stood and cryed saying If any man thirst let him come to me and drinke 2. Not a drink onely is offered but a well a fountain Psa. 36.9 For with thee is the fountain of life a fountain is more then a drinke because the whole is more then the part But 3. every thirsty man cannot have a fountain within him but yet it is so here Joh. 4.14 But the water that I shall give him shall be in him a well of water springing up to life eternall And 4. the Scripture riseth higher even to a river and abundance of fatness Psal. 36.8 They shall be abundantly satisfied with the fatnesse of thy house Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be drunke with the fatnesse of thy house It s a river of sweet oyle and fatness that over-joyeth the soule thou wilt give them to drinke of the river of thy pleasures A river of which every drop is joy and a whole well of pleasures must be a Sea of delights But grace must make the soule a capacious vessell when not a fountaine but a whole river yea rivers of life are within the soule So Christ Joh. 7.38 He that beleeveth on me as the Scripture hath said Out of his belly shall flow rivers of living waters Yea 5. That no expression might be wanting The peace and righteousnesse of beleevers is as the waves of the Sea the Sea is more then a River it s the lodging that receives all fountains and rivers in it Isai. 48.18 Pos. 8. There must bee much sense of God in the fruition of Christ because beleeving though we see him not as wee hope to see him causeth joy unspeakeable and full of glory 1 Pet. 1.8 Thus a high tide a floud of joy and glory a rich portion of an antedated heaven cometh downe on the heires of heaven before hand Psal. 63.5 My soule shall be satisfied as with marrow and fatnes a rich feast of only marrow and fatnes and a satisfying table holdeth forth a great banquet abundant and glorious such as is made at the mariage of a great Kings Son Positi 9. And this is not a ceasing from all actings of the soule because there is an acting and living in Christ. 2 Cor. 3.18 But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory as it were by the Spirit of the Lord. 1. The vaile that by the laws ministrie which can darken but not inlighten in the gospel is removed and we with uncovered face see God revealed in Christ in the brightnesse of the gospel-day 2. We see behold and enjoy glorie heaven darteth in the rays and beames of God in Christ at our soule 3. This is a changing glorie precious stones in the night-darkenesse cast out light but bring them before the Sunne and the beames and light of the Sunne changeth them into a greater measure of resplendencie and shining irradiation we seeing the unspeakeable resplendencie and heavenly glancing of divine majestie in the mediatour Christ are transformed and changed into the Lord Jesus his beautie of holinesse the Gospel-light maketh us holy as he is holy as there is beautie in the feathers of a Dove but when the Sun illuminateth and shineth on them they carie the glanceing of silver and golden feathers yet it is but a show And so red and white roses of themselves have excellent beautie but set them between you and the Sun and they are far more beautifull And the eastern skie of it selfe is but a darke thin formlesse air that yee can scarcely behold and see but when the Sun riseth and shineth upon that skie it doth create and beget the fairest and most beautifull colour of red and aizure that is possible for no bodily creature casteth a fairer and a sweeter resplendencie and colour then the morning-red and purple-skie So when the glorious Son of righteousnesse Christ shineth on Saints in the morning day-light of the Gospel he createth the image of the glory of God in the soule and changeth them into a luster and beautie fairer to Christs eye then the Sun or the red morning skie now the Sun by beholding any creature cannot change that creature into another Sun but Christ beholding his bride and the bride beholding with the eye of knowledge and faith in the rayes and beames of the Gospel-light is changed into the glorious image of Christ. Cant. 6.10 Who is she that looketh foorth as the morning as Aurora the first birth of the young day when the Sunne casteth golden beames faire as the Moon cleare as the Sunne 4. We live and act in Christ and are changed from glory to glory it s but a growing change by degrees Then the kingdome of heaven and glory is not in this life nor hell in this life as these dreamers say the conditions of happinesse and misery that followeth Lazarus and the rich glutton after they die and are buried Luke 16.22 23 24 25 say the contrary 2. There is such a gulfe between heaven and hell that there is no passage no sayling nor posting between the one and the other Luke 16.26 as Familists imagine 3. That Saints should beleeve they can never be delivered nor comforted in the hell they are pained with all in this life when yet God hath promised to them in their saddest nights deliverance and comfort is against the faith and lively hope of the Saints and a sinfull unbeliefe and the man in sin cannot be as safe in a hell of sin as if he were in heaven 4. Hell is a condition of sinning and blaspheming of God but to desire nothing but the eternall good and to understand the eternall good to be above measure good is not a condition of sinning but of happinesse and holinesse and so cannot be hell 5. These two conditions sort not with the everlasting fire prepared for the Devill and his Angels and life eternall prepared for the blessed of the Father Mat. 25. But to return if life be the greatest perfection of being the beleever in Christ must enjoy an intellectuall life in Christ and live see know injoy God and though the injoying of Christ bee the highest degree of selfe-deniall and the man loose himself in Christ that is his sinfull and fleshly I egoitie and selfinesse in Christ yet he loseth not but findeth in in Christ his sinlesse created selfe his selfe perfected with that high and supernaturall ornament of Christ living in him It is also most true selfe as all created beings are but meere dependencies on God as the beames of the Sun are but fluxes results and issues that have no being but in the Sun sure creatures depend more in their being and working on God then accidents depend on their subject but it is nothing lesse then blasphemy against all reason and common sense and subverteth all the Scriptures of God to say that
God is formally all things that God is man that God is the Spirit and forme that acteth in all that a holy man is God incarnate and Christ God man and that Christ the Mediator is nothing but God humanized and man Godded and deified and that Christ dwelling in a beleever by faith and the inhabitation of the holy Ghost is but God manifested in the flesh of every man This destroyeth many articles of Faith as Familists care not boldly to subvert all Scriptures for Christ then is not true man borne of the seed of David and he is not God blessed for ever in one person 2. All creatures and created beings compared with God the first being of himselfe subsisting and the infinite God may be denied to bee beings comparatively And so our created selfe is nothing to wit nothing in dignitie or excellencie beside God or nothing in the kinde of a being that essentially is of it selfe as God is in genere entis per essentiam yet man is a being in the kinde of being by participation in genere entis per participationem man compared with God is a poore worthless sorry little-nothing a weeping melting evanishing Cipher Yea sweetest ordinances because it s but created sweetness that is in them are neare of blood to nothing and in comparison of God meere shaddows that cannot bottome the immortall soule and nothing and partake of vanitie common to all creatures So the Scripture saith Man at his best state is altogether vanitie Psal. 39.5 Behold thou hast made my dayes as a hand breadth and mine age is nothing before thee verily every man at his best state is altogether vanitie Esai 40.17 All nations before him are nothing and lesse then nothing and vanitie Yet a heathen may say and thinke and demonstrate by reason that selfe and man and all the world are lesse in incomparison of the infinite God then nothing to all things a droppe of water to the Sea the shaddow to the body a peny-torch to the light of ten thousand millions of Suns in one and yet be as farre from selfe-denyall from puting off the old man and mortifying the lusts of the flesh as light is from darknesse It is most vaine to say as its the property of the creature to seeke and will it selfe and its own and this or that here or there as it is the property of God to bee without this or that without selfiness egoity or the like Because every thing created even worms frogs trees elements such creatures as beget creatures like themselves they have such a sweet and naturall interest in being that without sin or deviation from law or rule or any leading or directing principle of nature they desire themselves their owne being and when they cannot keepe being in themselves they desire to keep it in the kind by propagation and will fight it out against all contraries and enemies to preserve their owne being though but borrowed from God and I know no sin they are guilty of in so doing nor was Christs conditional desire of life and deprecating death any whit contrary to innocent selfe-denyall 2. The Lord seeketh himselfe and his owne glory and made all things for himselfe even the wicked for the evill day Prov. 16.4 And that is a most holy and pure act which God ascribeth to himselfe Esai 43 21. This people have I formed for my selfe they shall shew forth my praise Now in all dwelling in Christ there is a continuall acting of life by beleeving joying resting in God As Phillip saith Iohn 14.8 Lord shew us the father and it sufficeth us Here life seeks a soule-satisfying union with life for life is onely a satisfactorie object to life Living things seeke no dead things as such to be their happinesse if reason doe rightly act them and God as revealed in Iesus Christ is that in which the Saints find a soule sufficiency for themselves and the act of seeing God in Christ whether in this life or in the life to come is an act of life for the soule liveth in the Ocean Sea and bosome of a fair eternall truth But doth it act there yea it doth and the Scripture expresseth its acting by seeing God drinking the fountain of life Then thâ— soule thus in Christ drinketh in love and milketh and sucketh in the soule-reioycing irradiations of Christ and Christ letting out the breathings of the sweetness of his excellency on the face of the soul draweth and sucketh in reciprocally acts of admiration and wondering Cant. 2.8 The voice of my beloved behold he cometh leaping upon the mountaines and skipping on the hils behold is a word of wonder 1 Joh. 3.1 Behold what manner of love the father hath bestowed on us Not love onely but the manner and the kinde of the Fathers love in Christ is a worlds wonder and 2 Thess. 1.10 Christ when he cometh shall be wondered in them that beleeve 2. Then again when wee see and injoy the drawing lovelinesse of Christ hee as the fountaine and well of life powreth in in our intellectuall love and in the glancings and rayes of our understanding acts of divine light lumpes of fresh love from the spring of heavens love and the soule openeth its mouth wide and taketh in the streames of Christs nectar hony and milke his consolations and love breathings and in his light we seeing light and in his love feeling love he maketh out light and love as it were coeternall with borrowed eternitie and we goe along with the out-shinings of Christs bright countenance to shine in borrowed light to flame in borrowed coals of love and as Christ is said to feed his flock among the Lilies the garden of Christ his Church being the common pasture for the lambes of the flock so he feeds the soules of the Saints that enjoyeth him with the marrow fatness and dainties of his light and love that shine in his face even as the oyle feeds the lampe but with this difference Christs dainties are not lessened because wee feed upon them as the oyle is consumed with burning Pos. 10. There is a living and solacing of the soule in Christ even to saciety in this enjoying of Christ. Hence 1. Love giveth strong leggs and swift wings to the soule to persue an union with Christ. Love putteth the hand to the bottome of the desire and draweth with strong coards the lover to it we have heard of Christs invitation Come to me But suppose Christ had never outed his love in such a love-expression Come to me Christ himselfe is such a drawing object that beauty the smell of his garments his mountaine of myrrhe and hill of Frankincense the Sea and rivers of salvation that capacious and wide heaven of redemption are intrinsecally and of themselves crying drawing and ravishing objects as gold is dumbe and cannot speake yet the beauty and gaine of it cryeth Come hither poore and bee made rich 2. Loves wings move sweetly
all the world of Elect and Reprobate all Adams Sons live and die in sin and are tormented with the Devill and his Angels eternally such a thing as life eternall and the Kingdome of heaven is for no use offered or purchased to the redeemed who stand before the Throne and sing praises to the Lambe He is the Lord and builder of his house the Church but he hath no Church but that which cannot be called a Church I know no Article of the Gospel that this new and wicked Religion of universall attonement doth not contradict 11. To beleeve in Christ is to beleeve that omnipotency can save Judas Pharaoh and all every mortall man so they beleeve in Christ But Christ hath purchased sufficient grace to no mortall man because in the obtaining of eternall life to all the world as Arminians say neither faith repentance or grace to beleeve and repent hath any place God might after Christs death have required nothing for our actuall salvation but abstaine from eating the fruit of such a tree and yee have life eternall in Christ. 12. How can Christs satisfaction be imputed to any man seeing it is a meer possible salvation or a power to save that may and doth stand with the damnation of millions that Christ died for 13. Christs dying had in his eye the Sanctification the giving of the Spirit the raising to life the eternall glory of not one man more then another not of Peter of Moses more then of Cain or Judas though he said Joh. 17.19 For their sakes sanctifie I my selfe And v. 24. Father I will that those whom thou hast given me should be where I am that they may behold the glory that thou hast given me 9. I pray not for the world but for them that thou hast given me 14. Christ hath died yet he must by the Arminian way make no Testament appoint no certaine heires but win the dead mans Legacy by free will and have it who will 15. Christ obtained by his death that the Gospel should no more be preached then the Law or faith in an Angel that men may be saved Vse All the doctrine contrary to universall attonement doth highly advance Christ for by it the Lord Jesus as Mediator and our High Priest must be essentially grace and essentially an Ambassador of Grace It is kindly to Christ to save salvation belongeth to Christ as Christ injoy him as a Saviour and yee cannot perish be joyned to him as a Husband and he cannot but love and save his Spouse submit to him as a King and ye must share with him in his Throne his Kings royall Crown was never ordained for another end but that the lustre of the precious stones in that Crown should shine on the face and soules of his Redemed ones Christ came not to destroy but to seek and to save the lost get in union with Christ by faith and the Spirit of the Lord Jesus and he will save you to speak so whether you will or no yee complain of corruption he is a King over the body of sin he is a Priest to sacrifice lusts to preach Christ a dying Redeemer of all and every one of mankind when millions redeemed doe eternally perish is to steal away Christ from the people as thieves in Ieremiahs dayes did steal the word of the Lord it is to make the Lord Jesus as weak and powerlesse a Priest as ever any son of Aaron for his blood no more can take away their sins then the blood of Bullocks or Goats could doe it it s to enthrone free will and dethrone the grace of Christ and to put shame on the Lord Iesus and his blood and though these enemies of the crosse of Christ now croud in in England under the Name of the Godly party yet it was a good Observation of that Learned and gracious servant of Christ Doctor Ames who conversed with Arminans that he could never see a proof of the grace of Christ in the conversation of such men as in doctrine were declared enemies of the grace of Christ. Now for the world All and the World and all Nations it may be demonstrate from Christs will in the Scriptures that if universall attonement and Redemption of all and every one can be proved from these Grammattications Then with the like strength I can prove 1. The conversion of all and every mortall man to saving Faith 2. The eternall salvation of all and every man 3. The eternall perishing of all and every one which must be infinitely absurd and blasphemous And if the good will of God cannot be extended to the end and the efficacious and onely saving meanes tending to this end which are salvation and saving faith with no colour of reason can it be extended to one means of redeeming all and every one rather then to another 1. There is an universall conversion and saving illumination which is called in the Text A drawing of all And I when I am lifted up on the crosse will draw all men to me Here is a drawing of all men and so an effectuall conversion but not of all and every man as Mr Den saith 1. Because v. 33. This drawing is by the power of Christ lifted up on the Crosse and by the Holy Spirit given by Christ Joh. 7.39 and 14.16 7. and 15.26 â—7 and 16.7 1â— 14. Now it can bee no Gospel-truth that Christ draweth by the lifting of himselfe on the Crosse and by his death all and every man to himselfe even thousands and millions of the sons of Adam that never heard one letter or the least sound of the Gospel or of his lifting up on the Crosse for sure Christs death-drawing must be by proposing the beauty and lovelinesse of Christ crucified which thousands never heard of 2. This drawing must be all one with the drawing which effectually produceth running Cant. 1.4 after Christ. And which is Ioh. 6.44 Now when Christ saith No man can come except he be drawn He clearly sheweth that the drawing of the Father is a peculiar priviledge of some and not common to all as the other two expressions beside of being taught of God and hearing and learning of the Father 3. Because all the drawn are raised up by Christ their life and head at the last day v. 44.4 The Adversary cannot show any drawing of Christ or to Christ that is common to all and every one of mankind So All Israel shall know the Lord as its Heb. 8.10 for this is the covenant that I will make with the house of Israel saith the Lord I will put my lawes into their minde and write them in their hearts and I will bee to them a God and they shall bee to mee a people vers 11. And they shall not teach every one his neighbour and every man his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall all know me from the least of them even to thâ— greatest When was this covenant made under the Mesiah when
72.12 All Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall serve him it s meant of Christ and in the letter cannot be true if many refuse him to be their King Psalm 2.9.2.3 Lâ—k 19 14. Psal. 110.1 So is it said Psal. 22.27 All the ends of the world shall remember and turne to the Lord and all the kindreds of â—he Nations shall worship before thee Now that he meaneth of spirituall turning to God and of Repentance is cleare Vers. 18. For the Kingdome is the Lords and he is the Governour among the Nations Vers. â—3 A seed shall serve him it shall be counted to the Lord for a Generation Except there be a restriction of this All how will Arminians eschew this that all and every man of the heathen shall repent and be a holy seed devoted to the Lord as his Righteous ones For sure the same expression of all Nations Esai 40.16 are taken for all and every one of mankinde Psalm 66 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy name Esai 66.23 And it shall come to passe that from one new Moone to another and from one Sabbath to another shall all flesh come â—o worship before me saith the Lord. Let Arminians speake if all flesh that commeth before God from Sabbath to Sabbath under the New Testament to worship be as large and comprehensive as the same expression Esai 40.6 All flesh is grasse Sure the latter comprehendeth all Adams Sonnes without exception even including infants the former cannot beare so wide a sense So Gen. 12.3 In thee shall all the Families of the earth be blessed Gen. 22.18 If the meaning be that without any figure or exception all and every family be blessed in Christ then shall I inferre that all the families of the earth without exception are justified by faith in Christ Gal. 3.10 11 12 13.14 And that the Nations of the earth without exception are heires of the promise have right to strong consolation are fled for refuge to lay hold on the hope laid before them and have anchored thâ—ir hope up within the veilo whither the fore-runner Christ hath entred for of these Nations the Apostle expoundeth the promise Hebr. 6.13 14 15 16 17 18 19 20. So Esai 27.6 Israel shall blossome and bud and fill the face of the world with fruit then shall there bee none on earth but the blossoming Iâ—rael of God Rom. 11.26 And so all Israel shall be saved as it is written there shall come out of Sion a deliverer c. These that Paul calleth all Israel Esaiah 69.20 21. calleth Jaakob and the seed and the seeds seed Esaiah 59.19 So shall they feare the name of the Lord from the West and his glory from the rising of the Sunne Mal. 1.11 For from the rising of the Sunne even to the going downe of the same any name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall bee great among the heathen saith the Lord of Hosts If from the East to the West and in all places of the Gentiles men feare the name of the Lord then sure the whole inhabitants of the earth between the rising of the Sunne to the going downe of the same must bee converted to Christ and offer prayers prayses spirituall service to Christ except some restriction be made the most part from the East to the West are enemies to the Gospel And how would Arminians triumph if so much were said for universall Redemption as here is said for universall Regeneration and Conversion of all except we say there must be a figure a Senechdoche of All for many Or Christs all and universalitie of converted ones must bee here meant Joh. 1.9 That was the true light that inlighteneth every one that commeth into the world What Even infants who come into the world and all and every one of Adams Sonnes it cannot bee true in any sense except it be meant of the light of the Gospel that yet never came to the halfe part of the world For Vers. 10. The world knew him not and Vers. 6. There was a man sent from God whose name was John ver 7. the same came for a witnesse to beare wâ—tnesse of the light that all men through him might beleeve Can any divinity teach that God intended that all and every mortall man should beleeve by him that is by the Ministery of John the morning starre which was to fall and disappeare and shine no more at the rising of Christ the Sunne of righteousnesse 1 Joh. 2.27 Yee need not that any teach you but the anointing that yee have received teacheth you all things Why should then fewer have the Spirit of holy unction in them then the world for whom Christ is a propitiation and all the visible Saints that John writeth unto 1 Joh. 1 2. 2.1.2 4.9 God sent his onely begotten Sonne to the world that we through him might live nor need we flee to that exposition ever and anone that Christ dyed for all that is all ranks of men For All is put in Scripture ordinarily for many as Deut. 1.21 Psal. 71.18 Ier. 15.10 and 19.9 and 20.7 and 23.30 and 49.17 Ezech. 16.27 Exod. 33.10 Col. 1.28 Isai. 61.9 Gen. 41.57 Mark 14.4 Joh. 3.26 Acts 17.31 and 10.38 Mark 1.37 2 Cor. â— 2 Luke 24.47 and 4.15 Isai 2.2 3. Otherwise I could say Christ died for no man because the Scripture ascribeth an universality to the wicked Jer. 6.28 c. 9.2 Mic. 1.7 1 Iohn 2.15 16. and 1 Iohn 5.19 And surely that election and redemption move both in the same spheare and or be of the free love of God is cleare to me from that place Ioh. 3.16 on which Arminians confide much for Gods love to save mankinde by the death of Christ is the very love of election to glory of such certaine persons as the Lord therefore gives grace to beleeve because they are ordained to life eternall so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many and the number of beleevers and of the chosen to life are equall Acts 13.48 Ioh. 10.26 Rom. 8.29.30 1. That love cannot bee a generall confused antecedent conditionall love offered to all the world on condition they beleeve for that the Scripture freeth thousands of the sinne of unbeliefe of that love if Christ come not to them and speake not Ioh. 15.22 and Paul saith Rom. 1.14 How shall they beleeve in him of whom they have not heard Now the loved world Ioh. 3.16 is obliged to beleeve 2. That love that is the cause of Christs death is Ioh. 15.13 the greatest love that is it is such a giving love whereby Christ gives his Sonne that with him hee cannot but give his Holy Spirit faith and salvation yea and all things Rom. 8.32 But the conditionall generall love is not the greatest love for the Lord beareth not the greatest
that differenceth the loved of God from all others Psal. 87.2 Psal. 1.6.8 otherwise all the world should in regard of this generall and antecedent and conditionall love of God bee so the beloved of God as Christ in the song of Solomon esteemeth the Spouse his love his welbeloved It s a love better then life Psal. 6â— 3 and the dowrie Christ bestoweth on his spouse Hos. 2.19 now the Scripture no where speaketh of that conditionall love which the Lord beareth to Heathens Reprobates and to all Men and Angels 5. Such as the Lord so loved as hee hath redeemed them from perishing he hath redeemed them from sinne and Gentilisme to wit from this present evill world Gal. 1.4 yea the blood of the Lambe unspoted and undefiled hath bought them from their vaine conversation received by tradition from their fathers 1 Pet. 1.18 yea from fornication that they should bee members of Christ temples of the Holy Ghost 1 Cor. 6.20 yea Christ bare their sinnes in his owne body on the tree that they should live to righteousnesse Now all and every one of mankinde Heathen and Turks are not thus bought with a price and delivâ—â—â—d from idolatry blasphemy killing of childâ—â—â— to thâ—ir god from the world of Gentilisme 1. Thâ—y livâ— in these sinnes as serving God in them the Gospel nevâ—â— forbade thâ—m any such siâ—nâ—s in regard thâ—y never heard the Gospel 2 They cannot sinne on a nâ—w score or a new reckning these being to them no sinnes against the Gospel but against the law written in their heart 3. There is a pâ—ice then given for all the reprobate vice reproborum it is 〈…〉 as they had payed the price to redeeme them from sinne and unbeliefe yea from finall impenitencie against the Gospel If this bee a sinne as it is the sinne of sinnes Christ must beare it on the tree 1 Pet. 1.24 The lambe of God must take it away Ioh. 1.29 Except it were possible finall unbeliefe were pardonable without shedding of blood Heb. 10. Now here the ransome payed but the captive is never delivered for the reprobate die in their sinnes Ioh. 8.21 There bee some say there is a ransome given for these Gospel-sinnes of the reprobate conditionally so they beleeve Anâ—w That is they are freed from finall impenitencie so they bee freed from finall impenitencie is this a wife bargain 2. Where is there is all the Word a warrant that Christ layd downe his life for his sheep conditionally so he foresaw they would be his sheep so they would beleeve and repent Now this hee could not doe for Christ out of deliberation and his Fathers eternall counsell absolutely gratis freely diâ—d for these he died not for those that he foresaw would never fulfill the condition nunquam positâ conditione nunquam ponitur conditionatum 6. Christ bought by his blood of the eternall Covenant all the Jewels of the Covenant all things that belong to life and goâ—linesse and all spirituall blessings 2 Pet. 1.3 Ephes. 1.3 A new heart and a new Spirit Ezech. 36.26 Jer. 31.33 34 35 36. Ezek. 11 19 20. He bought all that God giveth to us then he must have purchased faith Phil. 1.29 Joh. 6.29 and if he was made a Prince to give repentance and remission then to give faith for it is a grace above nature and out of this fountain we have grace for grace Ioh. 1.14 Now this is not given to all men 7. All these graces are particular 1. Election to glory is particular Few are chosen Mat. 22.14 Joh. 10.26.29 Ephes. 1.4 Rom. 9.11 The promise is particular to the sons of the promise Rom. 9.8 9. made to Christ and his seed only Gal. 3.16 17 18. Gal. 4.22 23 c. the calling particular Isai. 55.1 2. Matth. 11.27 28. Acts 2.39 the Covenant particular and takes in only the House of Judah the elect and such as cannot fall away Ier. 31.34 35 c. and 32.39 40. Isai. 54.10 and 59.19 20. The surety of the Covenant Christ Heb. 7.22 promised to be King over the House of David over his people only the intention of God particular to a foreknown people only Rom. 11.1 The circumference and extent of Grace then cannot be so wide as to take in all nor can Redemption be universall because conditionall For 1. Arminians make Election conditionall but they deny it in words to be universall further glorification is conditionall justification conditionall upon condition of Faith but because the condition never is all men have not faâ—th therefore glorification and justification is particular and redemption on the same ground must be particular none are actually redeemed but the beleevers so as glorification actuall the decree of glorifying is another thing and absolute and Election to glory are commensurable the one not larger then the other Rom. 8.29 30. how can Redemption which is a mid-linke between both be of a wider Sphear to take in all for 1 Thes. 5.9 Gods counsell set us on Christ as Redeemer and gives us to Christ. 8. These two Christ redeemeth all and Christ intendeth to redeem all are most different Now Gods intention to redeem all if they beleeve suspendeth either redemption or the intention of God to redeem If the former be said redemption of all is no Redemption except all beleeve but all doe not beleeve If the latter God must wave and hang by his intention in millions of soules and cannot fixe his foot to be peremptory in his intentions except they beleeve and he seeth they shall never beleeve for he knoweth what is in man and beholdeth the thoughts a far off Yea as I said elsewhere if we speak properly in reference to God the very promises of the Gospel are not conditionall because both the condition and the thing that falls under the condition depend on his owne absolute will and free gift if a father promise to his child an inheritance upon condition the child pay him ten thousand crowns and the Father only do give and can give the child these ten thousand crownes we cannot say this is a bargain between the father and the son that leans upon conditions especially if we suppose as the case is between God and the creature that this father can and doth indeclinably determine the will of his son to consent and to give back againe to his father this sum of money and to consent to the bargain there is here no condition relating to the father but he does all freely Beleeving is a condition and life eternall is conditionatum a thing that falleth under promise but both dâ—pend upon the absolute free and irresistible will of the Lord as there is no condition here properly so called either laid upon the will or limiting the externall action of God 9. Hence the promises of the Gospel are indefinite not universall and in the Lords purpose and intention made with the Elect onely not with the Reprobate at all for when God saith if Iudas Cain Pharaoh
Testimonies to Israel and Jaakob and dealt not so with every nation Psal. 147.19 20. Every Page almost in the old Testament and the Lords Spirit and all Divines argue that the Lord chose Israel and loved them and saved them and with a higher and more peculiar love as his chosen people then he loved all the Nations Deut. 7.7 Psal. 132.12.13.14 Psal. 135.3 4. Because he bestowed on them the meanes of salvation his Law and his Testimonies which he denyed to the Nations then the Nations were not his beloved and chosen ones 10. That will of God called voluntas signi the revealed will of God that precepts promises and threatnings hold forth doe not expresse to us the decree intention and purpose of God that he willeth the thing commanded to be but onely that hee approves of the thing commanded as just and good whether it be or be not what ever the event bee then Gods revealed will is no more formally but his approbation of the morall goodnesse and obedience of elect and reprobate whether they obey or not 11. These that Christ offered his body for as a Priest for these as a Priest he intercedes and prayes for these two cannot be separated but he prayes not for all not for the world Joh. 17.9 I pray for them I pray not for the world 12. These for whom Christ is a Priest to offer his body for them he is a King to make them Kings and to save thâ—m and a Prophet to teach them but he is not King and Prophet to any but to his people kingdome conquest disciples seed children subjects 13. These that Christ dyed for cannot be condemned Rom 8.33 34. but are chosen and cannot be impeached but the reprobate can be condemned and impeached 14. Those whom God wills to save and whom he redeemed to these hee willed the meanes of salvation but he wills not the meanes nor that the Gospel bee preached to the Gentiles Matth. 10.5 Nor to Asia nor Bithynia Acts 16.6 7. 15. All that Christ dyed for are justified and reconciled by his death and shall much more be saved by his life Rom. 5.9 1 Joh. 1.7 And God requireth not one debt twice if Christ sustained the person of all the elâ—cted as hee dyed for his friends Joh. 15.13 for his Sheep Joh. 10.11 For his Church Ephes. 5.25 For many Mat. 20.28 For his enemies Rom. 5.10 For the ungodly and unjust 1 Pet. 3.18 For his brethren Hebr. 2. 1 Joh. 3.16 and not for their good onely so as they might all and every one have perished eternally that Christ dyed for then cannot they dye eternally for then Christ should first have payed their debt and they must pay for that debt over againe eternally in hell then might Christ be a Redeemer a King a Priest a Husband a Saviour and head and have no ransomed ones no subjects no Israel that he interceds for and offers his soule no Spouse no saved people no memhers no Church Artic. 4. Places of Scripture seeming to favour universall attonement vindicated For the fourth particular and the clearing of places alledged We are 1. to consider if the place John 3.16 prove any thing against us 2. If all men and all the world that are said to be redeemed be concludent against us 3. There be some particular places to be considered 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World must bee a figurative speach the whole for the part otherwise in its latitude it comprehends the Angels Acts 17.24 Rom. 3.6 1 Cor. 6.2 Rom. 1.20 Joh. 17.5 Now its certaine God hath not so loved Angels good and bad that he hath given his onely begotten Sonne for them Hebr. 2.16 therefore it must sometime signifie a great part of the world as John 12.19 The world goes after him 1 Ioh. 5.19 Yhe whole world lyes in evill The Adversary yeeldeth that the world here is not all and every one of mankind without exception I deny not but it signifieth so Rom. 3.13 That all the world may become guilty before God But the Arminians take on them a hard taske duram proviciam to prove that it is so taken here For 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so loved the world is the highest love that ever was above Gods love to the Angels Heb. 2.16 So God must carry the most superlative love that is then which there is none greater Iohn 15.13 Such a love as is manifested to us to the beloved Iohn the Apostle and all the Saints 1 Ioh. 49. to Cain Iudas and all the heathen and God love giving his Sonne differenceth men from Angels but not one man from another the contrary of which Paul saith Gal. 2.20 and must Paul say no more Who loved me and gave himselfe for me then Iudas Pharaoh all the lost heathen who never heard of Christ can and may say beleeve it who will it sounds not like Christs love 2. They have two sorts of love in Christs dying for men to make out two Redemptions one generall one potentiall or halfe a Redemption where life is purchased never applyed standing with the eternall destruction of the greatest part of mankind another speciall in which men are Redeemed from sinne preached to few applyed to farre fewer 3. Two Reconciliations two non-imputations of sinne one 2 Cor 5. another Rom. 4. and so two justifications one Rom 5. and two blessednesses and two salvations or deliveries from wrath and the curse of the Law 4. This giving love with which God must give all other things faith the Gospel Rom. 8.32 must bee bestowed on heathen that never heard such a thing 5. God by this must intend life eternall as an end to all the heathen Faith as a meane which are clearely intended to this loved world and yet God forbids Paul and his Apostles to preach the word of faith to them Acts 16.6 7. Math. 10.5 and contrives businesses so that the hearing of the word of faith and of this highest love and rarest gift and given Redeemer shall be simply unpossible to them 6. Therefore better by the World understand the elect of Jewes and Gentiles opposed every where in the New Testament to the narrow Church of Judea the Gospel-world the Messiahs-world larger then the little world of Moses yea all Nations Math. 28.19 Every creature that is most of all the Nations Mark 16.15 all the world the hearing world almost all the Nations Colloss 1.6 sure not every individuall person as they would have this loved world to include Ob. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one that beleeves c. these words limit and draw narrow the world and so divides it in beleevers and not beleevers and by your exposition some of the elect world beleeves and are saved some beleeves not and perishes which is absurd therefore the world must bee comprehensive of all elect and reprobate Anâ—w 1. I shall deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever is here a distributive or dividing
heaven nor will this include all and every Nation without exception Erasmus would aske of those that will not admit an Hyperbole in Scripture if there were English and Scots there Ye tithe every herbe that is Herbs of all kinds Luke 11.42 Christ cured every disease Matth. 4. 23. Yee shall eat of every tree of the garden Gen. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his masters goods are in his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.10 Now thus God will have all to be saved and Christ is the Mediator of all men 1 Tim. 2. which is not to be understood of all and every man but of Kings and low men and all conditions of men the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thrice used in the Text. 1. We are no where but in this place only commanded to pray for all men but if for the eternall salvation of all and every one without exception is the doubt You shall not finde a warrant in the Word to pray that all mankinde may be saved absolutely for God hath revealed in his Word that he hath decrees of Election and Reprobation of men 2. And hath expresly forbidden to pray for their salvation that sinne to death 1 Iohn 5.16 And what Faith have we to pray for such for the salvation of Magistrates in that notion only we may pray for the peace of Babylon and for peace of Heathen Princes the Church being under them 3. God will have all men to be saved no other waies then he will have all to come to the knowledge of the truth that is of the Gospel Now how he will have all men without exception to come to the knowledge of the Gospel since this natural Antecedent and conditionall will to save all was in God toward the fallen Angels and the Gentiles in the time of the Old Testament when the Law of God and his will touching salvation through the Messiah to come was only revealed to the Jewes Deut. 7.7 Psal. 1 47.19 20. Let Arminians see for sure the Gospel is not and hath never been preached to all and every rationall creature and to all men yet he wills all men by Arminians grounds to come to the knowledge of the Gospel Now we know not how God who hath this naturall will eternally in him as they say willeth the heathens to come â—o the knowledge of the Gospel except he send Apostles with the miraculous gift of tongues to them to preach in their language 4. He instances in a specie of the all he spoke of v. 1. in Magistrates though Heathen Thanksgiving here for all and every man must also be commanded as well as prayer even for Julian and the greatest scourges and bloody Scorpions that lay heaviest stripes on the back of the Church Sure we have no faith to beleeve this in reference to their salvation 5. Paul must here speak of the Lords effectuall will whom he saveth and will have to be saved and to heare the Gospel they must be saved So the Apostle 2 Pet. 3.9 8. The Lord is long-suffering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us willing none of us to whom he is long-suffering to perish but will have all us to whom hee extendeth this long-suffering to come to repentance For he gives a reason why the day of judgement comes not so quickly but is so delayed that lustfull men scoffes at it because God waites till all the elect be gathered in they should perish and should not come to the knowledge of the truth if the Lord should hasten that day as Matth. 24. For the Elects sake the ill daies are shortned not for the reprobate So to this ransome Paul vers 7. is appointed a Preacher of the Gentiles in faith and truth this must be the Gentiles that beleeve and come to the knowledg of the truth nor did Paul beare this testimony to all and every one of the Gentiles yet Arminians say God will have all and every one of Jewes and Gentiles saved and ransomed as also he restricts the peaceable and godly life to the Church taking in himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that we may lead c. 6. His reason There is one God so much as of all orders in the Christian Church there is one God the King and Magistrate as touching his office hath not one God and the poore another God the Jewes have not one God and these I preach to the Gentiles vers 7. another the husband hath not one God and the wife another for these three orders Magistrats and these that are under them Jewes Gentiles Husband Wives are in the Text and if that poore argument of Master Moores had bloud or nerves because there is one God and because he names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men therefore God will save all and the Ransome must be as wide and spacious as the reason God is God to all and every one and all and every man is a man it may prove that these that blaspheme and sinne to death these of Bythinia and Samaria and all the Gentiles that the Lord wincked at and did not invite to repentance Act. 14.17 they left off to be men and God was not a God in relation to them as to the worke of his hands for sure God is not in covenant with all and every one of mankind for thousands that are men are without the covenant I demand of this universall will of God to save all and every one and the ransome for all and every one was it ever heard off in one letter in the Old Testament except by prophecying what was to be under the New Never Now was there not one God and one Mediator in the Old as in the New And naturall and universall desires and wils in God to save men as men and that God should save men as one God doe not rise and fall in God but sure his will called his command and revealed in the Gospel is larger under the Gospel nor it was before the Messiahs time otherwise God no otherwise willed all men to be saved amongst the Jewes as their God in covenant with them then hee willed all the Gentiles and every man of the heathen to be saved which contradicts Old and New Testament broadly for in the time of the Old Testament God willed not Moab Ammon Tyre Sidon Philistims Egyptians to come to the knowledge of the truth and Gospel 2 Sam. 7.23 Deut. 4.34 Psalm 147.19 7. God no more wills all and every man to be saved and come to beleeve so they will all and every one beleeve then he wills all and every one to bee damned so they beleeve not and refuse the Gospel the one will is as universall as the other 8. It is no justice that the ransome should be payd for all and every one and the captives remaine in prison eternally it s against the law Exod. 21. â—0 Exod. 30.12 15. Yee the Lords Ransomed Esai 35.9 10. Must obtaine everlasting joy in
faith or fruit of his death but eternally perish whereas cleare it is that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that he dyed for are the many sonnes he actually brings to glory vers 10. these who are one with him as the Sanctifyer Christ and the Sanctified vers 11. His brethren whom he is not ashamed to owne vers 11. the Church vers 12. the children that God hath given him vers 13. the children partakers of flesh and bloud vers 14. these for whom he through death which he tasted for all and for whom he destroyed him that had the power of death that is the devill if the devill reigne in the sonnes of disobedience Ephes. 2.2 If they be borne of the devill Joh. 8.44 Taken captives at his will 2 Tim. 2.26 Let Arminians see how Christ by tasting death for them as they phancie Hebr. 2.9 hath for them by death Destroyed the Devill vers 14. Loosed his works 1 Ioh. 3.8 Triumphed over devils Col. 2.15 Iudged and cast out the devil Ioh. 12.31 Ioh. 14.30 Yea these all these are delivered from bondage of death Heb. 2.15 The seed of Abraham vers 16. His brethren that he is made like to in all things except sinne Hebr. 2.17 His people vers 17. The tempted that Christ succoureth vers 18. I defie any Divine to make sense of that Chapter as Arminians expound tasting of death for all men And the second Adam must come short of the first Adam Rom. 5. by the Arminian exposition and the comparison must bee as the leggs of a cripple both here and 1 Cor. 15. for by the first Adam many bee dead What bee these many All and every one of mankinde that are the naturall heires coming forth of the loynes of the first Adam Then who be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many to whom the grace of God hath abounded vers 15. sure the second Adam is no drie tree no Eunuch the Scripture saith He hath a seed Isai. 53.10 many sonnes Heb. 2.10 children that God hath given him that are for signes and wonders Isai. 8.18 Heb. 2.13 a seed in covenant with God Davids spirituall seed who shall never fall away Psal. 89.28 29 30 31 32 33 34 35 36 37. Then as all the first Adams sonnes and heires were through his offence dead so all Christs spirituall seed and heires have grace communicated to them ver 15. this is farre from grace abounding to all and every one of the heires of the first Adam then as the first Adam killed none but heires naturally descended of him so the second Adam derives grace and the gift of life to none but to his spirituall heirs make an union by birth between the first Adam and all his and between the second Adam and all his and stretch the comparison no farther then Paul and let Arminians injoy their gaine by this Argument 2. Vers. 16. Sinne and judgement to condemnation not intended onely but reall and efficacious came on all by the first Adam for all that live incurre sinne and actuall condemnation by the first Adam but the free gift is of many unto justification then justification not intended onely which may never fall out but reall not virtuall or potentiall or conditionall if their forefathers have not rejected the covenant but efficacious and actuall came upon all the heires and seed of the second Adam 3. Paul compareth ver 15. the offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one the first sinne of Adam that came on all with the justification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many offences The justification spoken of here which wee have in the second Adam is not a pardon of sinne originall and of a breach of the first covenant so as we begin to sinne and God reckons with us on a new score but the justification here is from many offences and the blood of Jesus purges us from all sinnes 1 Joh. 1.8 This justification runnes not up from the wombe as the offence of Adam doth For 1. Where are there two justifications in Christs blood 2. Where is there in Scripture a righteousnesse of all and every one a justification in Christs blood by nature or from the belly and that of Turks Indians Americans and their seed and of all infants in all the Scripture 4. Vers. 17. By one mans offence there was a cruell King Death the King of terrors who hath a black scepter set over all and every man without exception Here we grant an universall King the first and second death As when a Conqueror subdues a Land he setteth over them a little King a Lieutenant in his place now the other part of the similitude and the antitype is so much more they that receive abundance of grace and of the gift of righteousnesse shall raigne shall bee Kings in life eternall through one Jesus Christ. ver 17. See the heirs and sonnes of the second Adam are not all and every one of the mortall stocke of Adam redeemed reconciled saved but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these that receive abundance of Grace and of the gift of righteousnesse onely I appeale to the conscience of Arminians if Turks Jews Tartarians Americans Indians all Heathen and all infants come in as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as these that for the present are under the fat drops of the second Adam and receive abundance of grace and righteousnesse For their universall righteousnesse is poore and thin and may bee augmented 2. If they receive it conditionally so they beleeve then it s not universall 3. Then they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all are not beleevers by nature all are not by this within the new covenant actually They have but a farre off venture and a cast off abundance of grace Farther Paul by this makes glory as well as grace universall and all and every one must bee borne heires of Heaven for Paul saith of the heires of the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here bee Kings for a King there was one Catholique Tyrant Death set over all men But there bee here heires of the second Adam made Kings of life and glory through Jesus Christ. ver 18. If it bee said its life conditionally if they beleeve consider then if the second Adam bee not weaker then the first the first indeclinably really without a misse transmitted death to all his the second Adam cannot transmit life to the thousand part of his but as he misseth in the farre greatest part of his heires if all mortall men be his heires he may misse in all if free will so thinke good Arminius saith constare potuit integer fructus mortis c. The fruit of the second Adams death might stand intire through all and every one of mankinde were damned If this bee a potentiall justification its good it s not Pauls justification Rom. 8. Whom he justified them hee also glorified nor speaketh the Scripture of any such justification but of such as makes the party justified blessed
Rom. 4.6 7. as hath faith joyned with it Rom. 3.26 Rom. 5.1 as cleanseth us from all our sinnes 1 Iohn 1.8 5. The Reconciled shall much more be saved Rom. 5.10 they are friends not enemies enemies and reconciled are opposed in the text and then they cannot bee strangers nor farre off but built upon the foundation of the Prophets and Apostles who of enemies are reconciled Ephes. 2. Col. 1.19.20 And so shall farre more bee saved by the life of Christ but all and every one of mankinde shall not much more bee saved by the life of Christ 6. There is an all men under condemnation and an all men justified Let any of common sense judge if yee ought not in equity to compare the Heires Sonnes Seed of the first and second Adam together and then let the two All 's runne on equall wheeles and see what Arminians gaine by this for if yee compare all in the loynes of the first Adam on the one side with all in the loynes of the second and yet never in the second Adam but as great strangers to Christ as those that are out of Christ enemies sonnes of the bondwoman strangers to Christ without God and Christ in the world on the other side the sides are unequall and beside the holy Ghosts minde except yee shew us a second birth a communion supernaturall of justification of free grace of sonne-ship of redemption of mercy between Jesus Christ and all and every one of mankinde Heathens Iews Gentiles This I feare must send all the Arminians in Europe to their Booke to seeke what cannot bee found And it s as easie to answer 1 Cor. 15. for as many in number as die in Adam are not by that Text made alive in the second Adam for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all noteth not equality of number But as the heires of the first Adam have death in heritage by him so the heires of the second Adam have life by him and all in each noteth all of each quality not of each number for the all quickned by Christ 1. Are the fallen asleep in Christ that are not perished verse 18. 2. The all whose faith is not in vaine and are not in their sins v. 17. 3. The all that have not hope in this life only but in the life to come verse 19. 4. Such as are the first fruits of the same kind of dead with Christ for Christ and all his are as one corn-field of wheat gathered into one barne v. 23. 5. They are quickned with the same Spirit that Christ was quickned withall but in their own order life cometh to the head first and if Pauls mind be that Christ as Head and Redeemer raiseth all the Elect and Reprobate by this Text then sure the Reprobate must be a part of the field whereof Christ is the first sheafe else the Text shall not run but for Pauls purpose it was enough to prove the resurrection of beleevers principally The place 1 Iohn 2.1 the world and the whole world is the world that hath an Advocate established in heaven for if we sin we have an advocate who is a propitiation not for us Iewes only to whom I write but for the sins of the whole world both of Iewes and Gentiles for the propitiation and the Advocation are of the same circumference and sphear else the Argument should be null but the Advoâ—ation of our High Priest in the holy of holiest at the right hand of God is for the people of God only Hebr. 9.24 for us as the High Priest carried only the iniquity of the people of Israel and their names engraven on his breast for those for whom he hath purchased an eternall Redemption with the sprinkling of blood to purge the conscience from dead works to serve the living God v. 12 13 14. For those to whom he left peace in his Testament and the promise of eternall inheritance v. 15 16 17. And for those that look for Christs second appearing to salvation and for those for whose faith he prayes Luke 22.31 32 33. and for whom he prayeth the Father that he may send the holy Spirit Joh. 14.16 17. and 16.7 For all these Christ doth as our High Priest Hebr. 9.10 intercede 2. It is clear the persons cannot be so changed if we sinne we have a propitiation if we confesse the blood of Iesus shall cleanse us from all sinnes And by the sinnes of the whole world he understands all that did or should beleeve of Iew or Gentile Rom. 11.15 2 Cor. 5.19 Joh. 1.29 and â— 16 the whole world loved pardoned reconciled to whom sins are not impuâ—ed and so blessed and justified Psal. 32.1 2 3 4. and whâ—â—â—as the Apostle ascendeth and not for our sins only c. it is not to extend propitiation further then advocation confession knowing that we know him that is petitio principii for John doth not conclude a comfort of Christs advocation which is undeniably peculiar and proper only to those that have fellowship with the Father and Son and have beleeved in the Word of life are purged from all their sins from a generall propitiation common to those that are eternally damned and which may have its full and intire fruit though all the world were eternally damned It were a poor comfort to weak ones who sin daily and are liars if they should say they have no sin that there is no better salve in heaven for their sin then such a one as they may no lesse perish eternally having it then Pharaoh Cain Iudas it were better for them to want it as have it 2 Pet. 2.1 Some false Teachers deny the Lord that bought them which is not so to be taken as if Christ had redeemed those from their vain conversation 1 Pet. 1.18 and from the present evill world Gal 1.4 for then he should have redeemed them from Apostacy and the power of damnable heresies which he did not but in their profession they were bought and so the Apostle more sharply convinceth them for they were teachers in profession but really wolves that devoured the flocke but professed themselves to be Shepherds sent to seek the lost 2. They were Hereticall Teachers and brought in damnable Heresies and therefore Christians and professed Christ to be their Lord for if they had been without and open enemies they could not bring in Heresies 3. They did it covertly and privily teaching and doing one thing and professing another they professed the Lord to be their Redeemer who bought them but that they were Hypocrites is clear verse 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall bring in heresies in the by at a side privily 2. By reason of them the way of truth shall bee blasphemed enemies shall speak ill of the Gospel because these men professe the Redeemer who bought them but yet they are covetous men v. 3. 3. They buy and sell you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with decked up and well kammed fair words O our
Redeemer that bought us our Saviour O free grace O free Redemption as Libertines now doe and yet they that deny sanctification deny Christ who in their profession bought them and its ordinary for Scripture to affirme things of men as they speak and professe as the Scripture calleth wolves Prophets Jer. 23. because they so professe themselves Christ called Judas friend but he was but a face friend and a reall enemie so Pharises are stiled by the Holy Ghost Matth. 9.12 13. whole and righteous just persons that need no repentance Luke 15.7 such as need not the Physician Marke 2.17 because they are such only in their own conceit and vain opinion not really if any man say Christ bought these in regard that by his death he purchaseth a dominion over Elect and Reprobate that all knees should bow to him Men and Angels Rom. 14.8 9 c. Isai. 45 2â— Phil. 2.9 10 11. Joh. 5.27 Acts 17.31 So that there is a difference between buying as conquerours and buying from our vain conversation I thinke it hath truth in it Christ by his death hath acquired a dominion but I much doubt if in that sense Scripture say Christ hath bought the Reprobate by his blood for so by his blood he hath bought Angels Devils all things and all knees in heaven and earth and under the earth for by his death and resurrection he hath acquired this dominion Rom. 14. God is the Saviour of all men 1 Tim. 4.10 It s not spoken of Christ as Mediator but of the living God the Saviour of all men Psal. 106.8.10 Matth. 8.25 Nehem. 9 27. Psal. 36.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here and the living God is given indefinitely to God as one with all the three but God in Christ is specially the Saviour of beleevers Other places for Universall grace and the Apostacy of the Saints I passe here Article 5. The fifth Particular is touching the Faith required of the Elect and of the Reprobate within the visible Church which ere I enter in let this one necessary doctrine clearing that point much be observed That if Christ draw all men to him Doct. He must have a singular and speciall good will and liking to save sinners in that strongly and seriously he draweth all sorts of men to himselfe 1. The promises and goodwill of Christ are not concluded or locked up as touching the revealed damnation of any sort of persons Christ is no ingrosser and never loved to make a Monopoly of Grace he sets down his will in positive comfortable positions Ioh. 6.39 This is the Fathers will which hath sent me that of all which he hath given me I should loose nothing but raise it up at the last day Joh. 5.24 Verily verily I say unto you he hath heareth my word and beleeveth in him that hath sent me hath everlasting life and shall never come to condemnation 2. Christ had so good mind to save That 1. He did not send only but the King came in person 1 Tim. 1.15 Luke 19.10 The Son of man came to seeke and to save c. 2. He cryed not afar off but came near hand to draw he came so neer as within the reach of his arme to save us 3. When a rope is cast downe to prisoners in a pit if it come not within the compasse of their reach and if it bee too farre for a short arme it can doe no good for the helpe of the prisoner therefore he came below us and under all our infirmities to put his shoulders under the lost sheep Luke 15.5 Love must sweet and stoop low to save 3. Christs good will is held forth in as large termes saving the Lords liberty of Election and Reprobation as can be and that in sixe wide expressions that no man should complaine Oh I am a drie tree because we are inclined to forge forced quarrels against the Lambe of God as if he loved not us and it s an answer to those that naturally complain of absolute Election As 1. The weakest are readiest to move doubts Object 1. I am sinfull and sinfully sicke and I have jealousies of the Physitian Ans. The Physitian came to force himselfe on the sick Mat. 9.12 13. sick of body are often sick of mind and passions of the soule rise with humours of the body the sick are soon angry and jealous Christ saith he hath a tender soule for a sick sinner Object 2. But I have little grace or goodnesse Ans. I can ye have lesse saith Christ then a reed its far below a Tree and a Cedar and I will not break a reed but a broken reed is out of hope it cannot doe any more good a reed is weak but a broken reed sure can never grow yea but he cannot breake the bruised reed but powres in oyle at the root of the broken reed and makes it green and causeth it to blossome So the fire or light in flaxe must be lesse then the fire in timber or wood but he will not throw water on flaxe that hath fire yea nor on smoaking flaxe that seems to have fire and hath but smoak Object 3. A broken bone in a living man may be splinted and cured but the heart is ultimum moriens the last thing of life if it be broken the man is gone he dyes when the last seat of life the heart is broken Yea but saith Christ I can bind uâ— the broken in heart Esai 61.1 Psal. 147.3 Object 4. If the man be dead and buried then farewell he there is an end no more of him Yea but Christ 2 Cor. 1.9 Ioh. 5.25 raiseth the dead and giveth life to drie bones Ezech. â—7 2. Some feare they have nothing but an empty profession Answ. Then the Scripture holdeth forth the promises to visible Saints 2 Cor. 7.1 Can ye come in among the crowd of visible Saints this is preached to all within the wide Gospel-Nett and Christs visible court Whosoever beleeveth shall be saved Joh. â— 16 Rom. 10.9 Ioh. 5.24 3. Say thou canst not come so neere as visible Professors but thou art nothing but a Publican and a sinner and that may be thought to be without Christs line of mercy Yet 1. Tim. 1.15 This is a faithfull saying and worthy of all acceptance that Christ Jesus came into the world to save Sinners Bee what thou wilt as unbeliefe estrangeth a sinner farre enough from Christ thou maist claime bloud and kinne to a sinner then Christ came to call sinners and to save sinners canst thou deny thy selfe to be a sinner 4. Canst thou crowd in amongst the We that are the godly party there is hâ—re roome for thee not to cast off Christ but that thou maist let out a warme looke and halfe an hope thou maist bee one of his the Gospel-grammar is faire and sweet art not thou amongst an Vs that there may be hope 1 Ioh. 4.9 In this was the love of God toward us because God sent his
our working and doing it was done by Christ with the Father all our work is no work of salvation but in salvation we receive all not doing any thing that we may receive more but doing because we receive so much and because we are saved and yet we are to work as much as if we were to be saved by what we doe because we should doe as much by what is done already for us and to our hands as if we were to receive it for what we did our selves So here is short worke saith the man Beleeve and be saved there are yet these grounds why salvation is so soon done 1. Because it was done before by Christ but not beleeved on before by thee till now 2. Because it is the Gospel-way of dispensation to assure anâ— passe over salvation in Christ to any that will beleeve it 3. There needs no more on our sides to worke or warrant salvation to us but to be perswaded that Iesus Christ died for us because Christ hath suffered and God is satisfied now suffering and satisfaction is that great worke of salvation And the man taking on him to determine controversies of Arminians touching the extent of free Grace whether Christ died for all in which questions I dare make Apology for his innocency that he is not guilty of wading too deep in them he would father on the Reformed Churches of Protestant Divines that we make this a rationall way of justice That God will meerly and arbitrarily damne men because he will so as God hath put every one under a state of Redemption and power of salvation and they are damned not from their own will but from Gods The opinion by Arminians is fathered upon that Apostolick light of the Church of Christ Eminent and divine Calvine and Saltmarsh will but second them that he may appear a star in the Firmament with others of some great magnitude But saith he the other way is Christ died only for his but is offered to all that his who are amongst this all might beleeve and though he died not for all yet none are excepted that is as he saith all and every one to whom Christ is preached elect or reprobate are to be perswaded that Christ died for them in particular and yet none are accepted but they that beleeve and none beleeve but they to whom it is given And having shown some dreames of his owne touching these controversies hee concludeth with a Truth I beleeve easily Thus have I opened though weakly the mystery Weakly but wilfully and daringly But Faith is formally no such perswasion as to be perswaded Every man is loved with an everlasting love chosen and redeemed in Christ for it changeth the whole Gospel in a lie Christ obligeth no man to beleeve an untruth Now all are charged to beleeve in the Son of God and Elect and Reprobate as there be of both sorts within the net of the Kingdome are not loved with an everlasting love nor did Christ die for them all 2. It s meer presumption not Faith that all Hypocrites fleshly men slaves to their lusts idolaters covetous men remaining such never broken with any Law-work should immediately beleeve Christ is their Saviour died for them and the Father loved them to salvation before the world was True it is before a sinner beleeve he is an unpardoned an ungodly and guilty sinner but that he is unbroken yea or unconverted before he beleeve I speak of order of Nature it s as unpossible as that a thristle can bring forth figs for then he should beleeve having no new heart in him which is the only principle of Faith 3. It s a more ingenuous opinion that Christ died for all and every one though it have no truth in it selfe then to hold that he died for the Elect only and yet oblige men as Antinomians doe against their conscience to beleeve he died for all and every one that are ingaged in the practise of beleeving 4. He that beleeveth not maketh God a liar then that which is to be beleeved must be an Evangelike truth 5. Faith layeth bands on all within the visible Church to be knit together in love unto all riches of the full assurance of understanding to thâ— acknowledgement of the mystery of God and of the Father and of Christ Col. 2.1 2. to be perswaded that nothing can separate us from the love of God in Christ Rom. 8.37 38 39. To full assurance Heb. 10. without wavering or declining or bowing like a tottering wall Now sure all and every one within the visible Church to whom the command of beleeving comes Reprobate or Elect are not holden to have a full assurance that they are chosen in Christ to salvation and redeemed in his blood Assertion 2. The object of saving Faith required of all within the visible Church is 1. Christs faithfulnesse to save beleevers Heb. 10.23 Let us hold fast the profession of our faith without wavering and the Apostle backs it with an Argument that saving faith must lean upon for he is faithfull that hath promised And Paul 1 Cor. 1.9 presseth the same God is faithfull by whom yee were called unto the fellowship of his Son Jesus Christ our Lord. 2. We doe not read in the Old or New Testament that the decree purpose or intention of God to save and redeem persons in particular is the object of that saving Faith required in the Gospel For the second object of this Faith is the truth and goodnesse of that Mother promise of the Gospel Ioh. 3.16 and 5.25 that Gospel-record 1 Iohn 5.10 11 12. He that beleeveth hath life eternall and Jesus Christ came into the world to save sinners 1 Tim. 1.15 To seek and to save the lost Luke 19 1â— that he came to save me in particular is apprehended by sense not by faith for the Election of me by name to glory and the Lords intention to die for me is neither promise nor precept nor threatning if it be a History that I must beleeve its good shew me Histories of particular men now to be beleeved except of the Antichrist the second comming of Jesus Christ to judge the world Election to glory is not held forth as a promise If yee doe this yee shall be elected to glory nor is the contrary holden forth as a threatning If ye beleeve not ye shall be reprobated nor does the Lord command me to be chosen in Christ to salvation before the foundation of the world nor doth he command all men within the visible Church to beleeve they are chosen to salvation or that any one Elect person should beleeve a thing as revealed which is not revealed when he is pleased to give to any Elect person the white stone and the new name and to give him Faith by which he chuseth Christ for his portion he is then and never till then to beleeve or rather by spirituall sense to apprehend that he
of England now risen to comfort all mankinde in these sad times 3. Saving faith layeth hold on salvation righteousnesse and everlasting redemption as proper heritage faith being a supernaturall instinct that layeth a peculiar claime to Christ as the naturall instinct in the lamb claimeth the mother its property that faith peâ—sueth let eâ—perience speak if there be not a peculiar warmnesse of heart in a believer at the sight of Christ now to believe a common salvation hanging in the aire the heaven of Turks and Armenians and the righteousnesse and redemption of Indians of Seneca and Catiline Clodius and Camillus I confesse must be farre from such a property 4 Saving faith is the first dawning the morning sky and the first day light of the appearance of election to glory Act. 13.48 The man never hath a fair venture of heaven nor commeth in handy-gripes with eternall love revealed till he believe because the poore mans believing is his act of chusing God for his portion and so cannot be an assent to a common good generall to all men Heathens Pagans Iewes Turks and believers faith makes him say I have now found a ransome I have found a pearl of great price I make no other choyse my lot is well fallen upon Christ whether Christ cast his love or his lot on me from eâ—erniâ—y I cannot dispute but sure I have chosen him in time Now for the second The Scripture shewes us of an hoâ—e of â—ighteousâ—esse by faith this we wait for through the â—pirit Gal. 5.5 and of the hope laid up for the Saints in heavâ—n â—ol 1.15 and Christ in the Saints the hope of glory v. 27. and of the hope of the appearing of our life Christ Tiâ— 2.13 Which hope makes a man â—o purgâ— himself to be holy 1 Ioh. 3.3 and of a rejoycing in hope in the glory of God Rom. 5.2 Rom. 12.12 the hope to come for the which the Twelve Tribes of Israel serve God instantly Act. â—6 7 and that lively hope unto which we are regenerated by the resurrection of Jesus â—hrist from the dead 1 Pet. 1 5. and the hope that we have through patience comfort of the Scripture Rom. 15.4 and the hope which is not confined within the narrow sphear and Region of time and this corruptible life 1 Cor. 15.19 the hope which experience bringeth forth Heb. 5.4 Now wheâ—her we take hope for the object of hope the thing hoped for or the supernaturall or gratious faculty of hoping in neither respects have Seneca Scipio Regulus Jewes Turks Americans and such as never by any rumour heard of Chriâ—t any hope from Scripture Paul saith of them and of the Ephesians in their condition Ephes. 2.12 At that time ye were without Christ being Aliens from the Common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world and for the grace of hope the Scripture saith it s an Anchor cast in heaven by these who upon life and death make Jesus tâ—eir City of refuge Heb. 6.19.20 it is a fruit of the Spirit Gal. 5.5 where ever it is it makes a man purifie himselfe 1 Ioh. 3.2 it s a lively hope and a fruit of predestination and of the sprinkling of the blood of Jesus 1 Pet. 1.3 4 5. Now such a hope as Arminians allow to Heathen and Indians to Reprobates who believe that Christ dyed for all and every one and such as perish eternally we gladly leave to themselves and if our doctrine of particular redemption furnish ground of dispaire as opposite to thiâ— hope we professe it But let Arminians answer this of their own way So God must speak to the most part of the Christian world Be of good courage hope for salvation in Christ be comforted in this that Christ dyed for you all without exception and be fully assured and believe there is a perfect ransome given for you and salvation and righteousnesse purchased to you in Christs blood but I have decreed so to act upon the wils of the farre greatest part of you that you shall have no moâ—e shaire in that redemption and purchased salvation then the damned Devils whereas if I had so drawn you as I have done others as sinfull by nature as you are you should certainly have been eternally saved in Christs blood and the like and faâ—re more I could say of the dreame of the middle science and knowledge of God for Arminians spoyle the Almighty of all grace compassion mercy or power to save for this is the Gospel and no other that God must utter by their doctrine I havâ— chosen out of grace and mercy all to salvation who shall believe and have given my Son to give his life and blood a ransome for all and every one and I will desire and wish that all mâ—nkinde were with me in eternall glory and that my revenging justice had never been experimentally known to Men or Angel and that death hell sin had never had being in the world but the farre greatest part of mankinde were to sin and finally and obstinately to resist both my generall universall grace given to all and my speciall and Evangelick calling and that they were to doe before any act of my knowledge free decree strong grace or tender mercy and I cannot bow their wills indeclinably to finall obedience nor could I so powerfully by morall swasion draw them to constant faith and perseverance except I would act against that which is decent and convenient for a Law-Giver to doe and destroy the nature of that free obedience that lyeth under the sweet droppings of free reward which must be earned by sweating and under the lash and hazard of eternall punishments to be inflicted which I will not doe yea though in all things even done by free agents as translations of Kingdoms from one Prince to another and bringing enemies against a land which are done by free agents I doe what ever I will and my decree stands and cannot be recalled Dan. 4.35 Esa. 14.24 25 26 27. chap. 46.10.11 Psal. 115.3 Psal. 135.6 Yet in maters of salvation or damnation or of turning the hearts and free actions of men and Angels that most highly concerne my glory above all I cannot but bring all the arrows of my Decrees to the bow of that slippery contingent indâ—fferency of the up and down free-will of Men and Angels and here am fast fettered that I can but dance as free-will pipeth and say amen to created will in all things good or bad I cannot cut of the abundance of my rich grace and free mercy though earnestly and vehemently I desire it save one person more then are saved or damn one more then are damned or write one man more in the book of life and bestow on them the fruits of my dear Sons death then such as in order of nature were finally to believe before any act of my middle science or my conditionall free Decree
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
know that Christ was in mee before I beleeved and thaâ— I received him from eternity or from my conception 3. To beleeve maketh mee a sonne borne not of flesh and blood Ioh. 1.12.13 and Gal. 3.26 and by faith wee receive the Spirit This then must be nothing else but I know by the light of faith I was a sonne before and had received the Spirit before I beleeved What more absurd 4. And by faith I live not Christ liveth in mee and I am crucified and mortified that is by faith I know that I did live the life of God and was crucified to the world whereas I was dead in sinnes before I beleeved 5. And because beleeving is somewhat more then a naked act of the mind it being a fiduciall adherence unto and an affiance acquiescence heart-relyance staying on Christ or a rolling of our selves on God for salvation as is clear in the originall holy languages of scripture Psal. 18.18 Esai 26.3 Psal. 112.8 Esai 10.21 Mich. 3.11 Psal. 22 8. Psal. 55.22 1 Pet. 5.7 Cant. 8.5 Ioh. 1.12 It s too hungry a notion of faith to make it nothing but a knowing of that which really was before for heart-adherence is not an act of the mind and so not an act of knowledge but of the will and affection in which there is no act of knowledge formally though it presuppose an act of knowledge 6. Then wicked men must be in their sinnes not justified in his blood because they will not know that Christ dyed for them in particular and that Christ bore their sinnes on the crosse and justified and pardoned them long agoe all which to beleeve is to hold a lye in the right hand But to returne Asser. 7. How the Lord worketh in us to will and to do the power and the act and yet we are guilty in our omissions of good or in our sinfull and remisse manner of working with the grace of God is a point more mysterious then I dare undertake to explaine if these may give light I offer them to the Reader Posit 1. Grace free-grace is the great and Master-wheele that carrieth about heart senses foot and hand not that only but seede and tree and fruit the flower the principle dependeth necessarily on free grace and for a third the state and condition is higher then either principle or seed or fruit to bee an heir of glory is more then a supernaturall principle of gift and more then one single action above nature Grace must make the principle gratious and grace must inact and quicken the principle to bring forth and graces policie makes naturall men citizens of heaven sonnes of God heirs of life Ioh. 1.12.13 Gal. 4.4.5 Positi 2. This must stand as a ground that there is not any gracious act performed by the members but the head Christ is so interessed in it that as even the finger and toe in the naturall body cannot stirre without the motion takes its beginning from life and head so neither can the mysticall body or any joynt or member of it act or move in its supernaturall or be of grace but every individuall act of grace must pay the rent of glory to the mysticall head whose predeterminating influence does act and stirre the ship for Christ is not only the compasse and day-Starre according to which spirituall motions are directed and hand and finger foot and all see with the visive power seated in the head for they have no facultie of seeing in themselves and the Saints in these actions stirre with the light in the two eyes or seven eyes and lamps that are in the head Christ but also the real motions of grace in their physicall as well as in their morall sphere are shapen and acted by Christ It is not much though it be a wonder that a huge great ship made up of so many peeces of dry and dead timber can move regularly through so many circles compasses turnings of many coasts countreyes change of windes ten thousand miles to a certain herbrie when timber is acted and moved with the borrowed art and reason of a man stirring the helme so there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reason a wisdom in him who is made our wisdome to act the Saints in their heaven-ward motion that are carried through so many sea-circles turnings contrary windes of temptations afflictions various soule-dispensations of sweet and sowre absence presence going and coming again of Christ to such a determinate home as heaven for the Father must thank the stires-man Christ his sonne that the broken bark and all his poore friends are landed with the borrowed art of Christ and no more thanks and praise to us then to dead timber That we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the praise of his glory Ep. 1.12 as if our passive being it is a borrowed expression for we are coagents with and under Christ in the work were destinated to the praise of the glory of his grace but wee are so drawne as Christ is great Lord moderator and authour and God in the second and new world of grace as God creator is in all actions of nature Ioh. 15.5 without mee as your vine tree in whom you grow and a stock in whom you bring forth fruit every blossome of of life every apple yee can do nothing Phil. 2.13 For it is God that worketh in you to will and to doe according to his good pleasure 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you ward is not weak but is mighty in you then every word that Paul spoke Christ in him spoke it not formally as if Paul had been a mâ—er patient but efficaciously Rom. 15.18 for I will not dare to speak of any of these things which Christ hath not wroughtly me to make the Gentiles obedient by word and deed Esa. 27.3 I the Lord doe keep the Church the garden of red wine I will water it every moment lest any hurt it I will keep it night and day keeping and watering every moment is grace actuall every moment to make his tender Vines grow and preserving his own from succumbring under every temptation 2. There were no ground for Adams thankfulnesse and praise that he stood one moment or that he gave names to every thing according to their nature or ever heard with patience the command of God thou shall not eat if in every act of obedience he had not need of the actuall predeterminating influence of God nor were there ground for this prayer in faith and in patient submission to God as to one to whom we owe the prayses of the not failing of our faith Lead us not into temptation but deliver us from evil nor were there 3 any glory due to Christs advocation and intercession that we fall not fully and finally off Christ and from Christ and the state of Grace when we are tempted if free-will not the actuall influence of
or no and it is true faith and willeth all within the visible Church to believe God loved them with an everlasting love and its true they are all chosen to salvation and that Christ died for all and that opinion makes it true that Christ died for them all and they are all justified in Christ blood there is here strong power in opinions 3. Saltmarsh Den Town sâ—y mortification is not in personall abstinence from worldly lusts but in faith apprehending that Christ dying on the Crosse satisfied for the body of sinne then if they abstaine from adultery murther perjâ—ry being once justified it s of meer curtesie and of no obligation to either Law or Gospel command and if they commit such fleshly sinnes they are only sinnes to their weak flesh and opinion not in themselves and if they lay aside that opinion and carnall sense by the which they believe these to be sinnes and believe that Christ has abolished them then these sinnes are no sinnes but perfectly mortified and abolished that I doe them no wronge I repeat Mr Eaton's words Honey-Combe chap. 8. pag. 165. The Holy Ghost seeth us not properly mortifying cleansing and purifying our sinnes out of the sight of God our selves for then he should see us robbing Christ of that glory which his blood hath freely done before we begin but when the wedding garment wrought by his blood hath freely purified them out of Gods sight then the spirit we being thus first clean in his sight enters into us to dwell in us which otherwise he would not doe but being entered and dwelling in us he inableth us by walking holily and righteously to avoyd and purifie out of our own sight and out of the sight of other men that sin which the wedding garment hath purified and abolished before out of the sight of God and so we meerly declare before the Spirit that he himself and Christs righteousnesse have originally and properly cleansed and purified away and utterly abolished them out of Gods sight freely But this holy walking they talk of is not opposed to sinning or walking after the flesh it is but a removing of the sinfull sense and feeling or knowledge of unbeliefe by which we apprehended sin pardoned to be sinne when it was no such thing but our erroneous sense or opinion as the taste of the forbidden apple remaining could not rightly judge of these sinnes because our life of justification is hid with Christ in God and we apprehended our selves to be under a Law and our lying adulteries swearing c. to bee sinnes before God and contrary to his holy Law when they were no such thing for we being justified are under no Law and so as clean from sinne as Christ himselfe but our dreaming sense judged so but erroneously and falsly for abolished sinnes are no sinnes Parallel 4. Libertines taught that regeneration was a cleane Angelicke state in which they were voyde of sinne and when they were rebuked for sinne they answered non ego sum qui pecco sed asinus meus It s not I but my asse or sinne dwelling in me doth the sinne and they cited the same Text that Antinomians doe now 1 Ioh. 3. He that is borne of God sinneth not So Antinomians Mr Eaton frequently especially Honey Combe chap. 6. châ—p 7. saith being justified we are made perfectly holy and righteous from all spot of sinne in the sight of God Saltmarsh flowings par 2. chap. 29. pag. 140. The Spirit of Christ sets a believer as free from hell the Law and bondage here on earth as if he were in heaven nor wants he any thing to make him so but to make him believe he is so for Sathan sinfull flesh and the Law are all so neare and about him in this life that he cannot so walk by sight or in the clear apprehension of it but the just doe live by faith So Sal. abets nothings of what Libertines say he will not have sinne dwelling in the Saints but will have the justified as clean from sinne both the guilt and obligation to eternall wrath which we yeeld and from the bondage and in-dwelling of sinne of which Paul complaineth so sadly Rom. 7. as the glorified in heaven 2. If the â—justified sinne only he doth not really sinne but only in the dreamings and lying imaginations of his sinfull flesh because Sin Sathan and the Law are near him so that it is the Devillâ— and the living flesh the asse not Paul that makes him Rom. 7. complaine he was sold undâ—r sinne Crisp saith Paul lyed when he saith so If Peter walk by faith then Peter shall see his denyall of Christ and David his adultery and murther to be no sinnes for they want nothing to make them as free from sinne death as these that are now in heavenâ— but believe it is so believe adultery and murther in these justified persons to be no sinâ— and they are no sinners this looketh as lâ—ke the Devilish mortifiâ—tion of David Georgius and Libertines and the casting off of their sense of discerning good and ill and the banishing common honesty and the principels of a naturall conscience as milke is like milke Yea Mr Town contendeth for a compleat perfection not only of persons justified in Christ but also of performances so that saith heâ— pag 73 I believe there is no sinne no male â—ction no death in the Church of God for they that believe in Christ are no sinners and hee will have a perfection not of parts but also of degrees pag. 77. This he pâ—oveth from Luthers words perverted Parall 5. Libertines saith Calâ—ineâ— because the Scripture saith we are freed from the curse of the Law and made free in Christ without all distinction will have the whole Law abolished and that we are to have no regard of â—he Law aâ— all Now I need not cite Mr Town and others Antinomians who will have believers freed not only from the curse rigor of the Law but from the Law as a rule of righteousnes its obvious to all that read their writings to which Calvine Answers well There is not saith he any Epistle of Paul in which he doth not send believers to the Law as to a rule of holy living to the which they all must coâ—form their life Yet Antinomians are not ashamed to pretend Calvins name and authority for their opiniâ—n wâ—en Calvine in a learned Treatisâ— refuting the Libertines of his time doth clearly condemn the Antinomians of our time and proveth from the necessity of sanctification that we are not fâ—eed from the Law Some a little legally biassed saith Saltmarsh are caried to mortifie sinne by vowes promises shunning occasions removing temptations strictnesse and severity in duties what aileth him at wâ—lking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly Ephes. 5.15 Psal. 16.4 Iud· v. 23 feare of hell and judgement watchfulnâ—sse scarce rising so hâ—gh for thier mortification as Christ but pure spirituall mysticall mortification
is being planted together in Christs death in our union with Christ. So as a believer is to consider himselfe dead to sinne only in the fellowship of Christs death mystically and to consider himself only dying to sinne in his own nature spiâ—itually so as in Christ he is only compleat and in himselfe imperfect at the best I finde saith Saltmarsh no promise made against the never committing such a particular act or sinne which a man lived in in his unregenerated condition there are differences made but it puzzles both Dâ—vines and the godliest to finde a difference between sinnes committed before and after regeneration for take a man in the strength of naturall or common light lâ—ving under a powerfull word or preacher by which his candle is better lighted then it was such a man shall sinne against as seeming strong conviction as the other if not more This to me is that which the Libeâ—tines of New-England say That there is no differencs between the graces of hypocrites and believers in their kind And now in the Covenant of works a legalist may attaine the same righteousnesse for truth which Adam had in innocency before the fall And a living faith that hath living fruits may grow from the living law I see not but all these must follow if a regenerate David or Peter may commit the same act of relapse and falling in the same sinne of adultery and murther after conversion which he committed before conversion then he must commit the same sin with the like intension hight of bensill of wil after as before conversion he muâ—t now after he is converted fall again in the same act of murther denyall of Christ being now converted which he committed before conversion that is as the unconverted man with the rankest and highest strength of lust unrenewed will in its fervor of strength and rebellion did murther dâ—ny Christ without any reluctancy and prâ—testation on the contrary from the renewed will or the Spirit he may being converted fall in the same sinne yea with a higher hand and without any reluctancy from the regenerate part this to me must inferre necessarily the Apostacy of the Saints as that believers may fall againe in these same sinnes with as high and up-lifted hand against God with as strong full and high bended acts of the will after as bâ—fore conversion so as the battell of the Spirit against the â—lesh in this wicked relapse does utterly cease for Perkins who denyeth a man can fall in the same sinne of which he once syncâ—rly repented and whom Saltmarsh judgeth a Legalist and Anti-Christian in this point denyeth that a Convert may fall in the same sinne that he committed in his unregenerated state or that a Convert can fall in the same sinne every way the same with the like strength of corruption that this Convert before acted in his unregenerated condition yea or regenerate he having a further growth of habituall renovation in the second fall and so a higher habituall reluctancy of the renewed part then when he formerly fell in thâ— same sinne and so it cannot be the same sinne but a lesser otherwise he never sincerly repented of the former sinne if this bee more grievous and committed with a higher hand Now Saltmarsh his ground is different fâ—om all Proâ—estant Divines to wit That the wound pricking or sorrow for sinne in an enlightned soule leaveth no such habituall impression of remorse as the man dare never adventure to commit the like again for saith he thâ— gales and breathings of the Spirit of sorrow for sinne are like the winde that makes a thing move or tremble while the power of the aire is upon it but as that slackens or breaths so doth it But this is to say right down that the Spirit of Grace that causeth sorrow according to God and repentance which is never to be repented of is but an evanishing and transient act like the blowing of the wind on a tree the Scripture maketh the spirit that produceth mourning and remorse for sin when the sinner sees him whom he has pierced an habituall in-dwelling Spirit and calls him Zach. 12.10 The Spirit of grace and supplication if then the Spirit of Adoption be no transient but an habituall and inbiding grace as is evident Rom. 8.23 24 25 26. It is a received spirit abiding in us helping our infirmities teaching us what to pray it is Esa. 44. â— 4 5 6. Water poured on the thirsty making us confesse and subscribe the Covenant if it be as it is the New heart Ezech. 36.26 27. The Law in the inner parts Ier. 31.33 the seed of God 1 Ioh. 3.9 the annointing abiding in us 1 Ioh. 3.27 A well of water of an everlasting spring within us Ioh. 4.14 I seâ— not how a Spirit groaning in us when we pray Rom. 8.26 sighing sorrowing for the in-dwelling body of sin Rom 7.14 23 27. can be but a passing away motion like a blast of ayre but this is the mystery of Libertines that theâ—e is no inherenâ— grace in-biding in the Saints no spring of sanctification all grace is in Christ and his imputed righteousnesse and so they destroy sanctification 2. The ayme of Sal. is here that if we sorrow once and scarce that at the beginning of conversion wee are never more to confesse or sorrow for sinne when that transient motion like a fire-flaught in the ayre is gone But for mortification against all contrary blasphemies we say Asser. 1. Mortification is not as Mr Denne saith An apprehension of sin slâ—in by the body of Christ 1. Because this apprehension is an act of faith in the understanding faculty believing that Christ has mortified sin for me and so Mr Denne saith vivification is to live by faith that is to believe that I am justified and have life and righteousnes freely in Christ. Now mortification is not formally any such apprehension it doth flow from faith as the effect from the cause but mortification denominates the man mortified not in his apprehending and knowing that Christ waâ— mortified and dyed for him but in that he really himself is dead when it is said â—ol 3.3 for you are dead Gal. 6.14 by Christ I am crucified to the world and the world crucified to me by this fancy the world and the sinfull pleasures crucified must be the faith and apprehension that is in the fleshly pleasures and lawlesse-lusts by which these lusts apprehend and know that Christ dyed for them for Paul saith as well that the world is crucified to him as he unto the world 2. Mortification is a deadnesse in will and affections and the abaiting halfe death the languor and dying of the power of our lusts to sinne as a believer is dead to vaine-glory when contentedly he can be despised have his name trampled on be called a Deceiver a Samaritan and when the Apostles went out from the Councell Act. 5.41 Rejoycing
his death yet in all these he acted the part of a triumphing redeemer Col. 1.19 For it pleased the Father that in him all fulnesse should dwell ver 20. and having made peace through the blood of his crosse by him to reconcile all things to himselfe whither they bee things in earth or things in heaven Vse Yea we see Christ has never loosed any thing by the crosse but has gained much Rom. 8.37 in all these we are more then conquerours in death we die not a dead man is more then a conquerour and if he should not live and triumph he could not be capable of conquering farre lesse could he be more then a Conquerour Revel 12.11 The Saints overcome but it s a bloody victory They overcame by the blood of the Lamb and by the word of their Testimony Then if the word be an overcomming and prevailing thing the cause overcame but what if the persons be killed then they are overcome No for the victory is personall the followers of the Lamb overcame by dying because they loved not their lives unto death Triumphing in the grave is admirable Things work in a threefold consideration 1. According to excellency of their being modus operandi sequitur modum essendi mens operations flowing from reason are more excellent then actions of beasts And Angels excell men in their actions It s a noble and excellent being that is in Christ being the only begotten Son of God what excellency of working is this that not only the dead but death should live and shame should shine in glory the dumb may speak and the deafe hear but that dumbnesse should speak and deafnesse heare is more then a miracle here Christ causeth death shame cursing be immediate organs and instruments of life glory immortality and honour 2. Christ was never weaker and lower then now and never more gloâ—ious in his working Esai 63.2 Wherefore are thou red in thy apparell and thy garments like one that treadeth in the wine fat Râ—v 19.15 he himselfe was trodden on in the wine-presse and fiercenesse and wrath of Almighty God but Esa. 63.1 he is glorious in his apparell and travelleth in the greatnesse of his strength so in his lowest condition when he is shamed he is glorious when he is weak and lying on his back he walketh and walketh in the greatnesse of his strength from the basenesse of the instruments in excellent works we collect that there must be a high noble and excellent cause who acteth on these instruments 3. Agents work according to the distance they are to that they woâ—k upon a shot afarre off is weaker Now on the crosse 1. Christ is nearer to us and so getteth a heartier lift of us death and blood are neare of kindred to us 2. Christ comming so near death hath a fairer shot and visie of death and the grave and Hell and all our enemies Heb 2.14 15. Hee dyed that by death he might destroy him that had the power of death 1. Drawing when he is on the Crosse doth most extoll Christs love death parteth company amongst men and often parteth loves but Christ dying draweth his Church into his bosome and heart as not willing that the grave should part them and him Ioh. 14.1 Christ having loved his own that were in the world to the end he loved them Christ dyed loving and dyed drawing 2. The cords of love with which he draweth sinners were woven and spunne in all their threds and twistings out of the bowels and heart of Christ out of his blood death and paine though it be sweet to Christ to draw yet its laborious and and painfull to Christ. It cost Chrâ—st a pained back and holed sides and pierced hands and feet an head harrowed with thornes and a bleeding body and a bruisâ—d soule to draw sinners he drew while hee did bleed againe he dyed under the work 3. All the bones of all mankinde that have been are or shall be all the strength of Angels in one arme could not have drawn one sinner out of Hell But O the strength of the merits of his lifting upon the Crossâ— one sinner is as heavie as hell as a mountaine of Iron what burthen must it be to Christ to have millions of soules and all their sins hanging on him He carried on his body on the tree so many millions of sinners and drew up after him so many thousand redeemed ones as would have made the world to crack the whole earth to groan and cry for paine like a sick woman in child-birth paine 4. The white and red in a flower or rose contempered together make up a beautifull colour and pleasant to the eie 1. Love in Christ 2. Lowlinesse 3. And singular care to save made up a sweet mixture â—n Iesus that flower of Iesse to draw strongly sinners to him See a Father carrying seven or eight children on his back through a deep river he binds them all in his garment that none of them fall in the water he leanes on his staffe how doth he with advised choyse and eleâ—â—ion order every step that he sâ—eme not to them to slip or fall and he cryes comfort over his shoulder to them Fear not be not dismayed I will present you safe on dry land so Christ with all his children great â—esus Christ had his off-spring laped up in his merits and did wade through the floods of death and hell and the curse of the Law with redeemed ones in his armes crying Feare not worm Iacob be not dismayd I will help thee the flâ—nds shall not drown thee and for his own condition his faith was that he should safely swim through the Sea and the mighty waters of all his deepest sufferings and that he and his mysticall body for Christ was a publick surety not one private man in this case should shoar on the land of prayseâ— and this is above all doubting when he saith Esai 50.7 For the Lord God will help me therefore shall I not bee confounded therefore have I set my face like a flint and I know that I shall not be ashamed and then Christ had a most watchfull and prudent care Esa. 52. that not one pinne not one wheele in the work of our salvation should miscary but all should goe right nothing neglected in doing comforting preaching praying suffering sweating weeping believing hoping in patience in being shamed spitted on scourgâ—d accused railed on traduced condemned belyed pained crucified between two Theeves buried in a sinners grave there was not one hole one want one stumble one slip in all or any thing but the work was whole entire and perfectly finished to Gods satisfaction Esa. 53.11 Luk. 22.37 Ioh. 19.30 5. That drawing of sinners to Christ was his last work in his death-bed and departure out of this life cryeth â—hat he was desirous to lie in one grave with his Spouse the Lambs wife and dyed inclosed in an union with Saints it saith also
O how admirable was his love and that love was Christs last work in this life he dyed of no other sicknesse but love love love was Christs death-death-work Christs Testament Christs winding sheet Christs grave he took his Bride lapped in his love and hart to Paradise with him his last breath was love The myrrhe when it is withered has the same smell and a sweeter that it had while it was gâ—een Christ that bundle of myrrhe that lyeth all the night between the Churches breasts when withered and dead smelled of love for hee opened the graves and raised the dead and took a repenting sinner to Paradise with him which are acts of great love its considerable that hee is at one time a dying a drawing and a loving Saviouâ— and ask what was Christs last act on earth it s answered he dyed in the very act of loving and drawing sinners to his heart Vse We are engaged to love him and if so to keepe his commandments and to draw him after us his owne image hoâ—inesse in the Saintâ— takes Christ and causes him fall in love with us Cant. 4.9 Thou hast ravished my heart my sister my Spouse thou hast ravished my heart with one of thine eyes with a chaine of thy neck It s much love that ravishes Christ yâ—a it so overcomes him that hee professes its above him hee must desire his Spouse to looke away Cant. 6.5 Turne away thine eyes from me for they have overcome me Cant. 7.5 The king is held in his galleries holinesse makeâ— our king the Lord Iesus a captive for eternitie he will delight to see the Lambs wife his bride when shee shall bee decked up with endlesse glory Bee holy and the king shall desire your beauty ingage Christ more to love you deck your selves with chains with bracelets be attired in raiment of needle work the braver in this apparell you are yee are the lovelier to Christ the wedding garment makes you fair to the king put on the crowne of grace on your head and bee highly beloved of this Prince Ver. 33. Now this he spoke signifying what death he should dye The last article in Christs drawâ—ng of sinners is the exposition of the Evangelist Iohn who openeth to us the sense of Christs words to wit what was meant by Christs lifting up from the earth for it is not an ordinary phrase to expresse dying on the crosse therefore saith Iohn hee meaned by his lifting up from the earth the kinde and manner of his death to wit that he should bee crucified and dye the shamefull and ignominious death of the crosse it would seeme that the exposition of Iohn may be referred to the whole verse 32. What is the sense of this If Christ be lifted up hee will draw all men up to him that is if he be crucified by that shamefull and painfull death and the merito thereof he will draw all men to him and translate them from the kingdome of darknesse to the state of saving grace which is true in it self but seemeth not to bee the sense of the words 1. Because the Evangelists use to expound what may appeare ambiguous to the hearers as Ioh. 7.8.39 But this he spoke of the Spirit â—oh 20.23 Then went this saying abroad among the Brethren that that disciple Iohn should not dye yet Iesus â—aid not to him hee shâ—ll not dye So Matth. 2.16.17 18. But that Christ draweth sinners by his death was not so much controverted for to come to Christ to beleeve in Christ to bee drawen to Christ were Phrases obvious enough and known to all 2. It is most pertinent to the text that lifting up from the earth which is ambiguous and may seeme to allude to Elias his beeing carried up to heaven should bee expounded by Chriâ—â—s manner of death to wiâ— by crucifying 3. Because the holy Ghost expoundeth not the connexion of the conditionall proposition If I be lifted up from the earth I will draw all men after me which he must doe if the sense goe thus but onely speaketh of the kinde and nature of Christs death which was known to the â—ewes to bee both shamefull and cursed but in his exposition hee speaks nothing of the fruit of Christs death but of the kinde and manner of death Now that the Evangelist expoundeth the sence of Christs words what he meaned by being lift up from the earth it holdeth forth to us a necessity that the Lord speak plaine language to us in scripture and that one scripture expound another In finding the meaning of scripture these considerations may give light 1. The Scripture in the plainest expressions is dark that is high and deepe in regard of the matter which is deepe high above the reach of reason and yet the language plaine obvious easie that a virgin shall be a mother the antient of dayes a young sucking infant that through one man death digged a hole in the world and sinne passed on all through a second Man life and heaven entered again are high and deepe mysteries yet is not the Gospel obscure as Papists say 2. In meer historicall narrations and prophecies foretelling the wars of the Lamb the Dragon and the Beast the Antichrist their persuing the woman in traveling in birth to bring forth a man child the matter subject is not profound nor deepe yet the expressions are dark and covered while the works of the Lord bee a key to open his word Here 's the wisdome of God that in deepe and high mysteries necessary for salvation the Lord is plaine and lower and easier stories are foretold more darkly articles of faith are not set downe in dark and enigmaticall prophesies but plainly whereas histories of things to come are more mysteriously proposed 3. The Scripture in no place is in the popish sense dark that is that we are not to take any sense for the word of life and the object of our faith but that which the Church giveth as the sense in regard the Scripture is a nose of wax with equall propension to contradictory senses except the mistris of our faith the witch of Babel expound it and then it is for such formally the word of God as she expoundeth it 4. The holy Ghost the Authour of Scripture has concreated with the words the true native sense which all the powers on earth cannot alter Then when we sweare a covenant with the Lord in plaine easie countrey language not devised of purpose to bee ambiguous or to hold forth that all sects Antinomians Socinians Arminians Prelatiâ—all halters Anabaptists Seekers c. may salve every one his owne way and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hee thinks good to obtrude any authoritative interpretation on this covenant which it holds not forth in its owne simple words to the reader is the greatest tyranny and equivocating jugling in the world and we may easily distinguish and dispute our selves out of a good conscience or rather confesse wee had never any
Not to minde Mr Town that else-where he meaneth by the Law that we are not under not the Morall Law only but the Ceremoniall also if we be freed from all authority of the Law then hath the sixth command no authority from God to teach that murthering of our brother 〈◊〉 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
the free Spirit is sin and to obey for the letter of the command to Antinomians is to controule the free Spirit but its blasphemy to say that there is a contraiety between the letter of the Lords command either in Law or Gospel and the free impulsion of the Spirit working â—in us by grace to will doe and obey the command â—or to obey the voyce of the Lord in his Prophets and Apostles and to obey the Lord himselfe are all one in the word but this is the error of old Anabaptists and Enthysiasts to reject the word and all teaching by men and the word and to leane to the only immediate inspirations and free motions of the Holy Ghost and to doe or obey for any other teaching is the way of legall and law-men led by the letter not by the Spirit If any obey or doe Gods will out of by respects or for feare of punishment or hope of reward they doe not Gods will nor obey they from the power of an outward command nor doe they controule the free Spirit because the very letter and outward commandement enjoyneth inward spiriâ—uall sincere obedience farre from hypocrisie and forbiddeth in the sense of the letter of it all servile respects and service of God for hire Antinomians believe that the Law as the law doth ommand men to obey for fear of hell as a servant for beating obeyeth his Master or that it commandeth perfect obedience for hire of life eternall I doâ—bt not to say this is not far from blasphemy for the Law is spirituall and holy and good and most just it s a cleane and undefiled Law Psal. 119. Rom. 7. is the expresse and image of thâ— good acceptable and perfect will of God Rom. 12.2 then the Law as the Law can command no finer hypocrisie no servile no mercenary obedience for hire for the Law cannot command sin its true Luther saith that the Law compelleth men to obey God but he speaketh of the accidental operation fruit of the Law because of our sinfull disposition and of the condemning Law as it works on our corruption the holy Law commandeth no man to obey God wickedly 2. The letter of the Gospel carrieth to us and holdeth forth free grace openeth the bowels and heart of Christ calleth on the weary and loaden to come to Christ speaketh heaven glory and the promise in the wombe of it though it be but the foolishnesse of preaching of men yet it s the power oâ— God to salvation and there is such a Majesty so much of heaven in the womb and bowels of the word that as I never read or heard the like of it so I shall hate that Religion that joyns with popery to call it Ink-divinity and a letter and a legall servile thing so did the Libertines in Calvines time 3. All tendeth to this that we despise prophecying neglect the word commands promises covenant of grace and all these inferiour meanes and so praying experience conference hearing reading Sacraments because without the Spirit these are livelesse and dead for saith Towne the meanes are passive shall be also many restraints laid on the free Spirit of God But so we should not saile nor traffiâ—k we should not plew nor eare we should not watch the City nor build houses because all these are fruitlesse without the influence of a blessing from heaven if their meaning be that we are not to trust or rest on the meanes the word promises covenant of grace but to seek Christ himsâ—lfe in all these its good but then to seek Christ in his own way is not to controule his spirit as Mr Town phancieth Now what Town doth meane in saying that the Spirit freely conformeth the heart and life to the outward rule of the law without the help of the Law is heard to conjecture for â—f the meaning be that the Spirit needeth the heâ—p of the Law to make us know our sinnes to humble us and chase us to him who is the end of the Law then surely the Spirit by the help of the Law worketh these in us as God maketh cornes to grow by husbandry raine good soile and by nature his handmaide no man can say God works here without the help of the Law if the meaning be that the law of it selfe cannot convert a man to God Antinomians father most falsely such a dream on us nay the Gospel of it selfe cannot effectuate this without the Spirit But if the Spirit conforme us to the outward rule of the law then must the law be yet a rule of our obedience how are we then freed from the law as a rule of our obedience if the Spirit led us back to this rule And Rom. 3. Rom. 7. Gal. 3. 2 Cor. 3. where the Apostle speaketh of our freedome from the law he ever speaketh of our freedome from the law as it condemneth as it worketh wrath as it involveth us in a curse as it can justifie us or give life never as it doth regulate direct teach and lead us in the way of righteousnesse Mr Towne Pag. 9. What freeth a believer from the curse but because he is a new creature in Christ and is made personally perfectly and everlastingly righteous and the principall debt is obedience the failing wherein bindeth â—ver to the curse and death Answ. That new creature is sanctification not justificatification 2 Cor. 5.17 If any man be in Christ that is if he be justified hâ— is a new creature that is he is sanctified else by the Antinomian glosse the meaning must be if any man be justified in Christ he is justified in Christ Paul speaketh not so non sense 2. It is true we owe active obedience to the law as a debt but that is the dâ—bt of absoluteâ—y perfect obâ—dience how shall it follow that Christ has loosed us from all debt of active obedience because he has loosed us from a necessity of perfect active obedience under the paine of damnation but the Law as in the hand of Iesus the Mediator or the law 〈◊〉 spiritualized and lustered with Gospel law and free-grace and drawn downe to a Covenant of free-grace reqâ—ireth not exact perfect obedience under paine of losing salvation yea it requireth obedience as the poore man is able to give it by the grace of God that the man enter in the possession of life eternall but that he may have ransome-right by merit and conquest to heaven or to free justification in Christ the law cannot crave either legall or Evangelick obedience This then is no more a good consequence then to say Christ has by his death freed us from death and suffering as they are caused by the Law and satisfactory to justice therefore Christ hath freed us from death and sufferings in any respect Yea Paul showeth what Law it is that we are freed from Rom. 8.2 it is the Law condemning and killing called the law of sinne and death and he saith expressely Christ dyed for
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
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
God Refuted The omnipotency of Christ in drawing sinners Did Ruiz to de provid predefinitionibus per totum The Vaga necessitâ—s the confused indefinite morall necessity of late devised by Jesuites is not sufficient to conversion The Lord removeth resisting power Gods promise and covenant leadeth to draw iresistibly Conditionall promisâ—s of conversion cannot help Arminians here The immutability of the Covenant of Grace a strong argument for invincible drâ—wing of a sinner The covenant between the Father and the Sonne in making good the articles of the treaty must depend on our free will if Christ draw not sinners inviâ—cibly Articles of the covenant between the Father and the Son diversly proposed Virg. Et penitus toto divisos orbe Britannos How strongly and with what a sweet necâ—ssity Christ draweth us Vse 2. We are hardly drawne Crispe vol. â— Serm. 4 pag. 110.111 Antinomians reject the narrow way that leadâ— to life their exposition of Maâ—h 7.14 rejected as false and fleshly (a) Vol. 1. Ibid. pag. 89. (b) Serm. 1. pag. â—2 Antinomians reject all sanctification c Ser. 1. p. 18. d Crisp. vol. 1 Ser. 1. p. 21â— It was the old error of the Libertines of Antonius Poâ—quius Priest as Calvine saith Iâ—struct ad Libertinos cap 23. in opuscu pag. 460. so Pocquius existimabam me aliquid intelligere nec quicquam intelligo deus enim intellectus meus est virtus mea salus mea Calvâ—ne answers excellently Homo quidem fidelis se nihil ex seipso intelligere ceaset sed an propteria debet â—â—culos câ—anâ—dere ne quid intueatur ut vult iste insanus A man saith Calvine in Christ judgeth that he understandeth nothing of himselfe and so that he can neither pray nor beleeve without the Spirit but shall he therefore close his eyes that hee may understand nothing at all as this phrantick man imagines How we are saved in this life Henry Nicholas of low Germany taught the same doctrine a hundred yeares agoe Cha. 1. Sent. 9 For behold in this present day is the glorious comming of the Lord Jesus Christ with the many thousands of his Saints he commeth manifested which hath set himselfe now upon the seat of his Majestie for to judge in this same day which the Lord hath ordained the whole world with equity and Chap. 35. Sent. 8. Behold in this present day is this Scripture fulfilled Esai 26. Dan. 12 4. Esdras 7. 1 Thess. 4. Matth. 24. and 25. Luke 17. Acts 1. Matth. 24. Revel 14. according to the testimony of the Scripture the raising up and resurrection of the Lords dead commeth also to passe presently in this same day through the appearing of the comming of of Christ in his Majestie c. So this man denyeth any life to come or any Resurrection to which way Antinomians encline (a) Calvinus in opuse in instruc advers libertinos Cap. 23. p. 460 461 and cap. 22. p. 458 459 Pocquiuâ— in libello Scriptum est non tendes ad malum cavens ne adulteres in verbo id est in litera Scripturae ficut multi non justificati saciunt Talis â—go fui sed omnia remissa sunt Nam scriptum est abstinete vos ab adulteratione ut possitis vas vestrum in sanctificatione honore possidere cum simus mortui legi per corpus Christi ut alterâ—is simus qui suscitatus est ex mortuis ut fructisicemus â—Deo viventi non â—giturestis in came Quaere reâ—eâ—quamus veterem Adamum id est arimam nostram viventem veniamus ad â—em majorem id est ad Spiritum dictum enim suit Adâ— quod iâ—orâ—â—â—tur revera mortuus est nunc vivisicati sumus cum secâ—ndo Adam qui est Christus non â—ernendo amâ—lius peccatum quia est morioum (b) Hen Nicol cap. 34. Christ hath annointed me with his Godly being he hath Godded me (c) Rise reign error 11. (d) Er. 7. (e) Er. 8. Pocquius 16. apud Calv. in opus 463. Obdormivit Christus in cruce suit apertum latus ut cesta repertretur que est semina Ecclesia dicta unio personalis totius naturae humanae fieri omnes in unâ— membro cujus Christus est caput (f) Pocquius 16. pag. 461. Scriptum est omnia munda mundis qui autem fide purificatus est totus gratus Deo Calvinus ibid. Putidus este hanc sententiam eò applicat ut latroâ—mia scortationes homicidia pro mundis sanctâ—s rehus habeantur (g) Rise reign ruine the body of the Story p. 59 60 62. * Divers Antinomians deny the life to come and the Resurrection of the dead as did Hymeneus and Phyletus Free will free in being drawn to Christ. Arminian indifferency of will loosed from all predetermination of God blasphemous Gods decree giveth a shall be or a shall not be to all things possible Zeph. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ante parere decretum God the fâ—rst efficient and last finall cause of all beings and acts of free will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Remonstrants at the â—ynod of Dort with shame denied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the Text an easie way of â—lâ—diâ—g Scripture The generaâ—l universaâ—l and indifferent concurrence and influence of God with second causes devised by Jesuites and Arminians a dreame Indifferency of free will loosed from the dâ—minion of providence â—nthroâ—es fortune and contingency in Gods roome How God determines free-will and forceth it not Two sorts of determinations of wiâ—l It s our happinesse that free will be not the 〈◊〉 of our heaven With drawing 〈◊〉 and also a baâ—e 〈◊〉 The 〈…〉 Thâ— reasâ—â— of the Apostle word and of the Prophet Habba â—â—'s c. â— given We are to await Christs work of conversion How to deale with any that are troubled for non-conversion It s no Gospel-truth that God loves no man lesse for sin or more for inherent righteousnesse Christs graâ—e in 〈…〉 in 〈…〉 Riches or grâ—ce Overflowings of grace Thankefulnesâ— for grace required The vertues in Christ sitting him to draw sinners How the ouâ—iâ—g of Gods 〈…〉 in the Sonne Christ man in a lovely posture of drawing sinners Behold Christs 〈◊〉 Divisions and wars â—t from congregating Christ. Whiâ—e civility dangerous The revelation of Christs drawing lovelinesse and the fuâ—nesse thereof The revelation of Christs drawing lovelinesse from Christ onely and two acts thereof Bright Star c. 5. p. 38. The compleatnesse of Christs loveâ—inesse Bright Star c 4. p 30. Tâ—wn Assâ—â—tion of Grace p. 76 77 7â— Theolog Germ c. 8. p. 16. Perfection 〈◊〉 attaineâ—ble in this life What perfection of 〈◊〉 is in Châ—ist in the life comâ— The Scriâ—turs â—nd ordinances are the meanes of attaining the â—ulâ—esse of Câ—â—â—st 〈…〉 in this life Familists place their perfect oneâ— above all use of Ordinances The active passive annihilation of Familâ—sts To desist from Monkish contemplation to returne to a practicall life to Familists is
a worke of the old man What it is to put off the old man and to be poore in Spirit according to the divinitie of Familists What is sinne to Familists God is man to Familists The mind of Familists touching heaven and hell Page 24 25 Page 25. The excellency divinity necessity of the Scriptures as the meanes of our union with Christ. Gen. 17.1 Psal. 50 1. Isai. 44.24 Exod 20.1 2. Psal. â—9 7 8 9 10. 1 Cor. â— 23. Ioh 3 3â— 1 Cor. 1.23 â—â—el â— 1 2. Psal â— 9 8. Rom 15 4. Rom 7 7. Zâ—pâ— â— 1â— Zâ—ch 13 2. Acts 5. â—9 Acts â— 5 20. Phil. â—â— â—2 13. Gen. 3.15 Dan 9.24 Matth. 1.18 Acts 10.43 Psal 119.129 138.172 Dâ—ut 4.5 6. 2 Pet. 1.19 Heb. 4.12 All ordinances are creatures and not the ultimate object of faith Ordinances not our blessednesse but God onely The rise of Familisme No ceasing of the use of Ordinances in this â—ife What an union there is between Christ and the Saints in this life The soule injoying Christ here both at rest and in motion How the desiâ—es are swallowed up in Christ and how in him thâ—y are perfected The abundant satisfaction for the soule in Christ illustrated in five expressions The wonderfuâ—l charge and new beautie the soule acquireth by an union with God in this life The Familists heaven and hell refuted We lose not our selves in injoying Christ. God is not the being of things as Familists say A holy man is not God incarnate or deified as Familists blasphemously say How creatures hâ—ve no being being compared with God and yet have truely a borrowed being Creatures without sin may desire to keepe and to seek their sinlesse being and themselves God seekâ—th himselfe and his owne glory most of all withoâ—t any impeaâ—hment of his spotlesse holinesse When the soule injoyeth Christ it acteth in Christ. When the soule injoyeth Christ Christ draweth admiration and love out of it Christs beauty and excellency of it selfe inviteth comers The soule filled with God is so far above created lovers that they lose all capacity to reach it The soul overcomed with the love of Christ. Insinuations of Christs tendernesse of bowels to sinners What sparkles of grace all have The creature restored from its forfeiture in Christ. The place Rom. â—0 18. have they not heard c. is not for universall grace and is clearly expounded Their sound is gone out throâ—gh all thâ— earâ—â— Râ—m 1 is not a â—tâ—tion of bâ—t an allusion to the place Psâ—l 19 and can be understood of none â—ut the Apostles How all have sufficient grace No salvation without the Gospel preached 1. Question Touching universall grace 2. Question touching absolute election to glory and so of reprobation 3 Quest. touching Gods good wil to save and redeeme all in Jesus Christ. Arminians are for sâ—x universalities in the matter of Gods good will to save and redeeme all without exception An universall intention of God to save al Vniversall redemption of all An universall covenant of grace made with all and every mortall man Vniversal reconciliation and justification of all Vniversal vocation and dâ—awing of all Vâ—iveâ—sâ—ll 〈◊〉 grace given to all and every one by which they may if they will conquer the Gospell coversion salvation Vniversal apostacie or perseverance â—f all The Elect are 〈◊〉 by 〈◊〉 Pointed out with the finger Designed by their countrey Inrolled in a booke and written in heaven Particularly marked betweene the Father and the Sonne The sheep that Christ dyed for are particularly designed and circumscribed with such nots as are in none other Creation larger thâ—n Redemption The 〈…〉 Election and redemption aâ—e of the same spherre and exâ—ention so as they no commensuâ—â—ble Remonst Script Sinod aâ— 2. Redemptio seâ— reconciliatio nihil aliud est quam patus offensâ—ae placatio sive actio sive passio talis qua ossenso alicui satisfit hactenus ut in gratiam cum â—o qui ossendit reâ—ire velit Reâ—onciliationis hujus essectus 〈◊〉 divinae gratiae impetratio id est restitutio in talem staâ—â—â— in quo deus nobis non obstanie an plius justitia vindicatrice secundum misericorâ—iae â—uae astectum de novo sua beneficia communicare potest vult ea lege modo quo â—psi videtur per cam enim salvandi affectus qui fuit in deo ex misericordiae 〈◊〉 naturali aclato impedimento in plenarium voluntatâ—s propositum qâ—â—si exâ—â—t Remonst Necessitas distinctior is inter impetrationem applicationem apparet quod impetratio ex naturà rei ipsius etiam si aliter futurum esse certo Deus noverit posset sarta recta manere etiam si nulli essent quibus applicaretur aut qui fructum morris Christs suâ culpâ perciperent The Arminian distinction of a redemption purchased to all but never applyed or which may be applyed to none vaine and comfortlesse RedeÌ„ption was purchased by Christ out of-an efficacious intention that it should be applyed to Gods chosen ones not to keepe within himselfe How Christ is the Redeemer of the world A propitiation for the sins of the world by no Scripture or reason can be a power to transact with men for remission of sins in a Gospell-way or a Law-way 1 Pet. 2.24 explained and Isai. 53.6 The Lord laid on him the iniquities of us all The new English Arminiaâ—s worse then â—â—e old 2 Cor. 5.14 15. explained 1 Tim. 1.4 How Christ gave himselfe a ransome for all Mr. Moores objections removed No warâ—â—nt in the Word to pray for all and every one without exception God will have none to be saved by the Arminian way M. Moor Vniversall atâ—onement c. 11. p. 55 56. Mr. Moor ib. God quickneth not men dead in sins as they are suâ—h but aâ— they aâ—e châ—sâ—n of him Christ died not for â—inners as sinners nor for the righteous as râ—ghteous but for sinners as chosen to glory Moor p. 57. How Christ died not for obstinate sinners Page 58. How Christ died for beleevers Câ—rists thing for sinneâ—s thâ— high 〈◊〉 oâ— love Moore p 59. Pag. 60.61 Pag. 67. Joh 1.9 behold the lambe of God that taketh away the sinnes of the world vindicated What is the taking away of sinne Remonstr 1â— Scrip. Syno Arminian conditions of preaching the Gospel never revealed in thousands and so cannot oblige them to perform these conditions Christs Dominion is not a naked power to save such as may consist with the damnation of all The intrinsecall end of Christs death actuall reconciliation sanctification and salvation of â—is redeemed ones Christ having died hath not freedome by his death to transact with sinners by a covenant of grace or any other way because his dying is an essentiall Article of the Covenant of Grace All the comfortable relations in Christ as King Head Husband Shepherd Priest c. are nothing but empty words if the end of Christs death be only a possible salvation There is as good ground in