Inâ—rdinate affection evil concupiscence and coveâ—ousness c. This is that Earth which is opposed to be the Heaven of Gods holiness Eccles 5.2 For God is in Heaven and thou upon the Earth For the Lord is present in this outward Earth aswel as we in this Earth all men sin but there are some places in the new Testament also which you oppose us with as first that Luke 17.10 So likewise you when ye have done all these things say ye are â—â—p ofitable servents But this place if well considered makes more against you then for you for our Saviour there implyes that we may do all things which are commanded to wit through his grace yet having so done we are unprofitable servants to God for we have done but our duties and that through grace also and so have added nothing to the Lord. But a second and a grand objection is made out of Rom. 7.14 15 16 17 18 19. c. For the Law saith the Apostle is spiritual But I am carnal sold under sin Answer Although this place is commonly taken as if the Apostle spoke here of his own personal and present estate yet it is certain he did not first because elsewhere speaking of that estate he contradicts what is here spoken by him as 1 Cor. 4.4 For I know nothing by my self but here the person spoken of knowes much evil by himself and Phil. 4.13 I can do all things through Christ which strengtheneth me but he that is here intended though to will is present with him yet findes no means or power to do any good yea that which the Apostle speaks of his present estate chap. 8. of this Epistle to the Romans verse 2. is directly opposite to what is complained of verse 23 of this 7 chapter for in that 23. verse the complaint speaketh thus But I see another law in my members warring against the law of my minde and bringing me into coptivity to the law of sin which is in my members Oh wretched man that I am who shall deliver me from this body of death But Rom. 8.2 Paul saith For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death what can be more contradictory then this last place is to the former So that of necessity the fist place must be understood of babes in Christ whom Paul here personates instructs and comforts and the latter of his own present condition and victorie as Occumenius and others well observe and what was more usual with the Apostle then to speak of that which concerns others in his own person 1 Cor. 4.6 And these things brethren I have in a figure transferred to my self and Apollos for your sake 1 Cor. 13.11 c. When I was a child I spake as a child c. Thirdly You alledge against us and this truth the words which the Apostle speaks to the Galatians chap. 5. verse 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contraeâ—y the one to the other so that ye cannot do the things that ye would Here say you the Apostle describes that combat betwixt the flesh and the spirit which must continue while we endure in the body Answer But where do you read that this conflict must last so long The Apostle saith a good space before his death 2 Tim. 47. I have fought a good fight I have finished my course I have kept the faith Were not the Galatians Babes in Christ so young and weak that the Apostle had no sooner left them then they were ready to be drawn away from Christ by the false Apostles See Gal. 1.6 with 3.1 2. Now to make their estate the highest pitch growth of a Christian in this life is as if we should take the scantling of a child and conclude that it is the full stature of mankinde and that no man is or can be of a taller groth Fourthly You object what St. James writes chap. 3.2 For in many things we offend all where you imvolue him and his fellow Apostles in that plural number To which we answer That the Apostle can no more be there implyed then in the 9 verse where he saith again and that plurally With the same tongue we bless God even the Father and with the same tongue we curse men which are made after the similitude of God Was James or the Apostles now of the number of those that still cursed men But it is frequent for lenity sake and in a winning way for the Prophets and Apostles of Christ to speak in the plural and sometimes in the singular number those things which concern not themselves but their hearers onely Nebem 5.10 I pray you let us leave of this usury saith the man of God who was no wayes guilty of that sin Isa 59.10 the Prophet speaketh this We groap for the wall like the blind and we groap as if we had no eyes Lastly It is objected out of 1 John 1.8 That the Apostle saith directly If we say that we have no sin we deceive our selves and there is no truth in us Answer The same Apostle implyes ch 4 17. that he and his fellow Apostles were now without sin Herein is our love made perfect that we might have boldness in the day of Judgement because as he is so are we in this present world There is no fear in love but persect love casteth out fear The Apostle therefore speaks the former words to those that were young in Christ and yet imperfect as is evident chap. 2. verse 1. My little children these things write I unto you that ye sin not c. Yea he explains himself so Chap. 1. verse 10. that he may be safely taken into the number If we that say we have not finned we make him a lyar and his word is not in us And thus much of your first erroneous proposition in your 5th and last Section Your other Thesis wherein you affirm That though this corruption remains in the regenerate during life yet it is actually pardoned is false also and contradictory to these ensuing and many other Scriptures Prov. 28 13. Luke 24.47 Acts 8.20 Acts 26.18 or as we shall shall shew at large chap. 11. by Gods assistance Now for a conclusion of this last Section give us leave to propound these Queries unto you First whether those ten unbeleeving spies did not highly displease God and much hinder injure and prejudice the people which hearkened unto them who cryed that there were such Anakiâ— in the way that they could not be subdued by them and Cities so high that they were walled up to Heaven and therefore not 〈◊〉 be scaled Numb 14. Did not the people too slothful and averse before to fight the Lords battail against the Canaanites become therethrough wholy unbeleeving even despairing of victory and altogether indisposed to the fight enjoyned by the Lord Were not both they and those their leaders
the seeking of them Rom. 10.14 15 c. A second let is a depraved judgement Act. 26.9 for I verily thought with my self thâ—t I ought to do many things against the name of Jesus A third impediment is the want of due remembrance and serious consideration of what we know in generall Lam. 1.9 He filthiness is in her skirts she remembred not her latter end A fourth bar is the power of Temptation of which the Apostle complaines 2 Cor. 12.7.8 A filth and a powerful obstacle is habit and custome in sin of which that is verified Qui non est hoâ—iè erà s minùs aptus erat Lastly Gods final desertion one of the heavyest of Judgements is an unremovable obstacle to the willing of good because seconded with Satans power Hence we may take a view how far the faln man can will good convert himself or prepare himself thereunto namely so far forth as men have some light of nature left or new illumination and convincing grace the which of all other is most necessary for the work of a true conversion Jer. 23.24 O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps Secondly This may be done with the more facility so far as they are chastned by the hand of the Lord and make a good use of it which made the Prophet Jeremy to pray as he doth Jer. 10.24 Correct me O Lord yet in judgement and not in thine angor lest thou bring me to nothing Howbeit in all this the Lord seems to lay no violent hand upon the will but works upon it by understanding judgement and reason with the use of sense and because he is the Author of the new understanding and judgement which leads and drawes the will he is said to work the will also Phil. 2.13 for Causae causae est etiam causa causaei But the main way whereby the man after illuminating or preventing grace can prepare himself to turn his heart or will is by frequent meditation and deep consideration of what he knows by grace or nature In your two last Sections First according to an ordinary distribution you distinguish the condition of converted sinners into a State of Grace and a State of glory but albeit there be different degrees in their new Metamorphosis or change yet their least estate in regeneration is a State of Glory as on the contrary the highest degree of that change and exaltation is a state of Grace For the proof of the first of these consider what the Apostle speaks 2 Cor. 3.18 But we all with open face beholding as in a glass the Glory of the Lord are transformed into the same Image from Glory to Glory as by the spirit of the Lord. 2 Pet. 1.3 Through the knowledge of him who hath called us unto Glory and Vertue And for the evidencing of the latter weigh well what Saint Peter writeth 1 Pet. 1.14 wherefore gird up the loins of your minde be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ See also 1 Pet. 3.7 as heirs together of the Grace of life But more particulary for your fourth Section As in the beginning of it you attribute too much to the first work or degree of our regeneration so you detract too much from the last and highest period of the same in the end of that Section For first you say but not truely That when God converts a sinner and translates him into the State of Grace he presently freeth him from his natural bondage under sin and by his grace alone enables him to will and to do that which is spiritually good Here brethren you go too far for the Apostle in the behalf of the young Babes or converts complains thus Rom. 7.8 9. For to will is present with me but how to perform that which is good Lâ—nde not for the good that I would I do not and the evil that I would not that do I. How then are they freed when the Apostle saith ver 23 He findes another Law in his members not only warring against the Law of his minde but bringing him captiue to the Law of sin in his members whereupon he cryes out verse 24. O wretched man that I am who shall deliver me from this body of deaâ—h Is a bondage then against your wils no captivity yea it is the most grievous bondage of all others in our sense and feeling though not so perilous to the soul as a willing subjection unto sin Indeed it is true of the young in Christ which the Apostle writs to them of that age 1 John 2.14 I have written unto you young men because ye are strong and the word of God abideth in you and you have overcome the wicked one But the Babe in Christ cannot attain thereunto while he is a chide Now in the close of that Section you flag and fall as much too short saying That this convert at his highest pitch for so you mean by reason of his remaining corruption doth not perfectly nor only will that which is good but willeth that which is evil also The which though it be true of the Infants aforesaid and perhaps may sometimes be verified of the middle ort yet it is not true of the old or aged men in Christ such as the Apostles themselves were as we have proved before In your last Section you do as you are wont wholly transferring the state of Glory in which the will of man is made immutably good out of this world but herein you are some what mistaken if we may give credit to these Scriptures Rev. 3.12 21. C. 1.2.3 4 5 6. CHAP. X. Of effectuall calling ALL those whom God hath predestinated unto life and those onely he is pleased in his appointed and accepted time effectually to call a Rom 8.30 Rom 11.7 Eph 1.10 11. by his Word and Spirit b 2 Thes 2.13 14. 2 Cor 3.6 out of that state of sin and death in which they are by nature to grace and salvation by Jesus Christ c Rom. 8.2 Eph 2.1 2 3 4. 2 Tim. 1.9 10. inlightning their minds spiritually and savingly to understand the things of God d Act 16.18 1 Cor 2.10 12. Eph 1.17 18. taking away their heart of stone and giving unto them an heart of flesh e Ezek 36.26 Eze 11.19 Phil 2.13 Deut. 36.6 Ezek 36.27 renewing their wils and by his Almighty power determing them to that which is good f and effectually drawing them to Jesus Christ g Eph 1.19 John 6.44 45. yet so as that they come most freely being made willing by his grace h Cant. 1.4 Psal 110.3 John 6.37 Rom. â— 16 17 18. II. This effectual call is of Gods free and special grace alone not from any thing at all foreseen in man i 1 Tim 1.9 Tit. 3.4 5. Eph 2.4 5 8 9. Rom â— 11. who is
Rom. 8.18 Psal 16.2 Job 22.2 3 4. Job 35 7 8. but when we have done all we can we have done but our duty and are unprofitable servants r Luke 17.10 and because as they are good they proceed from his Spirit Å¿ Gal 5.22 23. and as they are wrought by us they are defiled and mixed with so much weaknesse and imperfection that they cannot endure the severity of Gods judgement t Isa 64.6 Gal 5.17 Rom v. 15 18. Psal 143.2 Psai 130.3 VI. Yet notwithstanding the persons of believers being accepted through Christ their good works are also accepted in him u Eph 1.6 1 Pet 2.5 Exod 28.38 Gen 44. with Heb 11 4â— not as though they were in this life wholly unblameable and unreproveable in Gods sight w Job 9.20 Psal 143 2â— but that he looking upon them in his Son is pleased to accept and reward that which is sincere although accompanyed with many weaknesses and imperfections x Heb 13.20 21. â— Cor 9.12 Heb 6.10 Mat 25.21 23. VII Workes done by unregenerate men although for the matter of them they may be things which God commands and of good use both to themselves and others y a Kin 10.30 31. 1 King 21.27 28. Phil 1.15 16 18. yet because they proceed not from an heart purified by faith z Gen 4.5 with Heb 11.4 Heb 11.6 nor are done in right manner according to the word a 1 Cor 13. â— Isa 1.12 nor to a right end the glory of God b Mat 6.2 5 16. they are therefore sinful and cannot please God or make a man meet to receive Grace from God c Hag 2.14 Tit 1.15 Amos 5.21 22. Hosea 1.4 Rom 9.16 Tit 9.5 and yet their neglect of them is more sinfull and displeasing to God d Psalm 14.4 Psalm 36.3 Job 21.14 15. Mat 25.41 42 43 44. Mat 23.13 CHAP. XVI Of Good Works examined THis Chapter of good works is none of your worst labors in this tractate yet is your doctrine therein like the good works you describe short and imperfect In your first Section you affirm that good works are only such as God hath commanded in his word which is to be understood of such as are ordinarily to be performed or else your affirmation is not true for many good works have been done by instinct only of Gods Spirit as the anointing of our Saviour with that pretious oyntment before hand to his burial Mat. 26.7 8 9 10. which yet are not contrary to what is commanded in the word The obedience of Moses Gideon and divers other persons who had immndiate and extraordinary callings to do this or that service was a good work also and commanded by God but not in his written word before extant yet every good work must have a warrant from God for the doing of it Nor can men have a better warrant for all ordinary works then the writen word and therefore you justly there reject all works devised by men out of blind zeal upon what pretence soever of good intention but we fear it will finde your selves faulty how much more then are those works to be here excluded which men work through the instigation and illusions of Satan In your second Section besides that you leave out our love to God and men whereof good works are evidences as well as of a true and lively faith 1 Joh. 2.5 1 Joh. 5.2 3. You affirm that all believers are the workmanship of God created in Christ Jesus unto good works which is true of all men in general according to our first creation but of none in the way of regeneration but of such Saints onely as both actually believe in Christ and are in some measure renewed in him for the Saints in God the Father are not yet come so far In your third Section You affirm three things which are yet more strange not only to us but to truth it self The first is That the ability of the Saints to do good works is not at all of or from themselves how then are they workers together with God and with his grace 2 Cor. 6.1 For though the power whereby they work is principally the Lords yet our joynt endeavors and power are not excluded 1 Corinthans 15.10 But I labored more then they all yet not I but the grace of God which was with me Secondly That you seem to bereave men of the use of their wils not onely before but after their conversion And lastly in that you make the grace which the Saints have received already to be vain impotent and useless where you say And that they may be enabled thereunto viz. to do good works besides the graces they have already received there is required an actual influence of the same holy Spirit to work in them to will and to do of his good pleasure We grant that in those works wherein the temptation of the enemy opposeth it self in power such an influence is needful but not usually elsewhere yea those that are filled with the holy Ghost from heaven and to whom the promised kingdom is come in power seem to need no other influence at all for that spirit leads them into all truth and acts them continually In your fourth Section you do not only derogate from the chief Saints but from the grace and power of God working in them in two false affirmations First In saying That they who in their obedience attain unto the greatest height which is possible in this life cannot supererrogate or do more then God requires For did not St. Paul preach the Gospel of grace which was no where commanded 1 Corinthians 9.1 15. Secondly In maintaining that they fell much short of what in duty they are bound to do the which being understood of the Saints in their minority and growing up is true but not of the Elect Saints or such as are perfected in Christ Jesus doth not the Apostle say That he was able to do all things through Christ who strengthned him Phil. 4.13 Why doth holy Epaphras by the testimony of the Apostle pray for the Collossians That they might stand perfect and compleat in all the will of God Col. 4. â—2 if any such thing be attainable Yea Christ himself shews that we may do all that which is commanded us though we are to God unprofitable servants when we have so done not adding any thing to him Luke 17.10 It was one main end of Christs coming as we shewed before That the righteousness of the Law might be fulfilled in us which walk not after the flesh but after the spirit Rom. 8.3 4. then the thing must needs be attainable In your Fifth Section as you truely affirm That we cannot by our best works merit pardon of sin or eternal life at the hand of God for many reasons which you there alledge so in the close of that Section you utter some untruths As that all the works even of the best Saints as
5.1 Act 15.10 11. and in greater boldness of access to the Throne of Grace h Heb 4.14 16. Heb 10.19 20 21 22. and in fuller communications of the Spirit of God then believers under the Law did ordinarily pertake of i Joh 7.38 39. 2 Cor 3 13 17 19 II. God alone is Lord of the conscience k Jam 4.12 Ro 14.4 and hath left it free from the Doctrines and commandments of men which are in any thing contrary to his word or beside it in matters of faith or of worship l Act 4.19 Act 5.29 1 Cor 7.23 Mat 23.8 9 10. 2 Cor 1.24 Mat 15.9 so that to believe such doctrines or to obey such commands out of conscience is to betray our liberty of conscience m Col. 2.20 22 23 Gal 1.10 Gal 2.4 5. Gal 5.1 and the requiring of an implicit faith and an absolute and blinde obedience is to destroy liberty of conscience and reason also n Rom 10 17. Ro 14.23 Isa 8.20 Act 17.11 Joh 4.22 Hos 5.11 Rev 13.12 16 17 Jer 8.9 III. They who upon pretence of Christian liberty do practise any sin or cherish any lust do thereby destroy the end of Christian liberty which is that being delivered out of the hands of our enemies we might serve the Lord without fear in holiness and righteousness before him all the dayes of our life o Gal 5.11 1 Pet 2.16 2 Pet 2.19 Joh 8.34 Luk 1.74 75. IV. And because the powers which God hath ordained and the liberty which God hath purchased are not intended by God to destroy but mutually to uphold and preserve one another they who upon pretence of Christian liberty shall oppose any lawful power or the lawful exercise of it whether it be civil or Ecclesiastical resist the ordinance of God p Mat 11.25 1 Pet. ◠13 14 16. Ro 13.1 to 8. Heb 13.17 and for their publishing of such opinions or maintaining of such practises as they contrary to the light of nature or to the known principles of Christianity whither concerning faith worship or conversation or to the power of godliness or such erroneous opinions or practice as either in their own nature or in the manner of publishing or maintaining them are destructive to the external peace and order which Christ hath established in his Church they may lawfully be called to account and proceeded against by the censures of the Church q Rom 〈◊〉 32 with 〈◊〉 Cor 5.1 5 11 13 2 Jo 10.11 2 Thes 3.14 1 Tim 6.3 4 5. Tit 1.10 11 13. Titus 3.10 with 18 15 16 17. 1 Tim 19 20. Revel 2.2 14 15 20. Revel 3.9 and by the power of the civill Magistrate r Deut 13.6 to 12. Rom 13.3 4. with 2 Jo 10.11 Ezra 7.23 25 26 27 28. Revel 17.12 16 17. Nehem 13.15 17 21 22 25 30. 2 Kings 23.5 6 9 20 21. 2 Chron 34.33 2 Chron 15.12 13 16. Dan 3.29 1 Tim 2.2 Isa 49.23 Zach 13.23 CHAP. XX. Of Christian liberty and liberty of Conscience examined THis head of liberty is not now unseasonable when liberty hath got such head that almost every one affects that freedom which Tully describes Potestas vivendi ut velis but if we may use that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we would both give and take you have too much restrained your Christian freedom in your first Section and liberty of consciences in your second contradicted your selves in your third and perhaps set the Governors too far at liberty in you fourth and last In your first Section you faile in three things first in that your enumeration of Christian liberties and freedoms is to defective secondly in that you reckon them up preposterously and thirdly in that you mistake some of them you name For the first of those you have first left out our freedom from the bondage and bewitchment of carnal wisdom and holiness Gal. 3.1 Who hath bewitched you that ye should not obey the truth 1 Pet. 1 18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers See Gal. 5.1 Col. 2.20 21. Secondly The exemption from the great bondage of fear wherein some are held all their life long justly expecting wrath and vengeance is by you omitted Heb. 2.15 And deliver them who through fear of death were all their life time subject to bondage Thirdly Freedom for Christian Subjects from the judicial Law as well as from the ceremonial by your own confession in the last chapter especially where other Laws not contrary to the word of God are imposed upon them 1 Pet. 2.12 13 14 15 16. Fourthly A liberty to observe and omit some ceremonial Laws for the edifying of others and our own peace and indempnity of which liberty in Christ the Apostle speaks expresly Gal. 2.3 4. And as he used it himself at Cenchrea Acts 18.18 and in circumcising Timothy there Acts 16.1 2 3. and that he did the like also with the advise of all the Apostles Acts 21.22 23 24. So he chargeth that we should let no man condemn us for such things but either do them or omit them as it is required or expected at our hands by the people with whom we are to converse Col. 2.16 17. Let no man judge you in meat or in drink or in respect of an holy day or new moon or the Sabbath which are the shadow of things to come but the body is of Christ Fourthly You leave out our freedom from sorrow pain c. Revel 21.4 7 17. Lastly you have omitted the great freedom of the Spirit when he in fulness is poured upon the Saints or when the Jerusalem which is from above descends upon them which yet is not a freedom to sin but an immunity from fin to walke with freedom yea with delight in all the wayes of righteousness Gal. 4 26. But Jerusalem which is from above is free which is the mother of us all 2 Cor. 3.7 Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty To which liberties some add two more one is a license to observe any outward thing not forbidden in the word of God which shall be enjoyned by Ecclesiastical or civil powers because the things that are without us defile us not Thus say they Paul became all things to all men that he might win the more To the Jews he became a Jew to them that were under the Law as if he were still under it to them that were without Law as without Law also being always under a Law to Christ 1 Cor. 9.19 20 21. And 2dly a liberty to eat of things that had bin offred to Idols when it offends not others 1 Cor. 10.27 28 29. If any of them that beleeve not bid you to a feast and ye be disposed to goe whatsoever is set before you eat asking no question for conscience sake
the unbeleeving guids shut out of Canaan And are not these things writen for our instuction See Heb. 4.12 Let us therefore fear least a promise being left us of entering into his rest any of you should seem to come short of it for to us was the Gospel preached as well as unto them but the word preached profited them not being not mixed with faith in them that heard it CHAP. VII Of God's Covenant with Man THE Distance between God and the Creature is so great that although reasonable Creatures do owe obedience unto him as their Creator yet they could never have any fruition of him as their blessedness and reward but by some voluntary condescention on Gods part which he hath been pleased to express by way of Govenant a Isa 40.13 14 15 16 17. Job 9.32 33. 1 Sam. 2.13 Psal 113.5 6. Psal 100.2 3. Job 22.2 3. Job 35.7 8. Luke 17.10 Act. 17.24 25. II. The first Covenant made with man was a Covenant of works b Gal. 3.12 wherein life was promised to Adam and in him to his posterity c Ro. 10.5 Rom. 5 1â— to 20. upon condition of perfect and personal obedience d Gen. 2.17 Gal. 3.10 III. Man by his fall having made himself uncapable of life by that Covâ—â—ant the Lord was pleased to make a second e Gal. 3.21 Ro 3.20 21. Gen. 3.15 Isa 42.6 commonly called the Covenant of Grace Wherein he freely offereth unto sinners Life and Salvation by Jesus Christ requiring of them faith in him that they may be saved f Mark 16.15 16. John 3.16 Ro. 10.6 9 Gal. 3.11 and promising to give unto all those that are ordained unto life his holy Spirit to make them willing and able to beleeve g Ezek. 3.6 26.27 John 6.44 45. IV. This Covenant of Grace is frequently set forth in Scripture by the name of a testament in reference to the death of Jesus Christ the Testator and to the everlasting inheritance with all things be longing to it therein bequeathed h Heb. 9.25 16 17. Heb. 7.22 Luk. 22.20 1 Cor. 11.15 2 Cor. 3.6 7 8 9. V. This Covenant was differently administred in the time of the Law and in the time of the Gospel i Vnder the Law it was administred by promises prophesies sacrifices circumcision the Paschal Lamb and other types and ordinances delivered to the people of the Jews all fore-signifying Christ to come k Heb 8.9 10. Chapters Rom 4.11 Col 2.11 12. 1 Cor 5.7 which were for that time sufficient and efficacious through the operation of the Spirit to instruct and build up the Elect in Faith in the promised Messiah l 1 Cor 10.1 2 3 4. Heb. 11.13 John 8.16 by whom they had full remission of sins and eternal salvation called The Old Testament m Gal 3.7 8 9 14. VI. Vnder the Gospel when Christ the substance n Col. 2.17 was exhibited the ordinances in which this Covenant is dispensed are the preaching of the Word and the administration of the Sacraments of Baptism and the Lords supper o Ma 28.19 20. 1 Cor 14.23 24 15. Which though fewer in number and administred with more simplicity and lesse outward glory yet in them it is held forth in more fulness evidence and spiritual efficacy p Heb 12.22 to 28. Jer 31.33 34. to all nations both Jewes and Gentels q Mat 28.19 Eph 2.15 16 c. and is called the new Testament r Luke 22 20. There are not therefore Two Covenants of grace differing in substance but one and the same under various dispensations Å¿ Gal 3.16 17. Rom 1.21 22 23 â—0 Psal 3â— 1 with Rom. 4.3 6 16 17 23 24 Beb 13 8. Acts 15.21 CHAP. VII Of Gods Covenant with man examined WE will not say that you have made a Covenant with death or an agreement with hell but in this tract of the Covenant you do not alwayes keep league with truth for though you beging plausibly in the first Section yet both there and elswhere you affirm many things untruly As first when you say That the distance between God and the creature is so great that though all reasonable creatures do owe obedience unto him as their Creator yet they never could have any fruition of him as their blessedness and reward but by some voluntary condescension on Gods part which he hath been pleased to express by way of Covenant For do not the elect Angels from their first creation by their first constitution see God in his own light and participate of his blessedness in wisdom holiness power life peace and glory And if the Lord did not create our first parents in so ful a fruition of blessedness yet he could have so beatified them if he had pleased without a precedent covenant And was not the humanity of Christ in his inward man placed in that communion and fruition of God from the beginning of his incarnation though his outward man was subject to mortality and misery Yet you make us some peece of amends in your second section saying That the Lord made a Covenant of works with mankinde at the first wherein liâ—e was promised to Adam and in him to his posterity upon condition of personal and perfect obedience Where by the way you tacitly grant two truths by your selves denyed and by us asserted Chapter the third so powerful is truth in it self that oft times it breaks forth from men de improviso though they have gain said it before the which two truths are these First that all men in Adam were appointed or ordained to life if the Covenant of life was made to him and all his posterity For God works all things in time according to the eternal counsel of his will as we said before out of Ephes 1.11 And secondly That this decree was conditional also for so you confess the first Covenant to have been and so are all subsequent Covenants likewise or the far greatest part of them which are given by God himself to mankinde In your third Section you are more defective and erroneous for though you say truly in the beginning of it That man by his fall having made himself uncapable of life by the Covenant of works the Lord was pleased to make a second Covenant commonly called the Covenant of grace wherein be freely offereth unto sinners life and salvation by Jesus Christ Yet herein you faile in that you do not set forth that this Covenant was universal for all sinners as indeed it was For it was made with all mankinde in our first parents and as all that fell had need of the same and were by creation alike related to God so he had compassion upon all impartially being no accepter of persons and appointed one mediator alike neer to all men betwixt him and us even the man Christ as we shewed before out of Rom. 3.22 23 24 c. Rom 10.11 12 Rom. 11.32 Gal. 3.22 â—8 1 Timo.
as is hinted in the name of Moses which also is the time of Gods delivering his Israel from under the spiritual Pharoah Thirdly That men are not said here to sin in Adam to wit our first fathers transgression but after the similitude of it Fourthly There are some which sin not after that patern but another way as we have shewed before concerning Edom the same name with Adam in the Hebrew consonants and consequently in signification also Fifthly That there is an Adam which is or was the figure of Christ and that is our personal Adam also of whom the Apostle speaketh thus 1 Cor. 15.49 And as we have born the Image of the earthy so we also shall bear the Image of the heavenly Lastly That though Christ be already come in the flesh yet here in this 14. verse he is spoken of as one yet to come which doubtless is Christs coming in the spirit John 14.21 Now for our second task You may please advisedly to consider these two things First That the Apostle at the 17. verse speaketh thus How much more shall they that receive abundance of grace and of the gift of righteousness raign in life by one Jesus Christ Now since we cannot enter into life but by a personal obedience as we shewed before for what other intent should the abundance of grace in Christ be more needful for us then for the performing of that obedience through which we attain unto the Kingdom and righteousness of God And so by one mans obedience even that of Christ within us are many made not putatively but really righteous according to verse 19. Secondly That the Prophets and Apostles speak frequently of Christs obedience in us but nowhere of his obedience for us more then of his suffering in our stead or his setting of us a patern to be followed Isa 26.12 Thou Lord wilt ordain peace for us for thou hast wrought all our works in us Jer. 31.33 I will put my law in their inward parts I will write it in their hearts Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus Christ that great Shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ 1 Cor. 15.10 But I laboured more abundantly then they all yet not I but the grace of God that was with me Phil. 1.10 Being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God Phil. 4.13 I can do all things through Christ who strengtheneth me Rom. 8.4 That the righteousness of the Law might be fulfilled in us c. Now if the righteousness of the Law may be fulfilled in us through the grace and help of Christ as the Apostle expresly affirms it there what great need was there that it should be fulfilled for us Frustrà fit per plura c. Furthermore as our disobedience was both begun and perfected with our own consent endeavours though not without the leading instigation and power of Satan is it not meet that our obedience likewise should be both enterprized and accomplished with our wills and best concurrences though guided and carried on yea accomplished also by the grace of God and the power of his Christ Is not that which is done in us or by u◠though in the strength of Christ in obedience to Gods Law and requiring much more acceptable unto him then that which is done without us without our knowledge endeavour or consent We in the mean time remaining enemies and rebels or but lazy and loytering servants Indeed the outward and personal obedience of Christ as it was active was necessary in him as a Mediator not onely as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or foregoer but in order also to his suffering for us for had he failed in his obedience to the Law he might have suffered afterwards for his own sins but could not have satisfied for ours And as Christ could not by his outward and personal obedience satisfie the Fathers justice for that personal obedience which we out selves ought and which by his grace and help we may perform so he did not by the same obedience purchase a reconcilement between us and God as you here affirm Amos saith chap. 3.3 Can two walk together except they be agreed Although God affects us as a work of his hands yet so long as the body of sin which is enmity against God remains in us we can neither be reconciled unto him nor he to us For what fellowship hath righteousness with unrighteousness and what communion hath light with darkness 2 Cor. 6.14 Therefore it is said in the foregoing Chapter 2 Cor. 5.19 20. That God was in Christ reconciling the world unto himself not imputing their prespasses unto them and bath committed unto us the word of reconciliation Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled to God Where we pray you to observe two things First That Christ is not said to have done the work to wit by his obedience or sufferings as you conceive but to be doing of it still viz. by his grace and spirit slaying the enmity aforesaid in and for those who beleeve aright on him and follow him in his like obedience and sufferings Secondly That the ground of the emnity between us and God lieth on our part who hate him his ways and righteousness through the sin that dwelleth in us And therefore the Apostle prayes us yea in a beseeching manner to be reconciled unto God And though two places at the first view upon which you mainly ground may seem to favour your assertion yet being rightly understood they do not patrocinate the same at all the first is Ephes 2.16 And that he might reconcile both unto God in one body by the Cross having slain the emnity thereby But here you may take notice that the body spoken of is his mystical body and the cross whereby the emnity is slain is his spiritual cross like patience or sufferance for by that we overcome every temptation of sin according to that of the Apostle James 1.4 But let patience have her perfect work that ye may be perfect and entire wanting nothing This is that cross and not afflictions themselves as the world conceives which Christ commandeth those that will follow him into life to take upon them for the denying of themselves or the putting off the old man Matth. 16.24 Hebr. 12.1 Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us Your other place upon which you rely is that of Col. 1.20 21 22. And having made peace through the blood of his
and many others Hence John warnes us in his second Epistile verse 8. thus Looke to your selves that we loose not those things which we have wrought And Christ speakes to the like effect Revelations 3.11 Fourthly and lastly You exclude from salvation all men not openly professing the Christian Religion Where first We pray you to consider whether such persons as the Apostle seems to describe Rom. 2 26 27. may not be saved by Christ naturally planted in them Secondly May not many of the Jews as well under the Old Testament as the New though they know not or beleeve not the mystery of Christs incarnation be saved by that faith which the Apostle describes Hebrews 11.6 thus For he that comes is God must beleeve that God is and that be is a rewarder of them that seek him especially if they expect and seek the inward Kingdom of a spiritual Messiah with victory over their Ghostly enemies through him Thirdly Whether some that are not in all things of the same faith with the modern Christians whether Calvinists Lutherans or Papists may not possibly obtain salvation by such a faith as we have here confessed Lastly Whether such as Nicodemus and Joseph of Arimathea who are Christs sincere Disciples but dwelling in the midst of persecutors dare make no open profession of their faith and hope may not be saved in the end and that by Christ in whom they have beleeved CHAP. XI Of Justification THOSE whom God effectually calleth he also justifieth a RoÌ„ 8.30 RoÌ„ 3.24 not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone not by imputing faith it self the act of beleeving or any other Evangelical obedience to them as their righteousnesse but by imputing the obedience and satisfaction of Christ unto them b Rom 4.5 6 7 8. 2 Cor 5.19 20 21. RoÌ„ 3.22 24 25 27 28. Tit 3.5 7. Eph 2.7 Jer 23.6 1 Cor 1.30 31. Rom 5.17 18 19. they receiving and resting on him and his righteousnesse by faith which faith they have not of themselves it is the gift of God c Acts 10.41 Gal 2.16 II. Faith thus receiving and resting on Christ and his righteousnesse is the onely instrument of justification d Joh 1.12 Rom 3.28 Rom 5.1 yet is it not alone in the justified but is ever accompanied with all other saving graces and is no dead faith but worketh by love e Jam 2.17 22 26. Gal. 5.6 III. Christ by his obedience and death did fully discharge the debt of all those that are justified and did make a proper real and full satisfaction to his Fathers justice in their behalf f Rom 5.8 9.10 19. 1 Tim 2.5 6. Heb 10.10 14. Dan 9.24 26. Isa 53.4 5 6 10 11 12. yet inasmuch as he was given by the Father for them g RoÌ„ 8.32 and his obedience and satisfaction accepted in their stead h 2 Cor 5.20 Mat 3.17 Eph 5.2 and both freely not for any thing in them their justification onely is of free-grace i RoÌ„ 3.24 Eph 2.7 that both the exact justice and rich grace of God might be glorified in the justification of sinners k Ro 3.26 Eph 1.7 IV. God did from all eternity decree to justifie all the elect l Gal 3.8 1 Pet 1.19 20. Rom 8.30 and Christ did in the fulnesse of time die for their sins and rise again for their justification m Gal 4.4 1 Tim 2.6 Rom 4.25 neverthelesse they are not justified until the holy spirit doth in due time actually apply Christ unto them n Col 1.21 22. Gal 2.16 Tit 3.4 5 6 7. V. God doth continue to forgive the sins of those that are justified o Mat. 6.10 1 Joh 1.7 8 1. Joh 2.2 and though they can never fall from the state of justification yet they may by their sins fall under Gods fatherly displeasure p Luk 22.32 Joh 10.28 Heb. 10.14 and not have the light of his countenance restored to them until they humble themselves confesse their sins beg pardon renew their faith and repentance q Psa 89.31 32.33 Psa 51.7 8 9 10 11 12. Psa 32.5 Mat 26.75 1 Cor 11.30 32. Luke 1.20 VI. The justification of beleevers under the Old Testament was in all these respects one and the same with the justification of beleevers under the New Testament r Gal 3.9 13 14. Rom 4.12 23 24. Heb 13.8 CHAP. XI Of Justification examined YOur doctrine is nowhere less justifiable then in this great business of justification for you neither understand the right notion of the word nor the secret of the work Hence it is that as in your other Sections you have much of error so in your first you have little of truth where laying down the doctrine both positively and negatively you have been so unhappy for the most part as to reject the truth and fix upon the errour More particularly first you say That all those whom God effectually calleth he also freely justifieth which is not true of such as either resist his calling or of them who being brought to believe in Christ do by and by fal away again For the first of these see Gods complaint Psal 91.13 14 15. O that my people had harkened unto me and Israel bad walked in my wayes I should soon have subdued their enemies and turned my hand against their adversaries the haters of the Lord should have submitted themselves unto him but their time should have endured for ever For the other of these see Mat. 12.45 That sometimes the unclean spirit which was cast out returneth again through mens unwatchfulness Then goeth he and taketh with him seven other spirits more wicked then himself and they enter in and they dwell there and the last state of that man is worse then the first Rom. 11.22 But towards thee goodness if thou continue in his goodness otherwise thou shalt be câ—t off 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off and hath forgotten that he was purged from his old sins All which places though they may at the first view seem strange to you as proofes of what we have asserted yet when you shall understand what justification means in its true and proper notion they will justifie what we have said Secondly You say that God justifies men not by infusing righteousness into them whom he hath called contrary to the express tenure of the Scriptures See 1 Cor. 6.9 10 11. Know ye not that the unrighteous shall not inherit the kingdom of God be not deceived neither fornicators nor idolaters nor adulterers nor effeminate persons nor abusers of themselves with mankinde nor theeves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdom of God And such were some of you but ye are washed but
Testament Deut. 6.25 And it shall be our righteousness if we observe to do viz. through the help of Christ all these commandements before the Lord our God as he hath commanded us Ezek. 18.22 All his transgressions that he hath committed shall not be mentioned unto him in his righteousness that he hath done he shall live Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 10.4 For Christ is the end of the Law for righteousness to every one that believeth 2 Cor. 9.10 As it is written he hath dispersed abroad he hath given to the poor his righteousness remaineth for ever Now he that ministreth seed to the sower both minister bread for your food and multiplie your seed sown and increase the fruits of your righteousness See Heb. 10.36 James 1.22.23 24. Rom 2.13 For not the hearers of the Law are just before God but the doers of the same and they onely shall be justified And Augustine himself doth acknowledge That forasmuch as this obedience is performed with our consents and endeavors though principally begun and ended through the grace and power of God yet it is through the mercy and goodness of God imputed unto us as if it were entirely ours Ninthly you say That men are justified by having Christs obedience and satisfaction imputed unto them but we have shewed before that the outward person and active obedience of Christ stands upon his own score he as a creature being a debtor to keep the Law and is not imputed unto us as his passive obedience is through which we are discharged of those sins which we have repented of and left Tenthly you say That persons to be justified rest upon Christ and his righteousness by faith which is true of his internal righteousness as we have shewed but not in your sense for so Saint Paul having spoken of the righteousness of faith Phil. 3.8 9. doth explain himself at the 10. vers saying That I may know him and the power of his resurrection c. So the same Apostle Rom. 4.11 saith That Abraham received circumcision which in it self signifies and sets forth sanctification as a seal of the righteousness of faith Lastly whereas you say That they have not this faith of themselves it is the gift of God we grant it to be true of Gods illumination revealing unto us the things which we knew not but not of our credence which we yeeld unto the same as we said before In your second Section besides one of your former errors resumed of faiths resting upon an imagined righteousness his outward obedience aforesaid you affiâ—m two untruths more The first is That faith is the alone instrument of Justification whereas the Publican who went away justified rather then the self justifying Pharisee obtained that mercy partly by his penitence and partly by prayer saying Lord be merciful unto me a sinner Luk. 18.14 Furthermore the word of God is a blessed instrument of our cleansing and justification from sin Joh. 15.3 Now are ye clean through the word that I have spoken unto you Joh 17.17 Sanctifie them through thy truth thy word is truth see Eph. 5.25 26. Finally we have shewed before that our obedience both active and passive is a way wherein and so a mean and instrument whereby we attain justifying and sanctifying grace from Christ Secondly you say but untruely That faith is accompained with all other graces For though it is the high way to obtain whatsoever grace we want yet at the first it is seconded but with two other ordinarily to wit hope and love Hence the Apostle saith 1 Cor. 13.13 Now abideth these three Faith Hope and Love but the greatest of these is Love And if it were attended at the first with all other graces why doth the Apostle thus charge us 2 Pet. 1.5 6 7. And besides this giving all diligence add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness love Lastly though you say truly That the faith which justifieth is no dead faith we may justly fear that such a faith as seeks no living justification is scarce a lively faith In your third Section first you harp upon that old string That Christ hath discharged our debt and satisfied Gods justice by his death which how far it is true or false we have already declared yet is our justification of freegrace and so contrived that both Gods exact justice which can have no fellowship with iniquity and his rich grace also might be glorified in the justification that is the renewing and reparation of sinners In your fourth Section we acknowledge Gods decree to justifie all sinners if they oppose him not in the work but not to justifie all the elect For such chosen ones as die in innocency need it not We assent also unto it that Christ did in the fulness of time in his assumed humanity die for the sins of all offenders as in his Godâ—ead he dyeth in them from the time of their fall but neither way doth he suffer death for all the Elect. T is granted likewise that he is risen again both inwardly and outwardly for the justification of sinners but not in your sense But that which you add in the close of the same Section That they are not justified until the Holy Spirit doth in due time actually apply Christ unto them is false Not that we dream as some do that men are justified either from eternity or from the time of Christs resurrection but that Christ in the work of our justification applyeth the spirit unto us and not the Spirit him as you here dream In your fifth Section by not distinguishing of justification in sieri in facto you bring forth both confusion and error For first you say That God doth continue to forgive the sins of those that are justified which is true of them that are now under the work so far as they continue in faith and obedience or after fals renew their repentance but as for those who are fully justified they have a general acquitance and discharge of all their sins sealed up unto them in and through the death of Christ Heb. 10.14 15 16. For by one offering he hath perfected for ever them that aâ—e sanctified whereof the Holy Ghost also is a witness to us For after that he had said before this is the Covenant that I will make with them after those dayes saith the Lord I will put my Lawes into their hearts and in their minds will I write them and their sins and iniquities will I remember no more Now where remission of these is there is no more offering for sin Secondly whereas you say That the justified persons can never fall away from the state of justification it is false of persons that are there in fieri and true of
them onely that are justified in facto vel potius perfecto Thirdly whereas you grant That persons justified may by their sins fall under Gods fatherly displeasure and not have the light of his countenance restored unto them until they humble themselves confess their sins beg pardon and renew their faith and repentance This is true yet not of those perfect or consummate ones who fall not so either into sin or Gods displeasure but of the younger sort onely in the time of their progress and growing up who may not only so faile and suffer as you have affirmed but possibly may through a wilful revolt both fall away totally and remain under indignation finally As to your sixth and last Section because we have described the way and means of justification more groundedly then ye have done we can truely speak it in your words but not in your sense That the justification of beleevers in the Old Testament was in all these respects one and the same with the justification of beleevers under the New Testament But before we leave this subject give us leave to inform you of two things The first is That the means of our justification or spiritual redemption in Christ Jesus is principally his blood the blood of the everlasting Covenant his promised spirit Romans 3.24 25. Ephesians 1.7 Colossians 1.14 Hebrews 9.14 15. 22. compared with Jeremy 31.32 33 Ezekiel 36.25 26 c. Hebrews 10.29 chap. 13.20.21 Rev. 7.14 1 Joh. 1.7 9. The second is that remission of sins wherein you place justification for the main is to be had after sin is put away by sanctification and amendment and not before as you fondly dream both here and elsewhere For which purpose take these ensuing Scriptures Proverbs 28.13 He that covereth his sin shall not prosper but but whoso confesseth and forsaketh them shall have mercy Jeremy 33.8 And I will cleanse them from all their iniquities whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned against me Mark 1.4 John preached the baptism of repentance for the remission of sins Luke 24.47 And that repentance and remission of sins should be preached in his name among all Nations Acts 5.32 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance unto Israel and remission of sins Acts 26.17 18. Vnto whom I now send thee to open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive remission of sins and an inheritance among them that are sanctified by faith that is in me 1 Cor. 1.30 Of him are ye in Christ Jesus who of God is made unto us wisdom righteousness sanctification and redemption Hebrews 10.14 For by one offering hath he perfected for ever those which are sanctified To all which we could adde that the blessedness which David speakes of Psal 32.2 lies first in the putting away of sins by sanctification as the last words there import and the rest will bear it and then in having them or the guilt of them pardoned in Jesus Christ which words may be thus rendered O the blessedness of the man whose transgression is taken away and whose sins are covered or buryed with the like death of Christ O the blessedness of the man to whom the Lord imputeth not iniquity by letting him dye in his sins as one filthy and unpurged and in whose spirit there is no guile CHAP. XII Of Adoption ALL those that are Justified God vouchsafeth in and for his only Son Jesus Christ to make partakers of the grace of Adoption a Eph. 1.5 Gal 4.4 5 Ro 8.17 by which they are taken into the number and enjoy the liberties and priviledges of the children of God b Joh 1.12 have his name put upon them c Jer. 14.9 2 Cor 6.18 Rev. 3 12. receive the spirit of Adoption d Ro. 8.15 have access to the Throne of Grace with boldness e Eph. 3.12 Rom. 5.2 are inabled to cry Abba Father f Gal. 4.6 are pitied g Psal 103.13 protected h Prov. 14.16 provided for i Mat 6.30.32 1 Pet. 5.7 and chastened by him as a Father k Heb 12.6 yet never cast off l Lam 3.31 but sealed to the day of redemption m Eph 4 20. and inherit the promises n Heb 6.12 as heirs of everlasting salvation o 1 Pet 1.3 4. Heb 1 14. CHAP. XII Of Adoption examined ERROR and misconceptions in you here as elsewhere Hydra like multiplies heads needlessly for this argument of Adoption is the same with effectual calling in some measure and the self-same with that election of God which is in time of which we spake before And as that is twofold the first conditional the second final and absolute so is this and though all the children of God are capable of these your priviledges or most of them in time if they continue in their filial faith and obedience yet are not they so at the first yea some have by their faithful walking proceeded so far by Gods grace that they have left some of the lesser and foregoing prerogatives behind them Therefore you have first committed great disorder and confusion in attributing all these alike unto all not shewing which priviledges belong to all Saints and which but to some who may absolutely expect all or most of them and who may expect the same conditionally onely Secondly You take the high way here as you have done elsewhere to fill many who are not yet past danger with security and presumption For the first of these There are three degrees of Gods name Image or like being The first Which is the fathers name is written upon those that beleeve on him love and obey him The second Which is Christs powerful and saving name becomes written upon such as are brought to know him to trust in his saving office and to seek his help against their enemies and who persist so seeking The third Which is the name of the holy Ghost and the new Jerusalem with the new name of Christ is engraven onely upon those that have overcome all their enemies through the power of Christ Revel 3.12 These last are they that are never cast off and who inherit the promises as heirs of salvation But the other two If they abide not in the Father and in Christ after they know him may fall short of the promises and be rejected Those of the third form are past Gods fatherly chastisements because they now sin not 1 John 3. but the other two are not so As for the other You tell us that all which are adopted to be the children of God are sealed to the day of redemption but none are so sealed finally and absolutely save the third sort of whom we spake before the rest are but sealed conditionally yet left in good hope Yea all those priviledges which you
further recite in this Chapter must be necessarily thus understood to wit conditionally of those that are but inchoatively adopted and absolutely of such onely as have accomplished the conditions of the premises And therefore you have here adopted many errours for truth though you have spoken some truth also at unawares as That all those that are justified God vouchsafeth in and for his onely Son Jesus Christ to make partakers of the grace of Adoption This is most true of those whom God hath justified in our sense that is purged from all corruption by the blood and spirit of Jesus Christ for such and such onely are absolutely and finally adopted and enjoy all the liberties and prerogatives here by you set forth But if you here understand initiated adoption it precedes justification taken both in your sense and ours and so your affirmation is erroneous It is true also that all they who are adopted in any measure are taken into the number of Gods Children for the present but the younger and weaker sort may by their unthankfulness for so great a grace by their future rebellions and Apostacy be abdicated and cast off for ever 1 Chronicles 28.9 Romans 11.22 Behold therefore the goodness and severity of God on them that fell severity but toward thee goodness if thou continue in his goodness otherwise thou shalt be cut off Deuteronomy 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and daughters Thus the Lord maketh all the regenerate partakers of the grace of conditional adoption but onely the third sort of final adoption yet all these are protected by the Father and provided for as children while they continue children but not otherwise all likewise have access to the throne of grace which is Christ Jesus who are brought to know him and beleeve in his name and who persist in that their faith and in good will but none other neither they which yet know him not nor such as by apostacy crucifie him afresh Acts 6.6 Hebrews 10.27 28 29. Wherefore Let all those who are incoatively adopted bless God for that estate and rejoyce in it Galatians 4.6 And because ye are sons God hath sent forth the spirit of his Son whereby ye cry Abba Father 1 John 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God Yet let us remember it is but a conditional estate at the first and a long time after Rom. 8.15 16.17 For ye have not received the spirit of bondage to fear again but the spirit of adoption whereby ye cry Abba Father The spirit it self beareth witness with our spirits that we are the the children of God and if children then heirs heirs of God and joynt heirs with Christ if so be that we suffer with him that we may also be glorified with him And to the end that we may obtain a final and absolute adoption â—et us fulfil the condition thereunto required 2 Corinthians 6.17 1â— Wherefore come ye out from among them and be ye separate saith the Lâ—â—d and touch not the unclean thing and I will receive you and I will be a father unto you and 〈◊〉 shall be my sonnes and daughters saith the Lord Almighty See also what the Apostle infers thereupon 2 Corinthians 7.1 2 Having therefore these promises my beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting our holiness in the fear of God CHAP. XIII Of sanctification THEY that are effectually called and regenerated having a new heart and a new spirit created in them are further sanctified really and personally through the vertue of Christs death and resurrection a 1 Cor 6.11 Acts 20.32 Phil 3.10 Ro 6.5 6. by his Word and Spirit dwelling in them b Joh 17.17 Eph 5.26 2 Thes 2.13 the dominion of the whole body of sin is destroyed c Rom 6.6.13 and the several lusts thereof are more and more weakned and mortified d Gal 5.24 Rom 8.13 and they more and more quickned and strengthened in all saving graces e Col 1.11 Eph 3.16 17 18. to the practice of true holiness without which no man shall see the Lord f 2 Cor 7.1 Heb 12.13 II. This sanctification is throughout in the whole man g 1 Thes 5.23 yet imperfect in this life there abideth still some remnants of corruption in every part h 1 Joh 1.10 Rom 7.18 23. Phil 3.12 whence ariseth a continual and irreconcileable War the flesh lusting against the spirit and the spirit against the flesh i Gal 5.17 1 Pet 2.11 III. In which war although the remaining corruption for a time may much prevail k Rom 7.23 yet through the continual supply of strength from the sanctifying Spirit of Christ the regenerate part doth overcome l Ro 6.14 1 Joh 5.4 Eph 5.4 16. and so the Saints grow in grace m 2 Pet 3.18 perfecting holiness in the fear of God n 2 Cor 7.1 CHAP. XIII Of Sanctification examined HAving already spoken of Justification this whole Chapter of sanctification which is but the Christening of the same thing with a new name as we have shewed before might have been superseded and as the whole discourse is superfluous so many of your erroneous and unsanctified assertions such as those which follow might profitably have been omitted As first where you say in the first Section That all they who are effectually called and regenerated have a new heart and a new spirit created in them whereas many are called and that earnestly and effectually on the Lords part as we have shewed â—lready who admitt of no change of will and affections through their own obstinacy and though all that are truly changed receive at the first a new frame of heart will and disposition yet they do not by and by receive a new heart and a new Spirit in the sense of the holy Prophets for Ezekiel shewes That not onely clean water must be poured down upon us but that we must be cleansed from all our filthiness and abomination before we can have a new heart and a new spirit created in us nor is the stony heart wholly taken from us and an heart of flesh wholly given unto us till then But this is the peculiar estate of such Saints or sanctified ones as have attained the third and last degree of regeneration when Christ according to the spirit is risen up in them as we shewed before See Ezek. 36.25 26. Of these the Apostle speaks 2 Cor. 5.17 Old things are passed away behold all things are become new See Revel 21.3 4 5 of those to whom the new Jerusalem is come Secondly whereas you say That such persons are sanctified through the vertue of Christs death it is another great mistake for though the vertue of his death is great and of inestimable value to take away the guilt of sin and remove the curse from us
the Spirit yee mortifie the deeds of the flesh then ye shall live and to that effect Ezek. 18.31 Cast away from you all your transgressions whereby ye have transgressed and make you a now heart and and a new Spirit for why will you dye O house of Israel Secondly In saying here that it is upon the apprehension of Gods mercy in Christ to such as are penitent that men so grieve for sin hate and turn from it and so purpose and ind avor to keep all Gods commandements whereas the apprehension of Gods mercy and grace in the general and that for salvation may produce all this and hath done it in thousands of Jews and Gentiles in the times of the Old Testament and since also who for the present had no knowledge of Jesus Christ and the further grace to be attained in him yet do we not deny but the knowledge and belief of that grace which is held forth in Christ may increase that godly sorrow and much strengthen that purpose and endevor of obedience yea and make the believer to seek the second part of repentance even the work of mortification from the grace of Christ Lastly you are short in this that you make this saving repentance to extend no further then to bare purpose indeavor of walking with God in the ways aforesaid For if this indeavor acts but according to the strength of nature or the first grace received it must needs fall short both in the subduing of sin and the accomplishment of Gods will and therefore true repentance unto life seeks grace and power from Christ for both out of faith in the promises and rests not till it hath attained it according to the promises Ezek. 36.25 26 27 c. Jerem. 31.33 34. Ephes 5.25 26 27. 2 Pet. 1.4 5. Luke 1.74 75. In your third Section you strangely contradict your selves in saying first That repentance is no cause of the pardon of sin and yet afterwards making it a thing so necessary for sinners that none may expect pardon without Is causa sine qua non no cause with you or is the fulfilling of such a condition as without which remission of sins shall not be granted a thing of no satisfaction at all to him that requireth it absolutely though he help us in it Or is it in no wise to be rested in as any satisfation to God who requires it We grant it is not the first inducing cause nor yet the meritorious cause but is first or last some antecedent cause before the thing shall be estated and sealed upon him that is to enjoy it especially since it is Gods absolute will and pleasure to grant pardon no other way That also which you affirm in your fourth Section is by some questioned and that not without cause Whether there be not some sin so great that it doth and shall bring damnation with it though it be repented of For there is a time of patience and mercy in which God hath purposed to receive the sinner if he repents and returns Rev. 2.21 And I gave her space to repent of her fornications but she repented not If in this tearm or space they repent not they may yea shall be excluded from pardon though they repent afterwards Luk. 13.25 26. When once the Master of the house is risen up and hath shut to the door and you begin to stand without and to knock at the door saying Lord Lord open unto us he shall answer and shall say unto you I know you not whence you are what say you to Judas who repented all too late as many thousands more do Prov. 1.28.29 Your fifth Section we grant as also the necessity of confessing of sins unto God and in case of scandal given to the respective parties scandalized also Section sixth But here again you are defective in two things First in that you set not forth the expedience yea necessity that there may be for such as are troubled in minde either for some great sin committed or with terrible temptations to confess and open their estate to some wise and godly counsellor whether Minister or private Saint and to crave the help of their advise and prayers And secondly you make no mention of restitution which is requisite also in many cases if the party be able to recompence the damage which he hath done Exod. 22.1 c. Luk. 19.8 CHAP. XVI Of Good works GOOD works are onely such as God hath commanded in his holy word a Mich 6.8 Rom 12.2 Heb 13.21 and not such as without the warrant thereof are devised by men out of blind zeal or any pretence of good intention b Mat 15.19 Isa 29.13 1 Pet 1.18 Ro 10.2 Jo 16.2 â— Sam 15.21 22 23. II. Those good works done in obedience to Gods commandements are the fruits and evidences of a true and lively faith c Jam 1.18 22. and by them believers manifest their thank-fulness d Psal 116.12 13. strengthen their assurance e 1 Joh 2.3 2 Pet 1.5 6 7 8 9 10. edifie their brethren f 2 Cor 9.2 Mat 5.16 adorn the profession of the Gospel g Tit 2.5 9 10 11 12. â— Tim 6.1 stop the mouths of the adversaries h 1 Pet 2 15 and glorifie God i 1 Pet 2 12 Phil 1.11 Joh 15.8 1. whose workmanship they are created in Christ Jesus thereunto k Eph 2.10 that having their fruit unto holiness they may have the end eternal life l Ro 6.22 III. Their ability to do good works is not at all of themselves but wholly from the Spirit of Christ m Joh 1â— 4 5. Ezek 36.26 27. and that they may be inabled thereunto there is required an actual influence of the same holy spirit to work in them to will and to do of his good pleasure n Phil 2.13 Phil 4.13 2 Cor 3.5 yet are they not thereupon to grow negligent as if they were not bound to perform any duty unless upon a special motion of the Spirit but they ought to be diligent in stirring up the grace of God that is in them o Phil 2.12 Heb 6.11 12. 2 Pet 1.3 5 10 11 Isa 64.7 â—2 Tim 1.6 Acts 26.6 7. Jud verse 20 2â— IV. They who in their obedience attain to the greatest height which is possible in this life are so far from being able to superogate and to do more then God requires as that they fall short of much which in duty they are bound to do p Luk. 17. Nehem 13.22 Job 9.1 2. Gal 5.7 V. We cannot by our best works merit pardon of sin or eternal life at the hand of God by reason of the great disproportion that is between them and the glory to come and the infinite distance that is between us and God whom by them we can neither profit nor satisfie for the debt of our former sins q Rom 3.20 Rom 4.2 4 6. Eph 2.8 9. Titus 3.5 6 7.
It depends upon the seed of God remaining in us but that seed remaines in none unremoveably but those which are born again in Christ after the Spirit or the Saints of the third form and order of whom it is said peculiarly 1 Joh. 3.9 That they cannot sin For all other Saints those of the second form Saints and believers in Christ which are not yet dead and made alive again with him may and do sin as well though not so often as the Saints of the first form or the fathers new begotten ones Lastly you say here That this certainty of perseverance depends upon the nature of the covenant of grace of which there are two parts the one promiseth cleansing grace in and through the blood and Spirit of Christ the other a stedfast and immoveable kingdom to those that are so cleansed See for the first Jerem. 31.32 33 34 c. and for the others Jere. 32.40 but all this is promised conditionally to those that believe Mat. 28.18 19. Mark 16.15 16. to such as persevere unto the end Mat. 24.13 and to him that overcometh Reuel 3.12 So that the stedfast estate and kingdom which cannot be shaken depends upon perseverances in mortification and our immoveable estate upon the receiving of that Kingdom Yet do we not deny but that the perseverance of the Saints whereby they continue in the following of Christ unto their death and their infallible estate from which they cannot afterwards possibly fall away hath very great dependance upon all the things by you named but in such manner as we have spoken In your third and last Section you erre first on the one hand and then on the other For first Whereas you ascribe unto all the Saints upon earth promiscuously a possibility of falling into greivous sins by temptations from Satan and the world the prevalency of remaining corruption and neglect of the means of their preservation whereby they may incur Gods displeasure grieve his Spirit suffer some deprivation of their graces and comforts harden their hearts wound their consciences hurt and scandalize others and bring temporal judgements upon themselves We say That the Saints in the Holy Ghost that are risen again with Christ are past all this 2 Cor. 5.12 Old things are passed away behold all things are become new 1 John 3.9 He that is born of God doth not commit sin but his seed remaineth in him and he cannot sin because he is born of God See Revel 2.17 26 27. Revel 3.9 10 11 12. Revel 7.14 15 16 17. Revel 21.3 4 5 6. And I heard a great voice from heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God and God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any pain to wit spiritual pain for the former things are passed away But on the other hand any other Saint those especially which are in their minority may possibly by the meanes aforesaid not onely faile and suffer after the manner aforesaid but by their wilful and wicked desertion of God fall finally from grace into everlasting perdition and yet no one of those can be plucked out of the Fathers hand by all the enemies of mankind if he will abide with God and his Christ John 10.28.29 But how much safer had it been for you and your hearers if in stead of your thus securing the Saints you had with Saint Paul charged them to work out their salvation with fear and trembling as we said before and with holy David had shewed them what they should do that they might be kept from falling finally Psalm 15.1 2 3 4. and to have set Saint Peters scale before them for the same end likewise 2 Pet. 1.5.10 The high way to that kingdom which cannot be shaken is to get grace into our hearts whereby we may serve God with Reverence and godly fear Heb. 12.28 CHAP. XVIII Of the assurance of Grace and salvation ALthough hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God and state of salvation a Joh 8.13 14. Mich 3.11 Deut 29.19 Jo 8.41 which hope of theirs shall perish b Matt 7.22 23. yet such as truly believe in the Lord Jesus and love him in sincerity endeavoring to walk in all good conscience before him may in this life be certainly assured that they are in the state of grace c Joh 3.14 18.19 21 24. Jo 5.13 and may rejoyce in the hope of the glory of God which hope shal never make them ashamed d Ro 5.2 5 II. This certainty is not a bare conjectural and probable perswasion grounded upon a fallible hope e Heb 6 1â— 19. but an infallible assurance of faith founded upon the Divine truth of the promises of salvation f Heb 6 17 18. the inward evidences of those graces unto which these promises are made g 2 Pet 1.4 5 10 11 1 Joh 2.3 1 Joh 3.14 2 Cor 1.12 the testimony of the Spirit of Adoption witnessing with our spirits that we are the children of God h Ro 8.15.16 which spirit is the earnest of our inheritance whereby we are sealed to the day of Redemption i Eph 3.13.14 Eph 4.30 2 Cor 1 21 22. III. This infallible assurance doth not so infallibly belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it k 1 Jo. 5 13. Isa 50.10 Mar 9.14 Psal 88. througho Psal 77. to v. 12. 1 Cor 2.14 1 Joh 4.13 Heb. 6.11 12 Eph 3.17 18 19. yet being inabled by the Spirit to know the things which are freely given him of God he may without extraordinary revelation in the right use of ordinary meanes attain thereunto l 1 Cor 2.12 Jo 4.13 Heb 6.11 12 Eph 3.17 18 19. and therefore it is the duty of every one to give all diligence to make his calling and Election sure m 2 Pet. 1.10 that thereby his heart may be enlarged in peace and joy in the Holy Ghost in love and thankfulness to God and in strength and cheerfulness in the duties of obedience the proper fruits of the assurance n Ro 5 1 2 5. Rom 14.17 Ro 15.3 Eph 1.3 4. Psa 4.6 7. Psa 119 32. so far is it from inclining men to looseness o 1 Jo 2.12 Ro 6.1 2. Tit 2 11 12 14. 2 Cor 7.1 Rom 8.1 12. 1 Jo 3.1 2. Ps 130.4 1 John 1.6 7. IV. True believers may have the assurance of their salvation diverse wayes shaken diminished and intermitted as by negligence in preserving of it by falling into some speciall sin which woundeth the conscience and grieveth the Spirit by some sudden and vehement Temptation by
contradict your selves in other places yet you have here and there your illegalities and mistakes also in this Chapter In your first Section you truly say That God gave to Adam and all his Posterity such a Law and covenant of works as you describe with power and ability to keep it And is he not the same God still in wisdom mercy and justice requiring nothing at any mans hand but what he will enable him to doe by his preventing or assisting grace if hee seek it In your second Section you say and that truly That the Law given to Adam being the same in effect with the Moral Law delivered upon mount Sinai continued to be a perfect rule of Righteousnesse Nor must the Israel of God think to obtrude upon the Lord any other acceptable righteousnesse for ever then is therein required and described Deut. 6.24 25. And the Lord commanded us to doe all these statutes to fear the Lord our God for our good alwayes that he might preserve us alive as it is this day And it shall be our righteousness if we observe to doe all these Commandments before The Lord our God as he hath commanded us Psalm 119.144 the righteousnesse of his testimonies is everlasting For the performing of which righteousnesse because it was become impossible to the fallen Man Christ is freely bestowed upon us Rom. 8.3 4. And so it is the end and drift of the law to send us unto Christ to seek our power wisdom and righteousnes from him Rom. 10.4 Gal. 3.22 23 24. But whereas you say in the end of that Section That the four first Commandments contain our duty toward God and the six last our duty to Man Perhaps it will prove a distribution more common then sound For as the whole Law is spirituall Rom. 7.14 so it seems first to require duty toward God in all the ten Commandments and then to call for Service toward men in the second place For the first four Commandments which St Augustine and some of the Ancients reduce to three only your selves doe not deny it Let us then take a view of the rest Doth not the fifth Commandment enjoyn us first of all to honour our heavenly Father and the Wisdom or Hierusalem from above our spirituall Mother 1 Sam. 2.20 For them that honour me I will honour Mal. 1.6 If I then be a Father where is mine honour Matth. 11.19 But Wisdome is justified of her children so Luke 7.35 Gal. 4.26 But Jerusalem which is from above is free which is the Mother of us all Prov. 7.4 Say unto Wisdom thou art my Sister and call understanding thy Kinswoman Doth not the sixth Commandement forbid spiritual murther in the first place to wit the killing of Christ the quenching of the Spirit and the destroying of the inward messengers and motions Jam. 5.6 Ye have condemned and killed the just one and he resisteth you not Eph. 4.30 And grieve not the holy Spirit 1 Thess 5.19 Quench not the Spirit Thus the Apostles complaines of the Apostates that they crucifie afresh the Son of God and put him to an open shame Heb. 6.6 Doth not the seventh Commandement first prohibite spiritual whoredom against God Hos 4.15 Though thou Israel play the harlot yet let not Judah offend Jam. 4.4 Yee adulterers and adulteresses c. Doth not the eighth precept first restrain us from theft and robbery against God Malac. 3.8 Will a man rob God but ye have robbed me Rom. 2.22 Thou that abhorrest Idols dost thou commit sacriledge See Act. 12.22 in Herods example Doth not the ninth also first inhibit a false testimony against the Lord Jeremy 5.12 They have belyed the Lord and said it is not he 1 Cor. 15.15 Yea and we are found false witnesses of God c. Yea though the tenth commandement may seem to lay restraint upon us only in the behalf of our neighbor yet who hath so neer vicinity to us as God in whom we live move and have our being so that not only an open these against him in taking that which belongs to him as Achon did but even to assume or once desire that which belongs unto the Lord is impious as we see in Herod who took and consequently affected the glory that was due to God Acts 12.22 23. Nor doth the Lord want a house Isa 56.7 Mat. 21.12 13 14. Nor is he destitute of a wife Ezek. 16.8 And I sware unto thee and entered into a Covenant with thee saith the Lord and thou becamest mine See Re. 2. or of men servants and maid servants Psa 116.16 Truly O Lord I am thy servant and the son of thine handmaid Nor is he without his Oxen and Asses 2 Cor. 9.10 Mat. 21.1 2 3 4 5. which if they be alienated from him in our desires it is a sin of concupiscence-against the last Commandement So that it is most true in this regard which Saint James speaks chap. 2.10 For whosoever shall keep the whole low and yet offendeth in one point is guilty of all for any one sin against God breaks all the Commandements It is Idolatry witcheraft murther adultery c. 1 Samuel 5.15.23 And as the six last first oppose sin against God so the four first in the second place restrain sins against man Thus we may not impose a false God upon our neighbor nor set up a false worship before him nor swear falsly to his hurt nor by prophaning the Lords Sabbath or everlasting rest before our neighbor insnare his soul And what we speak of the negativepart is true of the affirmative or possitive throughout all the Commandements so that the great duty of love to God and our neighbor seems to run through the veins of every Commandement And as these two are inseperable in the new creature so the whole Law by the Apostles own Testimony is fulfilled in this one Commandement Thou shalt love thy neighbor as thy self Rom. 13.8 Gal. 5.14 which cannot hold true except the Lord be our first neighbor who is to be loved in the first place and surely if we should not offer that wrong to God which we would not admit were we in his stead we should not sin as we do In your third Section you set not forth the whole extent of the Ceremonial Law which was to represent Christs inward death and sufferings as well as his outward He being the Lamb slain in us from the foundation of the world Rev. 13.8 and to be a document unto us shewing how we must follow him unto eternal life Howbeit you seem to go too far in saying It is wholly abrogated now under the new Testament for though the costly and burthensome yoke thereof is taken from the Gentiles yet some part of it by the words of the Prophets may remaine in use among the Jews after their calling and restauration Isa 66.23 And it shall come to pass that from one new moon to another and from one Sabbath to another shall all flesh come to worship before
me saith the Lord Zach. 14.16 c. And it shall come to pass that every one that is left of all the Nations that came against Jerusalem shall even go up from yeer to yeer to worship the King the Lord of Hosts c. In your fourth Section you yet seem to digress further from the truth in saying That the judiciall law did expire with the state of the Jewes for doubtless whensoever their Commonwealth shall be restored that Law shall be revived yea how far it may now oblige all Christian states to follow it is worth your inquiring You say That the general equity of it may still continue In which words you recommend the whole upon the matter for what is there to be found in it but equity it self can ever the Christian Nations hope to finde out better political Laws then those which first came from Heaven Yea what by the Testimony of almost all men were more to be wished for in a Christian state then that their Laws might be few in number just in themselves and eafie to be known as those would be if they were gathered into a body and that such as have controversies might have a speedy dispatch as in Moses his dayes In your fifth Section you do justly maintain the continued authority and obligation of the moral Law over all persons under the Gospel Where you truly affirm That Christ doth not any way dissolve but muchst engthen this obligation which thing he doth by his Doctrine Mat. 5.16 17 18 19. by his example John 15.10 and especially by the end of his coming which is to fulfill it in us Rom. 8.3 4. and not for us otherwise then we have shewed before as you in your next Section partly imply In your sixth Section though you do not shew what it is to be under the Law yet there you truly set forth many most precious uses of that law even for the regenerate Nevertheless you forget a singular peice of service it did them in their first converson by God their fathers cooperation when it first made known their sin and misery unto them and was their Schoolemaster unto Christ Galatians 3.22 23 24. At which time while we were under the work of the Law breeding fear of wrath for we alwayes remain under the rule of it till it be dead we were troubled with the spirit of bondage which made us justly fear the wrath and vengeance to come Rom. 8.15 And this was the first great bower and encliner of our wils to leave our wicked wayes and keep Gods Commandements yet an impulsive out of self love and self preservation for the present till faith in Gods gracious promises did kindly melt and charge our hearts to bewaile and leave sin as also to work righteousness out of love and good will to him that was so gracious towaâ—ds us And in this sense we may grant you that which you speak of in your seventh and last Section of the Spirits subduing our wils for it is by the work of the Law that our pride is first brought down and our strong inclination to sin with ouâ— utter aversness to righteousness becomes broken in us but our wils are sweetly attracted and framed to choose the good and nil theevil by the apprehension of mercy and grace from God whom in our own sense by the sentence of our own consciences we deserved nothing but peâ—dition Lo this is that wise powerful and gracious work of God in the conversion of a sinner which you call Gods irresistable working and yet is nothing less then a compulsion though it wants not strong impulsions at the first to work upon our stiffe yet not inflexible wils That these forementioned uses of the Law are not contrary to the grace of the Gospel but either make way for the same or sweetly comply therewith as you speak in this last Section is undoubtedly true And therefore the believer under the Covenant of grace remains still in some sence under works But yet if the Spirit of Christ both can and usually doth subdue our wils and inable us freely and chearfully to do the will of God revealed in the law as you here speak what letteth but that our corruptions may be abolished our sanctification perfected and our obedience to the law made compleat especially if we seek that grace contrary to your former doctrines Yea if Christ by his Spirit can and will so fulfill the Law in us which of the Saints made perfect in the world to come you will not deny what great need can there be at that time may some say of Christs outward obedience to be our righteousness But of that sufficiently before For a conclusion then of this Chapter as you here tacitly oppose the Antinomians and other such adversaries to the law so we pray you remember that it is upon your own grounds here and elsewhere that they desert the Law for they thus argue If Christ hath fulfilled the Law for us in his active and personal obedience to make us compleatly righteous before God what need is there of our obedience to the same Yea some of them are so bold as to say They see not how God in Justice can require obedience to his Law the second time at our hands which he hath both exacted and obtained already from his Son in our behalf yea why should any still perish for their disobedience against the Law who yet believed on Christ as some do Mat. 7.21 22 23. Thus they argue for themselves out of your own principles so dangerous a thing it is to lay a sandy foundation in the bottom of the structure But is not the keeping of Christs words and sayings and therein the fulfilling of the Commandements through his grace and help that immoveable rock which he hath commended to every wise builder for a sure foundatition Mat. 7.24 25. CHAP. XX. Of Christian liberty and liberty of Conscience THE Liberty which Christ hath purchased for believers under the Gospel consists in their freedom from the guilt of sin the condemning wrath of God the curse of the moral Law a Tit 2.4 1 Thess 1.10 Ga 3.13 and in their being delivered from this present evil world bondage to Satan and dominion of sin b Gal 1.4 Col 1.19 Act 26.18 Ro 6.14 from the evil of afflictions the sting of death the victory of the grave and everlasting damnation c Ro 8.28 Psa 119.71 1 Cor. 15.54 55 56 57. Ro 8.1 as also in their access to God d Ro 5.1 2. and their yeilding obedience unto him not out of slavish fear but a child like love and willing mind e Rom 8.14 15. 1 Joh 4.18 All which were common to all believer under the Law f Gal 3.9 14 but under the new Testament the liberty of Christians is further enlarged in their freedom from the yoke of the Ceremonial Law to which the Jewish Church was subjected g Gal 4.1 2 3 6 7 Gal
to be found as follows in the next verse And they shall wander from Sea to Sea and from the North even to the East they shall run to and fro to seek the word of the Lord and shall not finde it In that day shall the young men and the fair Virgins faint for thirst but the written word with the comments and expositions of men thereupon never was any hard thing to come by it was then true in the former sense onely which is written 1 Sam. 3.1 And the word of the Lord was precious in those daies there was no open vision And as the word of God thus spoken is compared to bread in the Old Testament Jer. 3.15 so is it likewise in the New Matth. 4.4 But he answered it is written that man shall not live by bread alone but by every word that proceedeth out of the mouth of God As man then hath a twofold life so he must live by a twofold bread Thus for the mystical flesh of Christ his Blood here is that which came from Heaven as well as his Flesh John 6.58 and which is Spirit and Life for the nourishing and quickning of our Souls and this is no other but the life and power and spirit of Christ whereby our corruptions are put away and removed signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our spiritual enemies overcome Rev. 12.11 of which you heard before out of Heb. 9 14. How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your Conscience from dead works to serve the living God out of Heb. 10.29 Of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the Spirit of Grace out of Heb. 13.20 21. Now the very God of peace that brought again from the dead our Lord Jesus through the blood of the everlasting Covenant make you perfect in every good work to do his will For what is it we pray you but this life or spirit of Christ that purgeth our soul or conscience from dead works to serve the living God or that sanctifieth us or makes us perfect in every good work This is the first blood of the New Testament as we have proved before It was by this blood that the beleeving Jews to whom St. Peter wrote were redeemed or delivered from their vain conversation 1 Pet. 1.18 19. It was with this blood that the Saints had washed their robes and made them white Rev. 7.14 to which places we added 1 John 5.8 which makes the water the blood and the spirit to agree in one These are the flesh and blood of Christ held forth in this Sacrament as things spoken of before John 6. This flesh or word of Christ had been often broken by him and given to his Disciples to eat this blood of Christ had been given them to take in and drink John 14.17 Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 1 Cor 12.13 And ye have been all made to drink into one Spirit where the Mystery of the wine administred and blood spoken of in that Sacrament is expounded as it is also by our Saviour at the time of institution in these words of his Matth. 26.28 29. But I say unto you I will not henceforth drink of the fruit of the Vine until that day that I drink it new with you in my Fathers Kingdom Where for the better discovery of your own former mistakes you may observe two things in the foregoing words of the institution First That Christ speaks not of a body in the future tense that should be broken for them but one that was then broken for them Secondly That in the present tense likewise he speaks of a blood then poured out as his spirit had been in some measure upon them and not of a blood to be wholy shed or poured out for the future onely This flesh and blood of Christ is a good Mediatour betwixt us and God to pull down the partition wall of sin and slay the enmity betwixt us and him and the special means of our conquest as we shall shew by and by Yet far be it from us as we said before That we should deny the use and benefit of Christs Humane flesh and blood who was made of the seed of David according to the promises and suffered for us according to the Scriptures and therein did not onely set us an example and monument of what he had inwardly suffered for us and in us but also chalked out the true way to eternal life yea paid an invalluable price for our Redemption from the curse of the Law Gal. 3.13 Heb. 9.27 28. Yea we shewed before that if the fallen man were made perfect again in the way of regeneration yet without the sacrifice and satisfaction of Christ he could not be saved from the guilt and punishment of his sins See Heb. 10.14 For by one offering hath he perfected for ever them that are sanctified But this is the thing which we here assert that the flesh of Christ which he commands us to eat and the blood which he enjoyns us to drink in this Sacrament are not those of his humanity as you and your guides have hitherto taught but that very flesh and blood which came from Heaven by our Saviours own doctrin John 6. aforesaid confirmed with many other Scriptures nor is it the custome of the Lord to figure out corporal things but spiritual by outward and corporal Elements and Types And as you with your Teachers have not had any true fight of those blessed Mysteries so have you not understood the Mystery of the Cup or Chalice out of which the Spirit and life of Christ or the blood of the new Testament is to be received and drunk which Cup is first the suffering or Passion of Christ as we see in that his prayer Father if it be possible let this Cup pass from me and then our like suffering for him and with him both in the outward man and in the inward man also and that especially in the resistance of temptation and the enduring of the enemies assault and vexation Matthew 20.22 23. Are ye able to drink of the Cup that I shall drink of and to be baptized with the baptism wherewith I shall be baptized Now to take a short survey of your several Sections In the first of them you mistake the ends for which the Sacrament was instituted which was not to nourish or strengthen our souls with his humane flesh and blood or to make the same the band or pledge of our communion with him and each other nor to seal up the benefits of his Sacrifice upon the Cross but to hold out in a mystery and exhibite
altogether passive therein untill quickened and renewed by the Holy Spirit k Cor 2.14 Rom 8.7 Eph 2.5 he is thereby inabled to answer this holy call and to embrace the Grace of God offered and convyed in it l Joh 5.25 Elect Infants dying in Infancy are regenerated and saved by Christ through the Spirit m Luk. 18.15 16 and Act 2.38 39 Joh 3.35 John 5.11 and Rom 8.9 compared who worketh when and where and how he pleaseth n Joh 3.8 So also are all other Elect persons who are uncapable of being outwardly called by the Ministry of the Word o 1 Joh 5.12 Act 4.12 III. Others not elected although they may be talled by the Ministry of the Word p Mat 22.14 and may have some common operations of the Spirit q Mat 17.22 Mat. 13.20 21. heb 6.4 5. yet they never truly come unto Christ and therefore cannot be saved r Joh 6.64 65 66. Joh. 8.24 much less can men not professing the Christian Religion be saved in another way whatsoever be theynever so diligent to frame their lives according to the light of nature and the Law of that Religion they do profess Å¿ Act 4.12 Joh 14.6 Eph 2.18 Joh. 4.22 John 17.13 and to assert and maintain that they may is very pernicious and to be detested t 2 John 9.10 11. 1 Cor 16.22 Gal 1.6 7 8. CHAP. X. Of effectull calling examined AS you had no calling to deliver many things here uttered by you so they are not very effectual or true In which kind the first Section is not the least culpable for therein you deliver these paradoxes among others First That God is pleased in his appointed and accepted time to call all those effectually whom he hith predestinated unto life the which is not true For as thousands dying in their Infancy never fell which thing we have before sufficiently proved so such neither need nor have any such calling as you here describe For though our Saviour speake thus of all faln men Mat. 18.3 Verily I say unto you Except ye be converted and become as little children ye shall not enter into the Kingdom of heaven yet children have no need to be conformed to such converts for of them and with such as they are is the Kingdom of heaven replenished Mark 10.14 Secondly You say with no less untruth That God calleth only those effectually whom he hath predestinated unto life which in your sense are the smaller part of men But as you make the universal father and common Saviour of all mankinde a partial God in his decree of election or predestination so you make him an accepter of persons in his calling of sinners to repentance both contrary to manifold and cleare Scriptures Here then we must assert those two things against you for the vindicating of Gods honor and the stopping of all mouths First That the Lord cals unto him all the sons of men who are faln from him and that with sufficient though not alwayes with a successful calling Secondly That he calls some of these which retain not with more industry and earnestness then many that come unto him continue with him and are saved in the end for the first of those we will here say nothing of that which our Saviour speaks Matth. 22.14 That many be called but few are chosen which though it overthrow the last Section yet it comes not up to a full proof of what we are now to maintain an universal and particular call of all men that are faln from God and who are capable of instruction But these following texts will carry it before them 1 Tim. 2.3 4. where the Apostle would have all men in general and in particular who have not sinned that sin unto death prayed for upon this ground For this is good and acceptable before God who would have all men saved and come to the knowledge of the truth If he would have it so what hinders but that he both may and doth bring all men to the knowlekge of so much truth as whereby they may be saved To this agree the words of the same Apostle Rom. 2.8 where he shews the true and onely cause why all that are lost do perish But to those that are contentious and disobey the truth and obey unrighteousness shall be indignation and wrath which is the same in effect with what he had before delivered Chap 1 18. For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who withhold or suppress the truth in unrighteousness If you reply that the Apostle in the former place of 1 Tim. 2.4 speaks de generibus singulorum That God would have some of all kinds and sorts of men saved and come to the knowledge of the truth We must here again urge the place of St. Peter Epist 2 Chap. 3.9 which undoubtedly speaks universally in the negative and the affirmative and so de singulis generum Not willing that any should perish but that all should come to repentance Doth not Elibu speak thus of Gods gratious dealing with all mankinde that are gone astray Job 33.14 15 16 17 18. For God speaketh once yea twice yet man perceiveth or regardeth it not In a dream in the visions of the night when deep sleep falleth upon men in slumbring upon the bed Then he openeth the eares of men and sealeth their instruction That he may withdraw man from his purpose and hide pride from man He keepeth back his soul from the pit and his life from perishing by the sword And having named many other means which God useth for the self-same end ver 29.30 thus he sums up all and concludes the point Loe all these things God oftentimes worketh with man to bring back his soul from the pit to be enlightened with the light of the living And Job 34.23 For he will not lay upon man more then is right that he should enter into judgement with God which thing according to the doctrine all the sons of Adam might do for having his sin imputed to them before they were actual sinners and in him being deprived not onely of all wisdom holiness and power but every way blinded and depraved and that without a sufficient help of grace to ridd and deliver them as to the greatest part of them And verse 26 27. he shews the cause why he strikes wicked men even for this refractory opposition apainst his teachings and calls He striketh them as wicked men in the open sight of others because they turned back from him and would not consider any of his wayes whereas it was our duty to say to the Lord as often as he teacheth and chastiseth as it there followes verse 31.32 It is meet to be said unto God I have born Chastisement I will not offend any more That which I know not teach thou me if I have done iniquity I will do no more And chap. 35.10 11. complaining of mans