■ "^ ^' '^^''^'^^:>ty^j/S^i: •>•. ' -. vi.. >.A *^ PRINCETON, N. J. •"S Presented by Mr Samuel Agnew of Philadelphia, Pa, Agunu Coll. on Baptism, No. .^ /Ol \ N'lAiitia'na .S|n'<'i •t^^^^fmmmmim^mKKmimmtiiai^mma^gggllgggg/gg/^ ^ mmm The^Plain mans Senfes EXERCISED / TO Difcern both Good and Evil: OR, A Difcovery of the Errors, Herefies, and Blafphemfes of thefe Times , and the Toleration of thcm,as they are colkacd and teftified • againftbyihc Miniftersof Z O N D N, In their Tejlimony to the Truth of J E 5 U S C H R I S T, By W I L 1. 1 A M L Y F O.R D , B. D. and late Minifter of the Gofpel at S her bourn in the Weft of SysgUnd. ■p r L J 2C0R.. ii.i?,i4j5. Chrili^&: '^^"^^^ y^orkers, transforming themfehes into the Jpofiles of „ 2T1M. 18. ^e notajhamedofthe Tefiimon) of our Lord^norofme.Scc. ^, G A L. I 8. ^ hough we, or an Angel from heaven, preach any other Gofhel untojou^ than '^'^tr^htch we have preached, Ut him he accirfed, ^ " L O N D O N, Printed for Richard Rgyflon at tlie ,. inlviehr^f, 165^. , HUMlBHHHlBHn^ii^lA ^- lt*llttttl^ttttll*f ^ ^^^^^ The "Preface to the Chrijlm W^^^^^J %thMmfiersandTeofle. M . ) T you that are Mimflers I humbly ^'^Your^Patdon for this ray audacious undertaking, itisavyork beft befi:tir^ '^»^'^-»»' the Ptoteftots tbemfelves, or fome other able Divine, who isa man ofi«"«P«'","f 'l": Sg£LrUdinControverf«sn^^^ '''TioUirhlSt^iifevSS'^^^^^^^ rnksotTeactiers^iomc wi n^emrhpm others #r*r«/«*.oupeg^^^^^^^^ digged out of the QuM« , »y ^ ^ „ „„, L,. •jri>r,/,manyof theni,ateby niswem.^ F ^ tours, madcp»//j6«'i/?'»«fof Gods W«^B^^^^^ our feivesnce'dpoliihingby the sk.Uand lea nm|ot mw&m ^'^Trnndlv If any take himfelf caufelefly charged ment, but take up brfh as drawn up by the teftimony^ •r.ij. '•17. _^^ ■^freficettbotb dealmg to take up an ill report of anither andTis n? ver my manner to take upon truft >vha'lbeli/ve ,^' propofe to others to be believed, yet thut f!r r ^ I«>aybeexcufed,becaure every'oi^ -s £ o?whSl ax oy name, or by fotne charaierizing cir^it Idoitupon myo^rne certain knowledRe*^" ■'•' As Jor the teft I name none, I afperfe none I charL , Ji!"""j' f'l'"^ '^ ''"'' P'"'«d God, »{,.„ r came nl^r^r' ""' T" =• "ndefcention, thfy'wiK pleafed to go on where I have left, and fo loSZ You that are the ?«/>/,• Icrautlfaw CrA ... j Hionilh, fecondly, to exhort. ' **' '° "'■ Oct the glided notion oiSnim,: Accent nnm,n, faceagainft the leaft tru.h of ^cfmA^lTcZ^Z St??catesir^;-t^s hr MinijlcrsMdPtiifU. UuJvc him into plr hiufes, but to avoid h.m ; you «.rLmhisEpiftleWrr.to*',P-68. doth moft eravely warn ail Chnftians in thcfe words. ^ Sm, cimd^m ^anihqm, & memu (Mere,, „,„ Chr'fiiam,fedChr>pmmercantes, & cMfe- „,Mts verbum EvangM, q"' '"'rtcmm Encm (0mmifc(mcs dM hUndnnmi'Jtm ^.•>omeh,m mi bderit illim potmgitllMemMxm. d«lcedt. mcapiM, inMir-vArtur mertt addicatHr. There arc certain vain Talkers and Seducers, not Chnttians, but fuchas make Merchand ze of Chrift and his Gofpel, who mingle tlie poy- fon of their Errours with fweer and pieafing words.as Vintners that mingle Honey with their - Winejothat he which drinteh of that plea., fant Cup,being delighted with the Tafte. is una- wares mortally poy (oned. 1 hus that holy Mar- tyr w ho lived m St. Uhn'i time. ,,„,„„ It is an unworthy tempotizing,and a fcul deftroy- ing flattering fpecch of on^'hat faith, ''Hercfie ma .'Soodraanis no fin, and Hcrefie, though the matter "be never fo grofle. if it be not -.ffcaed, if there be no « defign of the will in it, is no fm. Bm you Beloved, reSSet what the Scripture faith of ^if'^^S. Ihall be falfe teachers ami^g jc, r^hichjhal pr,v,lj irmgii d^mnMe W,„/J« , Herefies be datrinable, though privily and unawares brought in: Ano he A- poftfetdlsyou.that « « ^A^t^'^f^Tt dam leve 4 lU , and Herefie is a lie -, And if it be ^ dani. nable,tiot to believe neccflary Truths, what isujo A 3 X Pet. ^. Sf'P •t ^ — 'TheFrefacetohth^SiC, ^^^ '''at which is moft oppoflte to'SuthT erolTf H«" r«fies^ Laniy. obferve what a thwTpfftk fa^h' wmthlT T''^ ""'"""y of three Apoftles f hope wllftabliftyou hearts againft thegloffingand po^er of allSeducers.andnot fuffer you to think or S gvourablyoftheleaftCorrupLnsofcSsblS Gofpel ; w IS matter ofjedoufe ,o him. Read Vc^. ' Secondly ,1 exhort, that you carefully obferve th* method and fcopeof this Book, which is W lay before you certa.nrf^,»^/,« upon the moft materfall v« C^4^be.ng forced from the Whm, you may feein which fide of the diftinaion the ri/lies ^and n Mth,F.U4cU. AUthingsarefet dow„asp£ cuoufly as the nature of the matter will permi? v« fome things you muft read over twice or thrice e^fe you wtU not difccrn of things that differ ft s chief! ly .ntendedforyour EdifiStion anS Confirmat on The^God ofTiuthgu.de youinto all faviog Truths. ■Jt. R?'' °i ^f r ¥"''' " Sinner, juftified m the Blood of a^/y?, and fanMed bv his Word and Spirit, who refteth in hope cfEter- "ftjl%'' ['''^ih*'"" "^"'ilit, Ltbmmi. \ Jtd te/ere tie mrldhgau, Jk.i,2. ' - 4- ^ T ?GoY' Hccou d Seffe i^w'h'holy jl according Sr tto (>. h^th tried m, IMUccmiorth ^P'f^jyf'l Lccrc converts. He continned fledfaftl) tn theApoJUesa$ Wh«e Ictme in a word commend this ncceffary part, though ^«r.era W n«l-aed of our Minifteriall funftion toh.s Fcl- f:Sotr?UohavefolovingWaMe ^^-^^^^^^^^ time toeecher • that they would eftftually '"'"f.'J''"/" i" i that fothev may by Gods bleffingreap the ike benefit and comfort tlat he did. How cheerfull was he .n h,s gomg out, and coming in among you m Fblf-f^ '" f"^'^^ Hol> was bis kart lifted «f i« the r^^.escf the Lord He d.a ferve the Urd with hU fpirit, in the GoSfel ofh^Sm , h jvas '^r,.rkm>n that need no. ke '')^^«''^ ' ^/j;;*^f/fj".tl«« ftO*& after he had preached it there , how does he wooe Kat are off from Wexercifes.. to «»,.«*.. fom whence the? arc^w. and to docth«it /iri? ^'"k-'^^^l ^^of'i^'retothislaJaTi^iiiTfou were won' to pravwith yourLn.Mren-and Servants, was not that your belt time? a^d .t ,s great p,ty they d-d not Lfen to the voi« o™r r Wr who d,d rf^.;„ yi „r./,. He went c ,cr the whole k-dy of D.v,mty among you He acquainted yon w'th the whole counfei otGod. Hefpenth^feitfor you God^arlnt evour^H':^ '"'' ^T '" •■"™^ ■""« -f-erable to hf^- onTnat r„/§'"?li ^"^^ branch o.'h.s d.,lydTv»ti. hft confl?^ / H h"'i> P'f ^'^'^ =° =""" h.m mightily in his » Ri »- J u confl.rt ; and he did, as he to d fome of his friends thar hlt5fAi'"^' 'PP™"^"- "f'^^"', that he lifted up nan e ield".H "r%"',=' ""''^ a ferene checrfull counta- CtZZ [iio^, '"' '""'^ ""« '"'' '"'"<•' of his faithfull t.reator and Redeemer. He was daily mindfull of you the Nott„°. h^f P'\"'r''i"> he had the care of, m his prayers! for Vo^L r "^" ''?""'" ''^ '""=''' "P his h"rt to God. . rornf.T ."f""^"'''*^"* ast^./„,%he fervant ofthe Nu„. .7. IS. Lord d^d, when he was to be gathered tohis Fathers. L» Z ■ fl,- ^."'/''"JP"-'" -'"(Ifiefi. fet* mm over tLcomrt- I„.3.,f. Lord make^goodthat gracious promifeto yon, Andlwill V.r , ,. io J[l!-r f If^ "-'^^'■p-di.s. Onely acknowledge f 'il'j'g'''fiy Lord joHr God, and thatyoHhavimt ohjU A^^-.,.. which fo oft founded forth unto you in- his Mini- ftery. Nowfuflrer Ibefeechyouoneword moreofexhorta- H,b.......x. t.on and,t,sthat of the Apoftle, Mdy» defire, ,hJ! every one ofyoHdoe fie„ the f^me diligence, to the UU 4«ra«ce of hopemtotheenl Th.tje l,en.t%thf„ll,l„tf.lo„Lof.hel mt tTtf ^^"* '•?''P'"t''" i-herit the prontifes. O that thi may be theiffueofour thoughts and meditations, as touch- Sun m""/"" ^T^"' ^"^ Fellow-labourer. and your feichfull Mimfter, of our toming to tke houfe of moatning. l& of our accompanying the hcrfe, of our folemn affembhngour fclvcs together in this place, that we may be excited by occa- fion hereof, andfo cffeaually wrought upon that wc may tread in his fteps. Tlon efi awicorfim profeqm defun^os tgna- eJqJ. Itisnotfufficient for friends, that they doe b wad and mourn over thofe that are departed from tbem after a dull fruitleffe manner, but it is by all means required that they follow the counfell and good advice they gave them that they imitate the good example they left behmde them. Let us think with our felves, that we doe hear our deceafed Bro- ihcr, and your Paftour, fpcaking thus unto us as the Apoltlc didtohisPhilippians, Finally brethren, vphatfoever things are pj^^ ^ trne, TPhatfcever things are hone ft, what foever thtngs are j^Jt, v^hat/oever things are pare, rvhatfoever things are lovely, r^hat- fiever things are ofgoodrepot: if there heanyvertus. andtf there be any praife, think en thefe things. Thofe th^s, r^htch ye have both learned, and received, and heard, -^JJ^^^^ »«^^« doe. And then we (ball be in a capacity to exped the blelling there promifed, and the God of peace fhall be v^ithjou. The firft claufe-, ^ . * r u c IGive and bequeath unto the Prcfident and Fellows of Magdalen CoUedge in Oxford, for the time being,^ and their fucccffors for ever, the fumme of One hundred and twenty pounds, to be paid unto them by my bsecutrix, within feven years, next after my deceafc ; and by tnem, or my Executrix, and Over- feers, tobclaidout, tora.ie an Exhibition for, and towards the maintenance ot a goU- Iv poor SchoUar of that Colledge, in manner and form as is here exprefled, that is to fay, My Will is, that the Schol- iar to be chofen from time to time to partake of this ye«r- Iv Exhibition, (hall be nominated^and chofen by the votes ofthePrefident, the fenior Dean of Arts, and the Mode- rator of that form, whether Logick, or Philofophy, where- in the faid young SchoUar, (hall be a difputant or by any two of them. And my earneft defire, and wiU is, that the 5 2 SchoUar, 8,9. Schollar, to be nominated from time to time, to partake of this fmall encouragement of ftudioufnelTe and piety be fuch a one,and fo qualified, as doth give the beft evidences for the prefent of his fobriety, ingenaity, iiudioufnefle and proficiency, and for the future the beft hope?, of be- ing a godly, able, and profitable Minifter of the Gofpel in the Church of Chrilt. It bdng dcd cated unto God by Way of thankfulnefs, for his mercy to me, in that Cal ledge and in waj of relhitntion, for a fumme of money, which mc- cording to thf corrupt cufimf ofthofe daia, laid receive for Hk refignation of my FeUowJhip in that Co/ledge. The fecond claufe. And now I commend my felfand them all: i. h» dear Wife and Children, unto Gods grace and mercy* gi- ving thanks unto him from ray foul, for revealing his'son Jcfus Chrift in me, and tome, and for jufttfymg me and his whole Church, freely by his grace, through the redem- ption which is in Chrift Jefus, and for honouring me to be a Minifter of the Gofpel. And I doe humbly befeech the God of all grace and mercy to continue and preferve the power and parity of his Gofpel in this Land, together with a faithfall and learned Miniftery to difpenfc the fame Alfo my humble prayer to the God of all grace is, that he will be pleafed out of the riches of his grace and goodnelfe to guide and preCervc all my poor children, and all his people mcoallfaviDgtraths. tM. The Order and Contents |^ '%'^'% the Chapters, fe (^'•^, x^ ^ CHAF. I. ^^^X^'^^ ERrm ag^infitk Divine lowofthe Spirits Revelatim, what not. p.i». 2. Of their Error, whofet up Reafon oi the iuAge, p.24. fVhatufetobemadeofReafonandwhatnot. tM. - 4 Of their Error, who leave Scripture, and appe^leto Prcvide»ces,as the rule of mens perfwafions and ani- ons. , P-^^* What ufe to make ^f Providences, •^.^o.d' vphat not.^z Queft. Into what is our Faith fina:^y refdved , and thereupon dothitrefiandftayitfelf?- r.uPl" Sta,l. Of their Error,who deny the authority < the Old ^^^^ The cermoniallLa-^ « ftiU a teacher of morall Dw UetA.VhethertheScripturesinEngliJh he the mrdofGod, m^thefomd^PionofChrifHan RsUpon. p.^6. ..^^ The Table. The Divine Truth of Gods IVorA U prefented unto m U our Englijh Bibles, p.49. and how the ftn /earned 4re ajfured thereof. p. 5 1 . Qu. Hofv to judge of the true fenfe or interpretatim of Scri- ps **^«' p.jj. Sc(9:.4. Oj their Error, T»ho teach ^ that no ytiriting whatfoever^ whether Tranftations or OriginaUs ^are the Foundati- on of Chriftian Religion, p. 5: 5^ EternaS life u in the Scriptures, audno where elfe. ib. The efficacj of Scripture in fix things. P- 5 7* How they tejlifie o/Chrifi. P'59. Ufe. Reproof of them that negleEi their own falvation be- eaufe thej negleU the knowledge of Scriptures, p. 6 k Falfe ends in reading of Scripture. p.^ ? ; when hath a Chriftian found /fhrifi in the Scripture. P65. CHAP. IL . Errors againji the T^ture and Effence of Cody and againfi the Trinity, anf^Xered and cleared. Se6t.i, god hath no perfonall bodily Jhape. p.6?. How humane parts and paj/ions be afcribed to Cod in Scripture. p.69. Sec.2jl.0f their Error, who fay, that it ua wretched difiin- Slion to diftinguijh between Effence and F erf on in the godhead. P72. There be three Perfons in one nature of the Godhead.j^. what a Per [on in the Trinity is. P-74. Scd.4. Onely the Son, not the Father, nor the holy (jhofi, was incarnate, to fuffer for the finning Creature, p. 8 1 . Scd.5. of their Srror, who teach, that qod is the author not onely of the actions, hut aifoof the pravitj and fin- fulnefs in them, p. 85. what hand God hath in and about fm. p.88. Gods psrmiffive will no rule of our a Hioni, p. 9 1 . CHAP. III. Errors againfi the Deity of the Son of God. Scd.i, ChriJ}theSonofgod,ps true Cod, equaH, and of the fame TheTable^ Sea I re,>.ot'r.oSm>, mrtw>Gois, h,t Chnji UGod.ni s.a.s. Christ- .w.., » ^«* ^^ iv.-- zj rly'i(l(hjillbefiih\eHto hii Father. p.104. andof oar accede toGol V- • CHAP. IV. Of fk U»»^« r/^^^ »^ ^^'^^^« '^^^'^''^ ^^'^■^' '^"'^ •' between Chriji and ti-f. Doftr. and between Chnfi and m y Of a three- fold Vmon tn ScrtptHre, }) ^^^^ 2,Perfonall. :^. Spiritual!. ^• Sed.2. Of the Vnion between Chr.Ji and us. P- 1 ^ • and before Faith. p_^^^^ Chrijc. r-Uilimaibe tried aKctevidin- Hm our Vmon mth Chnjt may m ^^^^^ "''■ CHAP. V. • A.L. n.itt of the hoh Ghofi cleared. Sea.i. Theholjgh4''J'r"'fi'"'"^'^"'"'^' p.n4. The Tabic. ConfoUnons to the y,eak,and troMd, Jhemn. ,,ho ^ notfinagawflthehdjGhofi, p.iji. ^niterr.Hr to the freJumptuoHS. Sed.4. Of quenching the S pint. ^' ^l' wheH,hov^,andbj'>^hon^{, the Spirit qnenched^m 'Bervare of quenchtngthe Spirit. p 160 Helps to preferve jonfrom that great fm, p.'i^, [ CHAP. VI. -c ' n ^ , . ^EleSiiok Errors agatnfi gods eternall Decree of < and , , ^ L^tprobatioH cleared and anfroered. Seft. I . Of Predefiination^ and what it is. OiSi Sed.2. The EleEl.and none hmtheji,jhalil;ef^vel 0170 Thti marine is m hinderance to Piety, mr unto heft endeavours, p. 177. but a furtherance thereuntl, SeA z rflT'/'if"*''' th^ghy^fer^hefaved. l!m\ :>eCt.3. godchoofethfome,andpajfeth hj others in the fame condition, and that without re^cl to Faith^or works fore/eene, as a confideration moving him thereunto, I. Wearechofen in Chrifl, p.i 85. not mthoufrllfa to Cbrtft, D i85 i. God doth not orda'n any to damnation^ fiuners^and for fin, both Ortginall and ^Ehuall. p j gg Tetforefeen Faith in the one, and Vnbeliefin the other are not as conditions or qualifications required in the parties eleSled, or rejeSied, p i o j t^ brief examination of the DoBrine of Arminians touchmg Eletlton and Reprobation, they erre in four things^ "^ •' Three Arguments againfl BleBion, upon FaifhZ^l feen. ' ^ Some pajjages of Rom. p. confidered. pUf SomeObjemm oftheAHthor of Godi love to mankind The Table, froptfed and anfwered^ p. 207. in partkuUr, three Oh^e^ionsanfwered. p. 2 10. OdioHs Ahfurditiesfalfelj charged on onr 'Doflritte of EleB:io»y removed. p.l 1 4. fVhether ^odbeboH)idtogive ability to believe, toaS thofe to whom the Cfofpel « preached. P-^ 1 5 • Scft.4. The reprobate flate of Men and Angels Jhall be re- gained, p. 2 17. CHAP. VII. jErrors about Originall Sin, &c. Scft.l. of Gods Covenant of Li^e and Obedience mth Ad^im. p.i22. Sed:.2. Adam, by tranfgr effing that fir/t Covenant, did plunge himfeifand all his pofierity into a fiate offtn and death. p 224. The effeBs of that tranfgrtjfion upon his pofierity p.2 5 5 Qu. How all finned in Adam. p.229. Three particular Evils we received from Adam,i ./»?- ptitatien of his Sin. 2. Corruption of 0ftr2{ature. 5. *I>eath. p-3 31' Some Ob]tiiions cleared. P-233. Q^. wkat Death it ii that woi thrtatned f* Adams tranf- greffion. p.235- Some ObjeHions anfwered. P-*37» Sed.3 . All mankinde continue and lie under that fad ft ate of Sin and 'Death^ till they be regenerated, andeffeEiu' ally planted into C^riift the fecond Adam, by whom alone we have deliverance. p.2 4 1 , Ufc. To bewaile »ur curfed efiate in Nature. p.24J. CHAP. VIII. Errors againft Jefns Chrtft our Mediatour. Sed;«2. of their Error, who deny that C hrifi didpurchafe Life^ Love, and Salvation to his EleB. P'247. Scd.2. How gods Love gave C hrifi, and yet fhrifts 'Blood fur chafed C/ods Love and Salvation to Sinner/. 241. r CHAP. The Tabl e. ' ' ""chapTTx^ ~ of V»iverfal/ Redemption t and feme Mifidhs therein cleared. Sed.l. A brief vierv of the ty^rminian Do^rine touchingthU point, p.252. Chriji: was not given tofatufe for all the fins of Man- kinde^ nor for the fins of them that perijh. p. 256. Three Reafons a^ainfi: Chrifts djing for all men. Redemption is univerfaU in three refpe^s. p. 2 60. Chrifls Death ftifjicient, not effefi»al unto all. p. 2 62. S€(li,2. of the Fathers pnrpofe, and Chrtfis intention in dyings thej intended the fpirituall Benefit of the {^hurch, not ofaff the world. p. 263 . Of that difiin^ion of Impctr&tlon and Application of Redemption , Chrifi not onelj merited^ hht conferreth remiffionof Sim hy his Death. p. 265. TiveObe^ions anftveredy that place I TiEn.2.4,j,6« opened, p.266. Heb.2.^, cleared, p.adS. 2 Pet.2.1. cleared. p.iSg, Qu. How fhrjft took the fin of Ad^m, fas is fied for it,yet died not for a^/. p. 271. Of fevering the feed pfthemm^n from the feed of tho Serpent. p. 272, J Cor. 1^.22. cleared. p273. Wc. The defirine ef Redemption hj ^hrifts dfath to he prea^ chedtoallmen. p. 2 7 6. Some £rrers tkereAbgut cleared. p279. CHAprX. Oj Vniverfall Grace fujjicient for all, and of mans naturall Free-will to fhpernatHraU Good. Seft.l. Whether god doth give nnto all men f undent meanes and helps of Grace unto Salvation. p.280. H^hat Grace is fu^cient. p.2 8 1 . It is not afforded mtoalU p.282. Two OhjeUions anfwered, p. 2 84. Seft.2. of Mans Free-will and ability to^iriiual Goed.p. 1 85. The Arminian DoUrine^ tmching Vniverfall Grace And The Table. And Tret, mil. ftnarrec'ippiu, n 287 Qy. PVhethermeanes heing granted, it h in the pLerc'f ^^^^f^'''^'^^t'<^o»verthimM^ Anfw. Diftinaion be- ^Freedome7 . ^'*^^' tweenthe I Power crf^^^^^rviH. p.2pj. Three Reafons^againfi the flrength ,f mms mturall free^r^tll^^toh^firfinprifing from thefiateofSin and Death. p 20? OheJiUns for the flrength of Free-^ill againFithe JViUslreedome, which we grant, p 200 TheGo^dU not the c^ufe of mens co»demnmon,p.soz Qu. irhether Threats, Exhortations, &c. be all in Line, ml be not free. P304 The fandhelp of thu DoBrine to difcern trmhfrcm faljhwdtnfnndry cafes anddi/futes, p.305. GHAP. XL ^OJ Errors againfi the ground of Faith, andthetrne nature ^Sf^fitfi^'ition by Faith. Stet.l. Of thetr error who teach.'t hat they that are withom ~ the Gojpe/ have fufficient means of Faith, theSun Adoon^^ndStarres. 0308* The Creatures reveale not Chriji, nor means of Faith, Fjithi^ purely fupernaturall in three refieas p.Tio rn That placeHeb 11.6. expounded. P3I?' Sta.l. Q.fVhetherfaithfullAmoHsbeabfolHtely reauiredjs . the only things, by which the man is juffified! p.3 , 7 The C onclufion oppoftte hereunto containes three r^ A rr-, r P^^'^^ 0^ "DoElrines, ■Doa. i.Thatfaithfu/l ABi^ns are not feparate from true faith nor from the party juflifudM flor.fr om faith infepa- T^ A T^ "^ , -^' ^ 'S^'^' ^""Mrmts thereof, • pu 8 noh,^.Fauhtull ABions are feparated from F.ith inihe aB ofHtifytngthey are not joyned wt-h Fanh in that aBton-^ herefatth it alone. p u o Ob\i Bions removed, p' , ^ ^sim The Tabic. Dod 3 . FaithM AEiionj not the ondy things by which the man ujuftifiel P-5?4 Seft.?. i.Notascattfes, ,, j • 2. Not as ottr Evangelicall Right eoufnejfe accepted tn- fiead of fulfilling the Law, r ^ ^'"^^l 7. Nor as means to applj Chrifts nghteiuMe. p. 3 16 \.Norlafilj, are they the onely things hyv>bfchthc man u \fiftified, Oi bj a condition. , . P'^ ^7 Here, fir ft ffhat roe hold, and we deny, M touching con. ditions and (Qualifications. Y' Qu.2. VarticuUrly two ^efiions are refolyed.i. Whether the addition of the word (as by a Condtnon) be a fit falvo>r thofe words as the only things, &c. 3 3 « • 2. whether they be indeed an Antecedent condition t» iuftification, /I' Four reafons to the contrary A. From the Nature of the Covenant.si^.z.From the Gift of god.^ ^T.^.From the nature of Faith and Repentance, p. 3 ? 8. ^.From the order of Faith and Workj, P^^f> Two grand Arguments for concurr-nce of Works with Faith tt fuftification, anfwered. wtd. Thofe Haces, ^Um.z, 2 1. andKom. 4.18, 22. opened, ^ ^ '^ p.343.344- The end of the Table. r;^;'1<^ '^ ^^ \ H E B. 5. 13, I4» ^CP. i^^r (fi^tJ^)' ^^^^ i^At «Jeth Milke, u umkilfutl wordofRighteoufnep, forheisaBahe, ^ But firong meat belongeth to them that are of full A^t^^^^^ even thofe^ who by rtajen ofufe^ have their fen fes^'^ *^ ^^ exercifed to difcerne both good and evill, ^ -r He Apoftle from verfe 11. of Chap.$. xh% Mrc- tover. 13. of Chapur 6. makes a di- ^ti^i^n, grcffion, wherein tie ftiarply reproves the Hebrews, for their non-proficiency in the Doftrine of Chrift, that fo he might provoke them to a greater heed- fulnefle and attention unto thofe deep points, which he is about to fpeak of afterwards. The fcope of our Miniftery is, firft to beget Children unto God, and then to build them up in the Faith. At firft men are but Children in underftanding, and they muftbefedwithMilke, that is, with the firft principles of Religion, Dodrines eafie to be underftood : But as it is a thing abhorring to Nature, to be Children ftill, we dcfire to out-grow our childifti nature and undcrftanding, to become grown men: fo in Religion it is a great deformity, and a figne of groffe negligence, ftill to ftick in the A. B. C, as it wereoftheDodrineof Chrift, we muft be men in undcr- ftanding, perfeUly rooted and fiablijht in the i^aith, as tve have Col. x, 7; been uught, that is , according to the time and mcanes vouchfaftd unto us i not like Children, toJfedtoandfro,with E ph. 4. 14. C every /^i The IntroduBtQn, Phil, r . 9, 1 o. ever J mnde ofDoBrine. But, onr love mufi abound more And more in knowledge, and in a/i judgement, that we may be a- ble to try and approve things that differ, and fo be fincere, and without offence, that our hearts may be comforted ; be- ing knit together in love unto all riches of the fall affurance of underftanding, to the acknowledgment of the myfterie of God, and of the Father, andofChrift, that no man be able Col » a. 4 8. tohegmkusmth enticing words, nor Ifoile ma through Phi- ' lofofhy and vaine deceits, hyihtcmnmg ctdi^tmti^Qoi mtn^ that Ije in wait to deceive. Herein their great negligence is taxed, and they provoked to a more full and large meafure of inftrudion in the Myfterics of the Gofpell, that they may be able by diligent hearing, reading, and fludying on the Word, to difcerne both good and evill, what is found, what unfound, to choofe the Good, and refufe the Evill. That is the fcope, ^ , Now for the meaning of the woif ds, firft theTerfons, by ■ ' °P • £^i,gj^ he underftandeth weak and unskilfull profcflburs ; and by men oi full age, he meaneth Chriflians grown up to found underftanding in the Myfteries of God. Secondly,their Food, by Adilke he undcrftands the plaineft and eafieft principles of Religion -, by firong meat, the more profound and difficult points of the Chriftian Faith, fuch as is the Analogy between the Priefthood of Melchizedeeh, and o^C^rift, of which he was about to fpeak, Chapter $. ii. of whom he had many things to fay, and hard to be uttered, becaufe they werv dull of hearing Thirdly,their Praife and Dijpraife; of the weak, he faith, that they are unskilfull or unexperienced in the word of Righteoufnefe, ih&tis, in the Dodrine of the Gofpell; The mainefubjeawhcreofis, the true and onely righteoufnefTc of Faith fthat is) of Chrift imputed unto us, by the grace of God, and the righteoufneffe of Sandification , which is wrought in us by the Spirit of Chrift : This was the faoltof the weak Chriftian.— Of the ftrong Chriftians he fayes, that they are able to deale in higher points, able to apprehend and digeft them in their fpirituall judgement. As folid and hard meats are not proper food for Children, but for men of full age and ftrength to feed on ; fo high and profound Dodrine The Intr9d»5iion, Doftrine Is not fitting for Novices, but for Chriftians of ripe age.— Thcfe he calls perfeft, or of full age, not abfolutely, Cfor the beft do fee but through a Glafle darkly) but com- paratively in rcfped of the weak, whom he likeneth unto Babes. Fourthly, the meanes of ripeneffe. Thefc Perfed ones, by reafon of long ufe and praftice have their fenfes cx- ercifed, as in a School or Univerfity , Scholars have their / wits (harpned and exeroifed by frequent difputations : By >*>^^''"*'^f*'"' meanes whereof they grow expert, and able to difcerne Fal- '** laeies in matters of Logick ; fo arc thefe Chriftians in mat- ters of Religion able to difcerne, what is found, what fophi- fticall and unfound, able to fever the Chaff from the Wheat, Truth from Error : he that is thus exercifcd hath a diftin- guiftiing faculty^ As the Taftc difcernes of Meats, and the Eye of Colours , and the Eare of founds ; fo can this mans underftanding fpiritually difcerne between Colour and Colour, between Tafte and Tafle, between Light and Dark- ncflc, between Sour and Sweet, between Food and Poifon, between Good and Evill : Even as Artifts in any faculty can quickly efpy, when their workc is well or ill done : And this , is the commendation of the flrong. Babes arc not to be difpraifed fimply, bccaufe Babes,becaufe they were Chiidreni « but bccaufe they were Babes and Children in underftanding, when they might and ought to have been men capable^ of higher inftrudions. From the words thus opened, I obferve four Doarincs, <. DoSrlnes. not intending to profecute them at large, but to touch upon them by way of introdudion, to the principall matter in- tended. Amongft them that be true profefTors of the Gofpel,thcrc j j^^^. be degrees of knowledge in Chriftianity, fome are weak, like Babes, fome are ftrong, like men grown to ripe age, yet all the Children of God, Rom.14.1. Him that U weak, in the Faith receive, I Cor. 3.1. e^»^/ hethren, cohU mt /peak, ^»tojoM, as unto ^irituall, but as mto Carnall, (that is) leffe i^V[\X\i2\\^ even 04 unto Babes in Chrifi. We that are fir mg, mght to bear the infirmities of the wea\, j'he Vfe, Rom. 1 5 . 1 , and not to pieafe onrfeh f /.In our Congregations, " C2 ali The Introducilon, ail be not of one Capacity, all Gods houfehoU mufl be fedl we muft not difdain^ the matter preacht, becaufe it is familr ar and platne to us, Children muft have their food. BoB- ^^^^ bleffed word of God is the food of Souls, both for the ^' * weak, and for the ftrong; there is Milke for Babes,and ftrong Meat for them of full age, and both of them are nourilhed by it in their fpirituall life, unto life eternall ; But whether it be Milk or ftrong Meat, eafie or more profound Dodrine^ itisftillfbod. Keafons. Firft, Chrift hirafclfe is the Bread that came down from Heaven, 70^.6,5^,48. Secondly, The Word of God is Bread of Life, Wheat, Wine, Milke, &c. John zi. I y. Thirdly, Minifters are Stewards to give every one his por- tion of Meat, and Sheepherds to feed the Sheep and Lambs ofChrift. 1. Vfe, Then Minifters muft prepare Dodrines. -which may be wholfome as food, it muft have fome nouri(hing quality in it, ever remember that, 2 Cor. 4. 2. not handling the iVttrd of God deceitfully, but bj manifefiation of the Truth, cemmen- ding our f elves to every mans Qonfcience in the fight of God. Food firft, to refreihthe weary; Secondly, to ftrengthea the weak j Thirdly , to make the healthy grow and in- creafe, 2. Vfe. People muft receive the word as Food. • — Here is a three- 3PCC.1.1. fold dircdion, firft, for Preparation ^ Lay afide all malice and guile, fames i . 21 . get a found and pure appetite of pure Milke, for pure ends, to grow thereby. The fecond is, for Re- ception, as an engrafted word, as Food digefted and turned into our fubfta nee. Not as the Vintner that tafts of many Veffels, but lets none downe. The third is for Retention, and Pra<5lice, chew the cud, walk in the ftrcngth of it,6{c. 3. J)9^: It i4 a fault to be Children in knowledge fiill, rve muft endeavour to conceive Jpiritua'l things aright , to difcerne things that differ. Good from Evill, Truth from Errour- Meafon, Truth and Errour doe Ive near together many times, and look alike: It is needfuU therefore that we have a fpirit of difcgrning. Fir ft > fomeChriftians hQ wea\e in Grace f^ and The IntreduBion. 5 and have but iitcle ftrength over their Corruptions and Temptations : they muft labour for Jtrengthning grace. Ep*> J«i^» Sccondly,fomearew^rf^»«/^«'jn'W^f, as in myTexc. Thcfe know firft but few things j fecondly, low things ; thirdly, and all but weakly and ungroundedly, which difcoversic felfe. Firft, becaufe like children, they be fickle, delig1:ited with new things. Secondly, ealily cheated out of found prin- ciples, and godly waycs.Thirdly, becaufe confufed, confoun- ding things, which (hould be divided, &c. The meanes to outgrow childiflmelVe in knowledge, is to ^ BoEl: have our wits andfenfes cxercifcd in Scripture-Dofti"ines, and Scripturc-diftinftions j for by reafon of ufe and exer- cife,wc attain that ability and dexterity ,to difcern things that differ. Thus you fee that unro Diligence in hearing, Chrifti- ans mnfl adde Prudence in difcerning. The end of Scripture is to make us wife to falvation, wife to difcerne the voice of the Tempter from Gods voice, to know a falfe Prophet, though he come in Sheeps cloathing. It is a (liame for a Carpenter, or Goldfmith, or Mathematician, not to know the ufe of the Inftrumcnts of their ProfeiHion, as of the Squire and Rule of the Touchftonc, &c. Now Religion is e- very mans Profcflion and Trade, and it conccrnes all its Profeffours to be acquainted with the Doftrine and intents . thereof: And how to help you to. attaine this end and skill, ( I know ne readier way than to lead you by the hand through the Mifl and Labyrinth of fome the moft notorious generall and pernitious errours wherewith this Age is bewitched, like thofe men that were fmitten with blindnefTcjand led into SamMria inftead of "Dotban^ who are in the midft of dangers, i Kings 6. i?. and know it not. And becaufe I defirc to avoid all fufpition of feigning and loading men with Errors, whereof they are not guilty : I (hall take them up as they are laid down by the London Minifters, in their Teftimonie to the Truth of Jefus ^^^j T^jft. Chrift, againlt the Errours, Herefies, and Blafphemics^ af Anno 1^47. thcfe Times. C 3. Chap.. of Errors agtinft the Chap. L Errcrs agahft the Divine Jttthority of the Holy Scriptures » T 'He firft and moft dangerous Error is of them that de- ny or overthrow the Divine Authority of Scriptures, making the Word of God of none effcd ; There is nothing more contrary to the corrupt Nature of Man, than the Scri- ptures ; Nothing more contrary to the Kingdome of Satan, than the Scriptures ; And therefore left his Irapoftures and Deceits fhould be difcovered by the light of the Word, he fets himfelfe by all meanes to overthrow the Scriptures, to enervate and weaken their Authority,and the high efteem we ought to have of them. Satan hath many Arts and De- vices to undermine and deftroy the Church of Chrift : Firft, Sometimes by open Perfecution, as in the firft three hun- Gal. 1. 4. dred yeares after Chrift ; Secondly, by falfe Aj)oftles, and a Cor. II, falfe Brethren, which arife and fpeak perverfe things,bring in Afis io. damnable herefies,denying the Lord that bought them, and the very God-head of Chrift and his fatisfadion, fuch were the Arrians, and thofe fwarms of Heretiques, which were hatcht by the warmth of peace and favour beftowed on the Church in the Age next following , and the Socinians of this Age. Rev.^.io,ii.^txz^^oi2igreatStafre, burning likea Lampe that fell from Heaven j the name of the Starre is Wormwood^ it made the waters bitter, and many dyed of the waters, becaufe they were bitter. — When the burning Stars of the Church fall from Heaven, their pernicious Dodrines are like Wormwood, which kill them that drinke thereof. Thirdly, fometimes byfetting and fomenting divifions a- mong Chriftians, Preacher againft Preacher, Church againft Church, well knowing, tbatahoufe divided againft it felfe cannot ftand. Fourthly, But all this might be to little par- Divine Authority 6f Scriptures. purpofe, fo long as we have ^fttre mrd of Prophefie^ a fure rule to have recourfe unto, upon all occafions,as unto a light that (hines in the darkcft times, as unto living fpeaking Ora- cles, holding forth unto us the minde of God, whereby Truth is manifcfted, and counterfeit Doftrines difeovered. I (hall not trouble you with the Popijh controverfies con- cerning the Scripture, but apply my felfe to the Errors of . the prefent Age. The SeAarian Errors in particular, concerning the Scri- Three Errors ptures are three, in thefecxpreffe words of the Z,o«^o» Tefti- touching Scri- mony. Firfi^ That the Scripture, whether true Mamfcript pt'*''"- ^^^'^^ orm, whether Hehrew, Greek, or En^\i{h, is hut hHmane, fo '^^^'f^&'^* mt able to difcover a divine Qod. The Second is, that it is m fonndation ofChrifiian Religion, to believe that the Ex\g\\(\\ Scriptures {or that Book^, or rather volume ofBookes called the Bible, tranjlated out of the Origi- »a/lHehrew and Greek Copies into the Englifti Tongue) are the word of Cjod. The Third is, that queflionleSfe m Writing whatfoev^r, whe- ther Translations or Originalls, are the foundati^j^of (fhrifiian Religion. For difcovery and Confutation of which curfed Errors, I chofe for my Text,the words of Chrift^ Search the Scriptures, .^^ . &c. The great Queftion of all Religion was here in debate ' between Chrift and the ferves, touching the Perfon, Calling, andDoArincofC;[)n;^, whether they were of God, yea or no, the ^ewes denyed it, Chrifi proves it by four Teftimonies. Firft, ofhis Father, ver.3 2. / bear e not wit nejfe of my felfe, there is another that beareth witnejfeofme, and I know that his witnejfe is true ; the Father bare witncfle to Chrift at his Bap- tifme, by that voice from Heaven in the Audience of all the ^'^' ^- ^^' people, faying, This is my beloved Son, in whom I am well f leafed, as Chrift applyes it, ver. 37. of this Chapter. And at his Transfiguration ; J/4M7.25. which i eftimony Saint P^ffy highly magnifies, faying, that he received from God the ^ ^^' '• '7- Father, Honour and G lor), when there came fuch a voice to him from that excellent Glory, Thii is my beloved Son, in whom 1 am well f leafed. The ^*A of Errors againft the The fecondTeftimonyis, that of f oA» the BaptiB, who \ was fent from God, and acknowledged by the Jewes, ver. ^ s* Topi fent unto}o\m^ and he hare witne^e unto the Truth, But fayesChrift, I receive not Teftimonj from Man, (thai is) I doe not reft nor ftand fo much upon ^ohns Teftimony, onely I make ufe of it, as a man approved by your felves, that you might believe, z/fr-g 4. for if ye believe fohn, you will be- lieve in me. The third Teftimony is by his workes, ver. % 6. 'But I have areaterrcitnelje than that 0/ John, for the rvorkss, which the Father hath given me to fini/h, bear witne$£ of me, that the father [ent me ; but ye refeive not my Fathers Te(iim0njf con- cerning me, becaufe his woni is not in you, you doe not know your owne Scriptures, ver. 38. The fourth Teftimony is by the Scriptures, even the wri- tings o^Mofes and the Prophets ; by them Chrift offers to be tryed and judged, wr.sp. Search the Scriptures, as if he fliould fay , If thofe Scriptures which your felves acknowledge to be of God, (and doe daily read j if they doe not teftific of me, then re- jed mc for a Counterfeit; but if they doe, then take heed that ye refufe me not. Chrift doth appeale to their owne judgements , you think (and you think aright j that Salva- tion is to be found in the Scriptures, if you fearch them as you ought , with an intent to finde the Mejfiah, the Time, Perfon, Office, Dodrinc and defcription of the Mejfiah, you will finde that they teftifie of me, for they are the), which te[iifie ofnfe,ver.l 9. I BoB' ^^^ words clearly hold forth thefe four Truths, oppofite to the forecited errours. That the Scripture is of Divine Au- thority, the Supreme and laft judge determining in all things (which God hath ordained to Salvation) what is good, and what is evill, what is found, and what unfound, what is of God and to be believed, and what not j And into it our Faith doth finally refolve and reft it felfe, as being of Divine Authority, from whence, there is no appeale. Therefore in this debate touching the Perfon, Office, and Dodrine of the MeJJiah, Chrift appeales to Scriptures, to be tryed by them. Divine Attihoritj of Serif tttres* them, they maft juftifieand condemne all mens opinions and adions. The Scriptures of the Old Teftament are ftill of Divine 2. IhH: Authority to the Churches of Chrift under the Gofpell, to try, judge and determine, in matters of Faith and Duty, fo that any Doftrine, Opitrion, as al^ any Morall aftion by them Juftlfied or Condemned, are to be accounted, Ju- ftified and Condemned by God himfelfe ; ^the inference is clear, for at that time, there was no other part of Gods will committed to writing , but that of the Old Tefta- ment. To believe the Scriptures (which we are to fearch j whe- 3 . XifSis ther in the OriginaUs, or in the Englilh Tranflation, to be the word of God, and to containc in them the minde and will of God concerning mans Salvation, is a neceflary foun- dation of Chriftian Religion, elfe to what end did Chrift bid ^ the Jewes Search the Scriptum, if the beliefe of what we fearch be not the foundation of our Religion ? Therefore the proper end of that fearch is t© beget Faith and Religion in thofe Jewes, with whom he had to deale; And for En- glilh men to believe the Englifh Scriptures to be Gods Word, is as neceflary a foundation of our Religion, as it is for the Jewes to believe the lame word in the Hebrew TexE to be of God. The written word of God both in the Originalls , and 4. 2)c^,> true Tranflations of them , are the foundation of eter- naUlife, and of all things, that lead to it (for in them yc thinke to have etcrnall life) andfo yc have indeed, bccaufe they preach Chrift, &c. I begin with the firft Doftrine (namely) that the Scri- Pmfei. pture is of Divine Authority, the laft and Supream judge in matters of Faith and Duty. This is proved by the judgement and pradiceofour^e faithfnM snd true^ hecanfe the Lord God ef the Prop l> 2 :phm 1 2 of Err on dgattift the fhftf Jent them to Jhew thefe things unto kii Servantj, The fecond Property is^ unpartiality, he that is fapreme Judge among men, need? not through fear or favour to bc' , partiall in Judgement, becaufehe is above a!!, he muft npt- accept the Pcrfon of any, nor regard, the Faces of Men : Now the Scripture is hke God the Law-giver, who ac- cepts no maos Perfon ; . they that walke in the light of the Word, areBJeffed; they that doe not, are accurfed -. for rve cdll unto ^od the. Father , ^'ho mtheut rejpeEl of Perfom^judgeth according to every want workf, 1 Pet. i. 17. He makes no difference between Jew or Gentile, Bond or Free j and as God himfelfe is no accepter of Perfons, fo. J^jm. i» xs» neither is his Word. Saint fames calls it a perfeEh Law of Liberty. The Scripture will flatter none, it Juftifies the. Doers, and Condemnes the Tranfgreflbrs without partia- lity. Lying, Perjury, CovetoufneUe, Ambition, Rebellion, Murder, Oppreffion of the People in their Properties , Eftates , and Confcicnces, by unjuft Subfcriptions, Bri- bery, unmercifulnelTc, &c. are fin in Proteftants, as well' as Papifts ; in a Parliament, and Committee, as well as in a Court or Councell Tablej in a reputed Saint, as v;ell as in a reputed Carnall man : though men dare not fay fo, -, - yet the Scripture dares , Tribulation and anguijh upon. the Soule of ever j one, that doth evill, upon the few firfi, and alfo upon the Gentile^ if the Jew, ('one of Gods Church) be guilty, upon him firft, him will God puntfh . , firft ; J6U have I known of all the Nations of the Earthjthere- Itom. ». I* ». /"^^'J"^ will I pHniJh for all jour iniquities. God is. a righteous Judge. The third Property is nAuthoritj.. There is no Appeale from the Supreme, this belongs not to every Judge, It is the peculiar Prerogative of the Supreme. Such a Judge- is the Scripture; there lyes no Appeale from it.* if the Scripture juftifie thee and thy Aftiens, none can con- demne thee: But if the Scripture condemne thee, none can comfort thee; A man would not lye under a Scri-- p^ure-curfe for all the world, it will take hold on thee mpft certainly. Bring a crooked, thing to the Rule, and. Divm Authority of Scriptures, 1 3 and you will perceive the crookednefle of it. Take a fufpeded piece of Silver , one faye» '^s good, another fayes 'tis naught, bring it to the Touchftone that (hewes the Truth. Scripture is the Supreme Law, Judge, and Rule, every mans Opinion and Adiens, muft ftand or fall by it. — And hereof it followes. That the Scripture is not humane, but of Divine Au- Reafon^ thority ; For no Man, or number of men, can challenge fuch a Supreme Power to be Judge of ail Confciences, to be Lord of all mens Faith, to be^ the Tryer of all hearts, the Rule ©f all lives ; No man is thus above a- nother, though the things we Preach and Decree in Sy- nods be for the matter of them obligatory , as holding forth the Minde of God, yet not for the Authority of ioh.ia.49,To. us that Speak, or Write, or Decree them. But theScri- loh'n 16. 1$. pture is the voice of God, the Judgement of God in lohn 7.170 Scripture is Authenticall and immutable, and (hall ftand^ for, or againft us at the laft day. The Writings and Mindes of men give way one to another , and arc men- ded one by another. But that which muft corred all, is the Scripture, when that fpeaks, all muft ftop. There- fore hath the Lord given it to all, and made it common to all , that by it all Controverlies might be decided , all doubt refolved, all Herefies confuted , all Truths d ftablifhed, every Confcience guided^ and every mans life framed. Nothing is found, holy, juft , or true , which does not agree with Scripture : and nothing is un- found, unjuft, unholy, untrue, that is agreeable there- unto. If the Scripture be the laft and Supreme Judge deter- i- "^^A* raining in matters of Faith and Duty, what is found and what unfound, then be you fure in all your Adings- and Opinions to get Scripture on your fide, amidft all the varieties of mens Adings, fidings , and opinions in thefe dayes, there is none of them all, that we can take comfort in, any farther than they befgrouaded and warranted by Scripture. It is a childifh way of reafoning , and a P901: comfort for any one to plead thus, I am of this D3 et- H Of Errors agAtnJi the mam ira. f4 20. AcknowleHge the Aucbority or that fide, ofthisorthat Seft Cas fuppofe Paul ot Ce- phoi) unleffeyou can make it appear,that you are oi€hrifi, and that Gods Word is on your iide. It is not what this or that particular man fayes, be he never fo high in Reputation for wifdome or holinefTe. Nay, not what a Nation of men fay , but what the Lord fayes. For, not he whom Men^ hut he whom the Lord approves is accepted, 2 C«r.io.i 8. there- fore be fure that ye doe nothing,hold nothing,count nothing holy, juft, or good, but what the Scripture does account; Dart not thou to call Evill Good, or GoodEvill; dare not thou to put darknfffefor light, and light for dark/tefe, for any mans fake, or in favour of any fide ; The Scripture layes a eurfe upon them that doe fo, and there will be a review and a revcrfing of all fuch wrong. Therefore be thou willing ta be judged, ordered, and confuted by Scripture. In maitcrs fpeculative,in our difputes againft Papifts,wc wil- ^ lingly admit the Scripture to be Judge j why not alfo in Pra- of Scripture in dicals ? in difputes againft our lufts? againft our friends? rrafticallj. againft our owne and their evill and crooked wayes ? Men will hold what they lift, fuch points as they never learned from Scripture, and doe what they lift, trample the Law of God an^ Man under foot, and yet take it ill to be repro- ved, confuted, or ordered by Scripture : Nay, fome have fo impudently proclaimed their Athiefticall contempt of Scri- pture, that they have not blufhed to fay, this is a Malignant Chapter, or a Malignant Text, a Malignant Pfalrae, when they and their Adions have not been able to refift nor en- dure the brightneffe of that light, tcftifying of the unwar- rantablencffe of their doings. O how doe men ftrive, and ftruggle againft the light, to fliuffle off the fentences of Scri- pture, as ifin fome Cafes it were defedive, and no compe- tent Judge of Adions ! This is reall Popery. Whereas the Scripture is full and cleer, but all the darkneffe and difficulty arifethfirom the deccitfulnefle of our hearts, we are in love with our owne wayes, and cannot fubmit our Lufts to be Ar- raigned and Judged by Scripture. O let every fincere Chri- ftian thus refolve, if the Word be of highcft Authority, then I muft give it the higheft place in my heart ; I muft Live by €h€ Divine Authoritj efSmpurts. 1 5 the Word, and Ad by the Word, and Dye by the Word. Perhaps thou mighteft enjoy many worldly advantages, and favours, if thou wouldll comply with corrupt Times and Men, and fo avoid many worldly troubles. But the Word of God puts a Barre, ray Judge is againft me in the bufineffe, | the. Word of God is in my heart, as a burning fire, it tells me, I mult not choofe (inne to avoid afflidions ; it tells me, that'theloadofone finneis heavier than many afflidiors: I cannot comply with fuch and fuch wayes^becaufe my heart ftandethinawe of Gods Word. Perhaps Princes and the Grandees of the world doe fit and cenfure thee, but the ho- neft heart that ownes this Dodrine, will fay, I had rather offend and difpleafe them all, th^n offend thy Word, which muft be my Judge and theirs. Ihave hid thj word in mj> Pfa^»»9'i''^ hedrt, that I might notfmne againfi thee. Take two Motives to Quicken this Refolution. p- n m • " If thou canft give the Word the higheft place in thy heart. i^ilVco'^J* then in every condition thou canft with comfort appeale to fort. God to Judge for thee, and fay, Lord J am thus inftruded, and thus commanded by thy Word, I am willing to be or- dered by it, I acknowledge its Divine Authority. I defire if I be in an Error in any thing, to be Confuted by it; if ignorant, to be inftruded by it j iflamin the Truth, to be kept by it j when I goe aftray, to be recalled by it. The things I know not, teach thou me, I doe not defire to feekc any Evafion to avoid the ftroakor light of it. If thou canft fay this in Truth of heart, then thou maift with comfort ap- peale unto God in any Eftate. Gbferve the temper and workings of thy heart ; when thou Ap^lic4tm'» readeft or hearcft the Word , does thy heart fmite and re- proach thee for any matter ? or canft thou not read or hear every part of the Word opened and applycd with that won- ted boldneffe, comfort and confidence, (as that 1 3 . Chap- ter to the Romans, againft refifling the higher Porvers, the 1 5. Pfalme againft Vfarj, the Epiftles of Peter and ffide a- g&in&: mockiftg, proud, empty^ difobediem SeBaries) it is a figne thou doft ftrive to (hake off the Authority of the Word, that thy heart is not upright, and be fure of this, thou - (halt i6 6f Errors agAwfttbe I lobn J. 10. lob H*^*' Second Mo. tivc. It is a meancsof Re- fer mati an* (halt lye downs in forrow, thou canft not with boldnefTe ap- peale to God to clear thy innoccncy and integrity. For if thy heart ConAemne thee, God is greater than th) hearty and knowe J all fihin^s ^hewiW much morecondemne thee; And, there isnoAarknejfe mr Jhadow of death ^ where the yvsrkers ef iniquity way hide themfelves. To acknowledge the Divine and Supreme Authority of Scripture, pradically it would be a notable meancs to Re- forme the grofle evills among us, both in Church and State, the great confufions that be among us, the contempt of Ordinances , Miniftry, Sabbaths , Sacraments, &c. if wc would yeild to the Judgement of Scripture, and call that Herefie,or Schifm, or Lying, Perjury, or Oppreffion, &c. which the Scripture calls fo, and fubmit unto its Sentence in each Particular, we fliouldfoon have a vilible Reformation of great Evills, both publick, and in our Perfons and Fami- lies, when we goe about to perfwade you, to take paines, to get knowledge, to examine and try your Spirituall Eftate, to make Confcience of Gods Worfhip, to hear with care, to profit by hearing, to Sandific the Sabbaths : To exercifc Chaftity , Mercy, Truth,Sobriety,Peaceableneffe, Juftice, &c. among our felves: we are fure we have Scripture on our fides. Awd Men have nothing but Humour, Cuftome, Luft, andObftinacy tooppofeagainftit; Never look for a Refor- mation,.where Luft will be a Rule ; where Revenge, and Co- vctoufneffe, and Ambition, and Faftion will be the Judge : Butletthepure Wordof God rule in our Counfells, Par- liaments, Affcmblies, Cities and Tranfadions, we ftiould foon be a holy people, a praife in the Earth. And remem- ber, that if we wilf not ycild to the judgement of Scripture now, to our Converfion and amendment, wcfhall ere long be forced to yeild to its Authority and Judgement to our Confufion. Thus much for the firft life Cnamely) to ac- knowledge the Divine Authority of Scripture pradically, in matters of Sinne and Duty. Is to vindicate the Authority of Scripture againft all fuch as oppofe or weaken it, and make it of none effcd. A foure- Vfe. fold Error here to be confuted. The firft of them, that make -►the Divine Authority of Scripturef. i ^ the Churcb the Judge over Scriptures; we embrace its Mi- rviftery, we build n6t upon its Authority. I Aall not troable the Reader with Confutation of Papifts, who overthrow its high Authority, and efteem, two manner of wayes. Tirft, by fettin? the Authority of the Church above the Scriptures: Ma-or efi Ajithoritoi Ecclejia, ^ftam Script ur a : Thcy teach BeUdr.ievcrbt that the Church (that is) the Pope in hisChaire,by reafon '^"' of his infalhbility, is the Judge on Earth, determining which bookes be Scripture, and which not^ what is the fence and meaning of Scripture, againft w'lofe Judgement and "Determination, there is no difputing or contravening. Se- condly, they overttiro wits fupreme Authority, by cquali- con.Tni S:^. zing their Traditions with the Scripture. Traditi$nes [u>tt pari pietatis afeSlu cnm ScriptHris recipiendd. A ft range pride to fet up other Dodrines, which the Scripture never taught, to binde the Confciences with the Commandements ^nd Decrees of Men. But the Error I am now to deale with, is that of the.Bla- Srcond Error fphemous Attti ScriptHrifl ^Mn^ttvi\iM:\\ name I comprehend of tbeei chat all fuch.as either deny them'to be Divinely infpired and gi- appe^lc w ibc ven of God, or elfe allowing their Divine Authority, yet ^P"^*"^* refaie to fubmic to Scripture as the fupren>e and -all- ^^^ fufficient Judge, pretending to other Divine Revelations, ceUenrTrM- bcfides and beyond the written word, unto which upon all tifi cntituled t occafions they Appeal, as if the Scriptures were not able to 'Blew tt the acquaint the foul wirfi the higheft difcoveries of Gjods truth *<'«- by a andminde. Ifthey be tirged with an^^ proof out of the Old "bTp,^ntfd"'' Teftament, th«y rejed it, as if the old Teftament were anti- Jj^^^ I'g'jo.* quated, and out of date : if they be prefTed w^th a place in the new Teftament, then they fay, that is not the mea-ning, which we produce, fbecaufe (fay they) ^'ou have not the Spirit, The Spirit teacheth us otherwif^. And thus under pretence of Infpirations of the Holy Ghoft,and improvements beyond and above all Scripture, they ftrike at the root, and Wow up the very foundation of all Faith and Religion, of all our hopes and comforts ; thefe are the Devills Engineers : Thefe doe flatly difauthorize the Word of God, and with it all that -is built thereupon; for with- the Scriptiare ^11 Religion E IBUft J 3 Of Errors agAmft the muft needs fall to mine, (or at leaft ftand upon uncertainties) for every one may pretend to the Spirit, with as much reafon * as any one, and perhaps one of thefe Spirits quite croffcto the other, and fo there can be no evidence of Truth or un- truth, ofSinne or Duty^ but every one is left to be hisowne Judge and Rule, and every one will be in the Truth, beceufc hethinkesfo. Of Appca- Here therefore of their Error, who Appeale from Sen- ling from Scri- ptureto the Spirit for triall of Truth, and for deciding of pcure :o the Doubts. ^ „ J , Jpint. i^QY f^g j^lear difcovery of this Error, i {hall declare two things- Firft,wbat wc are to hold touching the Spirits revea- ling to Hs the mind of God ; 2ly. what we are to deteft and Fir If. abhor teuching that matter. For the former, we hold and Ephcf. i 17. teach that the Spirit of God, which did indite the Scripture,.* a Spirit of Revelation, and Illumination given to all Gods people for the acknowledging andunderftandingtheMy- ileries'of Salvation, and the things that- doe belong 1 C01-.S.I4. to our Spirituall Eftate ', which otherwife cannot be under- ftoodby anymeernaturall underftandmg, or unregenerate man though he hath the Scriptures in his hand, and doe read'thero God by his Spirit hath* in the Scripture revealed the Mvfteries of Chrift to the full j yet no man, which hath no mcie light, than the natural! light of his underftanding, can conceive them aright, unleffe.God by his Spirit doth reveale them to his heart. There is a two- fold hght, one . P« I zf Externall, (hining in the Word ; another Internan ftii- "* ning and bringing into our hearts the knowledge of the »Cor. 4. 6. , f of God, in the face of Jefus Chrift, fo that God doth i.hn I 5. 2iv€ both light to the Word, and Eye- fight to the Soule, Ihn j.'iV fw5. i8. EpbA.i^..) Goddid fet hghts in theFirma- Sand an Eye'n the Body to fee them :lfl point with my FinecrtotheMoon,or a Starre, which a Man would iee, andliehath not Eyes to fee my Finger or the Starre, the fault is not for want of (hewing, nor in the Starre for want of lisht, but in his Eyes that are blinde and cannot iee: So lobn 5. 1 1.3 1, j^ Scripture is a light, but all have not Eyes to difcerne and Aa. »8.M.*6. ^^^^^^"^0 bave thi! inward light, to fee the things of God, Divine Anthsritj of Scriptures. ig is peculijcr to Gods Elefti others have Eyes and fee not, Eares and hcare Hot, nor underftand. But the Spirit doth How tb« SpU fearchand make knowne the deep things of God, and that >*'' "vcalctb two manner of vvayes: Firft, in the Scripture. Secondly to '?«.^«n'l«of our Hearts, Eje hath not feen the things which God hath pn- g°ipeure"* aSd fared for them that hvi him. But God hath rtvealed them by Scdpmc. unto m bj his Spirit, for the Spirit fearcheth all things, yea^ i Cor.z.jj, lo, the deep things of God-, for what man knoweth the things of"' . TKan, fave the Spirit of Man, which is in him ? Even fo the things of God knoweth no Man, but the Spirit of God ; And for this caufe it is, that Saint Pml prayes for the Ephefians, that • god would give them the jpiritof Revel4tion in the knowledge Eph j.tt iS of Chrtji, to enlighten the Ejes of their urJerfianding. > Where note firft, that by the Spirit of Revelation} is not I. ^ote, meant that extraordinary Revelation, whereby things were made knowne to the Prophets, but that ordinary gift of il- lumination, or that light, which the Spirit ca»l>th to Oiine into our mindes, by helpe whereof fpintuall things are made manifeft to the Eye of our underftanding : Even as by the light of the Sun, things bodily are made manifeft to the Eye of the body. Note fccondly, that the Apoftle prayes this. for them, 2, Note. which did enjoy the outward light of the Gofpell preached unto them, yet he prayes for a farther mercy (namely) that the Eyes oftheirunderftandings might beenlightned to fee that light, which was come into the world : All meanes and rules are vaine,unlefre God ;give Eyes to fee, as he open- ed Hagars eyes to fee the Well of water ; therefore T>avid prayed, Open mim eyes, that I may ffe the wonders of thy Law, p,- , , , « Thus the Spirit of God is a Spirit of Sandifkation and Illu- '* minalion, enabling us to fee more than we could fee by the meerhelpofReafort, and this i-j^^m is promifed to the peo- ple of God, to guide them into all faving Truths, i Joh. 2. 26,2y. Thefe things have I written unto you, concerning them, that feduceyou; "But the fame Anoynting teacheth you vf all things, and is truth and is no /je, and even as it hath taught you, ye Poall abide in him. By thefe^ places you lee, that wc have need of the Spirit to enlighten our mindes to B 2 un- of Errors tgn'mfi the underftandtbt Scriptures, as tbofe two Difciples the Eor(l, L.ta 14. oper-cd Mr ^ninfi^inlu that they m.eht «"^"/'"/ *' S<:rivtures And in this fence, we acknowledge the Spirit of God to be with us. to abide with us, and to teach ^ "'■ But this iMbe Spirit of God fpeaking to us i^ «"d^y 'he ScriT-ture, not befides or beyond ,t , It is one thing to % the Spin teacheth us by Scripture, and another thmg to pretend the Spirits teaching, befides or beyond or contrary to the Scripture; the one is a Divine Truth, the other is v.le ^nmlne. M..uni[l (namely to>?'<'i'P'"''''»"/"! "rfelfc aTif the Word, and them »s infallible as Scripture it •«»«, as 't rnen mith appeale from Scripture, unto^thofe Revelatwns, Sthefein Lily to ftay our Faith, and fi™™^ .{-"^f^'^- ' ftife. Thisisa monftrous DelufionoftheDevill, ot a Men to be detefted and abhorred j And if any man (hall pretend to fuch inwediate infpirations, he is to be re^ttea a aninftrument of Satan. . Thef 2.2 »J ''t'''^°'''^Z Mknioroi"^'' nor, rM neither bjSt,r^, »"• /j^f^' »»r ^T L ^"i'f The fecond rieaaes of deceit is by Word it '"-"yha'^^^' folfe Teachers pretended to have heard it from Pjnk mouth. The third meaL is forged writing -f^J^-'^^^^^ Thus they fathered their Error upon f «»/. But the nrlt. is ourf refent cafe.They bojiftcd. Divine /luihfirity of Scriptures, 21 Take three reafons againft making this private Spirit the ^ppcal«ffom Judge and Rule for tryall of Truths, fuch appeales and pre- Jpiffj"ji,at tences are not to be admitted. ipca cs in Firft, becaufe in .y^r^/jr^rf is made known unto us the ma- $cijp;urctoa nifoUwifiiomeofGod,hph.-i. the Mjfieries of the Kingdvme p iv.vc Spirit of God, Mat II. the fHlUffHta^ce of under fl ending totheac- ^""^'^^^^ ^^^^ kntiwledgmtnt of the Mjfierie of (]od,And of Chrifl^ Col. 2. v,^r°p,ufc Hot 2, ;?• in whom are hid a/l the Treafures of rvifdome and know to j^g aumiicni Udge. Now if in Scripture God hath manifeftcd his manifold for ihrte rca" wifdome,the.Myftenes of Godj of Chrift, and his Kmgdom^,. iom. and thatinfullafTuranceofunderftanding, what higher dif" i.Reaf coverieacan be eapeded by fuch pretended infplrations ? for fuch difcoveries they be either the fame with thofe in the Word, or divcrfefromit; if the fame, then why flye they from Scripture unto another Spirit, the motives whereof J;j are not difcernable by others, nor demenftrable to others ^ '"'l iftheybediverfefromthe Word, then they fall under the ^urfe, Gal.iM. they are accurfcd by the pubhck fpirit, that fpeaketh in the Word. To appeal from the judgement of Scripture to the inftin(fls 2. Reaf and didates of the Spirit, is to fet the Spirit of God (for fo they call their Vifionsand Entbufiafmcs, though falfelyj in oppofition to it fclfe , and the private Spirit againft the pub- like Spirit, that endited the Scripture ; Now it is blafpheraous to affirme. That the holy Ghoft (hould declare any thing in fecret to any man, diverfe from what it hath declared to the whoJe Church in the Publick Tables of the Covenant. The - Spirit of God fpcaking in Scripture is the Publick Spirit, u^i^^^jj^j J^hat Knovping this firjt, fayes S.Peter^ that no prophefte of the Scriji- ^ Pjiyjte Spiij;^ thi^ id of arty private interpretation. A private Spirit is that i;, '^'p'^^ which one man hath,and not another ; and therefore it is but 2 Pec. i 10. - the figment of mens brains. Rut the Publick Spirit which is thc'holy Ghoft , did move in all the holy Pen-men of Scrip- ^ lure. ThefameSpiritofChriftfpake in the Prophets of old j p^^^^jo ti before the Flood, and fince in all that followed after, and ' * ' therefore they all fpake thciame things,for the eApoftles faid no other things, than thofe which the Prophets and Mofes did Aft. u, i». f^j,pjQMU arm, Now £ ereforc with what colour of reafon E 3 can 2 2 Of Errors againfi the can men fay the Spirit fuggefts this or that thing to them, which was never fuggefted to any of the Prophets or Apo* ftlesjbut oncly to themfelves ? Thefe therefore are but con- ceits of fick brains, aud Satanicall illufions. 3 Reaf. But put cafe the Spirit be given to fomemcnto expound Scripture infallibly, this afliftance may determine my own af- fent, and give my own heart full fatisfadion ; but it can be no judge between me and another concerning the meaning of a place in controverfie, becaufe I cannot prove to another,that the fence I give is fuggefted by Gods fpirif.I cannot fecure a- nother,that 1 fpeak by the Spirit, for he may pretend to do fo too.Therefore the Spirit's fpeaking in us muft be evidenced by its agreement with the Spirit fpeaking in the Word. And fo our faith is finally refolved into the DiVfine Authority of Scri- I Obj. pture,(as you fhall fee anon J Butti/faid, a Pet. 1. 19. Untill the day dawn, and the Day-ftar fthat is, ^efus Chrifi) arife in your hearts ,- ^/^ Tvhen once he is rifen^je may lay afide the Script ures^ as ye ufe to put out the (^andle^ rehen the JHorning Light Jhineth. Sol. ^^^ Apoftie compares the light of the Law, with the aPeci.i^. light of the Golfel ; The times of the Law were like the opened. flight, wherein Candles are lighted ; The times of the Go- fpel like day-light, wherein the Sun (bines : The whole Jew- i(h Church was inlightned by the prophetick Word, during the night of Chrifts abfence, who is the Sm ofrighteoufnejfe^ the ^(3m«|'-y?^rr of the Church enlightning our hearts by his bright beames, withont having any more need of the (hadowes, figures, and weak diredions of the Law : Se- condly, yet he teftifieth of that light ^ that it was afure tvord, fufficient to inlighten the Church, and able to guide them unto Chrifi ; And it was to the Jewes of greater Certainty and Credit, than the JApoftles report of a Voice from Hea- ven-^ The dodrine of the Prophets was a more fure foun- dation of Faith to the Jewes, than tbofe particular Revelati- ons made to certain perfons, not as the foundations of Faith, but as Props and Bearers up of it. This is the meaning of that place : by which you fee what a wild and wide infe- rence it \s^ that fome make, as if we were beholding to Scri- pture Divifie Authority of Scriptures. 23 pture to fee Chrift up in our hearts : But when that is done, then wcmuft not live any longer upon the Letter, it being a way beneath for infant Chriftians to walk with God in, as if to live in the fpirir, were to lay afide the Scripture. Such a like Oi>jeBioft u framed again ft Scripture from 2. Obi. I Cor. 1 3 . 1 1 . 1 2. When I became a man I put away childifh things, now we fee in aglaffe darkly, and therefore if roe Blow at the would fee clear ely^ we muft laj a fide the Glaffe, and look^kjond ^oa:.^. 8 j ; Scripture; ve muft put away thefe childifh things. The Apoftlc is there comparing our prefent ftatc of Grace •S'o/. with our future ftate of Glory, and faith, that there is fuch a difference between our prefent Knowledge, and that which we (hall enjoy hereafter in the life to come, as there is be- tween the feeing of a mans fmage in aGlaffe, and looking 1 Cor.ij. ii, him full in the iace ; in the Glaile we have but the fpecies or "> opened, refemblanceofa thing, not the thing it felf J fo here we fee God in the Glafle of his Word, Sacraments and Works ; But then immediately, and in its proper fhape, face to face, even i John ^..2. oi he is J Then wefhall kno\\ even as we are known^ (that is) perfeAly and clearly. P^»/does not here compare a Chri- Itianin his minority, ufing the Scripture as a Glaffe to fee with, and in his full growth, cafting away that Glaffe ; But he compares the ftate of Cr^re and(?/(?rj together, asap- peares particularly, ver.9. now we know in part, we are now in that ftate, >^hich hath need of helps oi tongues and other gifts, which'fhall then vanijh away, ver. 8. and more plainly ver. 1 1 . now ahidfth Faith,Hcpe,Charitj, He fpeaks of a ftate when Faith (hall ceafe, and Charity remain, and then thefe Glaffesforreprefentation of things (hall be done away we iball not need any more Word or Sacraments, we fhali' fee God as he IS; Faith (hall be turned into Vifion, but in this life Faith IS the chiefGrace, by which we/f^ him who ts invi- H-b.n.ar. fwle. And therefore whilft we are on earth, we muft with all Jpplicatkn^ Care Confcience, Reverence, and Thankfulneffe, make ufe ot this Glafle , the Scripture , wherein wee fee the Image of Gods Glory, W.fdome, Grace, Goodne(re, &c. leftotherwifcweerrein Judgement, and ftumble in Vifion, and. il of Errors agdinfi the iind inftcad of higher difcoveries of unrevealed ligbc , and glorious Truchs, we come to have oar eyes blinded, and our hearts infatuaced to imbrace the fancies of mens braines, and delurionsofSatan,forthemyfteries ofGod; for when once we throw afide this Glaffe, we ftiall be deceived, as Adam was andlofc that knowledge of God which once we had. Therefore when you heare men pretend to have new in- ftindsof the fpirit to difcoveries above, and beyond Scri- pture (chough they be as eminent in your eftecm as an Apo- i^L% or an Angel of God; they be but the Devils Inftru- ments who would by that means weaken the Authority of the Word to fet up his own delufions. Let us remember' thatofDf«M9 2.9. Secret things belong to the Lord onr God, •bftt things revealed^ to m and our Children ; In that he fayes, things revealed, it is evident, God hath concea'ed other things, which we have no means to know, and therefore ought'not inquire into them, according to that ofS. Paul, CoLi. 18, 1 9. where he notes, it is a mark of Seducers, and one caufe of mifleading rato errour (namely) becaufe they iyitriide int-c things rohicjj they have mtfeen. r Of their Error, who fet up Reafon a^ Jud^e, and fo final- Vixm^l^'n, ^yrefolve. their Faith into Reafen, ^i fecm^Hm rationU * * kudiciti oracuJa facra volant ejfe interpretanda. The principles oi Socimanifme are two i firft. Corrupt Reafon fecond. Scri- pture depraved : no racionall man will deny the ufe of Rea- fon in judging of matters of faith,yet if you admit it to be the Rule CO meafurc the myfteries of Faith,and to judge the fenfe ofScrtpturc by,you will be forced to de^raveth^ Scripture to -fatisfie your Reafon. Now.that you may difcern between good & ill in this point, 1 (hall (hew two things ; i .what we arc to hold touching the ufe of Reafon in matters of Faitk and Religion; i. what we are not to hold touching its dominion in judging, &c. . .5. Firft,we are to hold,thatRearon is the eye of the foul,or it is VVhu we bold xh2X Organ, which lets into the foule rh^t divine Light,which louchi.ig Rca- ^^^^ bQff^ beget Faith, and upon which. Faith doth finally ^^F '.\"^*""* t ft it felf Reafon is not the thing on which our Faith jefteth, but the faculty by which we fee thelighf j God wrote Divine Amhothy of Scriptu res. 2? his minde to reafonable Creatures ('not to bruit Beaftsj who by way of Difcourfe, weighing what goes feefore, and what followes the Text, and comparing Scripture with Scripture, one place with another, doe come to undcrttand his will and mihde, whereof many mifle, becaufethey doe not diligently make fo much ufe of Reafon,Conference,and helps of Art.as they wilI,to find out the meaning of a Poet,or a Statute-Law. We are commanded to fearch Scriptures^ to try the Spirits i to try all things^ 10 Judge what the it^pofiles fay, e^c Now thefe areAds of Reafon & Choice,by help whereof we come to be able to give a Reafon of our owne Faith, and to con- vince the adverfaries : ypu cannot perfwade a man to Chri- ftianity,but you muft (hew him a reafon for itj if you fay your Church is the true Church, f you muft (hew a reafon for it ; if you urge a Scripture, men will Judge whether the words al- ieadged, fpeak your fence or not j and if they may judge, then they may re jeft your Allegation, if impertinent. Seeing we our felves are the perfons, that muft be fure of the Truth of our Religion (every man lives by his owne ^ ^ faith) elfeweperiftiforcvcr. And feeing there be foma- ^'■^■^^''^^^'^^* ny Sed:s, Opinions, and wayes of Arguing, fuch variety of ^' ^' perfwafions and beliefs in the world, it neerly concernesall men to confider which Perfwafion relyesupon the fureft grounds 5 whatfoever the outward Medium or meanes be, to ihew us the mind of God, whether ordinary or fupernaturall reafon helps us to make ufe of them for embracing the Truth, and rejeding the Error. The judgement and determination of the Word of God(as Qf the Church Do/<^ excellently faith) is ttiat wherein we finally lib.4.cap,i3. reft as the Rule of our Faitli ; and the light of Divine under- derftanding is that, whereby we judge all things. Secondly, the myfteries of Faith, though not to be reacfted and comprehended by Reafon, yea, though in their proper Nature they be contrary to the Didates of Reafon, and ir- reconcileable by any thing that is within the compafTe of Reafon {zsExnihilo mhilfit, fayes Reafon, and ex nihilo omnia fiunt ("faith Faith^ The dead cannot returne againetb life^ faith Reafon; The dead bones Jhall live againe, fayes F Faith: 2^ OfBrmsAg ainftthe paith • Yet the Soul being overfwayed by a higher principle, fees the createft rcafon in the world to believe them all be- caufe the Scripture reveakth them to be of God, it is all the reafon in the world to believe God ipeakmg to us, wemuft believe any thing in the world which God fpeaks or reyealcs, though the thing it felfe feems never fo unreafonabie for reafon tells me, that all, which God fpeaks, muft needs be trui and good, how ftrange foever it feems to flcfh and blood, and fo my Faith is refolved into the Dmne Truth and Authority of Gods Word, and our reafon ts Cafuvated i^or.iP.s. unto that higher Principle, tobelievc what we fee revealed, becaufe revealed from God. ,, . fr> j r i Thirdly as I have reafon to believe all that; God ipeaks. Tit I X. becaufe he is a God of Truth and canmt Lye, fo I have rea- fon alfo to believe, that the Dodrine of Scripture is Gods revealed minde and will ; It is not fufficient to the groundmg of Faith to fay, I believe all that God revcales to be true but we muft alfo believe, that thefe are the things wh.ch God hath revealed, we confeffe T^aith Doaor/«^/^J that Faith.may rightly.be faid to be a firme affent, w'thout ^n dcnceof many things believed in therafelves; But yet the Mrtlium, by force whereof we are drawn to believe, nauft be 'evident unto us: As if I be asked, why I believe the Incarna- tion Death and Refurreftion of Chnft ; I anfwcr, Becaufe Gods Word Teftifieth of them, as things moftccrtaine and true. If you aske me farther, how know you that God hath revealed thefe things? I anfwer. By infallible Teftimomes and Signes from Heaven. By which ray Reafon is convin- ced that thofe Writings arc of God, and fo I can prove that a Chriftian hath more Reafon for his Religion, than any other, whether Jew, or Turkc, or Heathen. By thefe three pofitions, you fee the great ufe and force - of reafon, in matters of Faith ; it lets into my Soule the. Divine light of the Word, it tells me I have reafon to be- iteve what feems contrary to reafon becaufe God hath fpokenit, and it affures me that God hath fpoken thofe heavenly My ftcries. ^ Secondly, m . . Di'vme Authgr ity of Scriptures, 27 Secondly, But yet for all this, we muft not make Reafon 2 the Rule to raeafure Faith by, nor the Judge, according to What we deny whole Dictates the Scriptures muft be expounded : For Ex- ^^ ^"^o" ''»■ amples fake. There is a Trinity of perfons in the God- head „ *f?"'* ^^ the Scripture is clear, i foh. 5.7. There be three that beure ^^ ^^'°"' reitne^e tn Heaven, the Father^ the Word, mdthe Holj Ghofi andth^Jethreearemei Shall I now expound this Scripture according to the Didaces of Reafon, and fay. That becaufe itisimpoffibleto reafon, that three (liould be one God • therefore the meaning of that place muft be this; Thofe threeareonebyconfentof Mindes and Wills, God forbid forfoathoufandnaen maybe one; But the Text it felfe' verfe 8. fhews how precifely the Holy Ghoft fpake,when he laid tkefe three are one, (more than by confent of Teftimo- ny; _ becaufe ver. 8. he varieth the phrafe, and fayes of the Sptrtt, water and 'Blood, that they agree in one^ therefore to be one, ver. 7. is more than to agree tn one, wr.8. If becaufe I cannot conceive in reafon, how Chrift and his Father can be one, therefore Tfliall feek to finde out an Interpretation I which may agree with my Reafon ; this is cleerly to fct Rea- f ion in the Chaire above Scripture, and Scripture muft be j made to fubmit to our fence, not we to the fence of the My- fteric revealed.— i-ormW^ J will not believe,without a Reafon or Evidence from the thing revealed ; They will confult with the didates of Reafon about an Article of Faith, and ac- cordingly expound it, upon this Ground, Nalh modoverptm ejfe potefi, cui ratio frorfm , communifqueftnfui repugmt : and hereupon they deny the Perfon and Offices of Chrifi, the Refurrenion of the fame body, the ^Decrees of God, &c. . But we are to put a difference between giving a reafon Tf$on« thing of our believing, and a reafon of the thing believed: I be- w give a reafon lievethe Dodrineof the Trinity, of Chrifts Incarnation, of^^yWic- that Efau was rejeded, and facob loved, &c. and the reafon ^f S^rb/'* of my behefe is becaufe fo it \s written.-But to demonftrate Sclc? thele Truths, by evidence from the nature of things or elfe to disbeheve them, this Soveraignty of Reafon, is the Ruine of all Faith and Religion. 'f 2. Some ,3 of Errors Againfk the rt. Evident in themfelves, as the Principles SK of Geometry ; as , that every whole Some thmgs are/ and entire thing is bigger than a part i of it, &c. £2. Not evident in themfelves, but are made knowne to us, both that they are, and what they are, by a forraign medium, without the compafle of the things themfelves. Of this fort are all thofe things which we are perfwaded of by the report of others ; and this is the certain- ty of knowledge, which we have of things believed, the " ; truth of them in themfelves appeareth not to us, nor is feen of us, and in this rcfped Faith is truly faid tobeanaffent without Evidence,upon the credit of the Revealer. In thefe points, reafon reacheth but the rh on, that fuch points are the Truths of God. But the to have God on his fide, when he fo miferably wafted the JewF.TnD4».8.9,io,n,we.read,thac out of one of them(name- ly of the Selemidt, which reigned in Af%a and Bahjlon) came forth a little horn Cthacis) Anticchns Epiphanies, toward the South Cthat is, Egypt) and towards the Eaft (that is, Perfta) both which were conquered by Antiochns^ and to- wards the pleafant Land (that is, the Land oUfrael fo called, ' * for its bleffed Priviledges) againft thcfe that Tyrant wonder- fully prevailed, ver. vo. for he waxed great, even to the hofi of Heaven, (that is, to war againft Gods Church) and cajf doivnfomeof the Hofi, and of the Starres, to the ground, and fiamped upon them. Yea, ver. 11. He magnified himfelfe even to the Prince of the Hofi, and by him the daily facri fie e was ta- ken away^ and the place efhii SanUtiarj v^iu cafi downe : And G ver. 5^ ^ . — Dan. 11,10, vcr.i2. yfn Hofi vo^ gi'ven agnnfi the dailj Sacrifice, hyrea^ fonoftranfgrefion^anditcaft doron the truth to the ground, --- -.^- and it praaifed and proipered; Here's ^wondQdxxW i^ccei^ti ? '' J *■ and many of the Jewes feeing him thus to profpcr, began to alter their Religion, to forfake the holy Covenant,/©/- armes Mdftand on hi4 fart, that is, Power and Vidory • andfuch ^ did wickedly again]} the Covenant, he corrupted bj flatteries &c, I demand now,Was the caufe oi' Antiochm juft and good, becaufe he profpered ? Or did thofe Jewes do well, that changed their Minds and their Religion, and fell to the Con- querours fide, as if Gods minde had been hereby declared to alter the eftablifhed Wor{hip,or that Idolatry plcafedhim better than the dally Sacrifice, which was now took away ? God forbid I Laftly, if fucceffcs muft fway our opinions and pradifes, then why do we not turn Papilla, and worfhip the Beafi Rev. 13 7. to whom it was given to mah warre with the Saints, and to overcome them ? What (hall we think? Doth God by this fucceffc, approve of the Bealt, or of his War> Ormuftthe Saints now alter their Principles, and worftiip the Beaft ? The Text (ver.8.; tells us, that the grofs number of people f which hang their Religion upon Provi- dence; (hall worfhip him all, except they, whofe names are written in the Boohf Life.-- Thus you fee how God doth profper the worft Caufe, and the vileft of men ; how the Lord doth make ufe of wicked Inftrumcntsto pum(h an hy- pocriticall Church : — And that they are the worft of meu, even men that do wickedly againft the Covenaat,who change their Opinions with fucceffes, and depart from thewniten Truth, as if God and his Word were changed with the change of the World. Reader. 12.1,2,5. , p r ifProvidence may fet up newRuIes of Opinion &Pra«ile, 2, i^aj. ^^^^ ^^^ ^^ ^^jj ^g^L^js of what Opinion and Religion, of what Side andPerfwafion you will be;for as much as a LoE is guided by divine Providence. rrov.i6.i^. The Lot j^ cafi into the Lap, bm the whole dilfoftng thereof u of the Lord. ? Reaf If Succc(res of Providence may determine of Gods Will andourDuty,thenyou will be forced oft-times to Juftihe and Condemn the fame Caufe and the fam^Perfons, when this Divine Aathsrity of Scriptures. ^ 5 this fide profpers, O now , God, fay they, hath declared himfelf, owned their Caufe from Heaven; yea,fome have not ftuck to call jVorcefler the Valley of Decifion, as if now all doubt and controverfie touching the Kings Caufe, and the new Gommon-weaith, were determined, paft all difpute ; But what if Providence takes againft them? What if the Lord blafts their Counfels and their Power > Then the con- trary Judgement is to be made (namely) that God doth not own our Caufe, nor approve our doings ; then we muft by the fame rule condemn our felves,and our former Adings, — unkfle you will fay, that Providences may prefcribe Duty, when they make for us, but not when they ftand againft us : and when God fcems to plead the Caufe of our Adverfaries ; f But this were Childrens play fo to argue.) ^ JfProvidences alter the ftate of the Queftion, then a pro- 4. Reaf. jeft or defign, Angularly wicked, and abhorring to Nature and Religion, if it fucceed well, does ceafe to be evil, which ' cannot eqter into the thoughts of any but an Atheift' Felix fcdttii%fcelmM\: Itisafure rule in Divinity, ihd^l malum infe— (fuch are the finnes againft the Morall Law) cannot be made good by any Circumftances whatfoever. Sin is fin ftill. Murder, and Perjury, &c. are finnes. ftiil, and no fuc- ccflc can,or ought, to alter our judgement concerning them. Nay laftly, It is a judgement from God to profper in wic- ^ p r kednefs, and therefore no fign of his approbation, PfaLgi.j. ^ ' '^' fVhen the workers of inicjuitj d»floHriJh^ it is that thej p^all be defirojiedjor ever. There's a fad reckoning ; everlafting De- ftrudion for their prefent Profperity : The frojperitj of Fools „ deffrojes them; through Gods juft wrath their hearts are ^°''' '' ^ *° hardned, that they cannot repent, ^ecaufe they have ^opfal.yj.i? Changes, therefore thej fear mt God. Their conftant, and uninterrupted Pofterity, is the reafon of their perfeverance mwickednefs and contempt of God, through long continu- ance of finnmg they grow obdurate, and hardned to their ""f r ^eftruftion. God fends Troubles and Afflidions to his children in mercy, and gives Profperity to the ungodly , in wrath. Let God lay on me any afflidion , rather than iuffer mc to profper in the way that is evii ; A hard heart is G 2 a ^6 of Errors dgmnfi the a fearcfull judgement , and Solomon obferves Eccl.%.\ 1,12. that impenitencie is the fruit of fuch profperity. 'Becaufe fentence agAinfi an evill doer is not fpeedilj executed j therefore the heart of the Sens of men isfttllj Jet in them to doe eviH, they blefle themfelves and fay , No cvill (hall happen unto us. But what f ayes the Lord, t'fr 12. Though afmner does evill an hundred times ^ and his dajes be frolenged^ jetfurelj I know that it jhall not he rvell with the wicksd,Xht\t damnation flum- bereth not, it is every day nearer and nearer, and. the longer it ftayes, the more heavy it will bcj it comes with feet of Wool, but it will ftrike with hands of Lead, though it he gi- ven him to he infafetjy wherein he rejieth^ and feareth no dan- ger, yetbisej?s (that is, Gods eyes) are upon their wajesi The) are exalted for a little -while , hut are gone ^ and brought low, thej are taken out of the way 04 all other s^and cut off 06 the tops of the eares of Corn* See Job 24.23 ,24. I conclude therefore; that Providences are oftner a tem- ptation, than a rule, a triall of our Uprightnefs, n6t a rule for our Confciences; he is a poor filly Soul, and yet a prc- fumptuous undertaker, that is not affured of the Juftnefs of his Caufe,till the fuccelTe determine it. viueft. But ii there no j fudging of Gods liking hj his Providence f Anfw. Firft, There is much of Providence in great anions, but notof his will and liking, as hath been (hewed. Secondly, Providence following a promife, is a Token of his love and liking. So fojhuah might take comfort in his fuccefsfuU war, fof.l^,\^. Not one good thing failed. Thirdly, it is ho comfort at all to be the rod andlnftru- ment of Gods anger or vindicative Providence on wicked men ; for fo was the King oiAffyria, &c. Jfa. i o. fo was fe- rohoam and fehu,S>cc. Fourthly, it is no comfort to fay, the will of God is ful- filled by US; and ifit were not his will, this could not have been done : True ; yet woe to that man, by whofe fins and vices, God brings to paffe his owne worke ; The Son of man goethy as it is written of him ; ludas and PiUte did no more but what was written,& what the hand and Counfell of God had determined before to be done j jet woe. he to that mkn, h Divine Authfrity of Scriptures. 37 hj vohom the Son of man is hetrAieci ; Good had it been for thdt , man^.that he had never been borne \ The Inftrumenc maylbe' damned, though God made him his fcourgej when the Child is correded, the Rod is caft into the fire. Thus I have at laft finifhed my fecond ufe, wherein I have vindicated the fupremc Authority of Scripture, againft a foure-foJd Error ; Firft, of them that would place this Au- thority in the Chnrch. Second, of them who appealc from Scripture to the Spirit ; Third , of them that make Reafon the Supreme Judge ; The fourth, of them that ex- pound Scripture according to Providences. There remaines one Queftion to be rcfolved, 'for the clofe of this whole matter (namely) Into rvhat then ii our Faith fi- Queft. fUiUj refolved, and whereupon doth it flay it felfe^ feeing the forementioned things, the Church, the Spirit , Reafon and Providence, though their help and Miniflery be needfully jet our Faith ii mt built upon thent, Oi hath been Jhetved ? The Authority and Truth of God fpeaking in the Scri- Anfw, pturc, is that upon which our Faith is built, and doth finally ftayitfelfej ThcMiniftery of the Church, the Illumination of theSpirit, the right ufc of Reafon, and the choiceft helps, by which we believe,by which w^ fee theLaw and will ofGodj But they are not the Law it felfe ; the Divine Truth and Au- thority of Gods Word, is that which doth fecure our Con- fciences. To the grounding of Faith it is neceffary, that we know, Tvrotbin|s firft, what is the truth revealed, for elfe we cannot believe a«rfquircdto it, nor reft upon an unknown Truth; Secondly that God fnVf'IfS hath indeed revealed and declared thofe truths; and then the faith, foul refteth upon it, as afure Anchor of faith and hope. If you ask what it is that I believe ? I anfwer, I believe the blef- fcd dodrines of falvation by Jefus Chrift ; if you ask, why I believe all this,&why I will venture my foul to all eternity on that doftrin ? I anfwer, bccaufe it is the revealed will of God concerning us; This is the way of Salvation, which God hath made known to the Sons of men. If you ask further. How I knowt hat God hath revealed them? I anfwer, by a two- fold certamtyji one of Faith, the other of Experience; Firft I do G 3 infallibly 5 8 Of Errors againfi the infallibly by faith believe the Revelation , not upon the cre- dit of any other Revelation but for it felfe , the Lord giving Teftimony thereunto , not only by the conftant Teftimony lohny.jx. j6. ofthe Church, which cannot univerfally deceive, nor only Luke 1. 4. by miracles from heaven, bearing witnefle to the Apoftlcs doftrine, but chiefly by its own proper divine light, which (hines therein. The truth contained in fcripture is a light,and isdifcerned by the Sons of light : It doth by its own light perfwade us, and in all cafes, doubts, and queftions, it doth clearcly tcftifie with us, oragainltus; which light is of that nature, that it giveth Teftimony to it felfe, andreceiveth Authority from no other, as tne Sun is^not feene by any light but his own , and we difcerne fweet from fowrc by its own Tafte. And the meanes for opening our eyes to fee this light (whereby our confciences are affured that we reft in C?od, j are diverfe : firft, fome private, as Reading, Prayer, conference of places, confent of Churches in all Ages , Helps of learning, and reafon fanftificd. Secondly, fome publike, as the Miniftery of the Word, which is the Ordinance of God to get this affurance, which Ad of the Church is not Authority to fecure me, but Mi- niftery to (hew me, that which {hall fecure me, which Mi- niftery is founded on the Scripture it felfe, in that from thence it fetcheth the reafon that doth perfwade me, and fheweth the light, that doth infallibly alTure me. I Tohn 2, JO. Thirdly, But the thiefe helpe, to (hew me and affure me Eph. 1.17,18. of this light, is the Holy Spirit, given to Gods children, in, I l.bn ;. i 9' ^^^ jjy ^j^g ^^^ of the former meanes to open our underftan- dings, to enlighten our raindes, that we may know and be- lieve the words of this life,and the things which are freely gi- v^n unto us of God; In which light thus (hewn unto us,Faith ftaieth it felfe, without craving any further teftimony or proofe, in the fame manner that the Philofophcr proveth, that with the fame fenfe we fee, and are aflured we fee : Thus I know by the certainty of Faith, refting upon its objcft, that the Dodrinc of Scripture is from God: This is a certainty in rcfped of the underftanding. 2 . VVhereunto addc, that other certainty of expericnce,which is Divine Authoritj ef Scriptures. 39 is a certainty m refped of the Affeaions and of the fpirituall man. This is the fpirits' Sealc fee to Gods truth , (namely) the light of the word ; when it is thus fhewen unto us, it doth worke fuch ftrange and fupernaturall effcds upon the foul ; it doth renevp w in the [pirit oj our minds, we beholding 2 Cor. ? 1 8. this Glory of god in the Gofpel are changed into the fame image ; it doch mightily convince our confciences ; it pulls do'wn our firong holds of fmne ', It cafieth downe 014" imaginati- *Cor, lo.^.f. onsandreafomngs, which wou\d exalt themfelves againft the k^noTvledgeofGodi It inflames the heart with love of God, hatred of Sinne ; It fills the heart with joy and peace , fuch as the world cannot give ; It perfwades us of the truth and goodnefleofthewillof God,,and of the things revealed i and all this by way of fpiritualltafte and feeling, fo that the things apprehended by us in Divine knowledge, arc more certainly difcerned in the certainty of experience, than any thing is difcerned in the light of naturall underftanding , f which hath the certainty of fpcculation onely, but not of experience. How fiveet are thy words unto my Afouthl they arefweeter than honey, and the honey comh, Pfal. 119. They that are thus taught, doe know affuredly, that they have heard God himfelfe : In the former way, the light of Divine Reafon eaufeth approbation of the things they be- lieve. In the later, the Parity and power of Divine know-' ledga, eaufeth a tafte and feeling of the thing? they heare : And the^T that are thus eftablifhed in the Faith, doe fo plain- ly fee God prefent with them in his Word, that if all the world Ihould be turned into Miracles, it could not remove them from the certainty of their perfwafion ; you cannot unperfwade a Chriflian of the truth of his Religion, you can- not make him thinks meanly of Chrift, nor the Dodrinc^f Redemption, nor of duties of Sandlification, his heart is fixed trufling in the Lord. So then we conclude , that the true reafon of our Faith, and ground,on which it finally flay- eth it felf,is the Authority of God himfelf,whom we doe mod certainly difccrne , and feele to fpeake in the word of faith, which IS preached unto us. And thus much of my firft do- Why did Chrift lay the foundation pf the Chri- ftian faith , upon that, which was not ? sQl,; This anfwers their objedion, who fay, the old Teftament woiof force t till Chrift s death and RefurrUlion', But "when the Divine Amhorit;^ of Scriptures » 41 the new Te flame nt -was confirmed bj the death of the Te fiat or, then the old vnas void. But here you fee Chrift , after his Refurredion , doth Sol, turn thofe two Difciples to thofe writings for grounding of theirFaith,Chrift'might have told them of newGofpel-truths if any fuch had been j But he remits them to the i^criptures, and heightens their wits to underftand and believe them, as a furc Anchor of their Faith j And fo in the Parable, Lnke i6.2$». the advifc given by Chrift to fave the Living from going to Hell, is this. Thy have Mofes and the Prophets ^Hear 'them, therefore not to be rejeded as of no ufe to fave or damne. Confider the example of the Apoftles in ail theli; prea- 2. ching, they did acknowledge the Authority of the old Tefta- ment: Saint Peter AEls 2: when he would convince the Jews of the refurreBion ofChriH, and bring them to /<««>/; on him, whom they had betrayed and ilain, he makes all good out of the Olci Teftament, quoted thrice from ver:2').to 36. And this was after Chrifts Afcenfion. It is objeded by fome, that Chrifl ffake to his "Difciples q^ hj and from Scripture : Bat when he w 04 gone into heaven,then he refers them to the teaching of the holy GhoB, which he had promifed to fend unto them. fob,i6.l^. He will guide you into all Truth, and ftiew you things to come. Chrift fpcaks of the extraordinary gifts of the Spirit to the Soi, Apoftles after Chrifts Afcenfion: by help of which, refiding and abiding in them, they (hould be priviledged from erring, and made to underftand many things concerning Chrifts Kingdome, which as yet they underftood not • but here's not a fyllable of fetting up a Teacher , that (hould overthrow the Scripture; Yea, this Objedion is anfwered by the former ex- ample of S.Peter ; for S. Peter fctcht his proofes out of the Old Teftament,after the pouring forth of the holy Ghoft up- on them, ver. i5, 17. Thefe are not drunken asye fuppofe^&c. at that time the holy Ghofl was already defcended on the Apo- ftles, and they (pake with tongues, ver.'^. But they had nevet a tongue to flight the writings of the Old Teftament ; but S. Ptfffr,. though infpired by the holy Ghoft, yet fetcht all his H proofs 42 of Errors AgAwfi t he proofes from thence. Confider the pradice of S.Panl, who contending for the faith of Jefus doth confirme his doftrine from thence, A^sl6,2Z, faying none other things then thofe, which Advfes and the Prophets did faj Jhould come, that Chrifi fhouldfuffer &c.So he confirms his dodrin ofthcRefurrefliott out of the fcripture, iCor.15-4. Laftly in this fort did Philip make ufc of the Prophets for the converfion of the S'ttnuch^ ARs.S.^ $ . He began at that fcripture, and preached unto him fefus. Thus you fee the Authority of thofe books is allead- ged by Chrift and his ApoftJes, and made ufs of to lay the foundation of faith, to convince of fin , to Convert fouls, to keep men from the coming into the place of Torment 5 And ail this after Chriftsafcenfion, andthecommingoftheholy Ghoft, and therefore they are fo to be acknowledged , and SfReaf. received of us for the fame ufes : Becaufe Salvation u of the JewSy Ieh.^.22. The dodrine of Salvation was a facred Trea- fure committed to that people ; if their Religion were noc true, ours is falfe ; if their fcriptures be vaine, our faith is vaine alfo ; This was the lews preheminence , chiefly hcatife to them -were committed th( Oracles of God, Rom. 3.?. which S. Stephen calls lively Oracles, ABs, 7.38. becaufe delivered, viva voce , and becaufe they ferve to make alive the dead foul, and the Fathers received them to deliver unto us. 2. Reaf, xhofe Books of the old Teftament, are either Hiftoricall, Propheticall, or Dodrinall; The Hiflorica/Und Propheticall are unto this day the grounds of our faith in the points of Creation and Providence ; of the Fall and mifery of man, of the comraingofthe^ip^^^, ofhisPerfon and Office, and of Salvation by him ; Secondly, of admonition , reproofes, and inftrudions for holy life. The Do^rinall parts , as the law of Mofes, the Pfalmes, Troverbs , and many paffages of the Prophets, have their ufe of inftrudion in faith and holineffe, in the right ufe of Gods worfliip and Ordinances : every one of thefe parts is of perpetuall ufe and Authority, £0 command and regulate our faith and manners ; It was true, it is true, and will be for ever true, they did teach the Church of God of old, they doe the fame to us, and will doe the fame to the worlds end i fo that whofoever is under Divine Amhority of Scriptures, a^ a promife of the old Tcftament , he may rejoyce, and take comfort in It; orifunderacurfe, let him Tremble, if under a command let him obey it, (if,under aProphefie, let him rett upon it) we finde Gofpell-graces regard Old Tefta- ment proofes. He^ i^.^. Let j.«r| Converfation be r,>ithm Covetou/neJJe ; for he hathfaid, I mil never leave thee. And Oolpelldutiesurged upon oldTeftament precepts , as Epk 6,1. Honour thy F ather and Mother , r(>hkh is the firfi Com^ tnandement with promife. ni^?"' "^^'^^"'' '^ ^^""^ ^^'^' ""^''^ ^ '^^^''''^^ ^"""^ ^''''"'- Qaeft. Though they ceafc and be aboliflied as to our praAice ^ r yettheyareperpetuail,andftiHapartofholyfcripture as Th.if'^'' forour teachingand learning, The Types and figures of the nTall wT Law a>re a kmdeof Prophefies , for they doe in certaine AiiUTeacher^ Actions let forth Chrift to come, and the benefits bv him • <^f Mouil du^ as the Prophets did by their words and writings theyftiJl ""' teach and inftrud, and we may fetch Arguments of faith and duty from them, as Paul doth in the Epiftle to the Hebrews and other places (as for example) if the Queftion be between us and the Socinians, whether Chrift by dying did make Attonement for fin. We fay, yea, and the Law and the daily Burnt offerings and fin offerings doe teach the fame : if ye ask of the manner how ? Anfwer, it is by fprinkling the imner, (that is) by applying it to our own fouls. If the que- Ition be about Minifters and their maintenance , in the New 1 eltamenc the Apoftle proves it to be the peoples duty from ?hc Law. I Cor.g.-J. fVhogoes a warfare at his own Charge > Thats Panls Argument ^ Minifters muft be paid as well as ik»uldiers, and he fortifies his reafon by Teftimony of old 1 eltament ver.t. Say I thefe things as a man ? Or faith not the Law the fame ? For it is -written in the Law ofMofesXhotc jhalt notmuK.z.le the mouth of the Ox, that treadeth out the Corne-, The fame proofe he ufes upon another occafion. But Pauls proofe isff^^tjf-, hecaufe it is a CermomaU proof, Qbi ^fMfo denies Chrifi to ^^ co^e in thefiejh, ^^ intended in that Law, to teach as fomething, that is Anfw. Hz morall. of Errors ^gainji the moral!, (namely) that God doth take care for Minifters, and for his Labourers m his word , more chaa for Oxen; and if chac Liw be wriccen for our fakes ; then why may not other things written m the Cereraoniall Law , teach a morall duty, as well as that? The Ceremonial! law, as it doth fet forth ~ Chrift, fo alfo the duty of Chnftians in their holy adminiftra- . tions :' Thus the PHrging om of Le^uea, did teach the putting away of filthiL^ffeaions from our holy fervices, and polluted people from fhefociety of the Church, i Cc/r.s.y.ig.Sothe (hrinkling of the unclean, doth teach, that when we prefent any fervtce to the Lord, we muft renue our repentance , and not come with defiled hearts or hands, i Tim-z.S. By the cpn- fecramg of the fir fi fruits we are taught, that we ought to be confecrated as holy unto the Lord, as a kmd offirfifrfiits of his creatures, /<«w. 1. 18. iJft'. 1 4'4- We are not fubjeft to thofe Ordmances to doc them, we offer not the facrifices , becaufe Chrift is come ; yet looke what theyfignifie, they teach, and they fcrve for our lear- ning, asisfaid. r » ^ j Obi. ^«^ ibere is Heb. 7.18. A difanulling of the Cmmande- wmtfortheweakneffeandmprofitab!eneffeofit. 4 r J The meaning is this, that the blood of thok facrifices M s^»jw. ^ ^^^ ^^j,^ ^^^^ ^^^ l^y ^^y pQ^gr or yertue, that was in them ; they of themfelves are weak? and beggarly, if any body fhould reft in them, as the Carnall lews did ; and therefore, he. fayes, thofe Ordinance were to ceafe, and give place, when the trfte Sacrifice , lefmChrifiwas ofered; wkV^ alone did and could take away fin; The law made nothing perfeB, hat m Htb. 7. 19. jj^g-j. relative ufe and end, they did lead unto Chrift, that better hope , who made all perfeft ; For his blood ferved for the redemption of fins and tranfgreftons, which werecmmttted under the fir fi Teflament. So that the way of Salvation taught then in Types, and now without them j thefubftanccofthe Covenant is one and the fame, only that former manner of Adminiftring waxeth old , and is put into a new w4;, which is fignificantly cxpreffed , Heb. 7. 12. There is ^€7ft9e To believe the fcriptures to be the word of God, is the ground of faith, and therefore the foundation of Chri- ftian Religion. (\v' Tea, but to believe the Englifh fcriptures ^ or the 'Bibie tran- Jlated into EngJiJh to be the word of Qod ; This is no foundation . of Chriftian Religion, Scriptures in This is but an old piece of Popery in an Independent drefle ; En|lifliarefhc j^g Papifts to difcredit our Tranflations, and to keep the Rule of Faith, p^^pig from Reading the Scriptures, and foto keep up the Churches Authority, are wont to Cavill and fay, the Englifti fcriptures are no foundation of Chriftian Religion. War CO the ^^"* ^^^ lefuite, with whom Doftor jvhite has to doe,' Church. S. f. layes this for his firft conclufion (namely) that the fcriptures The Jcfuitcsj alone, effecialiy as tranjlated Into the Englifh Tongue, cannot be Ruli. the rule of Faith: He gives two Reafons for his AfTertion ; loReaf, The firft is, becaufethefe Tranflations are not infallible, as the Rule of Faith muft be ; for neither were the Scriptures immediately written by the Holy Ghoft in our language, neither were the Tranflator^affiftcd by the Spirit infallible, as appeares by the often change, and correding of the Tran- Dr. u^hitt's flatlons, which fhews, that fome of them were defedive. — ■ Ch^ ^^'i^ How can an unlearned man be fure, that this Tranflation, - "'' * * ' which now I have, or you have, does notcrre,unlefsyou admit the Authority of the Church,to affure U5,that fuch and fuch a Tranflation doth not erre.> For ofChrfflian Religio n. .g For anfwer hereunto, I lay down .thefc two Conclufions : e^-f^^A^ Firrt, that Divine Truth in EngliOi, is as truly rhe Word of God,asthe fame Scriptures delivered in theOrigmall He- brew or Greek J yet with this difference, that the fame is perfedly, immediately, and moftabfolutely in the Originall Hebrew and Greek, in other Tranflations, as the vcffels wherein it is prefented i-o us.and as far forth as they do agree with theOriginalls: And every Tranflation agreeing with the Originall in the matter, is the fame Canonicall Scripture that Hebrew or Greek is, even as it is the fame Water, which is in the Fountain, and in the Stream ; we fay this is the Wa-= Deroffuchoriuch a Well.or Spring, feecaufe it came from - thence ; fo it is in this bufinefs, when the Apoftles fpake the wonderfull works of God in the languages of all Nations ('that were at ferufaUm) wherein they were born ; the Do- drine was the fame to all, of the fame Truth and Divine Au- Ads 2'^ 1 1 thority in the feverall Languages : And this Doftrinc is the Rule we feek for, and the foundation upon which ourReli- gion is grounded,and it is all one thing,whcther it be brought to my underftanding in Welch , or Englifti, or Greek, or DuU'hvt\ latine: All Language, or Writing, i;but the Veffell the w»y S.y,:.. Syrabole, or Declaration of the Rule, not the Rule it felf : Jt IS a certain formor means by which the divine Truth co- meth unto us, as things are contained in their words, and be- caufe theDodrine and matter of the Text s not made known unto me but by words, and a language which I underftand • therefore I fay,the Scripture in Englifti is the rule and ground of my Faith ; whereupon I relying, have not a humane but a divine Authority for my Faith. Even as an unbeliever co- ming to our Sermons, is convinced sfall, and judged of all « Cor.'M.M. and he will acknowlege the Divine Truth of God, although by a humane voice in preaching, it be conveyed unto him fo we enjoy the infallible Dodrinc of the Scripture, though bv a mans Tranflation it be manifefted unto me. ^ My fecond conclufion is this j That to believe this to be fo (that is; to believe the fcripture in Englifh to be the word of God, is a neceffarymeanes for grounding of Faith and Re- ligion in the hearts of Englifli people. I The so G0ds Word the Feund^tion 7~Pear. Thercafonis,becaure the rule of faith muft be firft both certaine and Secondly known. For if it be not certame, ic i.; po rule at all , and if it be not known, it is no rule to us. .,u. . Wherefore God hath taught us by corporall letters, which ,V '''^' we fee and read , what he would have us believe concerning ^'^ him • But to him that heareth not, or that believeth not. Truth and Error, light and darkneffe is all one. Obferve the Roai. 10. 14- Apoftles reafonmg , Hot^JhaU they call on him, in whom they have not believed? (believing you fee is the foundation of that pjrt of Chriftian Religion, (namely) holy mvocation j iThtitii, ^n^ horvjh^llthey believe in him, of whom thej have not marai if they doe not undcrftand the minde of God by. hearing, and hearing it as from God, as the rverdofGod and not of Mm^ it is no more than if they heard a piece of TiV^f/, or Cef^rs Commentaries ', for bow can we preach to the.convincing of confciences, and fetling of their fouls m the way of Re- ligion, except they be perfwaded, that he that preacheth, fpeaketh from God?.. , „ ,• • » • u « r Laftly what comfort can thccebemth^tR^hgion, which 3.ifp^/. ^^^ ^^^y^^^ perfwaded is of God? no Religion is able to bring us unto God , but that which came trom God, if I doubt of that, I have no Religion at all. „ , . r, But how can r^e believe the Serif twre; tranfiated into En- ^^^ ^ ' oM) ts be of God , feeini Tranjlations are net fo mfalubk^ m Ihe rule of faith mfifi be, inmunj places they Me not agree wtth- Anfw '^ul^i^fi^U^^ TranQacion of the BiWe ftand for true, until! the Jefuitc or the Sedary be able to prove the contra- ct? hut I c<3Hmt believe^ them to hirue.becaufe the Tranfiators were.not afftf^ed immediately by the hohGhf, Such extraordinary affiftance is needfull to one, that fhall ' ' indite anv part of Scripture, but not to a Trannator for a man by his skill in both Languages , by the ordinary helps of prayer and induftry is able to open in the Englilh tongue, what wasbefore locktup in^heOriginall Hebrew or Greqk. Ac a SpanifhorDanimEmbairadour, delivers his Meffage, and receives his anfwer by an Interpreter. — The interpreter OfChrJftian Keltgien, 5 1 "^! I ""^if ';>' ^"^P'^^V^" > ^"^ by his skill in both languages, and his fidelity , he delivers the true mixid of one Nation to another; So it is in this cafe, theTfanflator isGods inter- pretcrtoa Itrange people. Oh : BHt by the often change and variable TranflationsAt o (^W. feem! that fome have erred. ~ 2.Ubj, A^f.i. Our Englifh Speech doth vary and change : Books ^ r r ofLaw and Hiftory, written inO!d Englidi three hundred ^'^''- '* yeares ago, are hardly underftood now, and therefore there As the fame wilineedanewtranflat.onofthem,yec without any altera- p'alJZ uon in the matter: foin refpeA of words, and manner of Icacrmoddl, ipeecIi,aTrannation may be defective, when asitlsnoter- ^"'^''^'^^ B^' roneousfor the fenfe. • > fent truth of our Tranflacion , why herein it et marvelUm Jobn^.jo. thing thatje know mt, the fame Teftimony fhould produce behefe in Chrift, as it did m Mt>fei. Some things are firft known, and then believed, as Chrift faid to Thomas ^Be- cauft~thoHhafi{ee»,.thofihafihIieved; other things are firft ^°'"^ *°- *^' beheved, and then made evident afterward : As that the Scriptures are Gods word, which is evidenced to us more and more by the power of God fpeaking to our hearts in the Scripture, and giving us fuch a tafte and feeling of fpirituall and eternall things, as we can never be removed from the certainty of that perfwafion , we fay as the people of Samaria to that woman, miv tve believe, mt bscaufe of thy ^0^11.4. fayings (as at the firft they did, ver.^pj but becaufe of his orfin word, Cver.4r J for we have heard him our [elves-, and know that this is indeed the Chrifi^ the Saviour of the world. The fecond grand reafon, whereby the Jefuite would prove tu 1 c - that the Scriptures alone, efpecially as they are tranflated in- l^li' to Enghfh, cannot be the Rule of Faith, is this, Bccaufethe ' unlearned cannot read or underftand them, yta learned men are not fure that they rightly underftand them, fince it is cer- taine, that ofthe fame words of Scripture diverfe underftand Dr whlte^ and expound diverfly, fo that all cannot expound aright, one way, S.^. Expofition IS contrary to another, and therefore their Expo- fitions cannot be that rule of Faith which we feek : yea there IS nothmg more common among ourSedaries, than to re- proach and flanderour Mimfterie, telling our people that their Priefts have deluded them^they have falfified the Word of God, &c. Here therefore it will not be unfeafonable to anfwerthis profitable qucftion, (namely) H-wflaine ordinary Chriflians Queft may dtfcerne the true fenfe of Scripture from falfe and counter- feit I HowaChrifiian may judge of the true fenfe ? For du-edion herein, 1 (hall fpeak firft by way of Prepara- ^Anfwl ■ tion to the party, that would not he deceived; Secondly, to the Rule it felfe,our right judging* Firft, as for the party, if thou defire to know the truth .,,, Be fure thou read and heare withfnglenejfe ofjoeart • lay by Sec Pial i < 9. I'i ^^^frejHdicate conceits, 2.nd^afeaions,2iii» tiis Scriptures, which are able to make thee wife to Salvation. So lam. 1, 11, Receive with meeks'^e^e the engrajfed word^ which / ii able tofave your fouls. Many are che tides and Attributes given to Scri pture,which report untoustheir power, purity, and efficacy; it is called the word of life ^ Philip. 2. 16. the word of Grace, which is able to build j/ou up, and to give jou an inheritance among them that are fanEiijied ,' Ads 20. 32. The ward of Truth , the- Go^eU of your Salvation, the ground of Faith, E^\\. i. J^. the word of the kingdome. Mat. 13.19. And upon this bleffed/tj^^- dation;the Church of God is built, Eph.220.The Houihold of God are built upon the foundation of the Apofiles and Prophets, not upon their pcrfons, but their dodrine. The doftrinall foundation is it, which the Church is built upon : Now, if che things written in Scripture be able to doe all things, to build us up, to fave our fouls; if it be the Word of truth on which we truft, and upon which the Church is built, &c. Then it muft needs be acknowledged the foundation of our Chriftian Religion. Now if they have a new Religion which is neither able to beget Faith, nor to fave their fouls j then 1 yeild indeed ; that it is not grounded on Scripture, neither is it the Chriftian Religion:But if our Religion be fuf- ficientfor thefe blefled ends & effedsjthen it has the written * word for its foundatfon,and is in truth the Religion of Chrift. Becaufe, as Scripture alone is able to reveale and make i.Reaf. known to us the way of life, fo Scripture-knowledge is only Salvation is in powerful! and efFeduall to work faving graces : All other ^^^ Scripture, knowledge is but fooliftineffe as to the attaining of our laft ^"^ tbereforeic andhigheftcnd; All other knowledge is dead and weak, it j'/lTcb'iftian hath no power to change and renue the heart, to pull us out °'^° " of the ftatc of nature. By all the knowledge that men attain, they are not converted , untill it pleafeth God to fhine into ^ Cor. 4. 6, their hearts the knowledge of the Ghrj of god in the face of lefus Chrifi. But the word of the Lord is perfeB, converting the foul. * i. It is powerfull&nd worketh effeffuaSy in all that believe. Sec PfaL 19,7,^. the efficacy ©fit in fix things. Efficacy of * Firft, it is powerfull to pierce and breakc the ftony heart, ^^ll^'^'' '^ ^"^ K it s g Godi Word the Fsimdatioi Hcb-4 li. it is a trva edged frpord dividing afmder the foul and thejpirit : aH'e to difcover the deep?ft hypocrite , it tdls him what is flefh, and what is fpirit : When Felix heard P^/// preach of Ads 1 J. Temperance and judgement to come, his heart trm^Mthcugh the Beholders perceived it not. When the Jews heard 'Pf/fy ^' lay home to their Charge their nnurdering and betraying of Afts 1. Chrift, they were pricked in their hearts , and [aid, rfhatjha/i we doe ? . . ■. , p ^- It is powcrfull to throw down Imaginations, and ttrong reafonings, which are the unregenerate mans ftrong holds of finne whereby he (lands out a^ainft the Word of God. He will plead hard for his Luft, his Ufury, and finfull Gain for Separation, for vain fa{bions in Apparrell, for finfull Re- creations. In the mind of unregenerate men there are ftrange thoughts, which exalt themfelves againft the knowledge of Chrift, and will not fubmit to him in obedience, and all be- caufc finne is rooted in the rationall faculty, it is there as in a Caftle of defence, it urgeth reafon for its allowance.— Now what is it that can throw down this Strong Hold of Carnall Reafon.? The Apoille tells you (a Cor. 10.4,5.) TheTvea- pons of our warfare are mighty through God, to caft dorvn thefs firon'g tidds and Reafonings, and to bring thm into captivity unto the obedience of Jefm ^hrifi. Produce now your ftrong . Reafons, and you ftiall finde reafon in the Word to confute your Reafon; you (hall fee reafon enough to caft away all. your imaginations, and never to fuffer your foules to hold up a weapon any longer againft Chrift. -. It is able to enlighten and bring to faving knowledgtthe fimpleft, that (hall read & hear with anhoneft heart. Pf.i 19. 150. The entrance oftlj Word giveth light to the fimple ; ^the very firft acquaintance with it makes you.Wife,yea,wifer than the aged and experienced. 4- It is powerful! to convert the foule, to reform the heart, 1 Go%j.i8. and life, r/e beholding in the G^Jpel, aim a Glajje, the glory of Pfaii m.9. God, me changed into the fame m^gg, even 04 by theffimtof Gcd The Qa;>^re is, F/h£rew>thaiJ Jhallajoung man cleanfe his r^ayes? Though Lufts be ftrong, and Temptations preva- lent upon Young men,yct let him but order hmfelfby thcmrd bis heart and wayes will be cleanfed. ^^ OfChnfiiAnKdtgten. 59 1^. L.n h P;f '^"'^ /^ /-^^^^e comforc and revive the brc « 5^^ ft if!'- ^^'^/f^^ Soule that is caft downe in ^' deepe t afflidions fuppofe any of us to be in fuch a cafe lohn r,.,. as IS there defcnbed, Verfe 21, 22. It is not a!l the wif- dome of Che world, chat can comfort a wounded foule and a dix)opmg fpint : Bur if there be an Interfr^ter, on, among ^ ThoHfandtofhcy, unto^UK h^ uprigkneffe , then he u gracio^ fmoh^my The Lord has ordained, that .the fruit of the lip, A ^r IT""' ^ '""'^^ ^''^ ^''''^ ^rJrefiore comforts unto him, rr , and to h^ Mourners, I create the fruit of the Zips, Peace Sec ^'■^'^''^■ I he Lord hath given to hisfervants the tongue of the learned ^ra.50.4. that thejiJhould know how to ^fakear^ord tn feafon to him that 1^,6, r ^ v^earte, to give the ojU of gUdnejfe for the fiirit of heavi- ' '^° n'jje. . Laftly it is powerfull to preferve them , that be called, a- ^ gainlt all Temptations, and to%7i/^^^ ;^;,untoGloryJhe Aetsiozt; word of God IS the^W of the ^irit, and by it the Chnftian liiall itand agamft , and be able to quench all the fiery darts ot Satan ; let the devill affault and doe his word , yet let the Chnftian but ftand to his weapons , holdfaft the word, and ne (hall overcome. Thus in the Scripture ye find life, becaufe the word is h efFedtuall to doe you good , to Convert your fouls, to pull down Satans throne, and to build up the foul m grace : Its a Hammer to break the hard heart , difire to purge the droilie heart, a light to (hine into the darke heart, an oyle to revive the broken heart , Armdur off roof e to ftablifh the wcake and Tenjptcd heart, if thefe pretious eHt.iS.i$, A Prophet fjaSthe Lord jour God raife up mto yon, like ttnts me. Him Jhallje he are in all things. S o Pfal . 2 . Kiffe the Son, ^hom God hath fet upon his holy hill, leB he be angry ^ &c. In brief, you can hardly read a piece of Scripture , but you will finde a Promife , or a Prophefie , or a Type and . Figure concerning his Pcrfon and Office, concerning his Merit, his Grace, his Spirit , or fome Precept concer- ning his Will and Commandement ; how we muft re- ceive him, and how we muft walke in him. The Scriptures are full of Chrift, Chrift is the fubjed, fcope,and end whereat they all drive. Thus much concerning our fecond reafon of the Dodrine. ^r- Now the ufe j It is firft for reproofe : For , is this * *^' true , that Salvation and Eternall life is in the Scri- pture , and no where elfe, then it convinceth the World that few indeed doe intend their falvation, becaufe few fo little regard to be acquainted with the Scripture : No mans defire of the end ('Salvation; is greater than his Care to ufe the meanes (the faving Knowledge of the Scri- pture) if you indeed did prize Scripture- knowledge , as the field wherein the Treafure of Grace and Life is to be found, you would read and heare them more frequently, and conftantly, and with delight : You would prize a good Minifter, who is able to break unto you that Bread of Life; you would attend the Ordinances on the Lords day efpecially. And how can we in charity think, that fuch perfons doe ferioufly minde their own eternall good, that do fo grofly flight the Word of Life > Remember that of Pf. up. 1 5 5 . Salvation is far from the wicked : Why ? For they , feek, not thy Statutes. Tis not I that tell you this , but David tells you fo , yea, the Holy-Ghoft tells you fo , and K 5 therefore 6i GodsWordthe Foundatien therefore I pray you lay to heart that which Paul fpake to the J ewes , Ads 13. 46. It n>ai mcejfarj that the JVord of God JhoH Id firji have been Jpoken tojou, but feeingyoH put it from jou, and judge your J elves unworthy of everlafting life, tve tnrn to the Gentiles : To mifregard the Word is irube account of P^«/, to mifregard ones own Salvation, he does notprifehis Rom I". >s. ^^^" '^o\^\y ashelhoulddo : He that refufetJ* infiruSiion de- ' ^"^ ' jpi/eth hU owne Joule, as if it were not worth the looking after. Motive. JButconfidsr, that Salvation is the greateft thing, that one needfull thing, that a Chriftian hath to tend in this world: Lukcio.4t. What is all your Wealth and Bravery? all your Mirth and Jpllity > What is all, or any thing you have, if in the end you come (hort of Salvation? Your Salvation is the thing we aim at, and pray for, and preach for, and take paines to hold forth unto you the Word of Life. It is the end wherefore Chriftdyed, and rofe againe. The end wherefore withfo much love,and fucb a miracle of mercies, he hath preferved unto you the Bible. 2 Vfi. Be perfwaded henceforth to (hew your efteeme of your fouls eternall good, by your efteeme of the word of life, and manrfeft your efteeme of the word of life by your read incfle and cheerefulnefle to be ordered and Ruled thereby. — If in- deed you efteeme it as the word of life, you will be guided by it, you will be affraid to tranfgrefle it, you will make Gods Statutes your Delight, and your Counfellors, your heart rfj!.ii?.x .'" n^i/l fiand in aw of it j you will hold nothing, you will take Vcr'i^i.' ^ nothing in hand, but byi advice and allowance from Gods Word, you will chufe rather to have all the world againft you, than one fentence of Gods Word; Gods Word, is fitted for a!leftates,callings, and condititions of mankinde ; Ifyou be a Magiftrate, it teacheth how to rule ; if a Subjed, how to obey ; If you be a Minifter, it teacheth you how to preach ; if an Hearer, how to heare ; Ifyou be an Husband, or a Father, or a Mafter, &c. it teacheth you how to be- have your felves. It gives diredion for our Apparrel, Sports, Labour, Gain, and Givingjfor our Baying and Selling, for our Speech and Silcnce,for ourCompany and Solitarinefs,&c; You of ChriftUn Religion, 5^ You will need diredion out ofthe Word for every eftate and condition of life/er times of Health ScSicknefs/or Afflidion & Profpertiy,for good and ill KQ^on.—'Xh\5mrdofthe Lord „. , uexceediKl Urge — Now if you defire to find it a Word of "^•^^•' Life unto you, you mgft be ordered and guided by it eife it Will accufe and condemn you ; if inftcad of this yJu will conlult With humours, with men, with worldly ends and in- tef5fts,with carnallreafon- ify u count it foolifh oreriR nefs to tye ones-felf ftridly to that rule, if wheivyou be fick ordiltrefred,orinwant, or be injured, &c. if then you will chufe to follow other rules, the Word of Life will be to you a Word of Death , becaufe you chufe the Paths of Death. The third ufeisfor Diredion, Study Cbrift intheScri- , 7;/; ptures ; in them ye find Life, becaufe in them ye fir>d Chrift • Let your eye and aim be upon Chrift : Look what things the Scripture tcft.fie concernmg Chrift, and in what way the lame things, and in the fame way, muft we endeavour to finde In Che Promifes, Prophefies, Types and Commands, wemuftfee how they lead to Chrift : Many people havJ lower and bafer aimes in the ftudy and fearch of Scri- ptures. There be in Scripture many Rarities of knowledge, which c ir a - are not to be found elfewhere,rare fpeculations ofthe Deity, fcS/l of Creation, and Providence, fundry paffages of Antiquity Sc ipxurc. and Hiftory, which furnifha quaint wit with choice matter ofdifcourfej And thus many Gentlemen , and other fpecu- lative men, Schoolcmen, and Critjcksread the Scripture who yet all their hfe time are ftrangers to Chrift; andye'fhall know It by this ; Their delight is moft in fuch books and fer- mons and their enquiries moftly run upon fuch matters as have leaft edification,- the leaft reliiOi and touch ofconfci- ence of heaven; fuch as are thefe the Temple, vihkh Samp^ [on pulled downe, how it could ftand upon two pillars being of that capacity, and fo neerc together as to be reached by his armes at once. — The cubits Q^l^oahs Arke , what fize they were of: At what time /^^ lived. How many Devils can be m one body; What Pauls Preachments were, and how ^4 Gods Word the Feundat'ton how he was in the body or out of the body/and not jinew it : And a multitude of fuch Qucftions , which ferve to fatisfie mens Curiofity, rather tlian edifie in the faith. Others fearch the Scriptures to pervert them, not f© much out of a defire to know and obey the Trurh, as to Quarrell, and move doubts and Quirks to pervert the known received Truths of God. The Scriptures doe challenge in all mens mindes a Superlative commanding Authority : and every Sed would faine have the Scriptures to fpeake on their fide : Now here's the fault, many doe 6rft take up an opinion, and then afterwards feeke out Scripture to make it good ; they bring an opinion to the. Scriptures, whereas it (hould firft arife, and be received from Scripture : And hence it is that the Scripture is wrefted : Thus contentious and Hereticall wits doe fearch the Scriptures to make good what they have conceived in their own braines j and fo the Scripture is made, as it were the Broker to fetoff Notions, which men have forged in their own Braines. Thus many opinionifts fearch the Scriptures, doting about ^aefikns , which gender flrife^ rather than edifying, and fo are kept off from acquain- tance with Chriftall their dayes, even by Scripture it felfc mif-ftudied. Others read Scriptures as a Taske for forme and fafhion- fake, as if the Chapter read or heard were all their duty : The truth is, There is no better taske, than conftantly to read or heare the Scriptures. And moft of us are negligent that way, every odde Trifling occafion diverts us from that duty : And unleffe we tye our felves to fuch tasks , we (hould hardly finde time to converfe with God in his Word ; It is a pious and Chriftian fafliion in every family to keepe let times of prayer and reading of Scriptures^ But if it be but a Taske it is naught, it proves but a meere hodilj exercife , which a child may doe, as well as men of underftanding. Thus therefore remaines your duty in your ftudy of Scri- pture, to ftudy Chrift , to know fomething that may procure or evidence your intereft in Chrift , to inftrud you in the word of righteoufnefle , to bring you neercr unto God, elfc you rcad,and fearch,and hear,and at laft be far from eternall life. OfChri(iian Religion. 5j life, becaufe unacquainted with Chrift. Therefore propofe to your felves fuch heads of knowledge, namely, to Icarne what Chrift is in relation to his Father, in relatioH to his Church and People j what promifes, what fulnefle, what me- rit, what riches of grace there is in him, what his Spirit is to us, and in us, what his Will is concerning us, and what our Duty is concerning him ; Chrift hath done all that a Chrift fhould do for us, and we muft do what Sinners ought to do in obedience to him. And all this knowledge of him, muft be firft diftind and cleare, able to give an account of what we believe, and why we believe it : Secondly, and it muft be a favory knowledge, feafoning the heart with the good knowledge of Chrift, transforming us into his Image : even as by the tafte of Wme and Honey, we know the fweetneffe and goodnefle of them experimentally, fo the learning of Chrift Ts not onely literall, but fpirituall and operative, it doth expell out of the minde that naturall hlindne^e , and hardnejfe of heartf that fenjlefmjfe, zndfearednefe of CoHfcieme, where- * by the natnrall man is alienated from the life o^ ^od^ Eph,4.r«V^". through the ignorance that is in them^ -who being pafi fee- lingy have given themfelves over unto lafcivioufnejfe , to all Hncleannefl^e, with greedinejfe But with them that have rightly learned Chnft, it is otherwife ; As when the Sunne arifeth , darknefle goeth away ; when Life comes, the Grave-clothes are caft off: So you that have learned Chrift, and have beene taught by him, you will put of concerning Vcircxi.24. jour firmer converfation, the old A^an, tphich is corrupt accor- ding to the deceit full Ltfjls ; you will be renued in the jpirit of Jour mind^ you will put on the new man^ ^hich after God « created in righteoufnejfe and true holineffe. Thou haft never found Chrift in the Scripture, untill thou be taken off from all thy falfe and carnall confidences, which were thy rof)^j,and accounted thy^4/»,wherein thou trufteft, and untill thou finde this work of the Scripture upon thee, to fettle thy foul upon Chrift, to unite thee to Chrift, of him and from him, to partake of life and righteoufneflc, of grace and peace, untill thou beare fruit upon that new ftock. L / 6S Errors againft the Nature and Gx\.6X Rom. ii.»4. John 4.14. lam the Vine, ye are the Branches^ according as your Root is, fo is your Fruit : Jn old Adam your Root is rottennefTe, and the Fruit you reap is corruption : But, He that abideth in me, and I in him^ fayes Chnft, the fame bringeth forth much fruity new and pleafant fruit, better than that which grows upon the ftock of Nature, which is the wiU Olive tree. The fandi- fyingfpirit, which Chrift gives, is in thee as a jvel/ of water fprin^ing up unto eternal life. Thusl have at laft difpatched all my four Dodrines con- cerning the Scripture, which ferve to ftablilh our hearts againft the dangerous errors of thefedayes, againft the holy Scriptures: The fcope of all which, is to withdraw the foul from the written Word, and fo to undoc it unto all eternity : H£retici cum ex fcripturis argnuntur in accufationem con- vert untur ipfarum fcripturarum^ejuafi non reEle habeant^ Iren. l.^.c.2. And from this Fountain ("namely of Scripture, vilifi- ed, or raif underftood) do fpring all the following errors no- ted in the Land. Tefie But the points handled upon this firft head, being well digefted, will be of great ufe to make you wife,to difcern both good and evil in the errors following, of which 1 am now to fpeak in order. HAP. II. I Errors againft the Nature and EjjenceefGod, T becomcth all good men to fpeak and think of the facred MajeftyofGod, with all humility, fobriety, and awfull Job 1 1.7. reverence J jvithCJodu terrible Majrfiy ; touching the Al- mighty, rpe cannot find him out unto perfeRion : He u excellent Job }7«*o,»3' i„ Power, and in Judgement, and in plenty of luftice ; men doe Verfc lo! therefore feare him, he refpetlethnot ■any that are wife of heart : Jfamanffeake^furely hejhallbe fwallowed up. Immenfity is one of Gods Attributes, and therefore he is incomprehen- fible, -we cannot comprehend the infiniteneffe of bi^ EiTence, nor Ejfence ofG&d. 6 -j nor draw neere the light of his Glory, nor penetrate into the fecrets of his Providence. He that thinks himfelf wife of heart, and able by difcoarfe ofReafon, tofinde out the Al- mighty, (hall be fwallowed up of the brightnefs of that glo- Dr ^^«.i4.i2,i5.^fo^/givesthereafon why the peo- ple (hould not go about to repcefent god by any vifible (hape or Image, becaufe God hath none ; Te heard the votce of words, bfit jefaw mfimilitHde, oneljye beard a voice ; if God had a Perfonall (hape, he might be fcen and reprcfented by a i.hn 4 »4 Pifture : But he is a Spirit (which hath not fle(h and bones; an eterna/l, invifible Spirit, faith Paul, i Tim. i . 1 7 . Now to Godeternall, immortall, invifible. God is invifible to our bodily eyes, he is feen by faith, not by the eye, that leemg ot Heb 11 XT God is rcferved for the life to come, and therefore h^canmt Mu. ?. 8. ' be lik^enedrnto anj thing that is feen, //"4.40.18. mthAas 17. 1 John j.r. 29. iVe ought not to think that the Godhead u hke unto gold or [liver or (tone graven by Art, and wans device : VVe ought to think that God hath a vifible (hape (faith the Sedary) we ought not to think fo, faith the Scripture, God hath a (hape, fay they ; God hath not a (hape, faies tht Scripture. Now which of thcfe fpeak truth? Let us next confider their proofs. Q^' I ^^^i«,fay they, had a perfonall Jhape, and Adam was made tn the likenefs of God, therefore god hath a Jhape, A^U Gods Jmaie, or likenefs in Adam, was fpintual in nghteoul- EpM .4. nefsandholinefsoftruth,notboddy : The Heathens are con- dcmned for that they changed the glory of the incorrupttble God into an Image made like to corruptible Ma»,Kom.i.2^.n was an heatheni(h fin to reprefent the glorious God under the Ihape of a Man. God plagued them for it, ver. 24. which he would not have done, if Man were like to God, or God to Man in a perfonall vifible (hape. Obj. // God hath back:parts,andaface,h hath a Jhape. We Effence efGod, 6$ We rauft diftinguifh between what is fpoken of God pro- J-^fw. perly , and what is fpoken of him «%9f«^o^*e^'f after the manner of men. The fcripturc in fetting forth the name, the properties, and adions of God, is faine to defcend to our capacities , and fpeakes, of the glorious God after the manner of men : for man, becaufe he is but a man, cannot fpeakc unto God, but as a man, and therefore God fpeakes againe unto him after the manner of men ; becaufe , elfe man would not underftand what God is , nor what his will is : Thus we read £xod 33.19,20,2^ of Cjodsface and hacks parts ; Mofcs defired to fee Gods ghrj , ver .' 18./ befeech thee (faid Mofes) Jhew me thy Glory. The Lord in anfwer tells him, / vnill proclaime the name of the Lord before thee, I will be graciom to whom I will be gracious, &c. But thou canfi not fee my face, for no man can fee me, and live. Thou Jhaltfee my backrparts, but my face [hall not bee feen. The meaning is, that God in himfelfe is incomprehenfible , m^face (that is) the glory of my Majefty , thou canft net fee, but my backz parts thou (halt fee, (that \%) the faithful! can have but fomc glimpfes, and obfcure Trafts of Gods effence and glory, as if one (hould fee a mans back, or the Glance of his Cheeke ; Here we fee god through a glajfe darkjy, but hereafter face to i Co- r ? i ? face, fayes the Apoftle ; God did make known to Mofes fome Charaders of the divine nature , whereby Mofes might con- ceive, what a God he was , and this is called a proclaiming of the name of the Lord, becaufe as men are known by their names one from another : fo the Lord is known and difcer- ned from all falfeCods, and from all the creatures by thefe properties of his nature, which he proclaimed unto Mofes, Exod. 34.5,^. And the Lord defcended in the Cloud, and pro- claimed the name of the Lord',andthe Lord pajfed before him,& proclaimed the Lord,The Lord God graciett^, and mercifuU, long- fufering,and abundant ingoodnefs and truth, keeping mercy for thoufands, forgiving inie]uitj,tranfgreff:on, aniftnne , and that will by no meanes cleare the guilty. Thek are the name of God, whereby, as by a name, he is known from all other things, for none but God can affume thofe titles. I will be graciom to whom I will be graciom i and will fhewmercy, cnwhomlwiH L3 fhew «o Errsri agatnft the Nature and Jhew mercy. Mofes defired to know Gods name^ Exod.3 . 14. And God faid to Mbfes, lam that lam, that is, I am an eter- nall Bceing, who have my Beeing of my felf : Thus God is known by his Effcnce, He is fah, and fehovah, that eternal! Beeing ; and by bis properties and adions j this is by God himfelf expounded to be his back parts, that is, a knowledge that we have of him by his Word, revealing his Nature unto US; and it is oppofed to the feeing of God face to face: The face and back- parts of God do but difference an obfc\ire and weakknowledgeofGod from chat full and pefed feeing of him in the life to come. Thus menufe to fpeak and expreffe themfelves : thus we read; that the Scripture afcnbes unto God, hands, eyes, feet, as, H« eyes are in every place behold Prov.ij.j. ^i^^ the good an^ the evil. God will require it with his hand. Kil.^io.M. ^^^ ^^^^^ ^jr ffjgfoigs of his feet is his [anUmr^j, &c. In fuch ^' '"^^ ' fpecches the Scripture humbleth it felf to our capacities. Such expreffions doe fignifie the like adions m God, done with hands, as men perform by their hands , eyes, and feet, that is, God feeth all our wayes , God is ftrong to revenge all wrongs, to perform all his promifes and judgements, without hands or eyes, as men do the like aftions by their hands and eyes. Againe, we read that the Scripture does afcribc unto God humane paffions, as of Joy, Grief, Anger, Wrath, Repen- tance, &c. We may not thinke that God is fubjed to like paflions, as a man is ; when thePrieft of //s^p/V^r would have done Sacrifice to fanl and Barnabas , fuppofing they had been Gods in humane (hape , the Apoftle reproves their Ads %4. 1 ?. ^^^^y-i faying unto them , Sirs, whj doe ye thefe things, we are KBt Gods, we are fnen of like pajfions withjoH : So that God is differenced from a man, becaufe he is not of like paflions with men. But fuch expreflions you muft underftand to be fpoken after the manner of men ; for by fuch manner of fpeeches, we underftand the nature of God, (namely that he hates all fin, that he delights in uprightnefsj As men doe fhew their diflike of a thing by anger, by grieving, by re- penting, by punilhing, by changing their minds, &c. So the Scripture does by the like things fee forth Gods difpleafure E^ettceefCsd. -j againft fin, and the evill wayes of mankinde , fo for Joy and delighc, &c. rhefe things being attributed to God, doe fhew that God IS well pleafed with the waves of righteoufneffe and hohneffe, as men are well pleafed with thofe things, wherein ^ they take Joy and delight. Laftly, in this like manner doe we fpeake unto God in prayer, when we fay, o Lord, Tmnefrom thj fierce ar.zer, let xt rejent thee of the evill ; let the Lord delight in m to doe m N^i/r, b 14. ,4, good &c our fpeech is according to our conceit of things '^^'^• and by fuch fpeeches to God, we fliew, not what God is in himfelfe (fubjed to changes,&:cO But what a one we would nave him towards us, and what to doe for us Through want of this diftindion , many have groffe con- ceits of the divme Nature ; Firft, fome have groffc conceits of ^- "^A God in their mmdes,as if he were like linto man, or might be worfhipped with mens hands, or as if he did dwell in Tem- ples made with hands , or were confined to this or that place tor worfhip, to this or that piAure, &c. Others make a quite contrary ufe of it ; To what end (fay they; IS your [afting and weeping, your prayers and repen- tings, doe you thinke that God changeth his mind > No but yet we thinke, that God Oiewes what a one be will be to an humble, praying, repenting people by raking to himfeU fuch names anaaffedions as beinmen^ And by them wemav comfortably gather, that God will be good to us in fuch wayes, becaufc as men are mercifull and good to them that be forry for their offences, and humble themfelves, and feek their favour: 10 is God to us. The reafonis, becaufethefe good things which are qualities in us, are nature in God • He is juft, holy, and good by nature. In ejfema divink, nee aJif^d necAcctdens, the fimplrcityand pureneffe of his nature ad- mits of no mixtures or compofitions, either of fubftance with his iubftance, or of accidents added to his fubftance ; There- fore It isfaid in the Abftrad , God is love, Godhliaht: Now ifwe that are partakers of the divine Nature can Oiew forth mercy and goodnefTe, Truth and kindneffe, much more God, whofe Nature it is j He will be fuch a God to us. E C T. 7» Errors Agairfft the Nature and miM^^k^MM-- mM&mm^% S E C T. 11, 2. Error, of their fecond and third Error concerning the nature of God', (namely) that God is the name of a P erf on • wherefore to take God othermfe thanferfonailj^ is to take him oiherwife^ than he is^ and indeed to mtjUke him, I conceive that the intent of that fenflefs Error, is to con- found Ejfence and Perfon in the Deity , and to deny the Trinity of Perfons, in the Unity of Effence, as by their third I, Error. Error doth cxpreflely appeare , which faith; That it is a wretche/^ diflinElion to dijiinguijh hetvdxt Ejfence and Perfon : There being fuch an Affinity betweene thefe two Errors j The fame Arguments will ferve to confute both. i.Againft both which Hay down thefe two conclufions. Firft, that in Scripture the name of God is fometimes taken Ejfentia/lj ^2ind fometime Perfomlly : Efrentially,asTf/^t.6.4. Heare O Ifrael^ the Lord onr God is one Lord. God is but one Bceing, and none is, befides him; {olfa. 45.5,6. 1 am the Lord^ and there is none eife. There is no God befides me ; which places and expreflions doe notifie unto us , the whole God- head as he is oppofed to faife Gods , and unto creatures ; when God is fet againft creatures, or mentioned with other things, that are not God, then the word is taken ESen- tially. Sometimes \x.\%i2L)i^nperfonallj ^ to fignifieany oneofthe Perfons in the Trinity : And fo it is taken when any Perfon is named with another, as loh, i. r . The fVordtvas with god ^ and the Wordrpo^ God^{t\\^l isjjefus Chrift the Word and Son of God, was with God the Father : fo in that Apoftolicall Benedidion , 2 ^or. 1 3 . i a^The Grace of our Lord Jefas ^/?y//?, anA the love of God ^ and the fellorpfhip of the holy Qhefi, &c. Here all three perfons be named , and the love of Cod is there Eff€f3CC0fG6d. J, there taken perfonally, for the love oFGodrhe Father; by which it app^ares, that to take God orhcnvife than perfonal- ly, is not to miftake him. 2. Agamft their third Error I lay downe this Condiifion xh \ -^ • namely, there be threg Perfons in one individuall nature of ofct T' m^v ^^^,^?''?\ inanity. '^ 1 he Scripture teacheth us to diftinguifti between E(fence zn^Perfon^or betweene the divine T^ature and the Fer- fons^ that partake of that Nature. The Godhead istt) be confidered in the Vnity of his Namre, and in i\\^ Trinity of Per'om ; the fame divine Nature is communicated to three . Perfons, the Father is God, the Sonne is God, and the holy GhoftGod; yet the Perfons be not fo divided, as to make three Gods, nor the Nature fo one, as to deny the three Per- fons^ There is but one God in Beeing, whofe name is I anj^ Exod 5.14. This cannot be denied, to note God in EfTence' for it is the proper meaning of that name : And this one God in Effence is three Perfons, Father, Son and holy Ghoft : we muft acknowledge three diftind Perfons fabfiaing in the Unity of the Godhead: Matthewi^.19. Gseteachandba- pti/e them in the name of the Father, of the Sonne, and of the holy Ghoji. Here three arc joyned together, to whom equally we performe wor(hip, and promife our obedien<;e , and of whom weexped remiflion of Sins, and everlafting Sa'lvation. Hence our Argument is thus framed, into whofe name we are baptized. He is the moft high God (for we muft not be baptized into the name oi Paul, or Apollos, or any crea- ture whatfoever; but we are baptized into the name of the Father, Son, and holy Ghofl: : therefore tlie Father,Son,and holy Ghoft arc that one, etcrnal[,moft high God, who alone is to be worfhipped,and who alone is able to forgive our Sins and fave our Souls. ' This is neceiTary to the true knowledge of God and after this manner God hath revealed himfclf in Scripture. And he that does not acknowledge it, does not know God* as he ought, neither can he worfhip him aright. There- fore , to hejpe your Underftandings in this great myftericj I will (hew firft what a Perfon in the Deity is, M Secondly' ^^ '~~~^'~Brrir7ag^infit^^ Nature and Secondly, and give farther proofes of my fccond concluficn. Wh,t a Perfon F»rft, by Per/on we doe not mean a mi^tepUcacion of Sub- i.th'Gad ftaces in particular, that fubfift apart, haying in them the bcadh. felf-famesanerall Nature; fas for examp e) Peter fames and Uj^ do, who are humane perfons, under the fpeaes ot man, fubfift apart, and feparate one from another. The per- fons in the God-head are not fo, they are not three particu- lar Subftances, to whom onegenerall Nature is common; for then there would be three particular Gods, as /^w". Peter, znd John are three fmgularMen, bat three that fub- fift by one Subftance, which it felf is particular, yet they all Three have it andrheir feverall wayesofhavmgit, are that ^ ,r ^r which maketh thfir perfonall diftrnftion : Tal^e itjn the fb'^caf/' words of judicious H..^r, "The Lord our God, shut one i'b.,..c« 5 . ., .^ ^^.^^ indivifible Unity, we adore the Father, as ''altogether of himfelfe , we glorifie that Confubltantial " Word which is the Sonne;we bkffe and magnifie that Co- *' eflentiall Spirit, eternally proceeding from both, which i?. *' the holy Ghoft: Seeing therefore the Father is of none, " the Sonne is of the Father, and the Spirit is jf both, they "are by thefe their feveral properties really diftmgu.ftiable * • each from other : for the fublbnce of God. with this pro- •' pertyto be of none, doth make the Perfonofthe Father " the very fclf fame fubftance in number with this property, " to be of the Father maketh the Perfoaof the Son; the very "fame fubftance having this property of proceeding from "the other two, maketh the Person of the holy- Ghoft ; So " that m every Perfon there is implied both the fubftance of '' God, which is one, and alfo that property, which caufetb *' the fame Perfon really and truly to differ from the other "two: Every Perfon hath his owne fubfiftence which no " other bt fides hath,although there be others befides that are "of the fame fubftance. Qu. ^hat U a Perfon in the Trinity ? A It is whole God,not abfolutely confidered, but by way of fome perfonall properties; It is a manner of Beeing ,n the Godhead, or a diftinft fubfiftence, not a quality, having the whole Godhead in it. Vpoer p.78, . «« Effence of God. 75 To this fo cleere and fafe an exprefli!^n of fo incomprehen- fible a myftery,! {hall noc prefume to adde more words; one- i|Pf Xylmihibtuko^ Athanafit44 Creed were reftored to the Church, and well underftood of all the people. Obj. O ! but we doe not read in Script ptre^ thdt the Father^ Son, andho'j Ghofi are called three Perfons in the godhead; the terme ^erion u not fit to be u^ed, kcaufe it imfUeth three far. ticfiUr fuhfiances, exiting feverally^and apart, which cannot ■ agree to the 'iDeitj^ which u but one. Anf.lt mdiy be fo indeed in your corrupt iraagination onely; if you Will meafure the Beeing and fubfilting of God by rules of Logick, and humane Reafon, then you cannot conceive a Unity in a Trinity, how One (hould be three Perfons,and not three divided or fevered Subftances. Howbeit, in thede- fcription of a divine Perfon now given, you fee clearely how Fjfence and Perfon are diftinguifhed according to the do- drineof the Scripture ; yea the Scripture ufeth not onely words which fignifie as much as we mean by Perfon ; but the The word Per- veryword [Pfr/'o«']itfclF, Heb.i.-^. where Chrift is called ro«uS«dm the expre^fe Image of Gods Perfon^he is called the brightnejfe ^"'P'"=^^' of his Fathers glory, d fay, his Fathers glory ; for the Apoft.'c fpeakes ofthe Sonne in all this Chapter, t/fr.2,5. becaule as the Father is glorious, fo is Chrift his Sonne glorious with the fame glory, John ij.$. Father, glerifie thou me with thine ownefelfe^ with the glory which I had with thee before the World WAS. What glory was that ? Not a created glory (for there was nothing created before the beginning of the worldj it muft needs be an uncreated glory; fo he is called the Lord of glory, i Cor.2.8. Again,he is called the exprejfe Image of his Fathers perfon, if the Father be a Perfon, then fo is the Sonne, and fo is the holy-Ghoft, (there being Three named to be God) look by what name one of them is diftinguiflied, by the fame , doubtiefTe, the others are diftinguifhed ; he does not fay Chrift is the Image of his Nature, but th? vare- s-ii«r6ft»f eiuTO, ofhis perfonall fubftftence; why then there is one Perfon of the Father, and another ofthe Sonne; the Fa- ther is one Perfon, the Sonne is another Perfon of the God- kead, having his owne proper fubfiftencc, as the Father hath? M2 even j6' Errors agawft the Nature and even as the Signets im predion doth anfwer all the lineaments and proportion of the Seale , and as the letters and words printed upon paper are the Charader, and doe anfwer to the image of the Types, or the'lctters fet by the Printer. So here is one perfon anfwering to another : Angels and holy men are the image of Gods holineffe, but not of his Perfon .- No- thmg can be the expreffe image of Gods perfon, but he that is a divine perfon; for Perfonallity is the thing, wherein they arealike, and refemble each other. The doaiinc Now I proceed to give you further proofes of my.fecond of the Trinity conclufion/namely j that there be three Perfons in one indi- provcd. viduall Nature of the Deity ; you have feene this proved by the inftitution of our Baptifm, fee the fame Truth confirmed at the Ba prizing of Chnft , where are three drftinft Perfons, John 1. ?i. and names, and perfonallaftions, Mat. 3>iS,\j. Firft, there Luke 3'.".* isChrifiihQpAny Baptized coming out of the water: Se- condly, there is the Spirit of God defcending like di^ove , and abiding on him : (non levi tantum motu^ fed corporaHJpecie :) Thirdly, there is God the Father teftifying of Chnft by a voice from heaven, This is my beloved Son^ in whom I am well plea- fed: Here's the Perfon of the Father, and the Perfon of the Son, and ofthe Spirit of God in a bodily flripe, which abi- ding in a bodily (hape is a pcrfonall Adion. TL^fe three Per- fons are ot the fame Dignity and Authority as appearcs by that Apoltolicall Henedi"^ion,.2C<'r. ix.\ ^. The Grace of mr Lord Jefm [ hrifi, and the love ofG&d , and the Communion of the Ho/j Gloofi h- with joH '. Here b^? three forts of mercies wilhed and prayed for, from three diftinft Perfons, as con- curring joyntly to the Churches Salvation ; The which, as thev cannot be given from any Creatures fo neither may they be prayed for, from any that is not God ; To this pur- pofe it is worth your obfcrving , by what kind of Argument the Apoftle does perfwade thtCmnthians unto un'ty, i Cor, 1 2.4,5 ,6 It is taken from the unity of that God, from whom all their gifts did proceed. There are diver faies «/ Gifts, but the fame Spirit (the Spirit in that place is nota Gift,but a Per- fon bcftowing gifcs^. j And there are differenc-es of admimfira- iiom\ but the fame Lord-, and there are diverfties of operatic ons^ I Fit. 1.^7 Effetfce efC(>d. -« ons.but It i^ the fame God which workethallin all: The force ^ oiPanl s reafomng is this; All, whacfoever ye have, whether fei^'^''?'' """'^'?!'^P'' '''" miraculous operations, thev do pro- ' ^ceed from one God; but thofe mentioned in the Text are be- ^ ftowed partly from the holy Spirit, partly from the Lord Je- us p^artly from God the Father; therefore Father, Son and holy Ghoft are that one God,in u'hom ye ought to beatuni- :; ;? ty,becaufc the Beftowers of all your feverail g.fts are one.Buc li let S^ fohn conclude this point, i fohn 5. 7. There are three that beare record tn Heaven, the Father, the Word, and the holy Ohofi,a^dthefe Three are One How One? By confent and agreement : fo the holy Angels and good Men are One, and iotht mt^effes en Earth, ver. 8. are One, the Spirit the water and the Blood,thdQ Three agree in One as if the A- poftle did purpofely intend to note a difference between th« Unity of Effence, and the Unity of Confents,(he faith,/;.«^«. ter) the JVttnejfes in Heaven are One, the Witnejfes on Sarth aremtOneon^\yihty agree in One From all which places laid together, I conclude, that to diftinguiHi between Mence and?.y.«,^anholy truth of God, andoneofthefounda- tions of the Chriftian Faith & Religion: And it is the Blafphe- my of an Hcreticall Braine, wretchedly fubverted and turned from the Truth, to affirme, that to diftmgu,{h betweeii Ef, fence ^nd, Pfr/tf«, is a wretched diftindion- Touching the manner how the Son is begotten of the Fa- ther, and how erm what manner the holy ^.hoft proceeds trom them both, feeing it is not expreffed in Scripture-it (hall fufficeustogivegloryto God, and believe it, becaufe he re- vealed ,t, rather than fearch cunoufly into that which is not \lr ui ' u""' ""^^ (^^^^ration and frame in our Mothers pr,, mrnb. Ne above our capacity, it is no marvell, though the \f'^'''"'^ be comprehended, And if the wind, which is but a Creature, be ohardtoknow,thataman^«.>^,r^;,.,/^,;«^/,,.,,,V co- joba , 8 meth, and whither it aeeth- it is nom-^rvpll JfrK^ ^ j J°''° J-^- nfrK^A / ^/ /2L ^r '. . "^"^'*r^^»l Jrthe proceeding' oi the hol-Ghofi be unfearchable. Of their Errors agamft tht in tne <^naprers following. Hi L„This . ^g Errirs tgfinft the Nature mid^ ' and Perfons in the God-head, ferveth for djrea.on in our worfliipping of God, the Perfons are not to be divided; for Ts it U common to ill the Perfons to heare PF'^er;. to for- give Sinnes, to fave Soules, &c. fomaftonr fervice be dire- led to the whole Trinity; yet carrying m our "'nde' 'hat their order in working is agreeable to the order of the.r S'',V fubfifting. Thus we call upon ffo^ the f.,ifrm the name '^'- • and medhtion of the Son, by the affiftance ofthe hIrGhofi nxxs1>amtlfr2Ly(d,Dan.9. ll-Now theref^e, OmrGod Htm the traier V thi ServMt, and hu fuffluatKHjor the l2 M. See kfhL%. The Apoftle joyns all three Per- fonslogether./.. tL.gh him that is Chrift) .. ho.h Qewes and Gentiles; h^ve an accent hy me Sfmt mtcthe Fa- - '* There is a fweet harmony in the bleffed Trinity, all con- ,Cor 5..». currirgto our Salvation, G»<( *<« i» Chr.ft ""«'K'*' CoU.xo, aificati.n oftheSpirit. m are *»7'',"' l'« '*XV,{ , il Srethren. hcaufe god ha, h from t/'^!""'"'^ It/if! f Salvatici ,hro.£hSanmjica,ionofthe jp.n, 'f^fff ■1 Tbcr. i..,.4. the Trmh, to the obtaining of th glory ofthe Lord Jef-x Chrtft So that as it was faid in the Creation, Let m "'-hman o now it may be faid ; Ut m redeime hfi man, Mm^m?.m the decree and in the raeanes of bringing the eled unto life : As man is faid to believe with the whole h^a" becaufe ma- . ny faculties of the foul concurr in '>nbrac.ng of Chnft, the mmd to conceive, the will to confent the h"« '" "»"• «^^^^ So in this bufineffe the Lord our Maker ' «»f ^'f^™^^^ Th,iin,fv of their Nature doth teach us not to divide ttiem ^n'':u" mfndefwh-we worftiipGod, Andth^^ ^-f^r of their perfons doth teach us, not to confound their order . ^/. "TtSoarine we fee thereafon, whv fome^hinRS- aferibed to the whole Trimty : (nan.ely; becaufe they all "p^ofoneandtt^famedivineN^^^^^^^ as to be AJmighty, Gracious, Juft, Holy, and Good, to be co-equal ; ihe Son thought it m Rohberj tobe equaflrvith the Father. To be co-eternal and of the fame time; Chrifl (as God) was begotten from all eternity : fo he himfeU^ faith in the name oipyifdome, in thefe words, Prot*. 8.24,2s. whsn there yvasm depths^ then was 1 begotten^ or hreught forth, be- fore the Mount dines or hills werefetled^was I brought forth, 2ind therefore Jfaiah Cha.9.6, calleth the Sonj the everUfiing Fa- ther. To be equall in M^ijefty, honour, and worfliip ,- For all men mttfl honour the Sonne, even as they honour the Father^ he that hononreth not the Sonne^ honoftreth not the Father^ Job. ^^*' ^ ^ ^" 5.23. As the Father hath life in himfelfe , fo he hath given ta the Son to have life in himfelfe, ver 25 . — Laftly by reafon of the Unity of the God-head, they have all one will ; what the Father willeth , the fame alfo doth the Son, and the holy Ghoft will, without crofiing or varying one from another ^ Chrift faith. Father I will^ that they whom thou hafi given wf, be with me, where I ant. Job. 17.24. Andthi6 is the wilt of the Father, that of all which he hath given me, I fioould lofe no- thing. Job. 6.J9. The holy Ghoft willeth the fame, for/j? pjall receive o*^ mine, and jherv it un'o joh, aS things that the Father hath are mine , therefore faid I, that he fhall take of mine {for he Ufent from the Father.) Joh. 1 6.1 4,1 5. Here Chrift ftieweth the Unity of EfTence in the holy Tri- nity, and the community of Power, Wifdome, Sanftity, Truth, Glory, and Majefty ; It is an ancient Rule among Divines-, overa, TrinitatU ad extra funt indivifa; All three Perfons concurr in the adions, which are terminated in the creatures, they proceed from the fame will in them all, as to Decree, to Create, to Governe, to Sanftifie, according as it is faid, J^o^ 3 5. lo.fvhere is God thf Makers, in the plural num- ber; fo Ifaiah 54. 5. Thj maker is thy hmband,\n the Hebrew itis ^onjugesthi, Faliorestui, thy makers is thine husbands, which notes a plurality of Perfons in one and the fame Adi- on ; Imitu applyes it to the holy Trinity. Yet there are fome properties peculiar and proper to each pcrf©n by himfelfe, which are not communicable to the o- ther two , the Father begets, the Son is begotten, the holy Ghoft: 1_ 8o Brrers Againfi the Nature and Ghoft proceeds. And as there is an order of fuhlifting, fo alfo of working, the Father worketh all things oaiimfelfe (as the Original! and Fountaine of Adton) m the Son, and by the^holy Gholt ; The Sonne worketh from and with the Father, Jehni.^. AH things were made b^ him, and without him rooi net any thing made, that was made. The holy Ghoft worketh from them both ; for he Jhall take efmine, (faith Chrift) the Sonne worketh from the Fathe^by the holy Ghoft ; the holy Ghoft worketh from them both, fohn 14.26. TheComfsrter, \^'hich is the holy (jhoji, whom the Father will fend in ntj name, he Jhall teach you all things '. and John 15. 26. It is faid, that the Comforter, whom I will fend unto JOH from the Father, even the Spirit of Truth, which proceedethfrom the Father. Now this order of working is alfo peculiar unto each perfon, they change not places. And among thefe peculiar works this is one, that the Sonne onely took flcfti, and fuffered for mans tranfgreffions , and not the Father, nor the holy Ghoft , as is falfly affirmed m their fourth Error, of which in the next place. Sect. BJJ'e?tce of God. g t Sect. IV. •4* Etyot, of their Error again fi the Nature of God, {namely )tbat the Father, Sonne, and holy GhoB , the whole Godhead fet it felfe bodily in ChriB to fuffer for the tranfgrepngCreatures. Lond, Tefti. pag. 6. THis wretched Affertion is contrary to plain places of Scripture, which exprefly teach, that the Son onely took Flerfi, and fuffered for the tranfgrcflions of Man, and not the Father, nor the HolyGhoft, John 1.14. Themrd Vpas made Flejh^ (that \i) Jefus Chrift the eternall, and effen- Heb. 1.5. tiail Word of God, which was in the beginning with God, and was Qod, hy whom a/l things were made, John i, i,j. compa- red with gal,^.^,^. But when thefulnefe of time was come ^ God fent forth his Son^made of a Womanimade under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons, In this place are » plainly diftinguifhed j Firft, the Perfon Thcfecond fending, God the Father-, and the Perfon fent, his Son. Perfon ondy Secondly, Ye have the Incarnation of the Son onely ; his ^^^^ our Son was made of a Woman, ^^^ 'o ^u^- Thirdly, That the Son onely fuflfered for our tranfgreffi- ^"^°'^"*- ens ; for Fie was made under the Law to redeem us. Fourthly, The end why he fent his Son to take Flefli, and to fuffer for us, was to make us Sons. Adde hereunto, that as the Father fent the Son, fo his Incarnation was by the power of the Holy Ghoft. Luke 1.55. The Holy Ghofljhall come up- on thee, and the power of the Highefifliall overjhadow thee. It is impious therefore, to affirm, that either ttje Father or the Holy Ghoft were incarnate , or that they fuffered for the tranfgreffing Creatures. The Apoftle faith expref- ly, that Jefus was delivered for our offences, and raifed N 82 Errors agmfi the Nature and agAine for our fufiification, Rom. 4. 2 5. and Rom. 5.10. vfhile 2f>e were e»imes, we were reconciled Mnto God by the death of his Sonne : Jt is Chrifithtrefore^that died^ Rom.^.^^. not the Father, nor the Holy Ghoft ; It is Jefus Chrift to whom this properly does belong, that he wajhed tu from om finnesy in hiiowne bloed. Rev. 1.5. Then as the Father and the holy Ghoft did not take flefli ; fo neither did they die nor fuffer for our finnes. It is true indeed, that the Sonne and the holy Ghoft have the felfe fame uncreated Eflence or fubftance in therafelves,as well as the Father, (otherwife they (hould have had no true God-head) yet this hindreth not the incarnation of one perfon, without the incarnation of the other two. The effence or Nature of God,by reafon of its infinite fimplicity, cannot be divided into parts, yet feeing it is after one manner in the Father, nemfeiyiwhai without receiving it from any TyUnSiMig. ^^^^^^ ^^^ ^^^^^ another manner in the Son , (namely) by '*°'* Generation, and after another manner in the holy Ghoft, (namely) by Proceeding,, Hence it is that the humane Na. tare might well be taken into the fubfiftence of one Pcrfon^ac- cording to its manner of fubfifting, and yet not be taken into the other two Perfons, which have their proper way of fub- EctUf. Poiiu fifting. Let us hcare how Mr. Hooker doth expreffe t'his my- Iib.j.S. 51, j^erie, PFhen God became Man (faith he) lefi we /hould erre in applying thu to the Perfon of the Father, or of the Spirit : S. Mtt.i6.6, PeterV confejfion unto Chrifi wm. Thou art the S@n of the li- lofafli.j^. viBig God {andS Johnv Sxfcfition thereof was made plaine, that it is the Word, which was made Fltfh ; The Father and the holj GhoH (faith Damafcen) have no commrnion with the incarnation of the }Ffrd, other jvife than Ij approbation andaf- fent; mtwithfiandingjorafmuch as the Word and "Deity are ofte /ifbje^, we mufi beware that we exclude mt the nature of god from Incarnation^andfo make the Son 0' God incgrnate^ct to be very Gcd, for undtuhtedlj, even the nature of god it f elf ^n the onely Perfon the Son, « incarnate i (in him dwelkth CoU^. thefulneffe of the Godhead bodily) and hath taken to it felf^FleJh', wherefore Incarnation may neither be granted to any Perfon^ hut onely to one, nstr yet denied to that nature, which is ammonto all three. ^ In Blfenc e pfGod. ^~ ^ — Inthismyftericofthe Incarnation, wc muft carefully di- flinguifti between the efficient Caufe, and the »;4/rrrorthe Jubjeaoiit, or between the beginning from which it is wrought; Termintis a ejHQ^zndi thttermimu in am, wherein It IS fimftied: The whole Trinity is the cfficien: caufe of the Incarnation, which did begin this work, which ftiould be ter- minated in the Sonne : But the fubjea of Incarnation is one ly the Son,who alone was cloathed with our flc(h; the which Divines expreflc by the fimilitude of three Virgins, imbroy- dering and making a garment by their joynt labour, which onely one of them (hall weare. Queft. But -why nvoi it re^uifite the SonpiohUtak^ our fiejh, rather than either of the other two Per fens. ^»/'b'. This was moft meet, firft,becaufc as all things were made by him, fo all (hould be rcftored by him. Col i.i 6,3y CoL, ;^,:8,t,. hm were all things created, that are in Heaven, and that are in Earth- therefore by him did God reconcileUU things unt^ hmfelfe.i^j him, I fay, r^hether they be things in Earthier thmgsm Heaven i Our Maker is our Redeemer and Savi- our Secondly, Becaufe by the naturall Sonne of God, we are made the Sons of God by Adoption and Grace. He was made of a Woman, Made tinder the Lawjor thii end, that we 0^\,u^. might receive the Ado.tionof Sons , fo that we could not have been Sons,but by the Incarnation of the Sonne of God By uniting us unto the Son of God, we are made Children of our heavenly Father, Heb.l. i o. For it became him, for whom are all things, and bj whom are all things, in bringing many Sons to glory, t9 make the f^ptaine of their fahation perfeU throHgh f offerings : Jefus Chn&, to bring many Sons mtoghry, did take ofourfiejh and blood, that through death he might de- liver wfrom him that had the power of death, ver. 14. Chriil the onely Son of God by nature, was made like unto his Brcthren,to bring them to glory ,by our coupling untoChrift, the naturall Son of God, we alfo become the Sonnes of God] Heireso^ God, ^nd joynt Heires with Chrifi; weare joyned with the naturall Son ofGod in his honour of being a So?f, and in the benefit of being an Metre, Rom.8. 17, The root of N 2 otir g^ Errors agahfl the Nature And our Adoption or Sonfliip, is by the eternall Son of God, and we are Sons of God, bccaufe of Chrift , who is, firft,the Son of God; for God is firft l\\t Father sf Chrift, then ofir Father, as Chrift himfelf faith, fohr, 20. 17. pre that are borne the Children of wrath, are made the Children of God by grace y in, and through our Union with him, who \% the naturall Son of God, the Mediator hetween God and us. Therefore fee- ing the fecond Perfon alone is the Son, and we claim the In- heritance by no other title, but by our Sonfliip, it behoved theSonofGodtobemade the Son of Man, rather than ei- ther of the other Perfons,that the Sons of men having by him obtained that right and priviledge, might be made his Bre- thren and fellow-Heires. A S E C T. V. 5 . Error, of their fifth Error againfi theNature & Effer^ce of God (namely) that God U the Author^ not of thefe Anions Alone ^ in And with tvhich Sm is, but of the very VrA> fitj^ Ataxie^ /inomie, Irregularity^ and Jtnfulnejfe it f elf, which is in them 5 yea, God hath more hand in mens ftnfulnefs , than they themf elves. Lond. Teft.p.6. O Horrid Blafphemy I Is this a comfort for Believers ? Is it not the ready way to feale up unto them tlieir Damnation,through the hardneffe and impenitency of their hearts ? For how can they repent, that impute their fins not to themfelves for their humiliation and amendment, but unto God as the Author of them ? We Sinners (hould lay our fins upon Chrift^ as our facrifice, who was offered to beare the Hcb.^^8. fnsofwanj'j but to impute them unto God, as the Author of them, is an abominable Blafphemy. For proof, confider thefe places of Scripture, i loha 1.5^ God is Lit^ht^ a pure, perfeft light, and in him is no darknejfe at all : there is not the leaft mixture of any evill in him, as the EffenceofGod, 85 thePfaJmiftfpeakrr^/^/5.4. ri?;o«m not aGodthat hath ^ fleafurein r^ichj^dnefs , neither fhall my evildrveUmth thee. Ood cannot be defiled with evili from others, God cannot be tempted with evil), no cvill can dwell with him, neither docs God, who IS nothing but light , defile any man , nay he hath no hand in the fins of men, for he tempteth m w^«, James i.^- If God do not To much as tempt unto fin r x- thenmuchleffeishe the Author of their fins, either by in^ SaX7 Itilling into man any evill, or by commanding or forcing him fin to fin, or caufing him to aft irregularly, wickedly, and u>n- holily. For it is againft, and inconfiftent with the nature of God, if God hath an hand in mens finfuineffe, as much, or more' than they themfeives, then he is a finner, as they are ; and fo he Ihould not be C-od . we have fo much to do in our own finfuineffe, that it does truly make us finners : and if God have more hand in our very finfuineffe, then he is a greater finner than we are, and fo he fhould ceafe to be God; for God IS holy and good, yea/o tranfcendently good, that none IS good but God, T^one is holy as the Lord, there U novie be- » Sam.i.J. fides him. Holy, Holy, Molj tithe Lord God ofHofls',(oho\y that the Prophet cried out, Wo is mejor Jam undone : Why? Becaufe I am a man of mcleane lips, and mine eyes havefeen the King, the LordefHofis, Ifa. 6. 3 , 5- God is fo infinitely holy, that men cannot endure his prefence, by reafon of their unclcanneffe,Go^ isaod Gof purer eye: than to hhold evilfit to Hab. r . i j. look on iniquity with any liking, or countenancing of it; and man fo unclean, that he cannot look upon fo holy a Lord God. But if God were the Author of mans finfuineffe, he would like his own work. There need not be fuch a dread in man, by reafon of his uncleanneffe, yea, if he had fo great an hand in mans finfuineffe as they themfeives, then he Ihould ddight in evill, for fo does man. God doth hate, forbid, threaten, and puniOi all fin, therefore he cannot be Author OUny iin, ZechariahS. 17, Let no man imagine evill in his heart again fi his Neighbour, and love no fa If e Oath, for all thefe are things that J hate, faith the Lord; And he takcth vengeance on thcra, Rom.i.iS. for the wrath of God isre- N I vealed 35 Errors agawft the Nature aftd sealed fr6m Heaven.^gainfi all 0ngodlmf[e and mnihteouf^ neh of men. TrihftUtim and angaifif ufon the foul ofeverjfoul /man that doth evil, whether he be Jew orGmile. Rom, 2.9. Now how could God be aPuni(her and Revenger of Sin, if he were the Author of it ? There is no fuch unrightcoufnefe with God, therefore let us take to our felvcs theftiameand blame of all our fins, and attribute them unto the right caufe, the Devil,and our own corrupt naughty hearts, i.foh. 2. 16. for all that is in the world, the luSts (^the Flejb,the luft of the Eje, and the pride of Life, li not of the Father bat u u of the fvorld : It is not of God, that's cker, ye muft look oat fome other Author. ^«. , rr; jj Qu. But doth not god wiH the evil tfStn f If he dvd mt m fomefort mUit, Sincculdnot have entredinto the world, whe- ther he would or no ; and is not his will the caufe of the betng and exifiing of fuch things as he willeth. Sec- v^nfw. We muft diftinguifh between the wiJIot V. Commanding and Approving, God^ ^Permitting and Governing. Aeaine we muft confidcr two things in finne, really di- ftind the one from the other , (namely) the ABion whereto fmne deaveth, and the deformity, 'Pravitj or corruption of theAaion fthatisj when the Adion doth dechne from the rule of Gods Word; and this properly is /»»w, orthe/irwr of it The Adion is as it were the matter or lubjea, wherein fmne refideth : Hence in Anfwer to the Queftion, 1 lay down thefe conclufioDS. /^ i_ .* j- j.Conclufions pi^ft, that God doth never will finne, by h« cimmandtng cou :bing the ^- jj ^^^ ^^^ /^^ ^ j^^^ ^^ ligkt^ and it was fo ; But he rievet Tblfsfane faid, let there be finne, Chrift (t,\d to that Leapcr, I rf h M!rk I." tho: cleave, but God never faid to any man, JwiH, bethrn mcleane. Nor by his afproving will, for that whrch 1$ finfully evill, Gods will is not carried to it with love or liking , yea he hates it, as hath been already proved. ' ,, , . . „ H , , Secondly, as God made aH thing,, fo he tifMdeth them m ^^' their Beeing, and Motions and Actons, both good and bad, fo that no man could either move to an Adlion , or have a Mfjenct9fGod. 3« Mndh^veoHrBeetng', yet God is not the caufeof thePrayitv orfmfulneffeofanyAaion; you cannot therefore fay that in God you commit Adultery, in God you fweare, &c The pofitive Aa, whercunto nnnccleaycth,is of God in theVarae fort, that all other Aftions of the creatures are • but the ob- hquity of the creatures Actings , are to be afcribed to their owne proper canfe (namely) the devil! and the corrupt Na- ture of man. And of the anions of the creatures are thofe faymgs of Schoole-men to be underftood, (namely; that m fecond canft can move mthont the ar^encj of the firfi. And the firfi canfe runs into the efe^ of the fecond caufes. All creatures imrkf tn the power of God. This is meant of mans created Qua- ht^s and Anions, notof thecrookedneffeand Pravity of his AAions, which have not God for their maker. The rider caufeththe horfc to goe, but not his Halting, that proceeds from another caufe. Thirdly, though Cod doQ not make finne. yet he willinglv fermitteth tht finnesof mankinde, But hispermiflive will is not the caufe of any mans finne; There is no evillinthe world, which God knoweth not of, or whether God will or no, for that were to deny his omnipotency,God d.d permit & fufFer Adamto fall,(fhat is; God did not hinder it by his om- nipotent Power, nor by his extraordinary Grace. God is faid to permit fin,when he doth not efFedually & powerfully hin- der It, but leaves the creature to its own Freedome and inch nation, as ^fiF.i4.i5. T.sfaid th^lGod fufferedaHmthnsto walketj, their owne wayes. and P/^/. 81.11,12. Ifrael would none of me, fo I gave them up to their own hearts lufls , and they walked in their own Cottnfells. Ho wbcit Gods permi ttinfl offinne, is not the caufe of finne; Indeed if God did infufe any evilhmo mans mind, or create any corruption in mans will, whch was not there before: Orif Godb, his provi- dence did infufe any conftraint into the mind of man to en- force it, oranyerrortofeduceit, orimpofeanyneceflity to binde it, then we fliould make him the Authour of finne but he doth none of all this , He hates all finne, he forbids it'ab- lolutely within us by the light of the Spirit, without us by the Com- gg Mrrers dgairtft the Nature and Ifa. ?o.ii. Commandement. The firft entrance of finne into the world, Rom^i'i r- and the continuance of it in the world, was by the voluntary DeactjJ^. aflion of mans will corrupting it fclfe; God permitted the fall of man not by inftilling into him any cvill , nor by taking Jam. I.I J. from him any ability unto good , but by fuffering Satan to tempt him, and leaving man to the Liberty and Mutability of bis owne will, who finned freely with a whole and intirc will, and hearkened to the voice of the Serpent, more than to the voice of his God. ^«. If then any Ask, what God hoi to doe about ^and con- cerning fin ? It is reduced to three adions; whiter way, ^^'^^' ^^ ^^^^^^^, mankind, and upholds his Beeing in all its p. 27 j. ' powers and faculties : Mj father Tvorketh hitherto^ he upholds the worke of his Creation, and governes them all. The particular Secondly, he leaves the finner to himfelfe, to his owne wit Doariac tou- and ftrength, to his owne lufts, Counfells, and Temptations, cbin|Gods he withholds his Grace being bound to no man, whereupon abSfin" '^^ follows. That their hearts harden,& the bent of their natu- ral inclinations leads them to feverall fins, according to the variety of objeds, which are fet before them, and of tempta- tions whereunto they are expofed , and fo they are carried unto feverall finnes, even as they arc led. As a water-courfe runs downward by its owne weight, when the damme, that pent it up is removed. Thus God is faid (fob. i2.4o.)to blind their eyes, and harden their hearts, not by creating Sinne in them, as he doth Grace in the eled; but by withholding the influences and fupplyes of his Grace, which fliould foften them, and by offering them fondry objeds, which they con- vert unto occafions of finne, and they have no will to doc Rom 9.1^, otherwife. He hardeneth by not ("hewing mercy, as in the Winter by the abfencc of the Sun,the naturall coldnefTe of the aire and earth doe f aufc Froft and Ice. Thirdly, God ordereth and govcrneth the wicked adions of men, to bring to pafle certain good effeds, which the fin- ner never intended, nor could they flow from the nature of thofe evill adions; but God over-ruleth all the evil adions of the Creatures, fomctimes to puni{h a faithlcfle and ftubborn Generation j fometimes for the glory of his Juftice in Ejfe?fce of God. gp in the (hame and punilhment of the finner himfelf, fome- times to manifeft his glory, mercy,and goodnefTe towards his Church and People, fo as their fufferings are turned to their comfort, fo that God is not onely a bare permitter of evill works^ but a powerful! Governor of them to his glory. Thus /o/fp^'s Brethren fcnt him into £^7/?^ out of envy, but God fent him ^o provide for his Church, and to bring him to that honour. Which was foretold in his Dream, that his Brethrens flieafs fhould bow down before lofeph's. Thus Shemei did curfe David, he did it to drive David to dcfpair, but God di- rcded it to humble him : And godls faid to bid Shemei curfe him, bccaufe he gave him an occafion to vent his malice againft the houfe of David : like as a Chyrurgion, with his Lance, opens the Wounds, and lets out the Corruption that was in the Bile before. Lz^ly,Pi/ate,Judas^^nd the fewsMd all of them an hand in crucifying of Chrift : Pi/ate, to pleafc the People, and to keep his credit with Cafari fudas, for lucre of the Money ; and the fewes, that our Saviour Chrift ihould not reign over them. Thcfe all did their own work, they drave on their own dcfigns J And God did his work by them (namely) to favc many fouls alive. j4[Is 2.2 3 . c. 4. 2 8. By this which hath been faid, you may fee a rcafon why, i . z^fg^ When God and Man are declared to meet in one and the fame adion (as in Jofefh^i fending into Egypt, &c.) Man is guilty and juftly condemned,& God remains without all ftain of fin, and doth juftjy punifli the finner (namely) becaufe /» una & eademre, t^Hamfecerttnt, mn eft eadem caufa ob quam fecermt. The caufe from whence the adion cometh, is not the fame in God, and in the Sinner, fofeph's Brethren fold him into Bgjfpt out of Eny , God fent him thither in Mercy ; fudM fold his Maftcr out of Covetoufneffe^and the Jewcs of. Envy, but God gave Chrift of his meere Love : In brief. Men* do their own work and wills, they intend not to obey God in their finfull doings; G^d doth over- rule them to his glory, and the Churches good'^ As a Phyfician lets blood by Lee- ches, the Leeches do but their kind, which is to fuck blood, , they intend not the good of the fick party, or any fervice to O the po Errors ag/iinft the Nature and thePhyfimn: Howbek the Phyfician ordereth by his skill the naturall quality of that worm, unto that, which by na- lure it could not do, (namely) the health of the Patient : So doth the Lord bring his work to paffe by the hands of wick- ed men ; they ignorantly, and againft their wills, ferve the Providence of God, even when they rebell againft him ; And for this it is, that fuch men are juftly damned , though Gods Providence be thereby ferved, bccaufef they fulfilled their own lufts, and if good be brought out of fuch adions, it is no thanks to them: The Son ofMangotth, as it is written of him^ Bftt wee to that man by whom the Son of Man u betraj/td : Gods purpofe was by that means fulfilled, yet fudoi is dam- ned for his pains, a Z^fe. From this difference between the commanding will of God, and b\s permiffive, or governing Will, ^namely- that onely good things are commanded and effcded by him, and evill things are permitted and ordered, but not caufedbyhim: This (liould teach us not to caft our fins upon God , upon his Gen 3.1 2. Providence or Decrees, as Adam did, when he kid. The iva- man which thcti gaveft to be with me, Jhe £ave me of the Tree, and I Md eat, left God proceed to Judgement with thee, as hedidwithy^^^w, ver. 17. VntoAdSimhefaid, becanfe thim hafi hearkened to the -voice of thy IVife, and hajh eaten of the Tree of^hich I commanded thee Jaying^ThoaJhalt mt eat of if. Cm fed 16 the ground for thy fahy^nfi tboft art, and nnto T^ufi thott fhalt return, thy onely way to find mercy, is to give glory to God, and take (hame to thy felfe^ to humble thy felf before thy Judge, as 7)^»if/ did, Z)4» p.8,9. O LardX torn belongeth conf^fion of face y becaufe we have finned again ji thte; ^Htto the Lord our God belongeth righteoufneffe, vtr.j.and mercies and forgiveneffes : And with fob 9- 1 5 • to fay. How Jhall lanfwer him ? whom, though I were righteous ^yet would J notanfwer, but 1 would maksJuppHca'ion to my fudge. Say Pfal* f. 4. unto the L^d, Thou art a God that haft no fleafure in wickfd- nefe; thou doft not will iniquity, mufh lefTe effed it: Sin is not the effed of thy power, but the defedofmy naughty r(al. J 1.4.. will : I Will therefore acknowledge my tranfgrejfttns, that thoH majift be jufttfied when thou Jpcaksfl^ ^»^ ^^^^^ t^^^» ^^oh judgeft: E(fenceofGod, ^ ^"^ '~~' ~^ Jftdgeji'. Thou Lord art jufi in all that u hought upon m, for thou haft done right, but m- have done mckedlj. It h. double iniquity to bring God,the fountain of goodnefs,into pa^ fner- (hip with our fins ; if God were the caufe of fin, he were r.it good; and ifhe be not good, he is not God; but being all good, he would not fuflPer evil to be, unlefTc being alfo omni- potent, he knew how to bring good out of evill. This Doftrine aifo teacheth us not to take Gods permif- 5 . V/e. five mil for our warrant, Gods revealed, commanding, ap- proving will is the oncly rule of our adions, and in the doing ofit alone, may men take comfort: we cannot juftifie our felvcs,or others, in things done againft Gods revealed will, though it comes to paffe not quite without his providential! pcrmiflive will ; let no man beare himfelf out upon this Principle, That it was the will of God it (hould be thus and thus, elfe it could never have come to pafle, bccaufe nothing comes to paffe whether God will or no ; yet,wo to that man that (hall do evil upon that account, his damnation is juft -. 'Twas Gods will to fuffer Abel to be killed, yet woe to Caine that flew him. Thy Brothers blood cryeth : Twas Gods will that Chrift (hould be put to death, yet they were Murde- rers that did it, A^s 2. 25. 'Twas Gods will that the King of Babylon (hould^takc the City ferufalem, yet. The violence domtoim^and to myjiejh^ be upon Babylon, fhall the Inhabi- tMts of Siony^ : And my blood be upon the Inhabitants of Chaldea,/Z»4//Jerufalemy;«;: Therefore thus faith the Lord, Behold ! ImS plead thy caufe, and taki vengeance for thee, and Babylon )^3 7« '^ea, happy fhatl he be called,that taketh and da- jbeth thy little ones again/} theflones, Pfal. 1 5 7.9. The reafon is, becaufe fiich perfons cannot fay, God is with us to approve usj they cannot fay, We are workers together with God, God did fet us on work : fuch perfons arc under Gods permiflltve will, which has for its end his own glory in the World's jufl punifhment, not the good of the parties inftrumcntall. In obeying Gods commanding-will, a man (hall have praire of God ; but not of the former,becaufe therein th?y ferve'not God, they obey not God, they glori- O2 fie ^i Errors agahft the NaturCy^c. fie not God; and if they thank him for profpering in evil waves they abufe and dilhonourhim the more, whereas in A ^•ff.r.n^ "oth they ferve their own lufts. And from hence note one bttwemtb< difference between a godly man and an Hypocntc, God godly and the wofketh irt, And hj xh^ godly : But he worketh bj the wrW, wicked. not in them j they are as meanes pafsivc m the hand of God, that is, though the Lord doth ufe them, yet they have no knowledge nor intention to ferve or pleafe God m the thmgs they do. But as brute Beafts they follow their own lufts and imaginations, which God in his wifdome over-ruleth to exe- cute his will in the j'uft punifhment of others, or m the won- ' Ifa 44.X6 x8. derfull delverance of his Church. But as for the.godly, they defire to be workers with God, firft to know, and then to do his will : And God worketh in them, as well as by them ; they are adive means or inftruments in the things they doe; God ufeth them, yet they have rcafon, knowledge, and un- derftanding in themfelves to move and dired themfelves by Gods Word to Gods Glory ; and for this caufc the work of the godly is acceptable unto God, -but not the work of the wicked, although they do the fame thing, which the godly doth ; 'Ez,ra and NebemUh, Zerubbabel and Jofhudh, the Son oifofedech,Davidz\(o,2,nd Solomon, were othergueffe Tn- ftrumcnts,and Servants of the Lord, in re-building and re- eftablifhing the Temple, and the Worfhip thereof, than Ar- taxerxes, or "Darius, or any of the Kings oiPerfia .-there- fore let every godly man pray and pradifethat of P/.i43-io. >. ^ Teach me to do thy will, for thou art mj god, thy Sfirit iigoo^, kifdme in the land of ttprightftefe. Cap. 93 Cap. in. « JErrcrs agawH the Deity of the Sen ofGoL Thfibe three m this Chapter, {namely) i ^jbat Chrifi bewz i ofhts Fathers moft intimate Ceunfel, is a mighty Gfid^ f»(?^ almighty Ged) above all appellative God! I Cor.8,5. 2.rhat to make Chrifl cs-equalltohl 2. Father, is to make mither, orafalfe Chrifl^ art IdoU- Chrj/t^orttvoGodfJasmucbasinuslieth.) s.That 2 the better part ofchrifls Perform, is man^ there being btttagraduall difference between Him^ and Mofcs and us, Lond. Teft.p.7. ' THefcope ofthefe Errors isto denyGhrifttobe God andtomakehimameere Man, greater than ordinary men, but not cquallto his Father, in re fped of Godhead, v If'i^.^" which, I oppofe, as an undoubted truth, that this Doarine, (namely; That Ghrift the Son of God, is true n r God, equall, and of the fame Nature, Power, and Eternity *^''' with the Father, far above all created Natures, Godbleffed for ever. This is confirmed by many evident teftimonies of Scri- pture. Tnoa hgh Godjfag.f. Vnto usaS.ni, given, his name fhali he called wonderfully the mighty God- The Child that was borne the Son that was given, is the mighty God, the everl^ y?»»^^4^Am Thejewes charged Ghrift with Blafphemy, becaufchc faid,^^^,^^^ hi, Father.maKing himf elf equall mth God John J iS Andbecaufe that thou being a Manama- %? thyfel e God John I o. 3 . The force of their Feafon is this, that the naturall Son of God is God, equall with God, as the naturallSonofa Man is Man, equall, and of the famefub- mx,x6.x6. O 3 ftance 94 Errors agdwft the Deity ftance with bis Father. So 7/4.7.8. The Virgins Son is called Mat I ^z Immanuel,{vjhkh being interpreted) is, god mth «i.God be- '• ^* gotten of his Father from all Etermty, and with us by taking our flefti of the Virgin'. Chrift is called God properly, and abfolutely in his Nature by the Apoftle. Rom^g-S- That fame Chrift which eame of the Father^ m concerniffg the flejh^ he ts 4ver all, God hlejfed for ever. Am^n. The Apoftle there doth diftinguifti in Chrift two Natures, God and Man, and as truly as he is man of the feed of David, fo truly he is God over all bleffcd for ever. Agam, it is faid that Chrift Jefftt being in the form ofG»d, thought it no robbery to be equall mth Qod, Phil.2.6. If he were but a Man it were robbery in the higheft decree to make himlelf equall with God. God is wronged and robbed of his Majefty and Glory When any Creature fhall make himfelf Gods equall. Ccl J.9. Laftly ' In Chrift dwells all thefuheffe of the Godhead bodily, that is, perfonally in the fle(h of Chrift ; he does not fay fas n TrW«.r«x one well obfervesj -r*!/ tS crAwf&'f^a OhotwI©-, Divinitatis.zs Va}cicD76 ' if he mrehomo Divinus, and no more, but •jrai' tS »A«f «//* «£o'7h1©-, Deitatis.tht Godhead it felf, and therefore he is Demfummus, the moft high God. Of thofe places of Scri- pture this is the fumme and fubftance. Jcfus Chrift the Vir- gins Son, is the mighty God,the Son of God,equal withGod, God with us,'God over all, not a petty-God, but God over ^T^m^^6 all, who thought it no robbery to be equall with GoA.Ged ^ manifeft in the Flejh, yea, all the fulncfle of the Godhead dwels in him. r^ j u Secondly Our Divines prove the Son to be trueOod by comparing the Old Teft. with the New ; for what the Old Teftamentfpeaksof ^fWAwhich is God,th€NewTcft»- mentappH^s to C/;nj?: As for example, Nnmb. 21.$. The feovle jpake againft god, and againft Mofes, WithPfal.95.9. O come let us worjhip, and kneel before the Lord our waker, for he is our God, ver. 6,7. Tour Father, fitch God, temped me, proved me, andfaw my voorkj forty yeares. This PauUV plieth to Ci[;n;^, iCor.io 9. Neither lettts tempt C^nft ^ fome of them tempted, ^ndwere deftroyed ofStrper.ts, N^nJ. 2 1. ^.Therefore Chrift is fehovah, Again,r//j/.45>6 God the oftheSoncfSod, g^ Father fpeaketh toGod the Son,th\is,Thy Throne, God is for ivtx and ever: This is applied to Chrift, Hf^. 1.8. Unto the Son he faith, Thy Throne, O god, is for ever and ever, a Sce- pter of RighteoHfnejfe is the Scepter ofthj KtKgdome, Againe Jfat^h faith, r^j. 41.4 /,/;, Lord am the firjf^ and mth the lad I am he. This is alfo applied to Chr,fi,Kty. 1.17. Feare r,„ ,, . not, J am thefirfi and the laji. ^' Laftly, In Jfaiahe.i. TheLordis prefcnted to the Prophet in great majefty : Ifan> the Lord fitting upon a Throne, high, andUftedfip, &c This is applied to f /..//?, John n.^i. Thefe things hxA Ifaiah, when he f aw his glory, and (bah of W. Now what things were they that I[aiah then faid > See 7/4.6.9,10. Hefaid, Make the heart of this people fat and their eares heavj, left thej fee with their eyes, and underftand With thetr hearts, &c. Thefe very words are repeated by S. /(>^»,cap.i2.59,4o.andapplied to Chrifts obftinate, unbc- licving hearers, Thej could not believe, becAufe Kmhfaid, he hath bltndedthepr eyes, an^ hardned their hearts, 8ic. Confi- der, When did Jf^iah fay thefe things? When he fawhi* glory, and fpakc of him, (that is; Chrift the Lord of glory. Thirdly, Chrifts works are the works of a God.none couI4 do them, but he that is God. ^ir&. All things were made by him, and without him Was notanjthtng made thatwoi made : John 1.3*. He made the mrld,andbQfupportsthQ World, Hq upholds all thinjrshy^<^oli.is,ig, tht word of his power. He that made the World is God: fo "«^''''^ laiththeApoftle Heb,^.,^. Every houfe is builded by fome man, but he that bmhall things is god. Secondly He forgives fms; wh. can forgive fins but Godjnelj f Yet fo doth Chrift, therefore hels God, Mark 2.7,p,10. Thirdly, He underftood the thoughts of men. Mark'2.2^ iejus perceived in Us ifirit, that they fo reafoned within them- jeiv4s Mejatd unto them, why reafonyou thefe things m your fcnl„/,u i"^f ^^^y ""^^f '^ not their thoughts, yet < hrift h^m .«K ^' ^""^ "''*''" ^^« Scribes and Pharifees watched him, whether he would heal on the Sabbath day, itisfaid. ■tu. ^ Errors 4gawft the Deity that he kyew their thoughts Luk^. 6.8. It is the Property of God alone to know and fearch the heart j The heart of man ii deceitfull above all things , who can know it ? I the Lord fearch the heart, 1 try the reines, even to give to every man ac^ corMng to hii reayes , Jer. 17.10. Therefore Chrift is very God,S)r allthe Churches /hall know (dith he Rev. 2.23 J that I am he which fearcheth the reines and heart Sj anci I will give to every one of you according to your works. Fourthly , he giveth the holy Ghoft, which none can doe /as 1.3}. but God, ^0^. 15.26. I will fend the (Comforter unto you from my Fatherly when he afcendeduf on high he led Captivity (Cap- tive ^ and gave gifts unto men , even the Gift of the holy C/hofi, A^s. 1.8. mxhioh. 7.39. Fifthly, what (hould I fpeak of his miraculous works, per- formed by his own Power, Word and Will : He raifed the Mack 9. 1 8. dead, commanded the dtvills to come forth of them that were fojfejfed ; At his word the winde and the Seas are calme, they Rom. 1 .4. ^i^gy hijj, . He jjid this by his owne Power. Yea, he giveth this power unfo others, Mark^i6.i2. They (hall cajl out Tf evils, they fhall Ifeak with new tongues, they fliall take up Serpents, Sindif they drink.any deadly thing, it fhall not hurt them,8cc. Men receive the gift of miracles from God, but no man can beftow it upon others. Thefe are the works of Chrift, of which we may fay as himfelfdoth. f^hn 1^.2^. I have done among them the worki which none other man did'. For can any but God create the World? Forgive Sins? Search and try the Hearts? Give the Holy Ghoft? Work Miracles by his owne will and word ? Chrift doth all this, therefore he is the Almighty God. Fourthly, Chrift is wor(hipped as God, and that by the Phil. 1. 10. Commandemcntofthe Father. Heh. 16. when he hringeth I Pet/j.t* '^ thefrfl begotten into the JVgo^, Rev.22.8. Chriftis wor{hii:ped as God, therefore he is very and true God. Much more might be faid to this purpofe;but this is enough to make you deteft and abhorre thofe forementioned Lies and Blafphemies, Cnamely^ that Chnft is a Mighty God, not Almighty ,that there is but a graduall difference between Him, and Afofes.^nd Us, and that he is not equal with the Fa- ther, &c. For if he be God, then he muft needs be Almighty, be- caufe God is not weak ; and feeing he is God, he muft needs ^ be equall with God the Father, for in the Unity of EfTencc there can be no inequality. And what hath the Hcretick to fay againft this fundamcn- Seft. 2. tall truth ? To make C^rifl equall with his Father (faith he) id to make Obj. aFalfe Chrifi, or an Jdo/l-Chrifi, or Two Gods, it imfUeth Poljtheejie, or Afotheofte {that ii) many Gods, or a Man- God. 1 .To the intent you may have your felves exercifed to di- Anfw. fcern both good and evil, in this great myftery : you muft *• carefully confider in Chrift, two diftind Natures, God and fh"rcbetwo Man, retaining their diftind properties: The properties be- Nacuus, long ng to man are not fwallowed up in the Godhead, nor the properties of the Godhead communicated to the Man- head. 2. That thefe two Natures are unitecl in one Pcrfon, Chnft is not divided into two perfons, but the Son of Man is taken into the fubfiftence of the fecond Perfon in Trinity,and {oGod and Man are not Tw, but One Chrill. C 1 One ylffu* This diftindion is not the invention of Mans Braine, but <^ "^S» theDodrineoftheHolyGhoft, which doth diftjnguift in CAamcd P Chrift, 98 Errors againft the Deity Chrift, two Natures, Flefh and God-head; Rem. 1.5,4. Concermng his Son ^efm Chrifi our Lord^ yvhich tdm made $f thefeedofDa.v\d, according to the Flcflj^ and declared ta bt tbi Son of god, with porver according to the Spirit ofHoUneffe (that is, according to his Divine Nature.) So Rom.9.$. Paul doth diftinguilh in Chrift two Natures, one Humane Fle(b, of the feed of the Father, of whom as concerning the Flefi Chrifi came. But h^th he any other Nature ? Yes, He is alfo God over all hleffed for ever. Chrift according to the Flefh is the Son of David, but according to the Spirit of Power, He is the Son of God i He is of the Jewes in one refped i He is not of the Jewes, but God over them, in a- notherrefped. Note how pundualiy the Scripture doth diftinguifh between the Perfon ajfuming^ and the Nature ajfumed^ Heb. 2. 1 6. He took, ^of on him the Nature <^ Atf gells^ hut he took, on him the feed of Abraham. The Son of God remaining God, took on him the feed of Abraham: He faved what he took. He faved not the Angells that fell, becaufe he took not their Nature ; So Phil. 2. 7. He being equall with God^ ttokf^pon him the forme of a Servant, and was made in the likenefe of Men^ very Manias we are in aU things^ fin onely excepeed. 2. Now that thefe two Natures are united in one Perfon of h r* ""^'"m°^ ^mmanuell, is alfo evident by thofe Scriptures, which Teach lacie.twoNa- thzt the mrd was made Fie Jh • made Fleftl, (^ that is) he John J. 1 4. became man of a reafonable Soule, and humane Body, not Mat. 1.16, by changing the God-hcad,but by afluming the Man-head. In Gal. 4. 4. which refped^he is faid to be born of his Mother, and made of a Col. 1. 9. -fpoman. And ihc fulnejfe of the God- head to dwell in him bodily, '"• ^' ^' It does not dwell by way of Influence or Gifts, but bodily ("thatisperfonaily conjoyning two Natures in one and the fame Perfon, which is that one Mediator between God and Man, the Man Chrift Jefus. The Holy Ghoft fandified the feed of the Virgin, and united it to the perfon of the etcrnall Son of God : Whereupon it is faid, Lukei. 35. That that holy Thing, which Jhall be borne of thee, fbaU be called the So» of God. The Son that is borne of the Virgin, is the Son of God, by birth j and why ? becaufe of this unionj and fo the Virgin of the Sen ofGed. g 9 Virgin is called, the Mother of our Lord-, Now flie cannot be the Mother of God in any other ref ped, but onely becaufe the Child of her Body was united and made one with the Son of God ; otherwife there ftiould be two Pcrfons, and two vSons, one of the Virgin Marj^ and another of God : But the humane Nature being a/Turned into the Perfon of the Son of God, and being prevented from any perfonall fubfiftency initfelfe, doth not make a new Perfon, but onely addetha new Nature to the old Perfon, fo making one Chrift, God and Man : Even as we fee one Tree to be fet into another, and it groweth in the Stock thereof, but hath no fubfiftency of Its owne, fave onely in the Stock and Root of that Tree, mto which it was G raffed: yet there be two Natures, and two kindes of Fruit upon one Stock : fo in Chrift, though Bifliop ufhcr, there be two Natures, yet both being united into one perfon, *"»« p. i it is faid, thdit G od purchafed the Church Tvith hid owHe bhod : God hath no blood, yet the blood of Chrift was the blood of God, becaufe that Man whom they Crucified, was one Perfon with God. Thus the Scripture diftinguifheth, I Per.:?.! 8. He\^'asputto death i»the Flejh, but qmcl^ned i>j the Spirit ', Chrift fuffered death, not in the Divine, but in the Humane Nature, yet it is faid to be the blood ofGod, becaufe that Man which was Crucified, was one with the fecond Perfon in the Deity. By vertue of this union oftwo Natures into one Perfon, it comes to pafre,that thofc things, which are ()roper to each Nature apart, being feveraliy confidcred, arc applyed to whole Chrift, the Me- diatour. As that he is rk i/4;«, th^t u G^ds fellow. He is Zich. 15.7. called the Lord our Righteoufneffe . He is the Refurretlion and J^"^- M* ^' the life. He wa/hed our Sins in hii owne "Blood -y And, he be- p^^'^ ^^ g'^ came obedient unto ^Death, even the Death of the Crojfe^ &c. The works of each Nature, are the works of the whole Per- fon : The obedience of Chrift performed in his humane Na- ture, is the obedience of whole Chrift. It is true indeed, the Properties of the Divine Nature in Chrift, are not given to the Humane, nor the Properties of the Humane Nature to the Divine , as it cannot be laid that the Divine Nature was athirft, or Weary, or Wept, or Dyed ; Neither can it be (aid, that the Humane Nature is Omnipotent, or Creator of the World, orOmnifcient,or Prtfent in all places at opce, &c. yet that which is proper to one Nature, is fpoken of the whole Perfon : thus the Perfon which is God and Man, Dyed and Rofe againe, and is Omni. P 3 potent. 102 Errors agniffft the Deity potent, and knoweth all things, &c. even as a Man is faid ta Underftand, to Believe, to Repent, &c. yet his Hand and his Foot doe not underftand, but the intelleduall part of the Soule, as it is operative in fuch a part of the Body ; howbcit fuch Knowledge is afcribed to the whole Man, becaufe the Hand and Foot are parts of that Man, which doth under- ftand : Againe, when a Man is killed, the Soul is not killed, yet the Man is faid to be killed, becaufe of the union of Soul and Body into one Perfon of a Man : So it is in this Myfterie ; Hence our Divines con-clude, that • Mediatoris opera fttnt %tiv^&.%tt^ they are the workes of God- Man, having in them fomcthing of God, and fomethingof Man ; as chat of "^ahn 10.18. lUjdorvnemylifeofmjfelfey I have power to lay it dovme, find I have power to take it up againe. In that Ghrift hath a life to lay downe, it is Humane ; But in that he hath power to take it againe, that is Divine, and the reafon is, ^ttia iSa perftna ea omnia infe verk ^ reipfa continet^ qu€ Deo ver^y ^ vera Uomtni competunt ('that is ) becaufe the Perfon of Chrift doth really containe in it felfe all the pro- perties, which belong to a true God, and a true Man. And feeing God hath honoured our Nature to be the flefh of the Son of God, and hath made it his owne infeparabie Habita- tion; we cannot now conceive, how God (hoold withowc Man, either exercife Divine Power, or receive Divine Praife: For man is in both an Affbciate of Deity, becaufe he is that Man, of whom God himfelfe is a part ; To be the Waj^ the Trftthy and the Life ; to be Our JVifdome^ Right eoufne^e^ San- Bification^ RffttrreSiion j to be the Peace of the m>rid, the Hope of the Fathers^ the Heire of all things^ to be that ftepream Head, ttttt^ whom all power both in Heaven and Earth u given: Thefe are titles above the Dignity and worth of any meer Man, yet true of Chrift ; even in that he is Man, but Man with whom Deity is perfonallyfoyned, of both which Na- tures, there is a co-operation often unto the fatne effed, and an AfTociation alwaics. By this Doftrine of two Natures joyned in one Perfon, you fee it comes to pafle, that fomc Adions are aftribed to Chrift, zsGodt becaufe his Deity tilonc is the well-fpring, from fyftht S e» fi/GffJ, 103 from which they flow. Some things, as Max, becaufc they iffue from his meer humane nature. Somethings joyntly, as both God c^-4/^»,becaufe both Nitures concurre as Principles thereuntOi and fo Chrift is truly faid in that refped, to work- both as God and as Man to one and the fame cffed, fomc- timcs by Co.operation,alwayes by an undivided AfTociation, as hath been (hewed. There is yet a further benefit in thisDoArine, (namely: to anfwer moft Doubts^and to decide moft Queftions about the PerfonofChrift,Iwillinftance onelyintwo princlpall Ob- Jedions of the Adverfary. It is faid in I Cor. 1 5.28. [^fphen all things fhall yefuhdrnd ObJ. i ; mto him, then Jhall the Senalfo himfelfe h fft^jea unto him, that put all things under him, that God may be all in all.'] when he hath delivered Hp his mediatory Kingdome to hi4 Fa- ther, the Sonjhall remain Jlillfubje^ mto him. How then is he e^uall to his Father I anfwer, (The Son himfelfe) in that capacity, wherein he Anfw hath hitherto reigned, fhall be fubjed, (that is) Chrift in his exalted and glorified Man-head, (hall be fubjed ; for in that Nature Chrift hath been eftabliftied King of the whole world, efpecially of his Church, to gather and govern it, and to deftroy every enemy of its falvation : So the Apoftle tea- cheth,Ephef.i.2o,2i,Z2.€odfethim at his owne right hand in heavenly places, far above all Principalitie and Powers ^ and Might, and "Dominion, and every name that is named, not one- ly in this world, but alfo in that which is to come, and hath put all things under his feet, and gave him to be head over all things totheChurch,mth i Fet.^. 22, By the RefurreBion of Jefut, who is gone into Heaven, and is on the right hand of God, Angels, and Authorities, and Powers, being made fubjed unto him. You fee that Chrift rifen from the dead, is fct above all things that can be named, ^God onely excepted, which did fHt all things under him, ver. 27. for we may not think that i Cor. i< 27 the Father, by bcftowing the office of a King upon the Son, Aftsij./i. ' bath difpoffeffed himfelf of his foveraigne Dominion. But when this exalted Son of God hath judged thefVorld, and Ihall have finifhed his work in bringing of his Eled to glory, thea 1 04 Errers Againft the Deity then this King himfelfe (hall furrender up that King- (hip, which hitherto he hath excrcifcd by the Miniftry of Men, Angels, Word, and Ordinances, and God ihali reigne im- mediately over his Church, in a manner altogether new, (namely) by himfelf, without outward meanes, without mi- niftry of Men or Angels, &c. How Chrift Thus we may gather in what kind the Son (hall be fubjed fliill be fubjca unto God that gave him that power, by the reafon that here CO his Father, is rendered of fuch his fub/eftion, which is this. That Ged I Qtr.ij. . ^j i,g ^m^ ^11^ t^af J5 ^ ^^^^ ^j^^j^ ^^jj ^^^^ brought his workc to an end, and alhformer Adminiftrations of his king- dome ceafe, then (hall God be all in all ; (that isj then (hall God communicate himfelfe, his light, life, ble(redne(re, love and glory to his Church m a moft glorious, fweet, unuttera- ble, immediate Communion, which indeed will not a whit difanull Chrifts kingdome, but only change that manner and forme thereof into a more fublime and perfed one. Hence I conclude, Firft, looke into what capacity the Son was exalted to raigne over all ; in the fame capacity (hall he be fubjeA to make way for a new and more excellent manner of raigne over the Church ; But the Son as Son of man, was raifed and exalted to Rule, as is aforefaid, therefore the fame Son, in the fame capacity, in that a(rumed Nature (together with his Body, the Church, and his manner of governing it^ (hall be fubjed to make way to that new and unfpeakabiy glorious way of Gods immccfiate communicating himfelfe to his Eled throughout all eternity. Secondly, I conclude with the words of P^r/w, in loc. SicHtfiliiu tradit regnum Deo, & Patriju etiamfuhjicietHr P^tri^ non exuendonaturaw, ant potentiaw divinamjtd depo- nendo partes mediator is ^0- mntando prafentemfui regmfiatum, Ht immediate iffe cum Patre & Spiritu Santi* in sternum regnet:i\\^i is, look in what refped Chrift (hall deliver up tb^ Kingdome to hts Father, in the fame refped (halJ he be fubjed to his Father, (namely) not by putting his Divme Nature, or Power, but by cea(ing to reign as Media- tor, changing the prefent way and ftate of his Kingdome into a better, wherem he, with the Fathet and the Holy Ghoft, of the Son of Gsd, 105 (hall imrrnidiatcly rule and dwell in the glorified Saints for evermore. This I take to be the plain meaning of that hard place of Scripture. Their other Objedion is this. The Son received Power, Ho' Obj.2; mnr, and Kingdome from the Father^ and therefore he is mt God e^ftall with the Father. ■ He received Power as Mediator, not as God: Such ex- Anfi».i, preflions do note unto us the order and diftindion between the Perfon in the Trinity,and that miniftration, which,as Me- diator, he was to perform. AEis Z.16. Let the whole hottfe of Ifrael know afuredij^that God hath made the fame 'Jefns, whom je crucified, both Lord and ChriB. In which words, you fee who it is that received Power and Lordfhip : it is that Jefus, whom they crucified; in that capacity his Father i-j greater r/?^^;/jff, John i4.28.buttheydo not note a diverfity of Na- tures, in which refped: the Father and the Son are one, John 10 30. Note diiigently,ther€ is a double giving and receiving from Anfw.z. the Father, one by Grace, the other by natural! generation and communication of his Divine Nature. By the gift of Eter- ^''^^^'' ^ '>' ^' nail Generation,Chrift hath received of the Father one and the felf-fame Subftance, which the Father hath of himfelfe unreceived of any other ,(for he is the Father of lights )Cbn& j^^ Y^' is God by being of God, Light by iffuing out of Light : This ^^^^' ' Divine Nature Chrift hath common with his Father, not be- ^j* *J\j^^^''' ftowedby way of benevolence and favour (fo the Manhead "' of Chrift doth receive, and is inferiour to the Godhead) but received of the Father by that wonderfull and eternall gene- ration ; fo that in the Trinity there is alius at(^ue alim, non alindatque aliud, divers Perfons,but not of different Subftan- ces; and fo tli€ Son remaining in the Father, and not divided from him, is God equall with his Father. All things which Thrift hath received by grace, we ought Chrift did rc- toapply to the Manhead of Chrift ■ amongft which the firft feiveofbis and chiefeft gift is the ferfonaH Vnion, becaufc there can be ^^'Ij.^^ '^° no greater grace (hewed to man, than that God (hould lohnj.jf. vouchfafe to unite Mans Nature to the Perfon ofhisonely begotten Son. By means of which the Father loveth the Son^ Q • as iqS Etrors againjl the Deity John J. i6. as Man, attd hath given a'-! things into his hand. Ai the Father hath Itfe in himfelfe, the Son in himfelfe hath life alfo by the gift of the F ather . This receiving by Favour, that which we had not by Nature, dothftiew an inferiority in the Recei- ver : But that other receiving by natural! and eternall Generation, notes a communityof EfTencc in both, and fb an equality. ^ Vfe. From this Dodrine of the Godhead taking Fjefh, you have the true ground of Chrifts merits to fave us ; if he were but a meer Man,all the obedience he could perform,were no more than what is due to the Law,and therefore could not redound to the profit of others,much lefs could it fatisfie for ouroffen- ces, feeing it was due to theLaw,though the offence had never been done; whereas now by this Union of bothNatures in one Perfon, the obedience of Chrift performed in the Manhead I Pec I 19. is become of mfinite merit, as being the obedience of God. It behoved Chrift to be Man, that he might fuffer death ; He muftalfo be God, that he might be able to beare and over- come the punifhment of finne : Mans Nature can fuffer death, but not overcome it : The Divine Nature cannot fuf- fer death, but can overcome all things ; And he muft be God and man in one perfon , that the fufferings performed in the i Cor. ij.. .t. ii>, v^fc ifTk A A »ti ^% vt/ . it yt> ^ ^t> Nt/ -^ ^f: ^^ .^/ -t> %^^ml&^m^^^^^'Mmmy^^-:&m^mm Chap. IV. of the Union that is between God and Chrift^ and be- tween Chnfi and a ChriBian. lohn If. zo. A T that day, you /hall kporv, that lam in my Father, and Sj^Jom in me, and I in you. In the 14- Chapter of ^o/;», ver. ii. Chrift faith to Phi- lip, Believe me, that I am in the Father, and the Father in me. And bec^ufethe Apoftlesdid not take fotnuch notice of a Divine power in Chrift,as they ought^ our Saviour, after be had comforted them by the promife of fending another Com- forter to fupply his bodily abfence ; He doth proDifct/fr.zo. that there is a day at hand, (meaning his Refurredion, of which he laftfpake,z/fr. 18,19.) wherein they (hould more folly underftand that neer Conjundion and Union, that is be- twixt the Father and him, and between him and them ; At that day je/fjall knew, that I am in my Father, and j/ouinme, andJinyou; I will fend the holy Ghoft, by whom ye (hall be confirmed in all Truth , and enabled to fee cleerly the Communion, which I have with the Father (for the Father drye/lethinme, and doth the vorkes, vztio.) and with you, for I am in you, and doe all things in you, and for you : Goditthefountaineofallour happineffe, our finallgoodis ,to enjoy Qod. Now fome courfe muft be taken, to make us partakers ofthegoodnefTe and bleffedneffe, that is in God; for feeing all goodneffe is originally in God, and Man, at ' fuch a wide diftance from him ; therefore was the fecond Perfon, God, manifefted intheFlefh, that being one with God, and one with Us, he might convey to us that goodnefle and blefledneffc which we wanted. There is God the Foun- tauie, Man the empty Cifternc, Chrift the Conduit-pipe, to convey Grace and Life from the Fountaine, Now the Pipe muft come home both to the Fountaine, and to the Cifterne^ Ged and Chr ft. 109 Cifterne, elfe there is no Communion between the Ciftcrnc, andtheFountaine; fo it is in this bufineffe. The firft ftep of Conjoyning and Communicating of God to Van, ss Chrift manifeft in the Flelh ; By meanes of whom, as he was one with the Father by eternal! Communion of the Divine Effence, fo he is with us, by union of his Perfon with us, and fo he is both in the Father and in us, and knits us both toge- ^thcr : This is the fumme of my Text, (namely) to teach us, Thrre'is s that there is a flrift union between Chrift, and the Father, M&. Union and between Chrift and us, (laminth- Father, and the Fa- between Cbr.ft ther in me : I am In pu, andyeu in me.) , ^ _, ^ and %^Zun'' This Doftrine, and this Text is miferably abufed, by many ^^ .^^ ^^.^ ^^^ mifunderftoood, and by fome of a fantaftical! proud fpirit, heightned even unto Blafphcmy, as if we were one Perfon with Chrift, and Chrift fo one with us, as with the Son of Mary. Robert iV^ts fie Id doth thus exprelTe himfelfe upon ^ Member cf that Text, John 1 4. 20 Such an union, that god and Chrifi, ^he Army, in and the Saints JJm'I hall individual, all one, the fulnejfe of bis booic of the Godhead /hall dwell in tu hodily, GodJhaH be as ftt'j and Oi Chrift exahsd. realh w''*"* ^ft *^ '^^ ^^^^^ °f^^^^ Sa'wts (here in this life) as P^i- '7- ever he was in the Fie fh of our elder Brother, or that Flefh, that was Crucified at ferufalem-. So the OpinioniAs of p^^^^"^'^ ^^^^^ J; ^z^N-England affirmed, that as Chrift was once made Flefh, fohe is now fir H wade Flejhin us, ere we be carrjed to perfe^i- on. Thus Henry NichoUs the oldeft Father of the Family of Love (hameth not to Speak and Teach (namely) that God ^^^^^ ^. . was all that the Man was, and Man was all that God was, fo ^orth'$rt^xM%' making God and Man one Subftance and Being. Andfo, to tionofHctt7 put on Chrift is in their fence, to have the Being of Chrift in HiihoU, p. i f . us, as when 'tis faid,that [hfift dwells in our Hearts bj Faith; they mean it of a reall and effentiall Being. Thus men puffed up with Spiritual! pride, and conceitednefle of their union with God, and God with them, tremble not to fay, they are Godded \N\th God, indChrifted with Chrift. Whereas upon Examination and Triall of their Opinions and Praftifes, it will appeare, that they are rather Sathanized with Sathan, (who fits as a lying fpirit in their deluded mindes, and as a Prince, the Power of the world in their Flefhly,^ Covetous B^h.uu ' Q 3 Proud, no of the Unidn between Proud, Falfe, Difobedient hearts and livesj than Chrifted with Chrift : we fhall come to the Triall in the U/cs. Now feeing the point of Union with Chrift is of great Im- portance, and the very foundation of Jail Communion and Comforts from him ; And feeing it is fo mif-underftood and perverted, as we have fcen, even in thefe our dayes : There- fore you muft give the more diligent heed to have your fen- ces exercifed, and your underftandings cleered up to difcerne Good and Evill, Truth from Error, in this myfterious point of our Religion. Of a thiecfold . ^^^ ^^^ ^"ow, that all Union is not of one fort , there Union in Icrt- is a threefold Union with God mentioned in Scripture: ptue. I. Eflentiall, 2. Perfonall, ^ Spirituall: i. Sffentiall, fo God and Chrift his EcernallSon, are' One; 2. Perfonall fo the Son of Man, and the Son of God are One; 3. Spirt- tHAll, fo Chrift and we his Church are One. Firft, Effenual Firft, Effentiall, Thus God and Chrift are One one in Unity Effence of the fame Subftance, John t o. 30. land my Father How the Fj. ^re One. The Father is the Son, bccaufe by eternall Genera- ther i$ in the tion, he communicateth himfeif unto the Son,and fo Chrift is Sonne. God ofGod^ Light of Lights and the Son is in the Father, be- John 8. 4*. caufe he proceeded forth y and came from the Father^ yet not divided nor feparated from the Father, and fo the Sonne is Htb. r.5. light in light^t\\tonely begotten Sonne is in the bofomeofthe Father: The Son is in the Father, «% tl ATAvyu^ixa. h ^ (P&)T(, asBrightneffeisintheLight, which comes from the Light, and remaines in it ; The one is ftill in the other, be- caufe they are one undivided fubftance, and cannot poffibly be feparated. It is not fo between us and our Children for though the Parents be in their:Children, as the caufe of their being, and the matter of which they confift, yet they exift apart and by themfclves, being feverall men , and fo they aft apart, as feverall perfons; the Father dyeth, when the Child lives, the one willeth what the other difliketh, &c. But in this Myfterie it is farre otherwife, the Subftances are the fame, not divided ^ and therefore the Son fwho is the Fa- thers off-fpring)is in the Father, as light in that light out of which It flowes without ^feparationj the Father is in the Sod, God and Chrift. jjj fon, as light in that light, which caufeth and leaveth it not. This EfTentiali Unity is manifefted by the fameneffe of Hcf^cc, £'.u their operations, Gods Power is in Chnft, therefore his ^^'libv- EffenceisinChrift . Thus doth Chrift himfcifeargue,. J^o^^ Scd.ji^.p.to^ 10.38..// J doe the works s of my Father, then kriow and be- lieve that the Father ii in me^ and I in hiryf : By this we mav undcrftand that faying of Chrift to Philip, John 1^1.9,10 i /. Hethaihath.feen me, hath feen the Father, and how fajefi thou theft, f^jew m the Father ? 'Believefi thoft not, that I am in the Father, and the Father in me 1 7 he words that 1 ifeah^ tints you, I ^eakmt ofmj felfe, but the Father that dwe lie th in me, he doth the rvorkes ; Believe me thut I am in the Father, and the F ather in me , or elfe believe me for the verj worlds fake- As if he had faid, it is a token of our Effentiall Unity, becaufe we are one in Will, Worfhip.and Divine operations \ what the one willeth and loveth, the other willeth and loveth alfoj the words of Comfort and Peace which I fpeak, fayes Chrift, the Father fpeaks,and the wc«)rkes that I doe,he doth; Therefore look well on me, and on my words and workes', and in me thou (halt know the Father by his Divine good- ncfle, power and will. 7^fy/o«*?//UnionisthatoftheSonofMan, with the Son ^ccondiyj Pcr.» of God, and in this kinde no Man is one with God; fave one- ^°"^^^ Union,- ly theSonofy^<(?rj, who was taken into Unity of his perfon (as hath been (hewed) andnowdwellethinGod, as an in- mate with God, and is thereby Lord of Lords, and King of Kings : His incarnation caufeth him as he is a Man, to be now in t he Fat her, 3ind the Fat her in him, becaufe he is one ^ohni.14; with that perfon, who is in, and one with the Father : God ^°^' *• ^^ is not fo in any, as he is in Chrift. Neither is any other Crea- ture fo in God, as the humane Nature of Chrift is : His name al^one is wonderful/, Jmmanttell, God with hs, and Man with God : Thus you fee how it is faid by Ghrift, The Father is in me, and I in the Father. \% our Chrift thus in the Father ? Then furely he is excee- yr ding deare unto him, there is the fountain and foundation of * all Gods love to us. He that is fo necrely and infeparably in God by participation of his Beeing,muft needs be in his heart by 112 of the Union between hn 3 ">* ^y ^" infinite affeftion of love, Thi^ is my beloved Son, none ^° * To loved of God, becaufe none fo in God, and for his fake he . loveth all that be Chrift's. John ^.35. The Father loveth the Son (hot with a new, or Changeable love, but with an eter- nall Naturall love) and becaufe he fo loveth him, he hath gi- ven all things into his hand, that whofoever is coupled unto Chrift,isfure to be loved ofthe Father alfo; Chrift brings us into his Fathers love, for the Son loveth us as the Father loved him. lohn 15.9. As my Father hath loved me,fo have I hvedyoH: What of that? Yes, it is much for our confola« tion, becaufe the love of God towards us begins not in us, it is not procured by us J but it is grounded on his Fatherhood in Chrift, and it defcends to us from the evcrlafting bowels of God thcFather, and of Chrift. Hereupon it folio wes, that if ye have the Sons love, ye have the Fathers alfo: fee John 1423. If any man love me, my Father will love him, and we mil come unto him, and make our abode with him. The Son brings the Father with him into our hearts, Chrift hath his Fathers love, by reafon of his Union with him, and we h^vc it by reafon of our Union with Chrift. fohnij. 26. J have declared unto them thy name, that the love, whert' vfiith thou hafi loved me, may be in them, and I in them', as if he (hould fay, that thou mayeft love them for my fake, and for their Union with me, as thou haft loved me their Head for my Unions fake with thee. Whole Chrift is dearly loved oftbeFather, becaufe we are of his Body, who is one with ' the Father, you are Chrift's, and Chrift is God's: yea, yon are God's, becaufe you arc Chrift's. The way to get God to be our God, is to get Union with Chrift. This muft be our method to get God; for he that hath the Son hath the Fa- ther aifo : till we get into Chrift, we are ftrangers to God, yea, enemies to God, without ftrengtb, hopelefle, helpleffc creatures : But by our Union with the Son, it comes to paffe, that his Father is our Father, and his God our God: It is the Father s mil that he that feeth and believeth on the Son, may have everlafiing Ufe.^ John 6. 40. Sect. Ged and Chrift. jj* Sect. II. oftheUm-S '^^'f ?^ . en htimen } ^"J.. > You in me, and I m you, NOwfollowes the third kind of Union, ('namely) that ^Spiruuali ffirituall Union which is between Chrift and his • "'°"' Church, whereby we are incorporated and made members of that myfticall Body whereof Chrift is Head. Ephefians 5. 50. We are memhers of hii Body^ of his Flejh^andof his Bonej. There is a mutuall Union or in-Beeing of Chrift in a Chri- DoHrifre. fiian, andofaChriftian in Chrift: or thus. We are united unto the Perfon of Chrift, fo as to be one with him^Thou art in Chrift, and Chrift in thee. For proofs; fo John 6. 56. He that eateth mjFleJh^and lohn ^ r^. drinketh my 'Bloody dtvelleth in me and I in him. There is that opened, mutuall in-dwelling we fpeak of, and the meamof it is our eating of his Flcfti, and drinking of jhis Blood ; we are as truly joyned unto his Perfon, as our meat and drink is with our Bodies This eating is not carnall and bodily , but yet true and reall, for fpirituall things arc reall things ; Chrift is refembled to Food, and Faith to eating, becaufe it doth caufe the Soule to receive Chrift, to feed and to fatisfie it felf upon his Love and Merits, as with marrow and fatnefle. Chrift 's flelh was giv^n for the life of the World, ratione acquifitio- nis^ when he laid down his life for it : And it is given to the World rationeafplicationis^ when it is offered to us in the Gofpel, andin the Sacraments. And Chrift is eaten when the Soul doth receive and embrace him by a perfonall parti- cular Faith. Laftly, confidcr that of ?oi[?«, 17.21,22.23. Chrift there lobmr.i:, praycth thus for Beiievers, that they may be one, at thou Fa- opened. ther art in me, and I in thee , that they alfo may be one it tUy that is,that they may be United among tbemfelves in the fame R Spirit 1 1 4 of the Union htm^it fpirit of Faith and Love, and that the bond of their Union maybe their Joynt-inteceft an*^ Communion which they have in US; as if he (hould fay, "becaufe^ all true Believers are one in us, in us they all meet, therefore they (hould be ,j one among themfelves, as Members of one Body, under one Ephef.4. y. - H€Sid^(^hnfi lefm, Som of one Father^vjho is over dll^Scin them all, they that are in God,muft be on^among themftlvesiThis our Union and meeting in one God,in one Lord Jefus Chrift, is the only true ground and bond of Union among C ktiffians. It followes Cver.2 2.) y^^^r^^^/fry vphkb thou gave firm ^ 1 have given theWf that the) may beone^even as wt are one.1\xQ Churches Union withChrift her Head,is the Churches Glory, Note firft,ic is an unfpeakable glory beflowed on the.human Nature ofChrift, to be united to the Godhead : This Chry (^h^ts Chn^) thou gavefi me. Secondly, note,Chnft fayes, This Glory I have given them, they are partakers of it, bccaufe diey are united unto mc,and by me unto thee. The Son of Mary is in the firA degree of glorious Union, being united unto God perfonally ; We the Sons of men are in a fecond degree, partakers of that Glory, being really united unto the Man Chrifi, fo that the fame Glory which the Man (^hrifi received of the Father,(namely) to be one with God : He beftowes on us ('namely) to be one with himfelf, and by him to be one with God, as it followes, v€r,2^ . I ift them, and Thoninme -.Here God is in Chrift (thoH in me^ and Chrift is in us (lix them) here is God, Chrift, and Us ; Chrift is the link that joynes us unto God ; i^wf^l/fw, (there's Chrift in us) and //7o« in me (there's God in Chrift) fo that in Chrift God and we meet, and fo the glory which God gave to Chrift, he gives to us, and fo we are made perfed in one, being firmly , and for ever united and knit unto God; from whence it followes undenyably, all the world muft confefle and grant it, that thou haft fent me,& haft loved them as thou haft loved me; they whomjthou haft honoured, to be brought fo neere to thy fclf in a bleffed Union, muft needs be neere to thee in moft tender affedion. k is a glory to Chrift to be one with the Father. It is a glory to a Chriftian to be one with Chrift, and it is the glory of Chriftians Godan d Chrifi. 115 Chriftians to be one among themfelvcs. Thus much for proof of the point. ^ JZ ^P Vft ' ^i'^^'^'^T ?(, "^'^ "^y^^"^ ^ ^^«" fhe^V four Four things things ; hrft, what kinde of Union this is, that we have with concerning cur «^nmt: secondly, the manner and meanes by which it is Unionwuh ^ L 7'^%»fheneceffity of it: Fourthly, theUfes. ^''"'^• What ktnde of Vnim k it that we h^ve with Chrifi ? Queft I anfwer, Firft negatively, It is not a fnfona'J Vnion , we are not one perfon with Chrift. ' Secondly, It is not a erf .rail , or bodily Union , fuch as in the joynts of the body ^ my hand and my foot are united to my head by skin flefti, and finews : The joynts of the bo- dy are compared by bodily ligaments: Tis not fo between Chrift and us, Chrift is in Heaven, and we on Earth ; and as touching locall and bodily Union, we are abfent from the Lord: 1 his Union is fpiricuall. ^ Thirdly, It is not onely njer^tall, or in conceit, or (hecpiU- tivehy imagination, but real! , and a thing ex.ftinr .^-rr^ mentem whether we conceit it or not. There is a reall rela* tion and refped between parties, as between Father and Son Head and Foot : It is a Father, it is a Son, it is a Member whether we think it or not : fo here Chrift and we are one' notonelyinfpeculationor imagination, but really, whether ^ you think it or not; and that Union produceth reall c ,". operations in us, therefore the Union is reall. Fourthly Chrift and wc are one, not ont\yhy Covenant , andmutuallconfent. Thisismuch,but this isnotall: Chrift IS Ours by his own Ad and Will, and we are His by our own Act and Will. The Obligation is mutuall, God by his Covenant makes over himfefe to be our God, andwc reftipulatc and make overourfelvestobehis people. e:,ek.i6,^, Je.tredinto^ Ccvenantm'hthee, and thoti becamefl mine. This is like a Marriage Covenant, by vertuc of which Man and Wife are one Perfon in Law, fo is Chrift and the Church : Ephef.^. 31,32. Amanfhall leave Father and Mother, and ^ktt he pyned miosis wife, and they two fhaU be oneflejh : As it is in this civill Contrad, fo it is between Chrift and us : ver. 3 2 . 7ii"^~"""^ oftheUm»bttmen Thu u a great myfierie, but J Sfeak concerning Chrifi and the Church. By vertue of this Covenant the Church faith {Cant. 6.3.) Mj Beloved is mine, and I amhii; Chrift and a Chri- ftianarclinkedtogethef in covenant, and have given them- IfiH-T. felves each to other : Firft freely, fecondly fully. Firft,/y^f/j' ; Chrift looks for no portion with us,he takes us in our rags, when we were enemies, and without iirength , and had never done any thing pleafing to him ; He loves us freely. And wc take Chrift freely with a free confent of heart and will, not compuifatorie. Many in times of danger, in time of fickneffe and death, will feemearneft for Chrift, O nothing but Chrift. In their afflictions they feek me early, but when the danger is paft, their afiFeftion is cooled, and Chrift is laid afide. In a ftorm, the Marriners will throw their goods into the Sea to fave their lives ; This is a forced ad,but our taking of Chrift is not fo, it is by way of choice. Secondly, Chrift gives himfelf unto usfftUy, and wholly ; all his riches are ours, with Chrift God gives all things. And weagamedo fully give up our felves unto him, we are for him in one thing as well as in another, againft all croffes, per- fecQtionSjWC accept Chrift with all thofe conditions which are propofed in the Gofpej, we fubmit every oppofite dtfire to his Will, we take him with full confent to be our Lord and King,ourGodand Saviour, Thus Chrift is ours, and we are his by Covenant; and both parties have teftified and ratified the confent by the Sacrament of Baptifme, in which, asbyafolemn Inftrument in Law, he receives us into his flock and family, to. beftow upon us the bleffingof the Co- venant ; and we, as by a folemn Oath, together with our names, do give ap our felves to the profeflion, worfhip, and fervicc of that God,who is Bather, Son,and Holy Ghoft.This Bond by mutuall covenant and confent, makes us very nigh each to other,but though this be much,yct this is not all.there is a further degree of Union between Chrift and a Chriftian. . .. Fifthly, And it is a Jpirittta/l and reali Union, whereby ^"dieall" Clhrift and a Believer are knit together; our very Perfons, Soulc and Body, are coupled to the Perfon of Chrift by the fame Holy Ghoft,which dwelleth in him and in os. Hereby roe 1 lohn 4. 1 J • h$0Wi that yes dweU in hinty dr he in /u^becat*fe he hathgivenM_ m G0d and Chrift, ^^ ofhuBmu This reall Union is fee forth by two refemblances elpscially one of a Head andA^emhrr.As the Members of the Body are by joynts & bands knit to theHead,fo is the C hurch unco Chnft : From whom the whole Bodj bj f^jtits and Ba»df h^'^[»g»0HriJhment minifired and knit together^ increafeth with c \ thttncreafeofGod. For underftanding of this, you muft r.'- ^^•'••9' member,that there are two heads ofMankind, /.daw ScChrifi and we are in Chrirt,and v hrift in us,as ^dam is in us,and we in //^^wj-when God created ^dam hecrv-ated u?, we were in his loyns naturally, & as many as defcend from .idam have in themlelves the root out of which they fpring ; fo we have Chrift in us, being Branches fpringing out of him : for ( hrift took (not any mans Perfon,buc our Nature,and fanftifiedic, H«b t u. andlo .9 become the head of a fpirituall Off-fpring, among men. Confider Chrift as he is Man, He is hone of our bone, and Pejb of ourfle/h/ for thazhtlstheSonof Adamj he took part Luke j. laft v. ofthechildrensflcfh and blood: But take us in our fpirituall "^ ^ H- beeing.as we are new born,and fo we are bone ofhU ^o^^Eph. S. 50. And fo rldam and all regenerate pcrfons are Chrift'sOff- fpring. ^ new workmanjhip, created in Chrift Jefta unto good works, Eph 2. 10. yea. we are his feed, as faith the Prophet Hejhallfee ofhlifeed. The Sons of God have Gods own Son ifa o 10 as their fccond .idam from Heaven, .'whofc race and proge- iiy they are by fpirituall and heavenly Birth, the fee^nd Adam 1 Cod i j. .f. umade a qmckntngjpirit. Adam is in us as the original! caufe of our Nature, and the corruption of our Nature, called /k old man. Chrift is in us as the originall caufe of our Re- ftauration to Life,and of our new NatHre.callcd the new man. The fecond Refemblance, whereby this neere union is fet forth, isthatofthe Fine and £ranchej,John 15. 5. I am [he Vtne.ye are the Branches : Now the Root is, and liveth in the Branch, and the Branch in the Root, fo doth Chrifi ^ , hve inw. He is the Root that Bears us, and we live in him, ^''"•*'*^ as laith the Apoftle, Rom, 11.17,24. m that are wilde bj nature^ are graffed contrary to nature, into agood Olive Tree, and Jo partake of the Root and FatneJJe of the OUve Tree, we n? £^"i""<^ion. not onely with the Vcrtue and Merit ofChrift; but with his Perfon, as the Branch hath with the Vine : He that drinketha Cup of Wine, doth partake of 1 1 8 of the U/ticft between the Fruit of the Vine, yet not fo as the Branch doth, for the Branch is in the Vine, it fubfifts and lives in the Root, and the Root livethinthc Branch. I am the ViM,je are the John I y. y. Branches^ he that aUdeth in me^ and lin him, the fame bring' eth forth much fruit. The Root is not without the Branch, nor the Branch without the Root, they are joyned the one to the other, fo we are Branches fpringing out of Chrift the Root, in whom we ftill abide : Thus you fee what kinde of Union we have with Chrift ; Followcs Qucft. 2. Secondly, what u the manner and meanes hj which it is made ? what be the Bonds f Anfw. They be two ; Firft , the Principall is his Spirit^ that Sell.i, qui(j4ning Spirit, which from him the head is diffufed to the enlivening of all his Members, and knitting them infeparably I jobn )M I. unto himfelfe. Life is originally from the Father, and com- cth not to us but by the Son, nor by the Son to any of us in particular, but through the Spirit^ Rom.8 9. If^inj man have not the Spirit of Chrift^ heunoneo'hii. The firft ground of our Communion with Chrift, is his afTumed Nature, which being joyned to the Godhead,is the well-fpring from whence all Life and Grace is derived to us ; But that which aftually i Rom y. s. joyneth Chrift and us together is the holy Ghofi^ which isagi- b I Cor.?. If, vcHj ^ndtraly b reftdeth both in him ind in /«, « making us « Rmi. 8 i. free from the Law offinne and death. As the Body that hath many Members, and one Soule in them all, is one Body with the Head, byreafon of that one Soule in them all ; fo is Chrift and his Church but one, by reafon of that one Spirit, which is in him, and in us; Eph.^,4. There u one Body, and one Spirit. This is Paul's reafon to prove our Union with Chrift, becaafe by one Spirit we afe all I Cor, 1 2. t j. Baptisjed into one body, and have been all rfiade to drinks into one Spirit. This muft needs be the firft and principalf meanes of Uni- on, becaufe till he lay hold of us, we are as withered Bran- dies, and dead Bones : He doth not joyne fuch dead Soules to himfeife, therefore th« firft degree of communion witk 2ec Eph.r.a^, Chrift, muft needs confift in the particfpation 6f his Spirit. 37. The which Spirit Iwth in us a double worke, one to pofleltc etdAtjd Chrip. 119 us of the Perfon of Chnft, coupling us unto him by Faith in our firftConverfion, whereby we are partakers of die me ritand venue of his Blood, to rake away the curfe which reftedonus, and ftopped the courfe of Commumon With "Secondly, the other worke is the aduall Influence of Grace, whereby we begin to av€ the life of Grace, mortify- G,I ;..j. j? ing our Corruptions, and rifing to newneffe of life, and fo ^e by hrm led on from one degree to Rnother, till Grace be nnilhea in Glory* You fee then that the chief bond to Unite us unto Chrift If ^^^ Yy^'^''}^^ both in refped of his prefence, and alfo-as ^ 1 ^u r^ of Graces, fitting us for Union with Chrift • af- ter which fort, he is not in the reprobate, though he fil'l all places* This is on Chrifts parr. The fecond Bond of this Union on our parts h Faith Bi(hopMit betweene Chrilt and the foul. This IlO of the Unien between This inward hold- faft which Chrift hath of us, and we of Phil. 1. 1 1. ^'^» ^' f"U^"*^'» ^^ apprehends us in our perifhing condition, and roe Apprehend him, juft as a man fallen into water, he rea- cheth his hand to us, and we put forth our hand to catch hold of him : There is hand in hand, Chrift clafping us by us that were /oj?, and by his fpirit layes hold on us \ then do we that fled from him, turn to him, and lay hold on Chrift : Jefus fir ft fpeaks to us, as once to Mary, John 20.16. Shee heard him fpeak before, ver. 1 5. but knew him not : but now Chrift fpeaks to her heart in the voice of a Friend ; Jefus faith unto her, Marjj my friend Marj. Then ftie turned her felf and faith unto him, Rahboni, it is mj Mafier, it is my C hrift, my Lord, my Love, that was crucified. Thus t hrift fpeaks to our hearts, hhn^ Thomas, &c. (jvhj Tveepefi thou ? jvhom feekeji thou fi) And the heart forthwith John «f. ^7. anfwers with joy, O 1 my Mafier, my Chrifi j Here's a joy- lobn J7.10. full meeting, and happy clofing,between C hrift and the Soul. Thus God giveth Chrift to us,and us to Chrift,and fo he faith of all Gods Eleft, All thine are mine, m are Chrifl'%, and Chrift is God's. Short Hift.p.^. Amongft the Errors rejedcd by their Synod in New England, this was one, (namely) That we are complealj mi- ted to Chrift, before, or without any Faith wrought in us by the Spirit. Of which Error, becaufe Mr. Cotton was fuppofed to give Tome occafion : This queftion, among others, was pro- pofed unto him by certain Minifters of thofe Churches, be- Mr.Cet/flnin fore [the Affemblymet, (namely) whether our Vnlon with r h**' h °^ 1^' ^^^^ ^^ compleat before and without Faith, whereto (faith Mr. Cburcbcs clea- Cotton) [gave this anfwer, not without, nor before the habit or gift of Faith, but before the aB of Faith, that is, not before Chrift hath wrought Faith in us, (for in uniting himfelf to us^ he worketh Faith in us) yet in order of Nature, before our Faith dothput forth it felf to lay hold on him. This Anfwer if expreffed onely in thofe words (namely) [not before Chrift hath wrought Faith in us, forinunitmg himfeif CO u?, he worketh Faith in us] had been more cleere and full, whereas by diftinguifhing the Habit from the Ad of red. God and thrift. j j j of Fakh, and affirming that we are United to Chrift by the Spirit, before our Faith doth put forth any af^,by which we are born of God? S.Peter (i EpA.i^,) tells you, \t\s the TVord of truth, the Gofpelof yourfaivati- on, which being received in the heart, liveth and ahideth in you. Whence I thus argue : The feed of Faith, is the begin- nmg of Faith; but the Word adually heard and embraced, is that feed of God j therefore our Faith is begun in adion! Again {Gal 5.2.; the Apoftle fayes, that tve receive the Spirit hj the hearing of Faith, that is, by the Dodrine of Faith, as if he ftiould fay, the Spirit of God is given and con- veyed in, and with the Gofpel preached : by both which concurring. Faith is wrought in the heart, and clafpeth Jefus Chrift . by the hearing of Faith the Spirit is received, and by tlie Spirit the grace of Faith: Andfo Chrift uniteth himfelf S to 122 of thelimon between to us bv bis own aft, enlivening us, and making the Word powcrfull to covert us : And we again unite unto him by our own aft of Faith, receiving him thus offered to us. The Union then is begun by adlon of the Spirit on us, and of Faith put forth by us to lay hold on Chrift : Hereof it fol- lowes that if this Union be complcat before the Aft of Faith put forth to lay hold on Chrift, it is compleat without Faith at all Now when Faith is thus wrought m us, by realonot its permanency in us, andalfo becaufe it isthe rootoffpt^- tualUaions,itiscalkd;k /;-^^>Vo/J^^»^^ rnoc accordngto Scripture, phrafe, but the language of Philoiophers and School-men yet an infnfed habit, becaufe it is gotten not by cuftomable aftions or ufe, but by the operation of Gods Spi- rit in the Word preached j It is the Faith of the operation of COii, Col.2.12. . ,. .^ /■ • C J How far forth the forementioncd Minifters were fatished in Mr. Cottons Anfwer, it is not materiall to enquire fonely the Lord of his mercy continue and increafe their amiable Communion together.) Howbeit, when that Queftion was hroueht into that Anembly , they refolved and decreed a- gainft Union with C hrift before Faith, roundly and intirely without mincing or diftinguifhing of the K^^*> and ^» of ShortHiflrp9. Faith, in thefe words, ^^ t^mf [united] ^««^ mderfinodof- Error j7. that fiiritualt relation of Men unto Chrift, wherehjthey come to have life and right to all other hlejjings in Chrift^ i Joh. 5 1 2. j^ndthe\terme QGompleatly] impljingaprefenceofallthofe Bands and Ligaments, and meanes,M are required %n the Word, cr are any roajes necejfary to the making up of the Vnten-, we now conceive that this ^fertionis trroneom, and contrary t9 Scripture, which either exprejly mentiomth Faith, whenitlpea^ kethofthisVnion,(Eph.iA7. That Chrift may dwell in Qur . hearts by Faith. GaLi, 20, Chrift liveth in me by Faith:; oreverimpliethitinthofephrafes, that do exprefe Vnton.Oi. comingto Chrift, ?o^« 6.3 5- ^»^ eating and drinking Chritt, - ver.^7. compared with ver.$^. having the Son, i ^ohnj iZ, ^»r r Chrift ever did or fuflFered : Though there be Water in the ' Well, and Light in the Sun, and Help in a Medicine, What is all this to thee , unlefle thou have fome meanes to partake thereof? So except we be truly partakers of Chrift, and as really poffefled of his Spirit, as we are of the body of Sinne and Death from old Adam j all that we fpeak of eternall life is but a Dream. Chri^ rvithinyou ii the hope ofgiorj^Coli.ij. There is Chrifi without us, Chrift dead, and rifen, and afcen- ded. And in Chrifi are laid ftp all the Treafures ofjvifdome And Knowledge. There's merit enough, and mercy enough in Chrift ; But what is this to thee, that art a Stranger to him, and doft onely hear the report of fuch things ? It is bootiefle to go about to lay hold on any thing that Chrift ever did, or fuffcred, except ye have fellowfhip with Chrift j It is not the performance of this or that duty, or a courfe of duties, that will fervc thy turn, unlcffe Chrift be in thee,and thou in him ; He that hath the Son hath Life^ and he that hath not the Son i John f . in ^ hath not Life. * *"" Whcnaftrangcr fees a Sciens grafFed into a living ftock, what means this Art (thinks he ? ) Why may not as well two dric fticks tied together?The anfwer is,ThisEngrafture is neceflary, to the end the Twig may partake-of iJieSap that is in the Root, and live ; for elfe the Twig cannot live of it felf : The cafe is ours, ^ofc« 154. Now then feeing life and righteoufneffe, and all fulnefT-, is in Chrift, and no where elfe, and feeing it is Gods pleafure, that of his f^heffe we J"''" '-^^^ (hou Id all receive ,and Grace for Grace : Lartly , feeing Chrift ^ th. head over all things to his Chftrch, Ephcf. i.a]. ■which is the "Body, the fu'neffe of him that fi/leth all in all t therefore none can be filled, exG-pc he fill them ; none can live, except they live by him : All fpirituall riches muft be S2 had "^ j2^ " oftheUmen between hadinCbrift, and nowhere elfe, which can never be ima^ gincd or cxpefted , untill you be united unto Chnft as hath beenfaid. Now followes fome ufes of the point. I Vfe. Let the found Chriftian take notice of the honour and Dig- nity beftowed on him, that he (hould be one with the Son of God. Hcfter a poore Captive maid was honoured to be made the wife of King/^/^^/z^f^-^jand David counted it a great ho- nour to be Son m law to King Sattl : Hut behold a greater, then Ahafnerus, or Saul, is here : for, truly our felUwJhif is with the Fatkr and with hu Son Jefus Chrift, i J oh, i .3 . the higheft pitch of honour that a poore foul is capable of m this world, is to be united to God theeternall Fountaine of all bieffedneffe and goodneffe. Behold I what love the Father s John 3.1. y^^ ^.^^^ ^^^^ ^.^ ^y^^ ^g j^^^i^ y^ ^^Hed the Sons of god. Now how ought this to affed oor hearts, fee ver. 4. Thefe things write we unto jou , that jom joy may be full. This fel- lowfhip fills the heart with joy ; whatfoever worldly aba- fures we lye under , yet this one thing does advance a Chri- ftian above all others ; Chrift is thine, and thou art his, thou haft friendHiip, yea, union with the head of the Church, who is now at the right hand of God Ifa.4^4- A found Chriftian is the only truly honourable perfon m 2.'Vfe. the World, you that are Chrifts, take notice of the fwcet mercies, Priviledges , and comforts that arife to you from this Union with Chrift, for they are unutterable. Firft, you may be fure, that your Perfons are tenderly be- loved ; Chrift is loved more than any other, becaufe he is in God after another manner than any other is, and we are lo- ved for the fame reafon, becaufe we are one with Chnft (he loveth us as parts of himfelfe) m, my Father loved me^fo have 1 loved joH, Joh. 15.9. This neere Conjunftion breeds love, ^> ' you chat are Chrifts, you are neere his heart, as a fignet up- ^ on his right hand, you are his peculiar Treafure , his delight, his beloved ones j Chrift loves a Chriftian above every Crea- ture. He delights in us as the Price of his owne blood. And he expreffeth this love by Tcrmes of love and delight you E^od L" <' are my (boufe, my little fiocK, little Children, Freinds my rPct 2%V pnion, my vecHliar Treafure. In a word, yve art a chofenge- G9d and Chrifi, j j 5 i^ neratton, a Royall Priefihood, a peculiar peop/e. How /aire a»d pledfantan thou, O Love for delights, faiesChrift, to the Church, Cant.j.e. and ver. 10. The Church fpeakcs to . Chrill, lam my Beloveds, an^ his defire is totvar^s me. Secondly, by meanes of this Union, we have a Propriety ^ Cor.M^, in Chnft , and a right to all that ever he did or fuffered for ^ '^"'4 V. mankindej All is yours, becaufe you are his; Chnft is mv f "'"•^ M." Chrifi, tt^y Lord, my Saviour, my Rock, my Porti,^ my f J'/"'^' Right foufnejfe, my Peace, my Redeemer, my Lord, and my ''P''''-'-' God, may every true Believer fay. And with him, all that is his, IS ours. His Father \s our Father, his Kingdomeisour Kmgdome, His Merits, Death, Refarredion , they be ours • his Righteoufnefle, his Spirit, his Viaories, his Graces they be ours : We have a (hare in them all, i Cor. 3.23.^// \hings. are yours, becaufe j^o/* are Chrifts, becau'ethou art one with nim, Turne the Bible, gather out of it, what is the Por- tion of the Eled;, and what the Riches of the inheritance of Saints in light, what great things Chrift hath received to be- ftow on others, and then fit down and blefTc God that ever thou wcrt borne, praife him that ever thou wcrt made fo neere to Chrift, for thou mayeft fay. All this is mine. Chrift hath a peculiar intereft and right in you: he may chal- lenge you, and all that is yours, becaufe you are his ; and we maychallengeall that is Chrifts, becaufe he is ours, mare p Hetrs annexed with Chrift : god having give^ m his Son, how » pT" 1 '* Jhall he nst with him, give us all things ? * *•** The Papifts difputing againft our Juftification, by the righ- teoufneffe of Chrift , and pleading for a Juftification by Inherent righteoufneffe ; demands of us. How we can bejufi L' ^i^^^^°^f*^^S'^ of another ? Qan the waU f fay they) be i¥htte bj the whitenejfe that is in my band? Or can I live bj the bread which another ms> So neither can we be mfi by the mliice 9f another. Our Anfwer is, Chrift and the Believer be not Two, but One : Chrift is the bread of Life, and the Believer eats him by Faith; Peter cannot be faved by the righteoufneffe that is in Pauly becaufe they be two ; but the Members are faved by me righteoufneffcof their Head, becaufe Head and Members S3 are I I 125 of the Unisn between are not two. This is no fuch ftrange thing io naturall and civill relations : Can an Apple-tree live by the juyce and fap ofaCrabftock? Yes, ifit be grafted into theftock. Can a Woman be honoured by the honour that is beftowed upon a Man? Yes, iffhe be married unto him. Can a Debtor be \ difchargcd by another mans money? Yes, if he be my Sure- ty ; for I and my Surety are one in Obligation and Conftru- dion of the Law. Chrift and we make but one Church, He as Head, We as Members. Thirdly, Great comfort arifcth from this Dodrinc to a poorc Chriftian in regard of his manifold weaknefles and frailties: Chrift is ours, and we are his. This afTurcsusof Ifa.42 J. pit'^y ^"^ acceptance. The bruifed Reed he m/I not hreal^^ mr ^«f«f/?f/?^/wo4jb'«?f/^Ar: We bear with great infirmities in our own Children,Wives,and Friends, becaafe they are ours; therefore we will not caft them off; if they be Tick or weak, do we turn them out of doors > Nay,but we cheri(h,and pity them the morc:fo doesChrift pity us:for the Believer is dearer to Chrift than our neereft relations can be to us : if a member of our body be lame, or wounded, do we da(h it againft the wall ? or cut it off in anger, and fay, who would be troubled with fuch a hand, or fuch a foot ? Do we not rather wrap it up, that it may be healed ? Another, perhaps can hardly en- dure the fight of our fores, yet we drefTe Jt, and handle it gently, and Why > becaufe it is ours, becaufe there is life in it, becaufe It is one of our members : So is Chrift to the Be- liever, he heales the broken-hearted, h^ feekj thu one Jheepe Pfal 11?; ^^^^ '^ S^"^ aBray. Thofe that come to him, he wil ! in no wife ^* '** * cafiottt. Like as a Father fitiethhn Child jois the Lord mev cifn/l to them that feare him. He doth welcome the Prodigall Ifa. 66,11. 13, Son, As one whom his Mother comforteth Jo wii( 1 comfort you, * *• you Jfha 11 fuck and be dandled upon her k^ees : And \\hen you fee thii^your heart /hall rejojce, and jour bones Jhall jlourijh likjB i» Hf>-^ Thisdiould raife our fpmts againft all fpirimall dif* comforts, I am his, and he is mine, he will not caft off for 3.Vfe. ever, he will not lofe any one of his. The third ufe is for triall and examination, whether this knot be knit between Chrift and us, whether Chrift be in thee. God and Chrift, ^^j thee, and thou in him ; you have fcen before the neceflity of being in Chrift ; becaufe, except we be really one with him, all that we fpeak of eternal! life, or expefl from him, is but a dream: There's no trueGrace.nor true Peace,but what flows from Communion with Chrift,all the reft are but counterfeit. The main thing in this Trial! will be, whether you have in Quefti you the fpirit of Chrift, For he that isjoymd to the Lord, is one ffirit,! Cor.d. 17. There is but One foule, as it were in Two bodies : ff^e know that he abideihinta by the jpirit which he hath given tujAithS.foh», I John ^ 24. Now our Union Triallofour with Chrift is a fecret and hidden thing i and it is known to Uuion wuh us by the fame fpirit that dwelleth in us, and in him; to have ^'^'•ft- Chrifi in ui, and hii Ifirit in tu^ are promifcuoufly put the one for the other, Rom.Z 9,10. Becaufe Chrift and his Spirit are never fundred. And feeing all forts and k(ks of Men' profeffing Chriftianity, may pretend to have the fpirit of Chrift, as well as that they have Chrift himfelf ; therefore this muft be our task to enquire what kind of Spirit the Spirit of Chrift is. ^ Amidft the manifold evidences af Chrifts Spirit in any Sou! AnCw I (hall onely pitch upon thefe two. Firft, it is a Spirit ®f holy ' Sympathie and fellow-feeling j Secondly, of Conformity and likenefle unto Chrift. Firft, if Chrift be in thee, and thou in him, there will arife j SsmtAtU afpintual! Sympathie and fellow feeling in thy heart, thou "''^^''^v- wilt be tenderly affefted with the honour of Chrift , and the profperityofhisGofpell, Church and Kingdome, in all the world ; if the fame Soul were in my child, that is in me, then what T love, he would love, when I rejoyced, or grieved, fo would he: So in the body, if the head ake, all tlie body is ill at cafe ; if one member fiiffer, all the members fuflPer with it; if one member be honoured, all the members rejoyce with it; * Cor.it.tfi. And why fo > It is by rcafon of one Soule that is in all thofc Members : So is it in the body of Chrift, his friends and foes are mine: that which Chrift loves, I love ; that which Chrift hates, I hate ; that which grieves him, grieveth me. Chrift hath a fellow-feeling : Firft, of our- fufferings: SdHl,SaHl,Hri,j ptrfeeutefi thmme i Chnft himfelf wasout Aasp.4,f. of J 2 g of the Unien betmen of his reach,but Chrift takes the injuries done to hisMembers, as done to himfelf. Ver. $, / am fefm^ whom thou perfecntefi. Zich t:i. ■^^ ^^^^ toachethjou^ toucheth the apple of mine eje. Secondly, of our Infirmities and Temptations, For that he himfelf e rva^ made like unto his Brethren^ and was temped y he Heb, i , 1 8. knoweth how tofuccour them that are tempted. Thirdly, So Chrift taketh the good done to us, as done to himfelf ^4^ 2 5 .40. Inafmuch m je have done it mto one of the leaftofthefe my 'Brethren^ ye have dmeituntome. In like manner is the found Chriftian touched and affeded with ho- nour and dilhonour, that befalls Chrift, he can fay with truth of heart, The reproaches o^them that reproached thee ^ are fallen upon me. The reproaches that befall Religion through the mifcarriages of its profefTors, are a grief to a godly man ; fo the godly, in the Prophet Zephaniah's time, which laid to heart, the calamities of the Church , and the corruptions thereof, are finglcd out as thefpeciall obje As of Gods fa- vour, Zeph. 318.7 wilt gather them that be forrowfull for the folemne Jjfemhlj, who are of thee, to whom the reproach of it was a burden. The folemne AfTemblies, the Sabbaths, the publique Worfhip and Ordinances of God, Thefe are things moft precious to the godly, highly prized and joyed in, and the want of them was their forrow aud lamentation, and the Lam.T.7. rather becaufe their enemies, in their exile, did mochat their Pfal. 4 S.J. Sabbaths^ and twit them with their Religion. This reproach done to Religion, is a burden to the true Child, and Member of the Church : Soin thefe our daies, the Name and Religi- on of Chrift is greatly diftionoured, through the mifcarriages of many profefTors: Chrift may juftly complain of our peo- ple, that call themfelves the godly party, as once 9acob did of ©en. J 4-1^, *r- ^'^ ^^^ ^°"^' Simeon and Levi, who treacheroufly, and con- taaryto their covenant^ flew the Shechemites: Gen. 54.^0. Tou have troubled me^ to make me ftink^among the inhabitants of the Land, as if he (hould fay, you have difgraced me and my Rel gion, and the God whom we ferve ; the very Catjaa- j mtes muft needs abhor both us and our Religion. Now they that have in fhem any fpark of the fpirit of Ghrift^ cannot chufe but be troubled, when Chrift, whom they love^isfo diiho- Ged and Chrift. jj^ di{honoured,anclevillfpokenof. ■ Many T»<e preached, ht rejoyced. Paul was a man varioufly reported and cenfured. But (faith he) whether ye count me mad or fober, it is not much materiall, 1 will ' not (hape ray Dodrine to pleafe Men or Times , becaufecheloveofChnft is dearer to me than my felfc, if we be befidesouy feives, it is i Cor j. i|, to G^o^ (that is) I doe not care for being'held a mad man for Gods fervice ; and he gives a reafon, ver.i^. becaufe the in- ■ finiteloveofChrift, who died for us, doth interchangeably bind us to confecrate unto him our honour and credit, yea, our whole life, which we hold by his benefit. It was an excellent fpeech offofhua, in his prayer, when the ' people fled before the men oi Ai:The C^naanitsikxih he)and all the Inhabitants of the Land, fbaH hear ofit^andfhall environ w round, and cut off our name from the Sarth. This plight juftly be for a lamentation : yet there was fomething that did • ftick neerer to bis heart than their own name, and that was the glory of God, for fo he addetb. And what wilt .thou doe j^iamb u i mtothj great Name? As if he fhould fay, provide for the Rom,9.j. glory of thy great name, whatever become of us, and though Jolh.'z.^/ our name be cut off. The fecond triall, whether Chrift be in us, is taken from z.Conformi. our conformity, and likencffe untojefus Chrift : for as we tyuncoCh-ift, have born the Image of the firft Adam, in Sin and Shame, fo we muft bear the Image of Chrift, the fecond Adam, in Holy- neffe and Power : if Chrift be in you, he will foon transform you into his own likeneffe; for he is a quickning Spirit, he mortifies lufts, and quickens to newneffe of life : So faith the __^ T Apoftle, 1^0 oftheUnion hetmen Ron.8.ij.io. ApoHtk, If Chri[i be inyoft.the Body u dead, becaufe ofStn but the Spirit IS life, becaufe o^RighteonMe ; as if he ftiould fay The prefence of Chrifts Spirit in us is manifefted by our Mortification of the old Man, and Renovation, or Vivificati- onofthenewMan: the Body is fubjea unto Death, byrea- Yerfe ii. fon of the remainders of Sin, but our fpirituall part is alive, and hath in it the feeds of eternall life, by reafon of nghte- oufnefle wherewith it is indued. By vertue of which Spirit dwelling in us, our raortall bodies alfo (ball be quicJined, and raifed to glory. So (G^l $ 24.25.; he faith, They that are Chrijis, have crucified the fiejh with the affeBions and lufis i Chrift dwells not in a heart where lufts beare fway, Chnft de- ftroyeth in us the works of the Devil: the Spirit of Chnft is operative, like fire, it is not idle, but effeauall, and its firft operation is to fubdue its contrary, and to transforme the foulc into his own likneffe : Chrift is a living Head, a fpiritu- all Head, an holy He^d; we may not think, that we can be dead Members of that living Head, nor unholy Members of I John i.f. an holy Head : If we fay roe have fellowjhiv with hirK^and walk in darkneje, we lie, and do not the truth, for if we have fellow- Verfe 7. ft^ip with him,we muft walk^ in the light, as he u in the light.No man countcth that a member of his Body which is not quick- ned by his Soule ; and no man counts that a true member of his Body, which does not grow like the parts of a mans body in humane (hape; if his foot belike the footofaBeaft, or • bis hands like the claw of a Bird, we count it amonftrous Birth : Chrift is not fevered from his Spirit; nor his Spirit from the operations of his Spirit; therefore it is faid, jfft'f Gal. y.z5. live in the Sfirit, kt m walk, in the Spirit- Ibis is the triall of Chnft in us. Jpplicat. You were fometimes darkenejfe, Site ye fo ftill ? You were Tit. J. J. fometimes foolijh, difobedient , derei-vtd, ferving divers hp andpleafures, living in malice and envy , hatefuU, and hating Eohcf zi X one another^Sind are ye fo fluU ? You wne by nature dead inftn's * ' ' and Trejpajfes i without knowledge, without Faith, wal- king according to the cotirfe of the world, in exceffe of Wine, Rioting, and Drunkenneffe , LafcivioufnelTe, &c. And is it fo ftill? if yea, then Chrift is not in you, nor you in him. Conli- CodandChrifi, 131 Gorifider, thou chat pretendeft union with Chrift, What haft thou gotten by all thy Communion with him ? All Commu- nion with the creature is of an alterative Power/f we be cold, by Communion with the fire we get heat : ]f we be hungry' or Thirfty, and Faint, by Communion with the creatures of Bread, andDrinke, and Food , we are filled, andcheared, and revived, as Jonathan with tafting of hony. If we be fick[ by taking of Phyfick we are eafed,'&c. And (hall notour Communion with Chrifl, the Lord of life be much more powerful! to quicken and change our dead hearts to fpiritua- lizc our fjnfull affedions, to Alter our vaine converfations ? ifyouthinke otherwife, you doe Afcribe more Efficacy to the Creature than to the Creator. Againe, confider the Apoftles Rule , i f oh. 2.6. He that In outward faith, he abideth in him , oHght himjelfe alfa to r^alke even as Convcf tion, Chrifl walked, in the 10 o^Ezek.. There is {hewcn to the ^"^^^^ ^^'^7" Prophet, a \lCion of prheels and Cherubims ver. 16.17. when the (^herubimswent, the wheels went by them, when thej flood, thefe flood, and when they were lifted up, thefe lift up them- f elves alfo; for the Spirit of the living Qreatiire was in the wheels. This may referable and ferve to illuftrate our prefcnt point, a Chriftian walkes, as Chrifl walked, which way Ch^ifl moves, thev move, vyhich way Chrifl leads, they follow : and why > Bccaufe the fpirit of Chrifl is in them. Now obferve how Chrifi walked , Take him in his Fathers family, he is obedient to his Parents. Take him in his owne Family, he Inflruds them , and Prayes with them. Take him in the Common- wealth, he is fubjed to Authority ; He payes Tribute, he renders unto Cefar the things that be Cefav-s. Take him in the Church, he is a conftant Hcarer,^ he goes to the Synagogues every Sabbath day ; he is a carefuU obferver of all Gods Ordinances, from the firft to the laft; though the Minifters were corrupt in their office. Take him in his cal- ling ; it is his nicat and his drinkj-O be doing his Fathers Will; Hefeekes not hid own glory, but the glory of him that fent him* Confider him in his carriage towards others, he is lowly and meek in company, he is flill doing fome good. Confider hirfi in his Sufferings, he is patient under them, not rendring evil T a fd' na of ihelimen between for evil, nor reviling for reviling. Thus Chrift walked : Now how walkeft thou ? after this Patcern, or contrary thereunto? i Tim i.il Take thee in the Family, thou arc difobedient to Parents , m- thankjall, unholy, without ttaturaH ajfefiion , and yet wilt thoa fay, ChrilHs in me, and I in him? In the Common- wealth Rom.ij.i. thou refifiefi the Power that is eftabliftied, thou rebelled:, and Jude V. 8. rifeft up againft thy Chriftian Governour, thou delfifefi Do- * minion^ and fj>eakeft evil of Dignities ; thou doft tal^e away from Caefar the things that are Cafars, even thofe things I Tim 1,19. which are fo peculiarly his, as that they can be no bodies elfe, (namely) his Life and his Crown : And yet is Chrift in thee > lude V. 1 9. j5 {.jjjs the Spirit of Chrift ? In the Church thou art a Sefara- Rom.16.17. ^/^^ thou art one that c4«/f/? TUvifions^ and defpifeft Ordi- nances, a Church- forfakci?,&c. And yet is Chrift one with thee ? In thy undertakings thou art a Self-Jeeh^r , 2 Tim. 3.2. Thou feekeft thy own glory,^hy own ends, interefts,and advantages, let the Publique fink or fwim, and yet is Chrift in thee ? Inftead of being meek and lowly in fpirit, thou art proud, fierce, a falfe accufer, thou wilt revenge all injuries; if reviled, thou wilt revile again, thou wilt give as good as he s Pet. t. 2.1. brings; And yet is Chrift in thee ? In (^hrifis lips was found no guile ; in thy lips is found nothing but guile, falfifying of Vowes,Oaths,Protcftations, Declarations; Deceit and Guile Pfal.fr.ar. go not out of our ftrects; the wordt of thy mouth are fofter than 0}le^ and yet be they very /words, the pojfen of A^s is under thy lifs. And art thou a Chriftian, one with Chrift, and Chrift with thee ? Art thou like unto Chrift ? Were it not ablafphcmous contradidion to imagine a drunken Chrift ? a perjured Chrift ? a rebellious Chnft ? a King-killing Chrift? a Mtnifter-hating Chrift, anoppreffing, covetous Chrift ? a lying, falfe, accufing Chrift ? a railing Chrift? an adulterous Thrift? a facrilegious Chrift ?&c. Thou art fuch an one; and yet for all this, wilt boaft, and fay, lam in Chrift, and Chrift mrae. O thou falfe heart, and deluded foule ! Are thefe the wayes of Chrift ? Do they favour of Chrifts Spirit ? If he that abideth in Chrift, muft walk as Chrift walked,then I am fure thou abideft not in him; the works that thou doeft, do favour of another fpirit, even the Odd and Chrift, 12^ the Prince of the Aire^ the Spirit that Tvsrkah in the Children Rom 8 1 4. ofDifobedience. Where Chrift is he ruleth, if Chrift be in G-^l-izo. thee^he iiveth iff thee ; he is the lively root of fpirituall and gracious Adings ; he begts in thee a new Soule, new princi- ples of Life and Obedience, he transforms thee to bis owne likenefs,//jo« al?ide in me,& I in jom^jgh reill bring forth much lohni j.f . frnit. But this apparent uaconformity, and unlikenefTe unto * * ' Chrift, plainly fliews that thou haft no reall Union or Com- munion with him ; if Chrift be not fafhioned in you, you are none of his: Every thing afts as it lives, according to the principle of life that is in it; if Chrift were in you, you would livelikeaChriftian. Now confider.What life live you? Whom do you refemble, Chrift,or Sathan?Which way move you? What be your Aims? your Delights? your Speeches? your Converfations?How well do you referable Chrift. in them all ? I put it to the judge- ment of your own confciences, whether they that be dead in Sin, fenflefle, fearleffe, over-ftiooes, over-boots, bold,ad:ive in wayes that be contrary to Chrift, whether Chrift and they be one ? Doeft think in thy confcience, that fuch perfons are one with Chrift, who are fo unlike him ? Aj manj as are led RGm.8jj,i4. hy the Spirit^ are the Sons of God • but ifje live after the Flefh, )e /hall die. How to maintain this Union with Chrift, hete two things 4. z^f^, arcufefutl. Firft, renued Repentance, whereby the confci- ence is kept pure,and undefiled : The Metaphor o^qtienching the Spirit doth {hew,that all uncleanncfTe in the heart is like water caft on the fire, which damps it, and puts it out: fo doth the unclean Spirit grieve and quench the joy,thc vigoiir, the heat of the fpirit ofChrift in us:thcrefore clenfe thy heart of thy daily pollutions; Let not Chrift and the unclean Spirit iodge together. Secondly, Ply all meanesby which the paf- fage between God and thy Soule, may be kept open : Heare thou Gods voice every day, and let him heare thine every day ; Be not a ftranger to hira ; As in the body obftruftions hinder the health of it; fo it is in foule-bufuefle : The paffage between God and us rauft be kept open and deare. T3 Gap. 134 ErroYs againft the Deity Cap. V. _, C Deity ? S^t < ^^^ ^oftheHQlyGhofl. S^'^'^^^^iDhmeworpp S T AT a- nPHe Errors there cited arc thefe three. " Firft^ That the ijonauejt. ^ *'HolyGhoft isonely a miniftring Spirit, fo that as P^g-7' u jjjgj.g J5 Q„g principall Spirit among the evill Augels,known ••in Scripture by the name of i'^f/7<«», even fo there is one *' principall Spirit among the good Angels, called by the -*' name of the ^^t/sr^^^ or, the Ho/; 5'fmV. " Secondly, That the Holy Ghoft is no more omniprefcnt " than the Devil; the Holy Ghoft is no otherwife omnipre- *' fent in the hearts of the faithfuU, than Sathan the unclean *' fpirit is in the hearts of the wicked. " Thirdly, That the worfhipping of the Holy Spirit of God, " i^ fuch a Plant as God never fet in his Word. Thefe Errors, as alfo the former about the Trinity and the Deity of Chrift,are but the (hamefull fpewings and foamings out of that diabolicall Spirit, which long finee reigned in the old Arrians^ and at this day in our Socimam « /*''?«^^ w^tJr- Sife of Knowledge, oiTZ^^lf, JZtZ^l^'T'' be feverall energies put forth but all rh.f. .. ? , ■ '''"^ and the felf- fami Spirit. The G fe re fm rh l "'" ""■=' therefore the Spirit is not the Gifts for then' the /"" °"r ' ftouldbema„y,and„otone,ordfeth;'^^^^^^^ one and not many, in this place the Gifts and ^h. r are feverall things, really dift.ngui(hed : fo ff"/ f f r^! frx't^tht Spirit i, LmeJ, J, Peace Sic The Snin'r J u IS (jod, which cannot be underffnoH X ■ ! rV- ' " fril and therefore thev drcTearlv 1 f r/^'' ^''''■'>™- iffii OftheheljGhcfl, jay me B^rr^zha.^ a fid Saul /or the wtrk. wherettnto I have caHed them- Obferve in that place a double fending, one wik//?^. riall by the Prophets and Teachers, that were at iy^ntioch : ver.5. They fafied and prajed, and layed their hands onthem^ andfenuthem awaj/. The other author if ative^ and by exprefle command; v.^\^So tkej beingfentfortl^hy the Holy Ghofi ^depar- ted Httto Seleucia, &c. Fifthly, The Holy Ghoft infpiring and fpeaking in the 5, Prophets, and revealing things to come. S. Peter afcribes the inditing of Scripture to the Holy Ghoft: 2 Pet. 1.20. Holy men of God jpake as they -were moved by the Holy Ghofi: yea, the Holy Ghoit is faid to fpeak by them , zA^s 1.16. This Scri- ptftre mufi needs be fulfilled which the Hoi) Ghofi fpake by the mouth of DsLv'id concerning]udsiS,&c. To fpeak, to indite and enable the Prophets to fpeak of things to come, are adi- ons agreeing to none, but to a Perfon, where the gift of Prophefie beftowed, is evidently diftinguifhed from the Do- nor, ver.8. There Chrift faith to the Apoftles, Tejha/l receive power a^ter that the Holy Ghoft is come upon you ^ fo that the Holy Ghoft is the Perfon that endued them with that power, the thing received was power of Apoftle- fhip, the Giver of that Power is the Holy Ghoft. Sixthly, Of this nature is the appearing of the Holy Ghoft g in a bodily (hape. Luke 3 .22. The Holy Ghoft defcended in a ■ bodily Jhape^ like a Dave ^ upon Chrift at his Baptifme, and is brought in as a third Perfon,witncffing unto Chrifts Baptifm, and his Inauguration into his office. Now how can an acci- dent take to its fe!f a bodily (hape, feeing it hath no fubfi- ftence of its own? Now to gather up this fecond Argument, I demand. The holy Ghoft,Is he a Creator, or a Creature? If a Creator,then he is God; If a Creature, then he cannot do thefe works ; He could not create the body of Chrift, he could not regenerate us, nor be the Beftower of thofe fpirituali Gifts and Minifte- ries, &c. Thefe and the like operations are afcribed to the ho- ly Ghoft properly, as the Author, and efficient caufe, not fi- guratively, as when it is i2\d,Tke blood of Ahc\ criethjkc. yea, as the principall caufe, not as a quality, or inftrumcnt, di- U ftinft 158 Errrors agAinfl the De'ttj ftinft from God, by which God doth work ; becaufe in God fuch inftrumcntal caufes have no place,who worketh aii things p^r immeM^tionem fufpofiti by hirhfelf. It is true indeed, that the word ■ Spirit and Hoi f Ghofl) doth fometiraes fignific the Gifcs,the power and graces of the Holy Ghott ; as when i4is faid, that the Hoi) Ghoji rvas given hj the Ujingonof the ayipofiles hands ^ A(^s 8.17. and that Eph.%7.J0, thej had not heard whether there were any Hol'^Ghofi, Afts i Pcuij. 19.. 2, that is, they had not heard of that vifible miraculous manifeftation of the Holy Ghoft. £phef.$, 18. Bemtdrmk^ with Wine^ but be ye filled with the Spirit^ &c. But is this all that is fpoken of the Holy Ghoft > Is the Holy Ghoft nothing elfe but thefc gifts and graces ? Or is it poffible that the fore- mentioned operations and works of Creation, Regeneration, donation of Gifts, fending of Apoftles, fpeaking by their Mouths, and appearing in a bodily (hape, can be afcribed to any other than to a divine Perfon ? The /Jrriaas were of opinion, that befides Gods own eter- nall Wifdome,there is a Wifdome which God created before all things, to the end that he might thereby create alJ things Hook(r,^i9h ejfg. and that this created Wifdome, was the Word that tookFlefti; fo making Chnft but a Creature The fame Blafphemy dothe Socinians breath out againft Gods moft sugm p.ioi. i5£)ly Spirit, denying him to be a Perfon in the Deity, and af- firming that the Holy Ghoft is h\xt virtHS ejHadam Dei, rea- liter ab ipfo dijiinBa per qaam ipfe ea^f^ua ad faint is mflne vie- Ritcov.C&t getium pertinent, operetur .-Jthat is, the Holy Ghoft (fay they j ,^7, ' is nothing but a certain kind of vertue, power, or influence, which God doth put forth in producing this or that effeft for the good of the.Cijurch : As power to healc is the ver- tue of tome Herbs .« the vertue or efficacy of Fire is to heat the Water. So here the Heretick calls the Holy Ghoft a crea- ted miniftring Spirit among the good Angels. 5*^^.2 . To dear this matter, let the queftion be this, ^An Spiritm Queft. SanBuu fit nnha virtna T)ei Patrii. ■iAnfw* This I deny, and prove the contrary from three places of Scripture; the firft is Chrifts words, feh» 16.1^,14. defcri- bing the Holy Ghoft in this manner: He Jhall not ^eak^of him- OftheHoljcBoft. 139 hmfelfe. He Jhall glorifieme, for he JhaU receive of wine and JhallJIjewu unto you. Now this cannot poffibly be underftood ot God the Father, nor of the vertue of the Father, becaufe the Father doth not receive from the Son, neither doth the Father fpeak from the Son, but of himfelf, becaufe the Son is of the Father, and the Father is not of the Son ,- therefore we hndem Scripture that the Father fendeth the Son but never that the Son icndeth the Father : In like manner, becaufe tJie Holy Ghoft proceedeth from the Father and the Son we hnde that. both the Father and the Son do fend the Holy GhoIt,andadtbyhim,butnever that theHoIy Ghoft doth ^/-xrfum.p. fend or ad by either the Father or the Son: ^11 things that ^^• the Father hath are mine (fajth Chrift, . God; whenlfpeakofa perfonall in-dwelling of the Holy Ghoft in the Regenerate, you muft not conceive that thereby he doth make us one Perfon with himfelf, or that he doth communicate unto u« any perfonall or divine Propriety of his own (for that is incommunicable j but that the Holy Ghoft, who, as God is every where, is prefent in the Eled with his own gifts in an admirable manner to enlighten, and ftreng- then, to eftabliftiand quicken, to govern and lead them, to feale and witnefle with them their fpirituall ftate and condi- tion : This is evident by thefc Scriptures : Rsm. 5.5. The love ^ of God is ftjed abroad in our hearts bjthe Holy Ghoft, which is given to w;The fenfe of Gods love,Uke a precious Oyntmenr, is (hed abroad in our hearts, caufmg us to feele that we are beloved of God. And this is done by the Holy Ghoft,which is given unto us : The Holy Ghoft is not that Love, but he is given unto us to make us tafte how gracious the Lord is. So Jah. T 4. 16, 17. that promifed Camforter, which proceedeth from the Father, is the Holy Ghoft himfelfjand of him Chrift fayes. That hejhall abide with you, for he dwelleth withyou.and fhall be in you. Laftly, by the Teftimony of ?<«»/; 2 Tim. i.i^.Thatgood thinjr (faith he ) which was committed to thee, keep, by the Holy ^ Uj Ghofi, 1 ^ 2 Errors againft the Deity Qhofi^ which drpelleth in m : That good thing is ficl^under- ftood che precious Treafure of found and wholfom Doftrine, which is committed to thy truft, to be preferved and tranf- mitted to others ; and withall, the Talent of thofe Gifts and I Tim 6,10, Graces, wherewith Ttmothj W3iS furniftied for difcharge of his office ; which Truft, though it be hard to keep, confide- ring what oppofitions of Science it meets withall, yet the Ho- ly Spirit is mighty, enduing us with power to keep it ; the Holy Ghofts that keepeth the good gifts of Grace in us, andenableth us toperforme the Truft committed untaus, is not the gifts, but the Pcrfon of the Holy Ghoft diftind from them, and this Holy Ghoft is faid to dwell in m for that purpofe. Having thus difpelled that thick Mift wherewith the Svciniom ftrive to obfcure thecleafe truth of God, I (hall more briefly difpatch my other reafons,which prove th« Dei- ty of the Holy Ghoft. ^.Reaf. My third Argument is taken from that honour and wor- (hip which is given to him in Scripture. Mat.zS.i 9. Baptifi them in the name of the father^ of the Son, and of the Holy (jhofi. Baptifm is a part of Divine worfhip. To be bapti- zed into one's 7(ame doth fignifie that we are confecrated to his worfhip and fervice, to put our truft in him for falvation, and remiffion of fins : Now we are not bapcifed into che name of a Gift; itmuftbe a Perfon, and that Perfon muft be God too J for it is a fin to be baptized into the name tCor.i.ij. ofF^^/, or any other Creature, which cannot forgive fins, neither ought to be worfliipped : And feeing the Holy Ghoft is joyned with the Father, and the Son in this divine Honour and Worfhip, therefore alfo in the fellowfliipof the God- head. Were it not a groffe injury to the Text to read the words thus, Baptize them in the name of the Father^ of the Sen^ and of the Vertue of the Father ? For the Father being named, the Efficacy, or Vertue of the Father is included, and it were altogether vain to repeat one Perfon twice in three words. Secondly, Again the Apoftle prayes to the Holy Ghoft, and bleffeih the Church in the name of, the Holy Ghoft, 2 Cor. 15.13, The Grace of our Lordjefus Chrifi, and the- Love OftheHoljGbcft, 143 Love of C/od^ and the CommHmon of the Holj Ghcfi be rvith you All: Here the Holy Ghoft is invocated forablefling in like fort, as the Father and the Son are, therefore he is God with them : Vml prayes to ail three, and acknowledgeth a Power in them all, to blefle the CorinthUni unto eterniiy. }>y com- munication of the Holy Ghoil, we come to be partakers of the grace of Chrift, and the love of the Father : and if we Iiave the love of God, and the merits of the Son made ours by the comfortable prefence and operation of the Holy Ghoft, then wc arc a bleffed people indeed : The Father loves us, and gave us his Son, the Son redeems and juftifies us freely by his grace ; the Holy Ghoft communicates and fea- leth CO us both the love of the Father,& the merit of his Son. In thefe three things the Salvation of mankind doth con* fift, which are all comprehended in this Apoftolicall Bene- didion : Look from whom Grace iswifhed, andinwhofe R^vj' the truth in Chrift ^mj Confcience alfo hearing mewitnefs in the HdjCJboj}. The Church of God in all ages hath worihipped the Holy Ghoft ; in our Creed we profeffe our Faith in him, and in that Doxologie, worthy to be retained in the Churches, Glory be to the Father, and t» the Son^ and to the Hotj Ghofi, •world rvithoHt endi and all that be not Hereticks will fay ^men. My fourth Reafon is taken from certain divine Properties, a ^^^r which are afcribed to the Holy Ghoft : As Firft, That he is immenfui & ubique^ in all places at once. Pfal . 1 3 9.7. whither [hall I go from thj Spirit, or whither /hall Jfliefromthj Prefence ? Rom. 8. 9. If any man have not the ■SpiritofChrifl^heiimneofhis'y theref( re he is infinite, and in ten thoufand places at once; every Creature is circum- fcribed by its Nature, but the Holy Ghoft hath a Nature not circumfcribed , therefore he is not a Creature , but a God. Secondly, The Holy Ghoft is omnifcient, and knoweth all Mm 1 44 Err on Again jt the Deity Afts I. x47°~lhi^g^!m^che fecrcts of hearts, elfe he could not heare wiZ Ads ^x,^ nejje with our ^irits, that we are the Children of God • elfe he Rom.8.... could not W..W/. with^^uVs C.^W, of the truth I Cor.i. 10. Ot his tnwardaffeaton to the Jews. Rom. 9. 7 Elfe he could not revealeznd. fearch all things, yea, the deep things of God, Elfe he could not W/k Apojlles into aUtruthJohi 16. 12. Thirdly, He IS omnipotent i elfe he could not enable the Apoftles to work miracles. Th.Go^elwas fpread through- mtghtyfignes and wonders hjthe power ^cf the fhirit of God Rom. 15. 19. -> jr J » 5. Reafon. ^V fi^h is taken from the punifhment of thofe that fin agamft the Holy Ghoft. Mat. i2.,i,3.. But theVa^^^^^^ agmnfi the Holy GhoB Jhall not be forgiven : Wc fin agalnft men, but our finning againft men does not involve us in dam- nation. AH fin .s firft and properly, committed onely agamft God ; and becaufe there is a fin againft the Holy Ghoft and that finis unpardonable, therefore the Holy Ghoft is God .1 riTk '"f '''''" ''^/^'^ fundamental] Truth from the bjafphcmics above named. Rom, J. S E e T. 1 1 r. of Sin againft thi Holy Gheft. IN my laft Reafon is declared the Deity of the Holv nhnft by thefearftiil Vengeance that is executed on 2mth« commit the fin againft the Holy Ghoft Wett I lTt'"''u' ""^ """^ "" ke prayed fi f A4w. We (hall beft find out the nature of this Sin by comparine 7 places of Scnpture togetherjthe firft is that of X T/rfo He that myu^y,,,„^,i„^,y Hot, gh,BMhJ,X: blafpheme the ^Ho,y' Su^'f'T^r:^':^::^ ^ ^m Oftheh^lyGholi, • — ■■ — . . "^ J Secondly,Note the reafon why thefe Scribes are faid at this time toblafphcmei Ic was becaufe they did afcribe Un ^^ ^^ that miracle unto BeUehnb, which was indeed done "by the power oftheH./y (?/,,;?, ver.28. by the finger of God : So IS the reafon here exprefTcd, ver.30. becaufe they fmd, he h^th an mcleanjp^nt : And Mat. 12. 32. becaufe they /bake that y^ordagatnft the Holy Ghofi. Thefe Scribes and Pharifees did ofmahceoppofeChrift, and mifconftrue his works, cafting thatreproach upon him, left the people fliould acknowledge him to be the true Meftah, as appeares by the reafons which Chnltufcth to convince them of their fenflcfs falfe accufati- on : Chrifts manner of cafting out Devils, was with fuch hea- venly majefly and authority, as that his enemies knew it was Mu n z» h the fp^nt ofGcdi^or here our Lord taketh that for granted) ' ipmjIflca^cutDevibbj the Sfirit of God, then u the Ktngdomeoj god come unto you; and therefore you arc mali- cious oppofers of the Kingdome God in my perfon: So then our Savieurs fpeaking here of the fin againft the Holy Ghoft, by occafion of their malicious attributing that to Sathan which they could not but k^ow was the finger of Ood, doth give us to underftand, that this Sin is a wilfull and „• . malicious rejednig and oppofing of JefusGbrift and of the m^'" way offalvationbyhim,afterthatthe HolyGho'ft hathen' '" ightnedandconvided the party of the falLon offered to the world by Chnft : or it is a malicious oppofing the Ghoft ^ ^'^' ' "''^^ ^"^^"' '^ "^ ^y ^"^ Holy v;n«ln!T'* ^^an correaing the common opinion of Di- 2m.Jte/f p.rt, called^. S,n agatnfi theHolj ghofi-Men men r^iU not be con. '^^cedbyjrf^racles.thatfefmiitheChriJh, Againft which definition, I oppofc three things : ■ be.et kkh T^i'l " ''" ""' ' fole-fuffiriem convidion to beget Faith. The Jews cequire a fign, and they faw enough and yet believed not.- John 12.37. For thoZh ChrThad the marking of the Dodrinc, that accompanied them, that OB I Cor. 1.2 Jo Errm again ft the Deity bv marking it, the efficacy thereof might lay hold on them, and convert them, which it did in very many; but when God withheld this efficacy , that it inclined not the minde,then inhn 6 1 16 the men believed not, though they faw the Miracles : We jcdne. ,!«-. j.g^j^fj,a^^j^en yoi^« heard in Prifon the works of Chrift, he M t r I fent two ^t, which M i^w,^ alledgethforhis op.n.on, namely, John if.T^. Jf/ia/Z ta^owntm" t'';?' '•"''' thrift, after they had feen and taown him It ,s not an ad incompatible with the rationall ^"n KSf ""^ '" '^^^ *''"' aSd Chrift,whom we have .o.„ ,.. Jsirinl!,'^"''!' 1?f"'''y confideration of two other places ihUffTl' f" ^ "'"™K«ter than F»^'iff5* ^r?"" Malefador. he doth allow the ifChU' *"'^ '''«J'«'£^ in crucifying of Chrift; and >f Chrift were upon Earth againe, be would then be m £rr$r} againji the Deity asfpitefullanenctny to him as ever the Jewes were. Obi. O^ bnt thu does not amottnt to the fin againfl the Holj Ghof, A fts 5 .1*7. for Chrifi prayed for them that crHcified hints and many of them \ Cor. 2.8. tf,ere converted at Peters Sermon, Ads 2.41. which had been his Betrayers and Mftrderers. The Scripture fajes, that through ignorance they did it; for had they known, they would not have crucified the Lord of Glory : Now ifthej, that crucified Chrifi at fir(l, did not fin againfi the Holy Ghofi, how can the Apofiatefo fin, who doth but aB the fame again f 9yinfw. Confider therefore the fecond thing in the Apoftatc's fin, 2. Fprwj«/c which makes his cafe worfe than the Jews, becaufe they put pstmi. chrift to all this (hame,they do him this defpight after know- ledge and profeffion (" whereas the Jews never prefcffed nor acknowledged him) to renotmcc Chriftand put him to this ftiame, after you have been once enlightned with the know- ledge of the Truth, and have tafled the heavenly Gift of Jufti- fication, and fome peace of Confcience through hope of the pardon of fins, and were made partakers of the Holj Ghfi, (that is) ofraany gifts of the Holy Ghoft, ordinary, or ex- traordinary, and have tafied the good Word of Qcd^ (that is) have found fome fweetneffe in the Word of God, like the ftony ground; and the powers of the world to «»»?, (that is/ have felt, as it were, the joyes of Heaven ; if after all this. yotijhall fall away ,^nd call fcorn and contempt upon the Do- drineof Chrift,yourcafeis defperate, there is no hope of your repentance^ you are nigh nnto cnrfing. The 5. place is Heb. 10.26,29. Ifwefi^ mlfulty Aftert hat we have reeeived the knowledge of the Truth, there remainethno tnorefacrificeforfins\S)CC.of how much forer punijhnpent jftall he be thought worthy ^who hath trodden underfoot the Son ofGod^ and hath counted the blood of the Covenant, wherewith he was fanEHfifd, an unholy thing, an^ hath dene defpight to the ff irk ej Grace ? Here the Apoftle fpcaks of the Sin againft the Holy Ghoft, which hath done defpight to the fpirit of Grace, and hath nd Sacrifice to purge it. Hereof he forewarns fome, who in pur- pofe of Apoftacy, withdrew themfelves firom Church- Afifem^ S<^.' ia loc- . blies. ^ ^vvAyayhi de cc^tibtu icclefiafiicis inteSigitur, ejms fuL of thehetyChoft. ,^ fithterfngiebant mnntilU propter aliorttm Jfid£ort4m metum : Separation from the Church-Affcmblies, is a ftep to A- poftafie. The Sin it felf is defcribed, firft, by the matter, fccondly , by i .Xhc matrer. the manner of it: For the matter of it, it is expreffed in - thsfe words. The Apoftate from the Faith of Chrift, is a wil- full AdverfarytoChrift, one that fets himfclf contrary to Chrift. a partaker of Sathans Nature, and Sathans Profeilion, Zach.^.i. Secondly, he is faid to tread under foet the Sonne of God, (that is) to do as much fcorn and indignity unto C hrift^ as if he did him this perfonall violence, by treading his Truth and Covenant under their feet; Cas Swine do Pearles) they (hew what a bafe eftimatipn they have of Chrift : Thirdly, he counteth the blood of the Covenant an unholy thing : (koipsp) i Pet, i.i«. The Covenant of Grace is cftablifhed in the Blood of Chrift, his Blood is precious^, it is Blood of expiation, it confecrates and purifieth unto God. This precious, powerfull , faving Blood,' the Apoftate counts it koivov aJixa, they make no more account of it than of the blood of fomc Malefador, or of a bruit Bcaft. 4ly.he doth dejpite to thejpirit of grace (l^vlid(rcti) in oppofing and difgracing the Gofpel, and fpcaking reproa- ches- of it; they do blafpheme or reproach the Holy Spirit of God, as if all,that his Spirit had taught them, and convin- ced them of, were an untruth ; they give the lye to the Ho- ly Ghoft, whilft they fay in effed, that Chrift and his Do- drine are not worthy to be avowed ; they do in a fcornfull manner, rejcd the workot the Holy Ghoft, teftifying and convincing^ them of,and fealing unto them the truth of the Aft8 7.jr,fz; Gofpel. This is the nature of Sin. Secondly, for the manner. All this is done U^irieot^ Ifonte, a.Thc manner, of his own inclination, without force of temptation ; fuch people (in againft the Holy Ghoft. Mr. Dkkjon obferves ve- ry well , Thdt the Sin here defcribed , is not any panic U' lar /in Againfi the Law^ bnti againjh the Gofpel; not afinne againfl: fome\foint tf Truths %ut aj^Ainfi Chrifli whole Do^ ^rine ; not of Infirmity^ bf^ wilfulneji^e ; not of Rajhnefe^ but of Deliberatim^wittinglj and vfillingly ; not of ignorance ^ but after JUunHMotum. Siich as Jcw« turned Chriftiatis, revolting X5 from 1 5 o Errors againfi t he Deity from Chriftianity back again to their former Koftility againft Chrift, did commit, and fo are for ever fccluded from mercy, forafmuch as they who wilfully rejed and fcorn the onely facrifice of the New Teftament, the Blood of the Lord Jefus, and the benefit thereof, there is no other facrificc nor means left CO help fuch an one. Now the fumme of w- ;: hath been fpoken out of thefc three places of Scripture,may be thus collcded,To biafpherae the Holy Ghoft, to caft reproaches upon the means of Con- verfion, afcribing the work of the Holy Ghoft to the Devill, to put C hrift and his Gofpel to an open (hame, tofetoncs felf againft them as an Adverfary, to account bafely of Chrift, and of his Bl^d, and of his Covenant, and fpitefully to oppofe and rejeft the Holy Spirit in his works of Grace ; and all this after knowledge and profeflion of the Gofpell : This is the Sin againft the Holy Ghoft, and is comprehended in the brief definition, which I laid down, namely, the fin againft the Holy Ghoft, is a malicious, fcornfuU reproaching and oppofing the truth of the Gofpell, made known to m by the Holy Ghoft^ Obj. Jthnk^ (h'tQS Mr. 'Baxter) none can he guilty of Malice againfi Truths oi Truth, and to be at ennUtj \Hth Tr/tth, becaifeit is an enemie to our fenftiall defires^is aftnne that every man in the World is in fame meafure guilty o/, there' fore that is not the true definition of the Sin againfi the Holy Ghofi. ' ••*' An[w. He that doth evil, hateth the Light, Tieither vometh to the Light, left his deeds Jhould be ref roved, ]Qhn^. -20. Some of the fews both faw and hated both Chrifi And bis Father, John 15.24. ^ai^ hated his Brother, becaufe his own works were cvill, and his Brotheh righteous. NowtohateiheUght, 'be- caufe ofits intrinfecall properties, namely, to difcover and Ephef.y.13. reprove mens evill deeds ; to rnalice the Truth, becaufe it is an enemy to my lie j to bate my Brother; becawfe his works berighteous, andmy own euill: What ^ is this (hort of op- pofing the Truth, becaufe it is Truth ? But if you fpJtefuUy oppofe Truth, and caft reproathes upon it, onely becaufe it appearcs an enemyto your fertfaall lufts, efpecJally if it be af- ter OftheHolyGhoft, 151 m illumination, and tailing, and profefTing the good Word of God. ^This is no excufc, but rather a mamfeftation of this greatSin, becaufe fuch a perfon doth tread Jefus Ghrift and his covenant ofGrace, under foot, he treads him under all thofe bafe lufts, which he prefcrres before him : And thus to oppofc Truth, by Mr. Baxter's ieave,I think very few men in the world are guilty of. The point thus opened, doth ferve, firft, for Confolation i vfe to the weak and wounded in fpirit, to fupport them againft defpairc: Many are caft into terror of Soule, fearing that they have finned againft the Holy Ghoft, becaufe they have been wilfull Sinners : and Sathan is wont to beare in this tem- ptation with much vehemency, abufing the teftimony of a guilty and troubled Confcience , againft it fclf, driving it to conclude more bitterly againft it felf, than the fin wherewith it is charged, can bear : It is true indeed, that many who ne- ver proceeded thus far in Wickednefle, fliall never taft of Mercy, becaufe they refufc to hearc his voice, they will not come home to Chrifts termes propofed in the Gofpcl, they will not lay down the price for the Pearl : Every known fin that a man lives in will be his ruinc. But here the diftreffed Soul's Temptation is, that he is unca- Comforts tp pable of Mercy. them thai feare Nowtorepcllthat Temptation, let him for his comfort ^^y, ''^^.e jj"' know for certain, from the Dodrinc delivered, and ponder £1'^ well thefe five particulars : Firft, That Infidels, and ignorant Perfons, do not commit i the fin againft the Holy Ghoft, though they do malicioufly blafpheme and perfecute the Truth, as the Heathen Empe- rours did, and the Turks at this day : Paul was a Perfecutor, and a B/ajphemer, and injurious', but (faith he) I obtained zTimM? mercj/,hcaHfe Ididitignorantlj, inmhelief. His Ignorance " was not the taufe why heahtained mercy, but why he was not utrerly excluxled from mercy,(as if he ftiould fayj if I had done fo much againft the name of Chrift, after knowledge & profefsion. as I did before in the daies of my ignorance and Ads 1693IU unbelief,! had never found mercy. But now, though his fin were great, yet riot unpardonable, becaufe he did it igno- randy. r52 Errers ag4inftthe Deity rantly. The like is to be judged of other fpitcfuU oppofers oftheTruth, they are not excluded from mercy, if they re- Reaf. pent; and why? becaufethey were never enlightued, they never tafted the good word of God ; And Paul is fet forth as an example and pattern of mercy, and hope to all fuchashave been enemies to Chrift through ignorance and unbelief in iTimx.i<5. ^^^^ fweet ver. i6. oil Tim. i.B6n>beit, for thu caufe I ob- tained mercy, that inme, firfi, fefus {^hrifi might fhew forth afllo}i(r-ftifferi*fgfer a pattern to them which Jhonld htreafttr believe on him to everlafiing life. Secondly, Neither docs every one that hath finned againft his knowledge and confciencc, commit the Sin againft the ho- ly Ghoft: For fo did Peter da, in forfwearing his Matter; lb did David fin againft his knowledge, in the matter of Vrijahi fo did Adam fin ; and yet they repented, and ob- tained mercy , through the fprinkling of the Blood of Chrift. Reaf The reafon is, becaufe they fell through force of temptati- on, through weakneffe, not in defpite, nor out of ill will, or a bafe efteem of the Truth ; they never were adverfaries to the truth which they once profeffed. 2 Thitdly, Nor is every backflider from the Truth, which once he profeffed, prefently judged to fin againft the holy Ghoft. In the Primitive times, many, to fave their lives, did outwardly deny the knowne Truth , and fome in Queen Marjs dayes did the like, who yet afterwards re- pented , and became bleffed witneffes to the Truth (as (^ramner,&cc.) It was the Error of the Novatians, that if a man, in time of perfecution, had. denied the Truth, though he repented, yet his fin could not be forgiven, ufing that fpeech of our Lu\cc 12.?, io. Saviour; He that denieth me before Men, Jhall be denied be- ' forethe AngebofGod', unto whom Cyprian made this an- Cjpr. id Nivi- fwer, Negat negamem, nfin^uid& poenitentem ? Did Chrift tknum barci^ ever deny him, that repents and confeffeth his name > Luke P;.*"* 12.8. No, He will not bruife the broken Reed,8cc. Cjprian Mm i.io. ^^.^ ofNovatian^ in deteftation of his cruell opinion, that he b, Adifericordi* hoFiUy interfeUor Pxnitentia, do^orfnperbU, verita- OfththeljGholi. ,. ■vtritMii Ccrmptcr, ferdit,r ckaritatii : ^v he ^ it r.„,i HarefisC.i.., the He«nc of <:.«.. whohJdXZe- ^^l^TL ir,.t,r tha«, an h forgiven: MmirisC«i„, itisfal/ecl ■^"■^■^inl: there fe place for repentance, and if for repentance then fw ^^^ "'»">«'«* remiffionjifo.bccaufe they did not malicioufly norwillinT "" ""'""••''I'' ly depart from the Truth, but overcome w■th^eare cS SSf'" fent a mcffage of Peace to Peter, Go «nd uU Peter th^lZ ' nfi«,a>,dIgohforijo«moCm„, W there je M/ee m7 ""'"*-^- he that den,ed me as well as the reft: Peter had feed of ft-' ntua» comfort, therefore go and tell Peter : Thus God fends ameffageofPeacetothelapfed troubled Soule, Tell fucha Mol.14.4. J^-v. denied fome Articles of the Proteftant Reli g,on through feare of death, and loffe of his eftate '^ot" the Lord dealt with him, as touching his finall andev^ lafting condition, it is not for me to judge ye? confidermo his temptations and fears, I conceive he dnned not againft hf ?''l^''''ft|.''°"''«t itpleafed the Lord to make him "fed fpeftade ot his difpleafure, to let others fee what a ftarfull thing It „ to deny Chrift and his Gofpel before men for an^ refped whatfoever and fo our Apoftle intendin^to arm am^ ?Xf "Ik''* ^u^T'^ Hebrews againft Ming away do^ fet before them the dangerof/ir^4,„^ the trmh upon anv occafionwhatfoever: ('ft*..o.270 ind furey "/mended forefee their own danger before they fell, as thei do?4e ^r,n?K"?f'"'^""''[''*' A" the terrour, inthewory nor all the allurements thereof would prevaile with them to renounce the leaft point of true Religion and aodnneffe^^ y^rlJ.Aa' keep it mto /iff eterm/l. Job. 12.25. '' "*" fourthly. Nor are we to think, that there are certain profs a and hamous fins, which cannot bi forgiven, tho^ehthf fin " ners repent never fo bitterly for them f All tbe^rievout fin ^72 """"" trron againfl the Deitj "SSs otu*heSTLy that w«c theBetraiers ceeasaiiuicoiiis were converted at P^re^'j Sermon, .n faying/ "-""'^.^ Xrdwharfin cani g«at« than Btaf- M»..i.5«. phemy? ^"'''^^^^ [*&««»/. «^^ upon their «,.»- /ifowj<«i«»JJC«dy*»«^'£'£* „, . ejitepted, and that is '»«"'^^'^^'^y'i'^'f'J'^2m^L\Al bring them to the holy Ghoft (o long asjn ^.^ _^^^ 1^.^ ^^^ gnd '"'"hlrfusChrft-andwrn no q _^^^ fpel,andcanno «"j»"'°'X peace with God: fo long bdt are nfing all f «"' "J^^^e not finned againft thl tf '<' '^t^ft Ih^ufibryorperplexed and amax.d f,^rit. holy Ghoft ; » *0"P ,"• >b„ J,fon of the prefent fenfe of and even defpaumgfoulesby^rea^^^^^^^ Satban, that you are wrath. It may l*,^^™ '" J^'""'. vet indeed, and in Gods SS SKUA'S ^■^ij^.g- ;^ ;£ mentoftbc Scripture, which faith, that ^^^f ^^ f^^^ ;t"^H^s;i=:;^ern«S:cai'»^^^^^ 5 ji.He Ihat giveiu t p^ , /i;,^^ cannot be/i- £;:hXer"Sn^^3,r«^<.uare evidence!, notto hive iiBntd againft the holy Gbpft» ^ bold and prefumptuons fiqnv^rs, fcoffer?, and defdfers who i V^^ IiKeSv^ne, trample under foot the precious WorS of G^ce' ^^''"''' oT^^^tv^'^^^^^ '^' inward motb«s death antta^nWr^ ftnve to bring them ofF from the waies of rhtft. H N^?>^*r?^- It IS a dangerous matter tooppofe rnrf t M rP^'^P''^^^^ ^^^^"' andjeftatit, and it t?rh. n ^^;^!«^<>^^/>f Grace in his Children as to afcribe It to the Devil, &c. Th;s (heweth an inward hatred of the S nf ^f ° rr"r^i^^^ '' «^haf<"oever fuch perfons may think ofthemfelves, I dare affirm it, that if they badfived when Chntt did heard his Sermons and feen his Miracles they would have hated him as much as the Jews then dd be caufe there ,s the fame fpite and venome in their fpirits againft Che wau^sand work of Grace now, and againft theDodrine ot Chnft, and the Prophets, left upon record in Scripture as h^Al ^^V^^^ofe Jews which killed the Prophets, when they had heard their Sermons, and their Reproofs by word of mouth. O take heed, asyou love Salvation, how you harden your felves m Error, and how you do the leaft defpicc to the • jpint or Grace. Thefccond fort of menare our Church- forfakers, and Mi- >> nifter.haiers ; thefe arc men that have been enligh ned and tafted the good and fweetneffe of Gods Word, anffick Ordmances. They have loved our Perfons, reverenc^ed our Dodnnes and Teachmg, acknowledged us the inftruments of the work of Grace upon their Soulcs: Now to fee fuch perfons turn fcoffers & haters of our Perfons andOffice,dcfpi- icrsand blafph^mous reproacbcrs of our Dodrine, to make amockatourPreachmg, calling us deceivers of the People Baals Priefts,bl,nd Gmdes, &c. This is a fearfull falling away' from,and oppofing of the Kingdom of Jefus Chrift,ev?n after knowledge &profeffion of theTruth;theirApoftacylieth n er totheSmagainfttheholy Ghoft: And methinks thecurfe ofGodisupon their Souls; feeing very ftw of them are ^Jfe^dmrrt^emvmg a»^ king ^f.^,W: Whilft they pro- niife themftlv€8 libmj, they arc becowc the fervantsofcoP Y2 ■• rupHon. 156 trmsdgAinftt heVeitj ^^ rftptioft, twice dead. O take heed, left that come upon you^ He that is filthjy let him hfilthjflill ; and hecaft/e I have pftr- gedy and thou wafl not purged ; thou Jhalt no more he purged^ till Icaufe mjffiry to reft upon ihee. RcV4.il.ll. "* i* S E C T. IV. O/Qiienching the Spirit, iThef.^,19. TJ ^ ^^^^ ^^"^^ "^^ ^^" agaiiaft the Holy Ghoft, nrnft be- 3.. Vje- JLjLware, how he quencheth the Spirit : quenching is a bor- rowed fpeech taken from fire, whofe light and heat we ufe to put out by cafting on of water ; the Spirit is compared to Fire, both in rcfpeA of the Light that it giveth to the Under- ilanding, and of the heat and fervour to our afifedions; now the Spirit is quenched^ when we put out the Light, which he (hines into us, and fupprcffe the good motions, which he kindles in us ;* we muft not quench the Spirit:, that is, wjiatfo- ever workings the Spirit of God hath in us as of enlightning, renuing, fandifying, reftraining, checking, direfting, com- forting, fealing, leadmg, moving, &c. This is the Spirit, and thefc are the operations, which we muft not repell, refift, re- jed, ftifle, nor in any wife oppofe ; we muft not fuffer them ' to die in us,much ieffe fet up contrary counfels and motions thereunto. Oueft when, hw ^ and hj/ whom ii the Spirit of god quen- ' ch'd ? tAnfw The operations of the holy Ghoft may be reduced to two ' gcnerall heads : Firft, He is unto us a Spirit of Light, to enlighten our dark mindcs with the knowledge of heavenly Truth ; he (bines in- to our hearts the knowledge of God, of his Will, yea, the de^p Myfteries of godlinefle ; he alfo difcovers unto us the deep and hidden things of our own hearts, the defperate wic- kednefTe and deceitfulneffe thereof, the curfed eftate that we are in by nature; it convinceth us of our unbelief, fecurity, bypocrifie, falfe ends and wayes ; it informeth us of of the hely Choft, j ^ _ our duty, and the things which belong to our peace* The fecond general operation of the holy Spirit, is to kindle in us good motions, holy purpofes, thoughts, defires, affedi- ons and refolutions : There is naturally in the heart of man much deadnefle and deceitfulnefle, great indifpofednefle to the thing that is good, great proneneffe to evill, &c. Now the Spirit kindles in us good motions, and defires, aft^er the bcft things, remorfe for fin, fear of wrath, joy in 4^ hope of mercy, certain excitements to embrace the word of Life. Ifa. lo,ii. Thine eares JhaUheare a voice behind theeJajing^Thii ii the TpAy^ rvaik in it, rvhenje turn to the right hand or to the left : God there promifeth an ontward Teacher, Thine eyes Jhallfee thy Teachers ; and an >»2i' and 1^0 Errors againfi the Deity and Duties. See this Sin, 7^hem.9.i ©. Tkon teflifie^fi againfi them by thy Spirit in thj Prophets^jet would they not give eare. This Sin is thus fet forth alfo, Zach.j, 10,11^1 2. Thus Ifea- keth the Lord of Hofis^ faying, Sxecute true judgement, Jhew mercy and cmpaffton every man to hid Brother, and ofprejfe not the JVidoWy nor the Father leffe, the Stranger, nor the Poore;and let none of you imagine evil againfi ht6 Brother in hit heart; But they refufed to hearken, and pulled away the fhoulder, and flop- ped their eares, that thej fhould not heare, jea,thej made their hearts 04 an Adamant fl one , Ufi they Jhould heare the Law, and the words which the Lord ofHofis hath fent in hit Spirit by the Eph.4.30. former Prophets :Th\s is here czlkd^uenching of the Spirit, zndi Ads 7' p. elfewhere. Grieving of the Spirit-, and by St. Stephen, Refifling of the holy Ghofi : When they heard Stephens words,they were cut to the heart, andgnajhedon him with their teeth,theyftopp'd their eares, and ran upon him with one accord, and fioned him, ver,54.57. This Sin is committed ufually through carelcfneffe, ingra- titude, and carnality of the heart j many fwcet motions and ftirrings of the Spirit, die without fruit. There is a fpirituall floth grows upon Chriftians through the fatnefTe of their hearts, by reafon whereof, thofe glowings of thy Coafcience, thofe fparkes of the holy fire,kindled by the Spirit,decay and cool in thee, and become like a coale of fire raked up under a heap of allies. Applicaf. I will demand, and let thy Confcience anfwer to thcfc par- ticulars '. How many holy Purpofes haft thou had, that never came to the Birch? How many Refolutions never yet fulfilled? How often haft thou been checked, and ftirred up to a con- ftant courfe of religious Duties, which yet thou haft not be- gun ? How often has it been in thy heart never to come neex the houfe of fuch a light woman, and yet hath broken thy re- folution, till a fecret wound hath peirced thy heart ? How often hath God fent thee fuch Meflages, as F Hates Wife fent to him concerning Chrift, Have thou nothing to doe with that jufiman} Meddle not infuchanunjuft adion; wind thy felf eut of fuch and fuch State-combinations; get thy foot out of OftheholyChofi. i6i of the fnare ; keep thy felf pure from the blood of all men ; joyn not, nor be thou inftrumentall in the opprcffingand undoing of fuch and fuch men ; defile not thy felf wi:h the fin of Sacnledge, and robbing of Ghurches; deliver thy foal from unrighteous and cruel! men, ftand not in their counfcls, &c. And yet thou haft baffled thy confcicncc, and hardned thy heart againft all thefe warnings from Heaven. How ma- ny motions and purpofes haft thou had on thy waking bcd,to make reftitutionofLands and Goods ill gotten ^ to leave off Bribery, falfe Accufation , Ufury , Violence , and Fraud ? How often haft thou faid - will not fuffer the accurfed thing, JchAns Wedge , to be among my ftuffe, and yet when thou comeft abroad, and feeft the courfes of the World, thou haft laid it up in thy Tcntj though it be as a Canker in thy confcicnce, and in thy Eftate to Pofterity ? How often has God by his Spirit in the Mmiftery of his Word, met with thy beloved Sin, and even made thy heart to melt, fo that thou haft gone from the Church with a refolution to become a new Man, and yet thou haft fupprefled and quelled thofe holy thoughts and refolutions, by fctting up contrary reafonings - and imaginations ? How many Sermons haft thou ftruggled withall,andatlaftgotthevidoryover them, and caftthem all out of thy heart and praftife > What (hifts haft thou ufed to chafe away thofe qualmes of Confcience ? How often haft thou been almoft perfwaded to be a Chriftian, and yet un- perfwaded again by fomc bafe and vain temptation? How often, at the receiving of the Sacrament, haft thou renewed thy Covenant, and made promifesof better Obedience, and. yet remaineft as vile as ever ? Thus thou haft dallied with Repentance, and thy Salvation, defpifed thy God and his Counfek, refufed to be reformed, and quenched the fpirit of Grace. I wifti thee to remember that fad pafTage of Sfira$ : Rdatfon ol Itellyoujaidhe, when 4? Venice IdUfirfi abjure my^frofefi- fp/r«:p.y«f. on, mdfo^ as it Tpere, drew 4n Indenture, the Spirit of God of- ten admonijhed me -, and when at Cittadella, Idid, adtwere^ fet to mj Seale^ the Spirit of God often fu^gffied unto me^ "Doe not write, Spira, doe notfeale ; jet 1 reffied the holy ghcfl, and did both ; and at that very infant, I did evidently leele a wound Z inflined i6 2 Errors again fl the Deity infiiBed in my ver) wiH ; fo although I canfajjrvonld believe, yet can 1 not fay, I wi/i believf: (?, now 1 cannot^ Gad hath de- nied me the power of will. We live in a fubfcribing age, we muft fwear and unfwcar ; covenant for the King one while, another while engage a- gainft the King : And what multitudes of knowing Chrifti- ans be there, whofe Confcientes have been enlarged to take in all the points of this compaffe? and all to prcferve this fraile life from Adverfity, and their children from Poverty. O what Reludancies and Contradidions of your own hearts and confciences have you wreftled with ? Hath not the fpi- rit of God often fuggefted unto thee, as once to Spira^ Do not engage ( with men o^ Belial) Do not fubfcribe ? and yet thou haft done both : What ftiifts and evafions hath thy de- ceitfull heart ftudied ? What forced fenfes and falvoes hath it found out to put by all thofe motions of Gods Spirit ? Haft thou not fee thy Wit above thy Confcience ? and thyLuft, the love of the World, Carnail-felf, above them both ? And fo, as itwere, foldthy felfto do evill? What wilt thou do ? Can thy heart endure, or thy hands be ftrong, when the Lord (hall deal with thee? What terrour will fcize on thee, when thy Hand- writing (hall be (hewed againft thy moft folemn Gath, and thy Oath againft thy Hand-writing ? Thou haft fworn, that the King is the onelj Supreme, and that thon Veilt beare faith and true allegiance to him and hii Heires : Thou haft pawned all thy intercft in the bleffed Book of Go*d, up- on the fidelity herein , So help me Ged, and the Contents of this Took.: And yet now thou engageft to bear Faith and Truth to them that have taken away the Kings life, and depofed his Pofterity. A time of change will come, and then thefe hidden things (hall be brought to light, then it will be made manifeft, that thou fearedft Men more than God, and lovedft the prefent World more than Truth and Rightcoufnefs ; then it will be made manifeft , how many checks and fecret impulfi- ons of the Spirit thou baft out flood, what pains thou haft ta- ken to blind the worid,and craft thou haft ufed to deceive thy ®wn foul. O OftheHolyChoft, '^ " "^"163 Otbat the words of your faithfuil AdmoniOier might be accepted with you this day, and fmk down into your hearts, and work upon you a godly forrow not to be repented of! left you mifs of the holy Spirit to be your Comforter, whom you rcfufed for your Guide and Counfellour, left you mifs of the comforts and joy of the holy Ghoft when ycu have moft need of them : And you will mifs of them,unlefre you repent (as 'I>avU did.) And this ftiall be a fign unto you, that thus Pfal-r. it will be with you, bccanfe, now you do not love to hcare that matter fpoken of: Afadncfs,a trembling, and chilnefs, does feize on your fpirits, when thefe things are ferioufly put home to you : if the crowing of a Gcck, the voice of a filly man, do trouble you. How will you endure the found of the laft Trumpet ? If yom hearts condemn you^ god is greater than i John 5 . t®. your hearts^ and knoweth all things. O my friends, quench not, quench not the Spirit : They that follow lying Vanities Jorfake Jonah i. $. their own Afercy. Helps to preferve you from this great Sin,are two : Firft,A '^/e. tender & awful regard to all theOrdinances ofGods worfhip, (wy heart, faith David, flandeth in aw ofthj Law) they have Ffal.r i?. in them a quickning Vertue, as Fuell to the fire, and Oyle to the lamps in the Temple, to keep alive the holy fire upon the Altar, and in the golden Candleftick : fo are Gods Word, Prayer, and Sacraments, to the light and heat which thcSpi- rit kindlcth in us. He that does devife, or carelefly ufe Gods Ordinances, will foon finde his Lamp to burn dimme, and his heart grow cold : Gods Spirit is communicated in and by his Ordinances, The Spirit is received by the hearing of Faith\zni Gal.^ %. by the fame means it is cherifiaed ; you know by experience, that withdrawing the Fuell flacks the fire ; of Food pines the body; of Rain, kills the herbs, and withers the grafs : So in this bufincfs, for look what Fuell is to the fire, and Food to the body, and Rain to the earth, the fame is Communion with God in Prayer, Preaching, Sacraments, Meditation, Conference, and godly Books to our fouls, whereby they are watered and refreilied with dewes and influences from Hea- ven ; the Devil defires, no better advantage to ftarve the work and life of Grace in men, than by bringing them Errors againjl the Veity ■ to negled of daily Communion with God in the duties of Worlhip. , I .r Second Help, Learn to live above the world, CGood things ^ above the < and ? World. (Wds of the S I. Love of the jVorld^ is the Cankermmt o^ Grace ^xX.tQ.Vi I Jqhn 1. 15. ^^^^ ^y degrees, the Love of the Father, even as Weeds do ftarve, and draw away the moifture that (hould nourifhthe Lute 8.14. Corn and Herbs. Chrift compares worldlineffe to Thornesy which choak the good Seed, when the love of the World en- ters in, it takes up the time, the thoughts, the paflions,and atfedions, which (hould be beftowed on better things : A Chriftian,whilft he IS on Earth, (hould live in Heaven, have his Joyes, his Treafare, his Heart in Heaven. Faith fets us above the World ; By Faith Mofes refUfed to be called the Son „ . of l^hzraioKs daughter : Bj Faith heforfook^gy^l, m feeing VM> 7- ^^^^ ^^^ ^ invifible : By Faith Abraham forfook his o'^nt Mcb,i!.8 9,so. Country, not knowing whither he went : By Faith he fejourned in the land ofPromife, as in arrange Country, for he looked for a (^ity, which hath foundations , whofe builder and wak^r is God. Faith fets the foul above the beft things of the world,and all this while the Spirit is not quenched. 2. And above the worft thmgs of the world, it overlooks all the threats, dangers and oppofitions of a graceleffe cor- rupt world. Mofes went on with his work of bringing the people out oi Egypt, not fearing the wrath o^the King ; What enabled him to do fo ? His f^»>)b, whereby he/4?v ^/w T?'^^ « invifible. Faith (hews us a mightier Power than any is againft us ; a mightier Grace than any can be offered us ; a mighti- er Wrath than any is threatned unto us : Faith anfwers all DoubtSjOvercomes all Fears and Terrors, it fets \xs upon the J John 4. f. Rock that is higher than zW.This « the viBory that overcometB the world, even our faith. Relation of Heare Spira once more concerning this matter, A Chrija* *p/r4.p.?9,i04. anmu^befirongandunconijuerabk, not carrying an obfcure frofejfion, but r^olute exfrefing the Image ofChrtfi, and hoi' dingentagainfi aHoffoJitionto the tafi breath. Iti^nofHch of thehdjGhoji, 165 fma'l matter to be ajftired offinceritj ; a man had need to be ex- ceeding ftrongl) grounded in the Truth, before he can be able to affirm fttch a matter asjoudo; it is not the performance of a f ewoHtward duties, bnt a mighty conftant labour, mthalhn. tention of heart and affeBion, with full defire and endeavour continually to fet forth Gods dor): There muft be neither ie are of Lemes^Incjuifitors, Prifons, nor any Death vhatjoever. Faith fees us above the v^orft things of the world : He that can be poor may be honeft ; he that can deny all, is not in danger to quench the Spirit, nor to follow falfe Guides. Beware how thou take in an holy profcfTion unto love of the world ; A New piece muft not be added wnto that Old garment. Be- ware left under all thy fair (hews of Chriftianity, there lodge in thy heart the love of Money , and worldly Riches, or the love of mens Praife, rather than Gods Approbation j or the fleftily fear of thofe that cannot kill the Body, more than of God who can caft both Body and Soul into Hell. I fay, Be- ware'howthefeLuftsdo lodge in thy heart, if they do, they will caufe thce/or fatisfadion of thy Ambition, Avarice,and earthly Affedions, to fell Chrift and his Truth, and his Church, and to quench the fweeteft motions of his Spirit , when a fit temptation is offered . Thm much of the "Deity of the holy Ghofi, and of fin- ning againfi him* zj Cap* 1 ^^ Errors again fl Gfids Decree ^ ^ <{% ;f^« A jf?*^ jT^^ i?}' .{?!. A jS*- . A J*>. <*> <*5 . Cap.VI. Lond Tcft i 8. -^rr^r/ 4e^/M Gtf^/ ^f^r;?4^ Decree ef\„ ,^'. , IReprohatiofj, Jbej are three, here recited by the Lond. Tcft. p.8. I. nrHatthejlabmrtQdmjgodaHdChrifi^and their own /• r ; n • ^^^'^f^°^^ vphofalfifjing and mifconfirui»g the cafe cfEletlion andPredefiination, make as though none Jhould ever hfavedykut the Bka and Predtfiinated : And they which preach, that none Jhali he faved, hut the EUa and fredefii- nate are notable liars. ^. That it k not fuit able to god to pick^and chufe among men M (hewing mercy; (torn in miferj.and to pa fe by another in the like condition in everj re ifea) for he tttaj m weU ceafeto ee^ as to withhold mercj from anj pne in m^ferj. ^. That the Reprobate condition of MeA and Angels fhaUe regained', m caU them Reprob^es onthfor difiinaien fake. ' ' Rom.ir.55. ^^'J ^e<^m«h every Creatute rather to admire the depthsof Gods jvifdome, and mfearchahle fadgements, than curioufiy to pne into his Secrets, or to difpute theRcafons, and Me- thods of his Counfeiis and decrees j yet as on the one fide to examine and judge of them by the reach of humane reafon is an high prefumption: So totally to negled the knowledge of lo much as God is pleafed to reveale of his purpofes tou- ching mans eternall eftate , under a pretence that we cannot tind out God to pcrfedion, is on the other fide great un- thankfuInefTcjanduncxcufablelazineffe: therefore with all humility, and foberneffe of minde, I fhall enter upon this Argument, confining my felf to things revealed, and to the Scripture-exprefiions,as necr as poffible. Now to the intent.you may have your fenfes exercifed to difcern good and evill, truth from faifhood in this high fib- jed. ofEltBionandRefrsbAtten, i$i ]tdi. I (hall lay down the Truth of God in oppoiuion to the torementioned Errors in thefe foi^r C onclufions, Firft, the Scriptures teach that God did choofe before the § . i . foundations of the world were laid out of loft mankind cer- There is an tain Pcrfons to obtain falvation by Jefus Chrift, out of his Eleftionor meer good pleafure to the praife of his glorious Grace, and P^ ""-'"'arpcf- pafs by the reft, to perifh in and for their fins, to the glory ^"^' ofhisjuftice. See this truth proved in five fevcrall branches of the Con- dufion : Firft, that God did eleft and ordain certain Perfons to obtain falvation by Jefus Chrift, are the exprefle words of the Apoftle ; i Thef.5 9- God hath not appointed m to wrath, bm to obtain falvatim hj ^efm Chrift: Then fome are ap- pointed unto Wrath, and fome unto Salvation. There ija reparation made between men and men. The Church of God is his Houfe ; But in a great haufe^ there are not onelyvejfels of Gold and Silver, hm alfo oj fVood, z Tim. x. 10, andof Earth, and fome to Honour, and fome to Difhonour : So Rom.^.n^zj, is it in the Church : And who thefe Perfons are in particu- lar, it is determinatcly known ; The Lordknorveth them that ^Tima.i?.' are his ; The Lord hath not onely appointed a certain kind of men to be faved (namely) fuch as (hall believe, and obey the Gofpel, but who they are by name, according as it is (aid, Kom.9.11 Jacob have I loved, ^»f Hfaa have Jhattd. 1 Mn ij.18, knowwhom 1 have chofen : Godikv\ows t\\t ^kt^ by their nameSi for their names are rvritten in the hook ef/ife,Kcv. 138. There is a peculiar perfonall diftindion between the Eleft and others, with their peculiar priviledges j Jll that dwell on the earth jhallworfhip the 'Beafi^whofe names were not written in thebookJfLifeof the Lamb j they (hall not be deceived, nor overcome bytheBeaft. So our Saviour bids his Difciplcs L^tgJo j^. rejoice in this, becaufe your names art written in Heaven. A comparifon taken from the cuftome in great Cities, to enroll their free Denizons in a book by their names. God does not ftftnd in need of any fuch Remembrancer as a Book, but that k written for our comfort,that we may reft affured of Gods cternall love to us in particular; and though our names be not written in Scripture , thou ThomM, or feter , (halt be i58 Errors againjl Gods Decree be faved, yet they are written in heaven in Gods book of Pre- deftination. 2^ Secondly, This choice was made before the foundation of RcvitTs. the world. Sph.i.^. Our mmes were writ tett in the Lafnbs t Tim I. p. ^ooi- o/" ///(?, not when we firft came to believe, but before the Tvorld was. And fo our Saviour fhail welcome the Eled in- to his Fathers Kingdome, faying, Come ye b/epd of my Fa- rther (blefled of my Father, becaufe the Father chofe them to be his Children j inherite the Kingdome prepared for yon from the fonndation of the world : Here Chrift gives them pof- feflion in time, but the Kingdome was prepared for them be- fore the world was. Even as our Heirs do enter upon their Inheritances, when they come to be of Age, though it were purchafed for them before they were born. 3. Thirdly, They were chofen out of loft mankind. \n Adam all died, and forfeited that firft Covenantj the Lord had mer- cy on fome, drawing them out of that corrupted lump, to Ephef.i.j; make us his Children by Chrift : We an all ofw^ bj nature^ children of wrath, even oi otherSyWe were not fo by our Crea- tion, but by the Fall of Adam, therefore God of his infinite mercy ,did choofe us in Chrift,and predeflinate tu to the adopti- Luke J 3«. (?» of children bj Jefm Chrift, Eph.i .5. Jdam was the Son of God, and if he had fo continued, we need not to have been predeftinated to a new bon-fnip by Adoption, but having loft our fi:itSon{hip, and became children of Wrath, God pr<*deftinated us to the Adoption of Children by Jefus Chrift: Now a predeftination in Chrift doth prefuppofe a Fall, or a lapfed and. forlorn Eftate: Man fallen therefore is the obje(3 of divine Predeftination. 4. Fourthly, God did c:hoofe fome rather thanothers, out of his meer good pleafure : There was no caufe, motive,or con- dition in the party chofen, moving the Lord to choofe him and pafs by others,But whereas God might have utterly reje^ ^ed all, of his free grace and mercy he had compaffion on fome. Thus the Apoftleteacheth, £/?/;. 1.5, That he did />>-<•- defiiKate ui according to the good pleafure oj hii will, to the praifg «f the giorj of hli gr^ce : If he had chofen fome (as Pf/rr for example) becaufe he forefaw they would be good, aiid die in the of BleBion And Reprohatioa. 1 69 the Faith; and had refufcd others fas fudoi) bccaufe he fore- faw they would be wicked, and obftinate defpifers of his Go- fpel : This had not been an ad of Grace, it had not fet forth » the gl®ry of that Attribute, but rather of his diftributive Ju- ftice. But that which God mainly intended in this free choice, was the praife of the glory of his Grace, that man (liould findnothingtoadmire, or boaft in, butin the rich grace of God. And ofthis free choice, P^w/ gives inftance in facoh and €'f!iu. Rom. 9.1 1. The children being not jet horn^ neither having done good or Evill, that the purpofe of God, according to eleSlion^ might Jfand^ not of works, but of him that calleth : It ■^asfaid, the elder /ha/lferve the younger, ]2LCob have I loved ^ Efau have I hated. Thefe two brethren were every way equall before the Lord, as the Clay before the Potter; and the difference between them flood not in works which the one had done, or (hould do, more than the other, but in the will of God, who hath mercy on whom he will have mercy, vcr. 15.17. and whom he will, he hardeneth ; on* the one he fhew- eth the riches of his glory, on the other his jufi wrath,v. 22,2$. So then it rtmaincth a fure truth, that we are predefiinated according to thepnrpofe of him, who worketh all things after the counfeU of his own will, Eph.i.ii, He taketh counfelfrom none other, be goes not out of himfelf for a reafon of this his doing, but his purpofe ftands upon the coonfel of his own will. Fifthly, and laftly. He paffeth by others to perifli in their -/ fins, to the glory of his Juftice and Power : In the Reprobate Rem V-^i, God doth (hevir Juftice and his Power. Firft, His Power and Sovereignty in not (hewing mercy on them as well as on the Eleft, who were in the fame lump of mifery : And Secondly, His Juftice, bccaufe in the party non eleded, er paffed by, there is enough to condemn him, fo that the Lord doth freely, yet juftly, rcjed them : In Efatt God faw enough to hate him, there was his Juftice ; yet that he did hate him rather than Jacob, therein he ftiewed his free Power : As the Tatter hath power over theClaj ^f the fame lHwp,tWQTy way the fame, to mak,e one veffel unto homur, and another unto dijhonour, Rom.9.21. A a Thus j^o Errors a^ainflGods Decree Thus vou fee our firft Conclufion proved, namely," that God hath chofen fome unto life, and not ethers, and what Prcdefttnation is. , u u a. Coftelnf. Now follows our fecond Conclufion, namely, that the Eled and none but the Eled, fhall be faved. That this is a truth' and no lie, is evidenced by four places of Scripture: Rom.h.'^o. whom he fredeftinated^ them he alfo clled; and -whom he dfo called, them he alfo juf^tfi^d, arJ whom he jf^fiified, them he alfo glorified: The number of the glorified ones does not exceed the number of prcdeftinated ones : jvhom he preMlnated, them alfo he glrified , Hos, mn alios \ In that ' golden chain of Salvation, the firft and laft .links are joyned together by the two middle links : There is fuch a Concate- nation of them all, that if ye break one link, the whrole chain * is broken, and if ye be holden by one link,ye be holden of ail, • ' and (hall partake of all ; thcfe things are reciprocall, and of adequate extent : Ifit were />(?/, and 4/^0/, then firft it were no advantage to thefe, {hos) that they ^are predeftinate , or juftified, or called; fecondly, if others befides the predefti- nate were glorified, then this muft be the meaning of the words, Whom he did predeftinate, them he alfo called, and a , ^reat many more ; and whom he called, them, and many o- thers befides them, he juftified; and whom he juftified, them, and many befides them, he a^fo glorified : for according to their opinion) many befides the Eleft are faved. But will any man that is in his wits dare affirm, that any be glorified, which were never juftified ? or that any are juftified, which were never called .? or that any are called, who were never predeftinated ? This they muft affirm, that hold that others befides the predeftinate ftiall^e faved ; But the dcmonftra- tive Article with the copulative, 7«7«,' Jt^^'/, being thrice re- peated {them alfo,them aIfo,them alfo)mu{k neccffarily evince, that thefe, and none but thefe, are called, juftified, or glori- fied. The next place is Joh» 1 7.9^^0' If raj for them, Iprdjmt fer the world, btit for them which thonhafi given me otitef the world/or thej ar& thine y and aU, mine are thitte, and thine are mne. .- Note of BkSiion and Reprebation. j 7 j Noce here four rhings ; Firft, that there are two forts of men,fomeare given toChrift out of the woHd.wer/S. fome are ftill in and of the tvorld. Secondly,note for what end they are given to Chrift,name- ly. That he (hould manijeji the name and will of god unto them^ that is, that Chrift ftiould redeem them.and fit them for glo- ry, v.d.8. Thirdly, Thej veere thine ('faies Chrift j before they were mine ; Thim they were, and thou gavefi tkem nte; Thou hadft aright of propriety in them, and therefore a right to give to me. But how were they thine ? How they thine more than the reft of the world ? Surely, becaufe they were the Elcd ofGod, thine they were by etcrnall Eleftion. Fourthly, note, that the Eleft and the Redeemed arc of equall extent, All thine are mine, and all mine are thine, as if he fhould fay, as thou hadft made thine Elcd members of my Body, to the end that I fhould redeem them; folhave made them thy Children, that thou mayeft own them for thine, by communicating to them the love offriendftiip; AH thine by Eledion, are mine by Purchafe j and becaufe they are mine, ; therefore they are thine; Toft are Chrifi's, and Chrifi is Qod's. None but the Eled are given to Chrift, there- fore none but they are faved. The next place is Matth. 24. 5 1 . At the end of the world ^hrifiJhaSfend his Angels with a great found of a Trumpet, . andthej/fhallgathtr together his EleEl from the four winds, fromone end of heaven to the other: Not one of them fhall be loft, or forgotten : But for what end are they gathered ? He JhaO fet them at his right hand, and fever them from the Mac ay.^ijjx^i. reji, as a Sheepherd divideth the Sheep from the Goats, and JhaBfaj unto them y Comeje hie (fed Children of my Father, re- ceive the Kingdome prepared for jou. Here is a blefTed gathe- ring unto Chrift; but who are thus gathered? They are his E- le^y all his Elcft, and none elfe : And furely,they that are left out of the number of thefe gather'd ones,(hall not be received into tjie Kingdome of his Father, for it was never prepared for them. My laft fort ofproofes (hall befromthofe places, which Aa 2 sefti- 1^2 Brrers againfi Gods Decree teftificGods fpecial love in preparing for the Eled the means ofialvation, and making the fame effcduail to them, which yet are not fo to others. When the feaventy returned, and had told our Saviour what good fuccefs their preaching had {Lh.\o.io^% I .) whereas thejews repented not at his own prea- ching and miracles, Mat.ii.'.o. He breaketh forth into an admiration of Gods love to his defpifed ones, who believed on him, when wifer than they did not; I thank thee^ Father of heaven and earth, becatife thott hafi hid thefe things from the wife and prttdent, and hafi revealed them nnto Babes : It does not go by wit, or learning, or ftrength of naturall parts j but thus it is, even becattfe it [ofeemedgoodin thj fight ^ ver. 2$ ^26. foamongft Paftl's hearers, y^^fj ^348. Some fpake againft the things which were fpoken by Patil ; But as many at rvere ordained to eternall life^ believed : Gods free and eternal mer- cy ordained the means, as be had the end, eternall life ■ and withali, he blefled the means unto that end : Thofe Gentiles were not fitted for eternal iife,before they believed, but being fore-ordained to life, they embraced the Word of Irife, the means thereunto. - But moft remarkable to our purpofe, is that of PW, Rora. ♦ 1 1.7. Ifrael hath not obtaineci that which hefee^eth for, but the EleBion hath obtained it, and the refl were blinded : The Apo- ftle having difputed that fad Theme of the Rejeaion of the Jews,and (hewed how their Rejedion might well confift with the truth of Gods Promifes: He anfwers that doubt by di- ftinguilhing of their perfons ; there were two forts of Jews (a.so{ Abrahams Children) one carnally the other jpirituaJl ; there was a few outwardly, and a few inwardlj ; the one Rem 9 3i. ^°^^^^ righteofifnejfe by the workj of the Law, aid mifed it ; the other fought it bj Faith, and obtained what they fought ; and fo ibt one fort(^ which were the Body of that Church and State) are rejeded, the other, being buta fn-all remnant, or parcell, torn from the reft, are ftill within the Covenant. But whence proceeds this d/fference, that fome obtained not what they fouglit, that Chrifi was a Kocl^ of fence to hme^ and pretioui unto others ? The Text tells you, the Flexion eb- painedit, the reft were Minded ; This is the Apoftles refolution upon of EliSiion And Kefrehm'tdn. 1 7 ^ upon the Q:Elo ratio- M<^ Rom. ««, and?»w£>«fe^m«^, anad ofmans willj fore- knowledge '^•** in this place cannot be expounded by approbation, but it im- ports as much as fore-ordaining or eledion. Thirdly, As in the daies o^ Elijah, God hsidreferved a people from the common defeaion of thofe times, even fo at R m.ii.j,6. ^ this time there is a remnant ; How fo ?- According to the'elefti- on of grace, not^whereby Men choofe Grace , but whereby Godchoofethusofhis meer grace and mercy, it follows t/^r.7. What then? Let us draw to fome conclufion : How ftands the ^matter ? Thus it ftands, and this is the conclufion, The EleBtonhathobt(tinectit,x.h^i\s^\J\fQ2in6. Righteoufnefs, and the reft were blinded. Let men fweat out their brains, this muftbcyeilded; The Eled have a preheminence above the reft, they obtained it, the reft were blinded. Outofthefe Scriptures laid together, it is dear: Firft, that when feveral perfons hear the fame Sermons, fee the fame Miracles, enjoy the fame Dodrine, and means of Salva- tion,yet to fome it proves a favour of life,a converting word, to others, a rock of offence. Secondly, that the God of grace doth Ihine into their hearts, the light o^the knowledge of the ^ glory ofGod.inthefaceoffefMChrift; But the God of this *^°M4,<^. world hath blinded the mindes of them -which believe not , left the light of the glorious Go^el of Chrift ftjopiid fhine unto them. Hence our Argment may be thus gathered. None are fa- ^^g^^^^^^ ved, but they to whom the means of grace arc made effedual to their converfion J but the Elect onely are thus effeAually wrought upon, Therefore they onely are faved ; and we that preach this Dodrine, are not notable Liars, but the faithful! WitntffesofGod. A a 3 To 174 JBrrars again ft Geds Decree Artie. 17. Of the Church oiEngUud. i.Obj. Mr. mrd' of Gods love to mjinltind.p.94' Anfw. hOiif. To this Truth do all the reformed Churches bear witnefs, Let us hear the judgement and determination of our own Church off'^^^/^^^in 39. Articles; Article 17. where both our Conclufions are thus confirmed, and foundly expref- fed. PredefitMatisH to life u the everlajiing purpefe efGod, where- hyjoefore the foundations of the world were laid Joe hath confiant- Ij decreed by hii Gounfellfecret to ui^ to deliver from Curfe and Damnation^ thofe whom he hath chofen in ^hrifi oat of man^ ^inde, and to bring them, by Chrifi, to everlafiing falvation^ as vejfels made to honour; wherefore they which be indued with fo excellent a benefit ofGod^ be called according to gods purpofe,by hu Spirit working in due feafon, tlaej^ through grace^ obey the Calling, they be jufiified freely, the) be made Sons of God by A- doption, they be made like the Image of this onely begotten Sonne Jefm Chrifi , they walk, religioujly in good workes, and at length, by Gods mere]/, they attaint to everla^ing feli- city. Thid DoBrine is an hindrance unto Piety, andunt*o thefalvor tion ofmany.For to what(fay theyj fhouldthe gofpelbe preached unto Reprobates ? In vaine ii all Prayer, and Pr^hing , and Seeking,if none Jhall ever be faved butthe EleB ^ Let men do what they can, if they be not eleBed, their endeavours be all in vain; and on the other fide ^ if they be eleSied, they Jhall be fa- ved, though they live in pleafure, and be regardlejfe of good du- ties : There cannot one Soul's efiate be altered, yea, the Gojpel preached to Reprobates, does them no good, but rather mifchief^ encrea[eth their Condemnation. Thefe arc the Cavils and Calumnies , ufually caft upon this Dodrinc to make it odious. To thefe I anfwer : Firft, That this Dodrine tells no man in particular, who is eleded, or who rejeded,we cannot tell who are Reprobates, nay, no man can know himfelfe to be a Reprobate, for his , Sins are not above*Gods Grace : God can change his heart, even when he is breathing our curfes aud threatning'^ againft the name ofChrift, as he did Paul's; God is above thy naughty heart, and he can change it at fthe ninth , or ele- venth^ ofElc^ion and Reprobation, 175 venth, or at the laft hour of the day. No man can knowhim- felf to be a Reprobatc,and therefore we preach the Gofpei to Men, as Sinners, not as Eled, or Reprobate, to all Sinners without exception, to the greateft of Sinners, we bid them come tinto Chrifi, ^nd he will refrejh and heale them ; we chal- Ma^. n i2. lenge all the world to name any one man or womanj that ever repentedinvain, or fought the Lord in vain; and therefore to (hut the doorc of grace and mercy againft thy felf, which we fct wide open, upon a conceit that the Gofpei will do thee no good, if thou be a Reprobate, is a grievous temptation of the DeVil, the enemy of thy Salvation ; Art thou a Sinner ? then reafon thusjefus Ghnft came into the world to faveSin- . ners, the chief of Sinners, I have patterns of great Smners that were received to mercy : Therefore look upon Chnftas he is offered to thee in the Gofpei, Believe and live. Embrace improhmju il- him and live. It is a prepbfterous courfe, inftead of obeying hs q.i qu, though you be no hetter^ becaufe Gid biMtyoufay it ; Say it Sanb Wight' and': fay it again^ till he heal you \ it may be he will come in P-^'^' when you fay it, if you can but fay it mth ymr lips^ the ever la- ding armes of God will reach you when yon cannot reach him. We J -5 Errcrs again fl Gods Decree We muft look at Gods revealed will, that wc (hould pray Afts 8.ii. and wait on him in his waies: Peter bade Simon Magus fray : In preaching the Gofpel, light, motion and power, goes out to all, which they that refift are deftroycd, not becaufe they could not believe, but becaufe they refift, and will not obey ; G^s eledion takes no man off from duty. Secondly, I anfwer, That the Gofpel was, and is, intended onely for the Eled", although many Reprobates do enjoy the miniftration thereof,and many outward bleffings,becaufc they are mingled in the world with the Eled, to whom one- ly it is direfted (as f^doi was among the Apoftles.) This I take to be clear from the Scripture, which faith, that the hid- den wijdome o(God in the Myfterie of the Gofpel, was W^- ned unto our glory {thdil'xs) to our glorification, that by the knowledge thereof,Gods people might obtain celeftiat?glory, (i Cor.2.7 J But moft plain&full isthatof zTww.Z.Pjio. where he faitb, that the Dodrine which he taught, and the Afflidions which he indured in defence of it, were intended fortheBleds fake, 1 endure all things for the Ele6is fake, A^iit.to. that they may obtain the falvation tvhich is, in fefus Chrifi : All that he did, or futiered, was for the furthering of the fal- vation of Gods Eled.God gavethis reafon why P J 1 2. It doth fervently kindle their love towards God,. who loved them fir ft with fuch a free , undeferved, everlafting love : How does this rav.fh the foul of the Believer, when he reraembreth how God did fet his love upon him, before he was, how he hath pitied him in his blood, followed him with his grace, not fuffering him to perifh, though he himfelf were unwilling to return ; what a weight of glory God hath prepared for him in heaven for evermore I This unconcei- vable Love doth yet more enflamc our hearts with love to him again, when weconfider, that he hath done all this for us, rather than for others, which were in the fame con- demnation with us. He chofe us, and paffed by many thou- fands, every way as good as our felves ; there was no- thing' in us that could fnove him , but the goo^ pleaftire Epbef. 1.5,^,7. of hisownePVi/l, 2ind the riches 0' grace : Here is a glorious Grace, here is the riches of Grace, never fufficiently admi- red, never fufficiently magnified by us ; whereupon the foul of the Believer is filled with praifes of the Lord ; O what am I, that the Lord (hould be thus mindfull of me ? O what (hall I'render unto the Lord for all the riches of his mercy on my foul, when as he might have glorified his Juftice on me as a veffcl of wrath ? This draweth up the Believers mind to high and heavenly refolutions, they count nothing dear to them for Gods fake, who thus loved them. 3. It makes them carefull to walk'with God, to walk wor- thy of him, to embrace and hold faft all thofe blefled means, by which God hath decreed to bring us to himfelf, &c. Thus Piety is advanced, holy Endeavours encouraged by this Do- ctrine, both in them that believc>and in them that are yet un- converted ; But neither is God, nor Chrift, nor Mans falva- tion, denied by this Dodriae, as is falfly charged by the Adr verfary. a'.Obj. Another inconvenience wherewith they charge thisD'Or ftrine, is this. If the love of God be limited to afew\ it i^f^r fritm being infinite* Lend. Teft.p.8. The of EleSiionandReprdbatien. igi The Anfwer is eafie : The infinicehefs of Gods love is not Anfy». meafured by the Objed. For if all men in the world were ta- ken to mercy, his love were neverthelefs infinite, becaufe all Creatures are but a finite Objed ; but infinite is that which is not bounded,nor hath any limits, and fo Gods love in choo- finga few, is infinite three manner of waies. Firft, In regard of time; it is without beginning »or ending, God^ love is it is from everlafting to everlafting. iniinite three Secondly, In regard of the Efficacie put forth, to fave, "^^"""°^ though but a few. though but one foul, requires an infinite ^nct^xht precious hlood of Chrifi to fatisfie an infinite Maje- i Pct.i.i^. fty that was offended, an infinite power to raife dead fouls, and dead bodies : Ephefians 2. 4, 5. God who « rich in mercy ^ for hid great love, rpherervith he loved m^ even when we were deadinfennes, hath qmckned Hi together with Chriji. Mans love is bounded, partly by the finitenefs of our nature, partly by outward hinderances ; we cannot pleafure, or help a friend that is abfcnt, or in the hands of a powerfuH Ene- my, or in the Sea, out of our reach or knowledge, though we loved him never fo dearly. But nothing can hinder Gods love, he hath mercy on whom he will ; if he will have mercy, nothing can hinder it, becaufe it is infinite in working, above all inward indifpofednefle, or outward operation. Thirdly, It is infinite in regard of its Fountain, and the extent of it, and the means of putting it felf forth ; it was an John ^. 1 6, infinite love in God, to give his Son,his onely Son,the Son of i'^'L^.S. his love, to become a curfe and a reproach, to fave , not friends,but enemies that hated him. In this w/nmanife fled the love of God towards ut, becaufe hefent hii onelj begotten Son into ^ the world, that we might live through him : Herein ii love:, not that we loved God, bnt that he loved m, and fent hii Son to be the propitiation for our fins, 1 Joh.4. 9, 10. This love is fo im- menfc, that it cannot be comprehended, as it i. in it felf. It is Eph.^i8. without breadth, or length, or depth, or height; ye cannot fa- thome the bottome of it, nor reach the height of it, nor find out the breadth of it, when you have fecn as far as you can, a new Horizon appcarethjit is yet farther than you fee, there is no end of his goodnefs, and you (hail livein the kng;h of it , but never come to the end of ic. Now l82 Errors againft Geds Decree Pfal.103. II. Now therefore it is a falfe inference to fay, if the love of God be limited to a few, it is farre from being]infinite. Blcf- fc be his holy Name for his infinite love to ray one poore foule I my foule, blclTe thou the Lord for the depth of his Deut. 7.7j8. \o\e, for he loved thee^ keeaufe he loved thee i his Love, and the grounds of it, are unfcarchable,{uft finding out! Blefle the Lord for the height of his Love, for it is above thy migh- tieft Sins, Sins committed againft Heaven ! j4s the Heaven u high above the Earthy fo great is his Mercy totvards them that /^<«rf ^w : Yea, it is not onely above thy Sins, but above thy Thoughts ; when thou thinkeft his Mercy is at a ftand, and will pardon no more, then will he multiply to pardon; Eor my thotights are net your thoughts^ neither are your waies my waies, faith the Lord; for as the heavens are higher than the earth ^fo are my -waits higher than your waies, and my thoughts than your thoughts, Ifa.5 5.8,9. Blefle the Lord for the breadth pral.toj.j. of his love, which healeth all thy difeafes, who forgivet hall thine iniquities, ^ho redeemeth thy life from defiruFlion, and kpoyoeth thy foule in all adverfities ! The Plaifter of his lo ve is every way as large as the fores of thy foule or body. Laftly, blefle him for the /^»^r/;ofhislov€j He hath loved me from the beginning, and whom he Ioveth,he loveth to the end : He hath pardoned thee from Egypt hitherto, and he will be thy God even unto death, and in death ! BlefTe the Lord, bccaufe his mercj endurethfor ever. SiCT. of Eh^iien and Reprobation, jg^ Sect. III. of their Error ^ which fay ^ that it is not fuitabU te God, to pick andchoofe among men, injhetping mercy to one in mtferj, and pujfe by another in like condi- tion^dcc, AGainft which Errour I lay down this truth for my third j. Condufion, Conclufion, (namely) it fuits well with the Wifdome, or Doarinc. Truth, Juftice, and GoodnefTe of God, to (hew Mercy to fomeinMifery,and topaflebyothersinthe fame condition, and that without the confideration or fore-fight of any goodnefs in them whom he chooferh, more than in them whom he pafleth by, moving him thereunto : if there were forefeeen any goodnefs in one, more than in another, the condition were not the fame : But their condition being every way the fame, he (heweth mercy to one, not to ano- n ther. This is clear in thofe two Brothers, f^cc^ and Efau; ^"^'^'^°- they were every way equal, they had both one Father, and one Mother, born at one Birth ; whe^ they were mtjet lome^ and neither of them had done good or evilly yet even then {that thefurpofe of God according to eled:ion, might fiand, not of works, but of him that calleth) it wasfaid, Jacob have I loved Ef&u have I hated : Confider thefe two brethren, either as Examples, or as Types of Gods Eledion and Reprobation j the matter is the fame, for the Antitype rauft anfwertothe Type, and the Type, you fee, excludes all difference in the Gbjc6l; they were the fame before God, yet rheone was taken, the other left. And fo ftands the cafe in choofing, or rejeding of all others. Godisamoft free Agent, Ht hath mercy on whom he will have mercy, and whom he will he har^ deneth.ver.iS.evtn as the Potter hath power over ihe Clay of the fame lumf, to make one vefell to konour, another to dijho- nour. But if the Potter fee hii met all fome to be finer than others, *- Objed. *<■// he mt take the "Beft clay for the Choicefi work, ? But g Errors againjl Gods Decree ^„f^ But in the Text, ths famenefe of the Claj is urged ; if one part of the lump be fit, the other unfit, it were not the fame ; whereas the Apoftles clear intent is, to prove that all men are the fame before God, and that the difference made between one and another, does not anfe from any diverfity in th€ Objeft, but in the Will and Power of God, who hath mer- cy on fome, becaufc he will, not on others, becaufe he will not. Now, that you may have a clear judgement in this matter, you muft confider the parties ekded, or rcjeded, two man- ner of waies: DifiinBion. Fi^ft, Abfolntely in thcmfelves, as Objeds prefented before the Lord to be difpofed of, either in a way of Mercy or Ju- ftice ; and then we fay, that Gods Aft, ele(fting unto Salvati- on, doth not exclude Chrifl, it doth not abfolutely intend the end, Glory, but with relation unto Chrift, in whom we are cho'fen, by whom, and with whom, we are glorified to- gether. So for Gods Ad reprobating, we fay, that God re- jcfted none but finnersj and for fin , we do not hold, that God would have men to perifh, becaufe it is his will, but be- caufe of their fins. The ground of this AfTertion, is this, (^acun^ue Detts in tempore facit, ea ab aterno decrevit fa- cere) Look what men, and by what means, the Lord doth in time, aftually fave, or condemn ; the fame men, and by tHc Aans.iS. ^^^^ means, did he from everlafting, determine to fave or to condemn; and therefore feeing in time God doth aftually fave in, and by, and for Chrift, thofe onejy which believe in Rule, him, therefore 'fuch he decreed to fave; and feeing in the exe- cution of his wrath, he doth condemn none but finners, and for fin, therefere he decreed none but fuch to be damned ; Gods proceeding in the execution, doth manifeft what was his purpofe and intention from everlafting. But fecondly , confider the Perfons eleftcd or rejVfted comparatively, comparing the one with the other, and then we fay, that they are both alike before God j God doth not choofe^^^^o^r or Peter for any goodnefs that he faw in them, more than in Efau or fudas: neither does he reprobate E/aft or Mas for any wickednefs, or unbelief that is in thera, more ' than of BkBim And Reprebation. j § ^ than in the other, but being both in the fame condemnation, he choofeth one, and refiifeth another, even becaufe he will' according to the good pieafure of hU will. This fhali be pro-' ve'd anon. But let us firft go over again the fcverall branches of this diftinAionJorthe better explanation and confirmation of the fame. In the firft Branch of this diftindion there arc two diftind things affirmed : Firft, That Gods Ad eleAing unto falvation, is withrefe- ift Branch d' renceuntoChrift; God did decree to fave of loft mankind, our drftinaion thofe which fhouW believe in his Son-, I do not fay that he ^ich this pro. did choofe them becaule they believed in his Sonjfor amongft P^^^'ion* the loft Sons of Adam, where (hall he find fuch Faith? In the loft Sons ofAd^m there can be no caofe, or motive, why God (hould have mercy on them, biu onely his own infinite gracious difpofition, which moved him to rfiew mercy where "^""s 54. none was dUiX There is this difference between the degrees of Elcftion and Reprobation ; of Reprobation we may fay, that the damnation, whereunto the wicked are adjudged, is for their fins; but of Eledion, we cannot fay, that the fal- yation, unto which they are cho'en, is for their goodnefTe ; if ye feek a caofe why God (hewed mercy oa them, you (hall feek and not find, for it is wholly of free grace, without re- fpea of any goodnefs that God forcfaw in us. ^0 Jpe^avit VmrtMttrn. Betaintoto hoc negotio pradefinationi^, nift m gloriam fuam q-i^.p.ii^. illuftraret pr modutn parcentis mfericordioi trga eleSloSy & vindicantis juflitix erga reprohatos f Why God (hould give Chriftuntous,no rcafon can be rendred,but bcaukhelo- Jobni.i6 ved w .-Why he (hewed mercy upon any one at all of the loft Sons of Adam, nothing moved him but his own infinite goodnefs. Laftly, Why he did choofe fome, and pafs by others in the fame condition, cffin and mifcry, no reafon can be rendred, but his own will, for he hath mercy on whom he will : in the whole bufinefs of Predcftination,God aimed at this (namely; m the one fort, to (hew the glory partentii wi/ericordU,cS his fparmg, pitying mercy ; in the other fort, the glory of his puniihmgJuBcQ^when the kjfidmjfe and love of God towards Titus j.*. C c Ji4m ■^ iS6 ~Brym a^AhijlGods Decree — ~ J ..kflrwViifhwaslonshidin Goddidnowap- ^r^nTb ihSb%Tea'ed'w. know whatwas hid ^I ' \Tr Zr it fee ver.'i. He faved us, not bj works of Qaeft. ^Anfvf. Syn. Port. Art.i.Tbifis ». mercy. ? How John 17.6- Wtoiife'mloc- ''wU njpea then toi God> ASi ^kShg u»to Chrijl "unfttmth';'«o4 Of our Divines, in the Synod of , -D^r he fecond rhefis. ChriPmefic.jm &fmd,m«iH^ ,V' „ ir Chnftis he head and foundation oftheE- ; f^Thfmar?; Sared an.ddifpofed all faving m=rc,„, KCt,inw/nomciic t- i^ beftowed on them; Gods t^ t noT izz:^:^^ -Tr'r'''^''\xt grace is nut Chr ft, there would be no Sno u"; G d":thlo«SuMndg,venh,s Son to us ^foft and (then ) us unto his Son ; Thme thp w«, »«dthou ir^ff Tki «... Gods Aft elefting hath reference to Chr.ft ^FrSfftu'^^dained Head of anew Body or raceof Height all be gathered together, '"^ bv h't^ '"^^^^ ^^^^l SS^e"'.'"^^^ fn their facrrf Communion with Chr,ft : , HeMchoJe«'. .« Aw/is as ,f he had faid, A'« p/.«i ?«.;*'« '»;'■'«'' '^'''■«"' nmfmrmt .<) vium ; We were P;^f^"'5^ ''""' Jf^S* o^ri in oar fir"' Head .-^'^J' °^ . , „„, Communion gaveustohisowuSWiitOBeroaae aous ">>."' Now,, with him-. of Eleiiicn and Reprebatien, fg^ Now although wc know little of the order of Gods De- crees, by rcafon of our narrow underftandings, and therefore it is not fit to move difputes thereupon ; yet I conceive that theymiftake, who think that God didfirft predeftinate to hfc a certain number of men, and then by occafion of them, did ordain Chrift, onely as the fubordtnate means of execu- ting that DecreCj my opinion hereof is grounded on thefc Scriptures, /Zow. 8.29. God didpredefiinate w to be conformed to the Image of his Son. Now feeing Chrift is the pattern, ac- cording to which we are prcdeftmated to be conformed, it muft needs be that the pattern is firft formed, and then they that arc fafhioned according to the pattern. Again, Ephef, 1 .5. it is feid, fVe are predefiinated unto the Moption \f Chil- dren h Vfm Chrifl. Our Adoption unto Son-fhip is in the natural! Son j Chrifl: is the naturall Heir, we are Joynt- heirs Rom.8. 17. with C hrift : This is the order, / goe to my Father andyour father, torn]/ God and joftr god; Chrift is the firft beloved, and we fecond beloveds. C hrift is the Image of the invifihie God, the firfi-hrn of every Creature^ and he ts before all things, Eph, i ? 4 and he is the Head of the Body, the Church., Col. i. 1 5, 17,18. * we are bUjfed in Chrifl ; even as be hath God for his God by Covenant,fo we have this bleffing of Eledion in Chrift,God- man, as the Head and firft Eled, after whom, and in whom, all his Members (for order of Nature) arc eleded. Secondly, We are chofen in Chrift, as Mediator; for Gods purpofc of giving eternall life, doth prefuppofe a pur- pofc of giving a Mediatour, and his purpofe of giving a Me- diatour, doth prefuppofe an intention of fatisfying his Juftice for the Sins of his Eled that fo his love might juftly fave, and his giving of a Mediatour to fatisfie his Juftice for the Sms of his Eled, doth prefuppofe a good will and intention to fave them ; for it was an infinite love to mankind, when as it was not in the wit or power of man to fatisfie for one foul, that God fhould provide a price out of his own ftore : His meer love gave Chrift to us, the fame love gave us to Chrift. ^ Thus you fee what reference Gods Ad eleding hath unto Chrift ; He hath chofen usin Chrift, as our Head, and we G c 2 ^ MciR' '^^g £rrers againfi Gods Decree Members to be conformed to him, and as Mediatour to make I Thcf. ?.?. way for his love ; for he hath appointed m^ not unto Wrath, hut to obtain falvation k) Jeftu Chrifi ; fo then that word (in him) to choofc us »» ^i«>, doth not note the ftate of the perlon chofen, as if he were aaually exiftmg in Chrift by Faith,when he is chofen ; or as if his Faith were a condition to make hiro eligible, for Faith is the gift of God; neither doth it imply that Ghrifts fatisfadion is the meritorious caufe of our eledi- -» .■ 8 on f for God loved us when we were enemies, and chofe m in our Ez^k VIV. blood, and fent his Son to reconcile us to himfelf.; 2 Corinth. I Job.i.9,i4> S.l8 T9. AH things are of God, who bath reconciled m to hm- felfh hffu Chriji. God did not eled us, becauie Chrift was fcnt to die for us; but becaufe God would reconcile us to himfelf, therefore he fent his Son to die ; the fendingof his Son is the fruit of Gods love, not the caufe thereof, as you ihall fee more anon. . , , i. a jq. c To choofe us in him therefore, doth relate to the Art ot God elefting, not to the Objed, about which it is cxercifed, andfo that phrafe {in him) noteth the or^fr, in which wc cometobeeIeaed,notthec4»/^ of Eledion; and it carri- ^ eth this fenfe ; it pleafed the Lord of his in&nite love and pi- ty to loft Mankinde, to appoint Jefus Chrift to take our Na- ture, to be an Head and Mediatour to all thofe whom he ihould choofe out of that ftate of fin and mifery; and becaufe wc were not capableof an immediate union with God,th£re- fore God ordained that all good things, intended and prepa- red by the love ofElcaion,(hould be enjoyed by our (acred C.i5,i8. This- 1 9* Errors again jl Cods Decree This isthat truth which I promifed to prove (namely) that it is fuitable to God to (hew mercy to fomc in mifery, and to pafle by others in the feme condition, and that without con- fideration or fore-fight of Faith, or any other quality in them whom he choofcth, more than in them whom he reje- aeth: In this Comparative fenfe the nature of Gods Eledi- onisbeftdifcerned; if God did love all to life, there would be Love indeed, but no Elcftion ; for he that takcth all, ma- keth no choice of any; if he did choofe upon fore-fightof Faith as a condition in the Objca to be chofen, then Elcdi- on (hould not ftand in the will and purpofe of him that cal- leth but of him that is called j it would be of him that mUeth, md^im that rmneth^mi not of god that Jbemth mere;, Rom. 9.11,16. Totnake way to the proofs, I (hall g*"^ you a (hort view oUhcArminUijDudnne tou(hi;;g l' i' matter, the racher that our adverfaries may fee from »a hole ip^^ Us it is that they have kindled their new lights. e^t the Sjmd of Dort the Arminiant. do thus de- clare their opiniort^ touchirg FJeViion agd RefroUtion. (JSlamelj) Efi duplex decretum prade- Firft, That God hath de- (Unationis, frimnm generate, creed in generall to fave fuch f*i, & determining the Ad of Gods rqici poh»t, ideo earn ehaic^ will then put forth m reg^ard mm adgloriam intelligi vo- of which forefight of his, hnttu, am Perewptoria eft & which beholdeth all things as aterf}^ falutis Commmkati^ prefent, which are jo come. onem aBualem fibi coajm^ Elamhabet^ & dicitur ele^io fub ratiofte pramii, cHmfcili' cet Dem illis a^n conferre^ vnltglorianf, tancjmm fidei ^obedkntia ab iUia prefiita they all were unto God,& in his confideratioD, as having performed the condition gf Faith and Obedience adual- ly, and thereupon were ele- cted and rewarded with glo- in merce£n, acpr^mitim : Ada ry; the other with everlafting & fcri^a Synodalia Remon- (hame. ftrantium Art. i. pag. 5,6, 78 . This is the fumme and fubftance of their Doflrinc, wherein they erre four waics : Firft, In that they afcribe to God onely a generall Decree to fave' ^mddan) genm hominHm tanmm, mn qmfdam certos fc^wi»e], not particular perfons,but fuchafort of men, Be- lievers in generall, they make eletlion to be, not of particular perrons,but of a quality, and thofe pcrfons in whoni he findeth that quality Cnamely) of Faith and Obediedcc thofe perfensheeleaethtofalvation, for the quality he findeth m them: Though it be true, that God hath appomtedf aith to be the means,by which he will aftually bring his Elcft to fal- vatioa,accordin^ tothatofthe Apoftle, 2Tbef2.n.Gedhath from the begimmg, chofen yon tofahation through fanaificati' c»ofth0Spmt,ayid belief of iheTruth.y^t this is not the de- cree of Eledion, much lefle the whole and entire decree of Eleaion fo much admired and celebrated by the Apo- For by his Decree God doth ordain certain perfons to faU vatior, not things, or qualities (as hath beene proved Se^, i. of this 6. Chap ) thefe qualities come in as means fubordina- ted for the fuelling and cxccutioxi of the Decree, as in the place now cited. TUofe war4s (Xk^^h fanBififatm of the ' tiptPtS' of Elediion and ReprtbAtio/t. 195 Spirit andbeliefofthe Truth) doe rerpedt the end, Salvation, as the means leading to it, not the A A of God eleaing,as the caufc aod condition thereof, as (hall be proved by and by. Befides, this general! Eledion is no Eledion at all, for by 2 Rearoft it, Peter (for examples fake) is no more chofen than f^ida^ \ if/'fffr happen to live and die a Believer, then he is chofen* and upon the fame termes Jttdas is one of Gods eled, yea, Peter may be the Reprobate, and Judat the Eled, for any thing that Gi:^d hath done for one more than the other j yea, Clement, and all thofe bleffed foules, whofe names were writ- pj^j,. teni» the booJc'of Life, were no more.eleded to Life, ac- Kcv^'ys' cording to their Doctrine, than they that be now damned in ' " Hell. The Scripture fpeaketh exprefly of an individual! , tifeminal, 5 . Keafon. particular Eledion of them that be heircs of Glory , God hath chofen us and you, your names are written in Heaven ; - The Lord knoweth them that are his, he knoweth them all by » Tim. i. r 9, their names, diftindly, being built upon his ovin foundation, and feaied as it were with his own Seale in the book of Life, he knows them after another rnanner than he knoweth^j-w^- MHs^ot Philetw^ht knoweth them to ftablifti them, when Others Aide away from the truth, to keep them, when others are loft, even as a man knoweth all his goods and cattell, and neighbours, but his wife and children after a fpcciall man- ner, to provide portions for them, according to that which is faid, Mat. 2%. 34. ^me je bleffed children of my father, re- ceive the kingdome prepared for yon. At the end of the world there (hall be a feparation made between Men and Men, as a Sheepherd divideth the Sheep ivomtht Goats, vet. 1 2. \<^q^ iifon the Separation,the Kingdom is given to them for whom it was prepared j it was not prepared for fome, and given to others : it is at laft given to certain particular perfons , therefore for them it was prepared in Gods Predeftina- tion. They crre in faying that there were many other things 2. Brror. which God might have chofen to be the conditions of our Election and Salvation, but God, according to the good pleafure of his will, did freely make choice of Faith in Chrift, jp5 Errors agawf Cods Decree to be that condition : Firft, Let it be confidered, how bafely thefe men doe obfcure the glory of Gods Grace, wherein he hath made us accepted in the Beloved ; For by this account, Eph.».^,7,8,?. thofe high and glorious expreffions of our being predeflinated accordini to the good pleafnre of his rvW, to the praife of the glorj of his (jrace^ according to the riches of his Grace, the ntjfie- rie of hii mlh(^^\\ amount to no more but this, that God, inftead of our perfonsjhath chofen a quality,and that without any great thanks or caufe of admiration, for he might have made choice of other quahties as well as that; O what a flat, jejune, empty conceit is this of fo high a mercy ! Secondly, but tell me in good earneft. Is there any other way? Yea, many other waies poffible to make us the chit- Galj.*^. ^rf«o/g(j^,befides/<«»f/;inChriftJefus : Chrift prayed, f 4- ther, if it be poffible, let this cttp paffefrom me : Chrifts prayer was hear 5, and if it had been poffible by any other way, to favc a (inner, Chrift had noid^id* There is mothemame un- Afts 4 la. ; der heaven given, bj rvhich menmufi be faved, neither is there Hcbj.14. fahationinany other ^ but in Chrifi, nor any Other means to be partakers of Chrift, but by Faith. Thus is Chrifts righte- oufneffe obfcured, and made void, for if there be many other conditions that would fervc the turnc , Chrift died in vain. Thirdly, How (hamefully is the wifdome of God obfcured by this Dodrinc I It was beyond the wit ofMan or Angel to devife a way, how a Sinner might be juftified, and God re- iTGor.T.10,11. main juft. where is the Wife} where is the Scrtbe?,Tvhere is the DijpMerofthis world ? When the world by all their wifdome knew not Cod, it pleafed God by the foolijhnefe'of preaching, to fave them that believe : None of the Princes of the world iPeci.ix. iinewiti nay, the holy Angels ftand amazed, admiring the Bph.j'io.' wifdome of God in contriving mans falvation ; for to them i^ wade knowne by the ^hurch, the manifold wifdome of God, that wifdome,wh!ch is fo highly extolled above all underftanding, J Cor A: 7. • the wifdom of God in a myjierie, the hidden wifdont of ^od, where" fepb.i.8. ,•» he hath abohnded unto w in all wifdome andprucknce : Now why did God (as I may fpeak with reverence j fet his wifdom an work to find out this way for his mercy, if .this be bsc of EkSiion and Reprebatierf . 197 but one way of many as poflible as this ? It is pity an Armi- nian wit had not been called to counfeil, he could have told oftwenty other waies as fit to be the conditions of Eledion and Salvation, as Faith in Chrift Jcfus: But we muft not wonder at this, if we call to mind, that when they fpeak of Faith in Chrift, they take it for the to credtre , for the veiy AA of believing, as it is a quality, not an inftiument, laying hold on Chrift, and then indeed many other conditions might have been thought on and accepted, according to the good pleafure of his will' Thus God might have appointed Pru- dence,or Valour, or Charity, or Temperance, or Patience, to be the conditions ofSalvation,and decreed that thofe perfons, in whom he (hould find the quality refblved on, fhould be cieded and glorified : But abandoning this cajrnall, Jewiih, Jegall, dunghill conceit of fetting up in our imaginations any other poffible condition of mercy; let us labour to be/c«W in Chrifif not having any other rightcoufnefle, but the righ- teoufmjfeofChnfi, rvhich is hj Faith. Thirdly, They errc in faying that ( fidelis prfeveraturtui) Thtir third a Believer in the point of death, is the Objed of Gods com- Error, pleat, full, and irrevocable eledion unto life ; they hold,that Believers in this life a^f elefted, yet with an eledion that is incompleat, revocable and alterable, God is feigned to fu- fpend his full determination of any man, till he be dying, ariti have adually performed the condition required in ohje^ia eligibili, in the party to be chofen (namely) perfeverance in the Faith : The ground of this Error is another Error ('name- ly j that true Believers may fall away, and fo he that is an eled Veffel to day, may be a Reprobate to morrow, or be- fore he die: Faiemur emm non i/iuhntes, eos qHi^dtemptu vera fide credunt, pro ifto tempore in gratia ejfe^ ^ proinde non minor e jure eleiios diet pojfe, To punitti for Sin is a work of Juftice, as to pardon Sin is a work of Mercy;and God willeth the work of his own Juftice - GodwillvPOHndthehairjfcalpoffHch as go on fiill in their wic- kedneffe. Yea, but How can itfiand mth the truth andjufiice of god, 2. ObJ U offer Chrifi and Salvation i>j the qojpel to many thoufandsof Gods love to Re^rohtes^tovphom he hath precifeh inhts ^hfolHtepHrpofe. Mankind, - - Ff2 ^ de^^'i^J'. 212 Errfirs agdinft Gods Decree denied both A Tower to believe^, and a Chrift t» believe in f And how can he in equity require Faith in fuch, and be angrj with them for not believing? (^an wefay^that God doth in good ear- Pag 68. nefi will thatthofe men fhotild believe^ whom he will notfurnijh wish necejfary power to believe ? Jnfw.l. lanfwertwothings : Firft, That though Chrift, together with the gift of Faith andGrace,cffed:ual toConver(ion,be given only to the Eledj > yet Salvation by the Gofpel is generally and promifcuoufly offered unto ail Sinners for two Reafons ; Firft, becaufe we do not know who be Ele<^, nor who be Reprobates ; the Gofpel finds them ail finncrs alike, and all alike capable of Salvation ; the time of Separation is not yet come, neither are we able to make fuch a Separation, neither is it our office, the Angels (hall do that at the end of the world ; He that is not converted to day, may be converted to morrow ; our Commiffion is, Preach the ^ojpel to every creature. The fe- cond Reafon ; the offer is general, to the intent that none of the Eled might be loft, and that all mouths might be flopped; feeing none are excluded that do not exclude themfclvcs,they might all finde mercy, if they would but fubmit to the Go- fpel. c^«>.2. Secondly, I anfwec out of Rom.9. where you have Firft, our Doftrine, ver.iS. H« hath mercy on whom he will have mercy ^ and whom he will he hardeneth : Secondly, there is your Objedion, ver.19. Thou wilt fay then, why doth he yet finde fauU ? for who hath refified his wiH? Thirdly ,you have S. Paul's Anfwer to your Objedion, ver. 20. Nay but O man, who art thou that repliefi againfi God ? Hath not the Potter power over the Clay ? &cc. In the Dodrine note two things: Firft, Thatthofe which be under mercy, he mollifieth, the reft he hardneth ; that one is fofcned, it is of mercy, the other are hardned by withhol- ding his Grace and Mercy; even as darkneffe and froft are caufed by the abfence of the Sun, the Sun is not the caufe of darkneffe, nor of the. Waters congealing into Ice, but yet both follow upon the abfence of the Sun naturally. Secondly, If the Queftion be asked why God doth mollifie fome. OfEk^ien and Reprohation. 2 1 ? fome, and harden others? the Texc faies, itisb^^^dblTu^ill {Whomhem/i he hardnetb) upon this doth arife your Objedi ' on if God will not have mercy on us, but will leave us to be hardned,why then doth he find fault with us for our hardnefs Of heart, feeing his will muft ftand ? This is the force of vour Objedion: Now mark the Apoftles Anfwer, ver.2d Oman who art thou that repUefi againfi God? The meaning of his Anfwer IS this (namely; God may juftiy find fault with thy hardneffe of heart, though he for his parr will not mollifi- it and with thy unbelief, though he intend not to give thee effe- dual means of Faith He may juftiy find fault with thy un- godly courfes though he give thee no account; befides his own wnl why he will not foften thy heart: as if he ftiould fay VVho art thou that replieftagainft God > It is enough to te^l thee that God will give Grace and Mercy to others and not to thee. His Grace is his owne, his Gifts be hrowne he may give them to whom he will, and who fhall challcnse him for It ? He ows thee nothing, but Death for thy Sins- he IS not bound to reftore thee. It ts true, that God firnplj and abfolutely is bound to no man ^, . hecMe hets a mofl free di^enfer of hts or^ne favours, y,hre ^^^^ 4W to^^whom bemS; but jet he is conditionally bound twl wates : JI^?p''''^r^'f^'''^T'^' ^ ^ ^^^'' ^f'^^refore God hath in the minds of the Repro- Obj. hates. i r- t HisCcvenant IS not with them, and therefore his Cove- Anfw. nantdoes not bmd him to give them Faith ; All are not Ifrael Rom.j>.(?j7. Tvh'ch are of l{ra.e\, neither becaufe they are the feed o/Abra- ham, are they all children, but in Ifaac Jhall thy feed be called : The Covcnant.is made with the Children of the Promife, and therefore though he give not ability of believing to them'thac are not ofhis Covenant, he is not to be blamed; GodsPro- raifes are ftili verified and performed in his Eled, in whofe behalf they were made. 2l6 Brrers agahp Gods Decree Obj. Aftfw- Anfw. 3 Whitens way, p. i. Deliberate 2. Tea, tut then the Eeprchte are pmijhed for not fulfilling and obferving the conditions of a Covenant, which veas ne- ver made rvith them i PVhj does God puni/h them for their an- belief? They outwardly embrace the Covenant being acciden- tally taken into the Congregation of the faithfull, by reafon of their mixture and joynt profeffion of the fame God with them, when as all the while they are in the ftate of Nature, and fo go on in Rebellion againft God,againft greater bghc, againft their own Knowledge, and are juftly punilhed, not becaufe they cannot believe and repent, but becaufe they will not; not for what they cannot do, but for not doing what their own confcience tells them they might have done, as you will fee in my third Anfwer. Hitherto you have feen, Firft,that God gave ability to all in Adam- Secondly , That he doth renue his gifts of Grace; to- wards all them, whom he hath taken again into a new Cove- nant, Thirdly, The reft arc juftly puniflied, becaufe they love their Sins more than God, and go on in Difobedience againft Gods revealed Will, and walk in the Flefh.cven as others do, that know not Chrift ; and therefore they having received more, God may require more at their hands : It is true, we can do nothing till God does enable us, yet they do not what they are able. And what's,, that? Though I cannot by my own ftrcngth rife from death in fin,yet an earneft care whereby I deliberate, is that means which the Spirit ufeth to prevent me, and therefore if I will be faved or reclaimed from fin, I muft admit deliberation and confultation about my fpiritual Eftate (as the Prodigall did) as the firft motion that' God cafteth into my mind for the effeding thereof, and not ftay till I feel fome violent and fenfible impulfions enforcing me,but accept even that fmall motion of care and confultati- on,the which to caft away,is to rejed Gods offer inviting mc to my uprifing. Next, though we have not power to convert cur felves,yet all men have power to ufe the outward meancs and liberty to hear OfEleSihn and Rcprehation. 217 • hear the voice of Gods Word and Spirit inviting them to confider of their Eftate, which is fufficient to make them un- cxcufablc,if they refift it. God worketh fome things in us without us, as good moti- ons, which by his Spirit he cafts into us, as we lie plunged in fin whereby he awakes us, and bids us think of our upnfins God worketh fome things in us, and with us, as a good vM\ to receive thofe motions, and not to refift the Spirit- God worketh fome things in us and by us, as all fuch good work? as the motion of the Spirit teach eth us to do. Thus far that learned Author hath taught us. Thefc things the reprobate have ability to do (namely) to conrult,to ufe outward means to yield to good motions, which feeing they have no will to doe, God may juftly punifh their wilfull impcniten- Thus through the afliftance of Gods holy Spirit I have fi- niOied this weighty point; Theconclufion of all is. Our de^ iirtiUion ufrom ourfdves, bm our falvation is from the Lord> ^ho/hewethwercj: How mfearchable are hi, judgements, and hu roam pafi finding out ; for who hath k^own the minde of the Lord? orwhohathbeenhisCounfenour? or who hath firfi Len to htm.anditjhallberecompencedmto himagaine, Rom. u. 33j 35* Sect, IV. ""^i^'w^^^ '^^rtpobate condition of Lond.T.ft. Men and Angels fhail he regained. * pag.s. A Gainft which Errorloppofe this Truth, that theftate ^nHn.f?'^^"'.^"?"^ ^"Seisin Hell, is unchangeable, and never to be regained. IfayofMenin Hell, or afferthi ne^hrh'/ ">K^?PP^^"t'^"'^«^ ^P^^^^' becaufehejoy! ev rjfch. '\T.^^T ^"S^'^' ^^^ are kept uider tLv rh"^ A '"' °^^^r^eff^,to the Judgement of the great Day; their ftate in mifery is unalterable: the Devils fhall never recover Heaven again, and Reprobate men ftaH never Gg be 2l8 Errers againji Cods Detree Jude ▼ ^,7. Mark p 44' Reaf. be made Eleft ; of ratferable they (hall never be made hap- py they (hall never regain the happinefTe of y^dam'm an earthly Paradife, nor of the glorified Saints in the Kingdome offavedones. y^rw*«i^«/ tell us of a Reprobation of men in this life, which is but conditionate , and incompleat, and therefcrereverfible, if they repent; but after this life their Damnation is fealed, in the Grave there is no Wifdome, and in Hell there is no Repentance, and from Hell there is no Re- demption ; the Scripture is plain and full in this point. Mac. » 5 .4 1 . Chrifl fhallfaj to them on the left hand. Depart from me ye ciirfed into ever iafting fire prepared for the Devil and his Angels. The wicked (hall then be parted from the godly forever; V€r.^6.ThefeJhallgoawaj into-everlaj^ing punifh- ment Jut the righteous into life eternall. Hel was firft prepa- red for the Devils, but becaufe men cleave to the Devil, and forfake God , therefore their portion is with the Devils in Hel for evermore. If their condition were alterable, then the fire were not everlafting; but the Scripture tels us,that«;;- godlj wen, together with the Angels that kept not their firU efiate,/hallfuffer the vengeance of eter nail fire \ their jycwf dieth m, and the fire is not quenched, the remorfe of an evil Confciencc for ever afflias them, and their pain is endle(re. Jhereafon hereof is, becaufe after Death and Judgc- m^t, there is no means of Recovery; if men defire to efcape that Judgement, they muft now, whilft they are in this life, hearken, and be obedient to the Gofpel of Salvation ; eter- nalllife is gained or loil in this world, after Death comes Judgement, there is no place for Repentance, no preaching, nor warnings, nor m.eans of Gonverfion, nay, nor yet any heart or will to repent. This unalterable condition of the Damned is taught in that parable, Luke 16.26. Be fides all this ^ there is h great gnlf fi- xed, fo that they which would pajfefrom ^hence to you, can- not:, neither can they pa^e from m that would come from thince. There is a vaft diftance, fo that none can pa(re from Heaven to Hell, nor from Hell, to Heaven; as the BlefTednefle of thefe,fothe Mifery of the other is unchangeable, and ever- lafting : The means to keep men from coming into this place & of of BkSiion Artd Reprf batitu . 219 oftorment, is appointed for the living; ver.29. They have Moksattd the Prof heti, let them heare them; if they negled that falvatiort whilft it is offered them, if they will not be per- fwaded by the Word of God, there is no other means left, * they will certainly come into that place oftorment, andpe- ri(h everlaftingly. O that men had hearts to believe, and be affeded with this Truth : lake off thy thoughts awhile from the deluding j. -^/^^ World, and fuffer thy heart to be fixed upon Eternity : Se- quefter & fet thy felf fadly to confidcr what Eternity is, what it is to be eternally tniferable.Caft in thy mind fo many thou- fands of years, asthoucanft number, and when thou haft brought it to the higheft number, there is ten thoufand times more yet to come ; if a Sparrow (hould drink but once in a year one drop of the Sea-water, yet in time he would drink up all the water in the Sea, becaufetheSca is a finite Creature, and is made up of many drops ; if thou lay in Hel fo long as a Sparrow is drinking the Sea dry, and then be de- livered, yet there would be an end ; But when that is done, yet there is ten thoufand times as many Seas and years more to come of thy mifery, it is for ever, for ever : O that word ffar ever) is a killing word, it is a dcfpairing word, it is an heart-breaking word : O that it might prove an heart-brea- king word to thee here, that it may not prove a heart- tor- menting word to thee hereafter. Try and confider,Canft thou endure thy finger in the flame now for an hour?Were it not a great torment to be kept alive in flames of fire for the fpace of an houre ? of a whole day ? of a thoufand years ? How woful then is their cafe, that muft endure it for ever in Hel with the Devils ? Pray, O pray, that God would give thee a believing heart, a melting heart, a re- lenting heart, to lay to heart the things that belong to thy everlafting peace, before they be hid from thine eyes. Be- lieve not vain words of vain men, which ferve to harden fools in their fin,whilft they perfwade them that there is no Hel, or that the ftate of the damned is recoverable : If thou wilt not believe this truth now,thou (halt believe and feel it hereafter to thy coft : Is it not a ftrange thing laid, that there Ihould be Gg 2 Atheifts 220 Brrors again ft G$ds Decree z:vf€. Atheias on Earth, and none in Hel? poor fouls, they know there is a juft God, which takcth vengeance, though they would not believe it whilft they lived : if the damned in Hel had leave to enjoy but one of the daies of the Son.of Man of Grace which you now enjoy, O what zealous Creature* would'they be for their own falvation ? How fervent in fpirit fcrving the Lord ?• How reftlefle, till they had gotten the pardon of their Sins fealed to their Confciences ? How infi- nitely would they defpife all worldly Honours and Riches in comparifon of the peace of Confcicnce, or one drammeof Grace one good look from the pleafed face of God, would be worth all the world to them ? O let it be thus precious to thee now I "Tisthe property of a fool to fay, would God I had done this or that, when it is too late. Let every wife- hearted Chnftian ftrive to be fuch an one now , as he (hall wifh at that day, that he had been : Caft away every thing, every luft, every dcfire, every deareft contentment, that may betray thy foule to eternall mifcry : Remember the words ofourbleffed Saviour, Mark: 9AI- if thj hmd offend thee y C Ht it off, ij thy foot offend thee, cat it off, ver. 4^. Jf thine eje offend thee, pluck it out, ver 47. It U better for thee to enter in- to the Kingdom of God maimed^ than having two hands ^or two feet, or two eyes ^to be caft into Hell^ into the fire that never /hall be ^nenched.where the worm dieth not, & the f re is not cjuenckd. The fire is not e^uenched^W. is thrice repeated,to {hew how hard we are of belief of the Judgement to come, how willing we are to go to Heaven, and yet in joy all our Lufts, and our car- nal L^fires: How grievous it is to our Nature, to part with a right hand, or a right eye, that is, with our fms of gain, of credit, of efteem in the World, which are as dear to us, as ufefultous, as neccffary to us, as our right hands, or right eyes: yet this muft be done, And it is better to be Without them all, to caft them all fr6m us, than with them to be caft into Hel', where the worm dieth not, and the fire is not quen- ched. Learn hence to judge of the odious and dangerous nature of Sin, which cafts the foul into eternal mifery ; the heart of man is apt to quarrellwith this Truth,to difpute and fay,How caji of EleQ'ton and Rep sbatien, 2 2 1 can It ftand with the goodneffe, yea, with the juftice of God for a momentany fraall offencc,to punifh fo feverely for ever- more ? Divines anfwer, that it is juft, becaufe men fin againft an mfinite Majefty; the higher the per fon is,againft whom we offend, the greater punidimentis inflided, and that is true. Secondly, we anfwer^that men fin in ^ternofm, if they (hould live here for ever,they would rebell againft God for ever and therefore they are juftlypunifhed, in aterno Dei, and that is true too : But furely it is our ignorance of the malignant na- ture of Sin, and of the infinite holinefTe and juftice of God that makes us aftonifhed hereat: God endmeth with much „ long-Menng the vefels of wrath; if we were fo provoked and ^^""•^."• abufed, as God is, we fhould not forbeare them fo long : if we would but afcribe unto God as much as we do unto an earthly Judge, we fhould learn to tremble before him, and not fuffer our hearts to rife againft him : when we fee a Ma- lefa^or to be hanged, drwan,and quartered, or hanged alive in iron chains, we conclude, that furely that man wasfomc grievous offender; by the greatnefi of his Punifhment we ga- ther the greatncfs of the Offence : Let us conclude fo for our righteous God, and fay, furely Sin isamoft bitter andhai- nous thing, elfe God would never punifh it fo feverely : Let god be TTHB, and every man a liar ; Let us fay with Bavid^ I acknowledge mj tranfgrejfions.l have done evil in thy fight, that . thou mightefi be ji^fiified when thou ffeakeft, and be cleere when thoH )udgeft J God will be found deer and without blemifh in. his Judgements, that 4// mouths may be flopped, Pfal. 107.42. Gg3 Cap: 222 Lond. Teft, pa J 8. Three Bran- ches of ic SeB,i, Cap.VII. Errors about Origin all Sin. That nd mmfhall everfenjh tn HeUfor Adams fi^^yea, men have no more reafon to blame themfelves^for what Adam did before they were hdrn^ than an Heire hath to blame himfelf^ becauje his Father /pent his In- heritance before he was born. That ifvoe had been to fuffer in Helljn relation to Adam or the Law, then Chrt^ alfo Jhould have fuffer ed in Heiljor m, which he did not. AGainft this grand Error, I lay down this fundamental Truth ('namely) that v^^^»;, by his cranfgreffing of the firft Covenant of Life and Obedience, did plunge himfeif and all his pofterity, into a ftate of Sin and Death, under which they all lie and perilb, untill they be redeemed by Chrift the fecond Adam. In this Dodrine there are three Branches diftindly to be obferved : Firft, That God made with Adam a Covenant of Life and Obedience. Secendly, Adam brake that Covenant by his Difobedicnce., and fo did bring himfclf and his pofterity into a ftate of Sin and Death. Thirdly, That we lie under that ftate of Sin and Mifery , till we be regenerate and planted into Chrift, by whom alone we have deliverance from it. Of the firft Branch : The happineffe of man in his crea- ted eftate, was eftabliftied in way of a Covenant , and it ftood of two parts ; the one fhewing what God commanded and required of ^<;/^w in way of Duty, and what he would do for Errors about Originall Sin, "3 for Adam upon the performance thereof; the other fhewes the Creatures duty , binding himfelfe to obey the will of his Creatour in all things : h was a Covenant oi works, wherein Life was promifed upon condition o^ Adams perfed and intire obedience,and Death threatned in cafe ot hisdifobedience. In this Covenant there were fome things required, and fome things forbidden, with promifes and threats annexed, and outward feales added for confirmation : The thing required was intire Obedience-.the Promife thereunto annexed, was the Promifcofeverlaftinglife; and in token hereof, God gave yJdam to eat of the tree of Life. The thing forbidden, was to *At of the tree of knowledge of good and Evi/l : The threatning Bnne^ed^w&sDeiith, In the day thoft eateft thereof, thou fhalt furely die ; die everlaftingly ; and that Tree did fervc as a warning to our firft Parents, of their mutable condition, and of the danger that would follow upon their tranfgreflfing ; fofealingthe threatning of that Covenant, Gen.3.11. faid God, who told thee that thou tvafi naked? Hafi thou eaten of the tree whereof I commanded thee th^t thou fhoulde/i not eat ? There needed nothing elfc to condem them, they were forced by the only guilt of their own Confciences to hide themf elves from Gods frefence, ver.8. You fee then, firft, here is a formal Covenant of Life and What ITe was Death : Secondly, you may obferve alfo, that the firft Cove- promifed in the nant had Promifes of /i/(ffffr»4//, Luke 10.25. The queftion ^'ftCovcDant, was concerning ///"^ ^ffrwrf/J', how he might inherit 'm-^ Chrift bids him keep theCommandements, and he (liould have his de- Lcyi^ jg < fire ; from whence the Inference is clear, that the Promife of Life made to the keeping of the Commandements, was eter- nal life : And fo much the Lord himfelfexpreffeth,(?f«.3.32. when he drove^^^w out of Paradife,/^)? he Jhouldpm forth hie hand and take of the tree of life^and live for ev^r* The life then which thatTree did fignifie &feal to man,wasLifc cverlafting. And it is ufed to exprefs that eternal life, which the redee- med of the Lord ftiall enjoy for ever in Heaven : Rev. 2.7. To him that overcometh will Igivetd eat of the tree of life ^ which is in the midfi oftheParadife fl/'^o^.Laftly,in thisGovcnanc there was fome kind of grace, bejcaufc God aught have required Obcdi- 2 J . Errfirs dbout Originall Sin. Obedience at his Creatures hands, without any fuch promife: Secondly ,becaufe that reward to live for ever, was above the merit of a^^^wj'obedience; Thirdly, efpccially confidering that Ai^lawJ ability to perform that condition of Life, was of Gods own donation ; and this is almoft as much Grace as fome men allow in the new Covenant. Howbeit, this Cove- nant was a Covenant of works, a conditional,legal Covenant^ becaufe the terms on which the Promife of Life was groun-, ^ed^wis Mams own perfonal, perfed Obedience j whereas in the new Covenant of Grace it is grounded on, and made good to us for the righteoufnefs of the Mediatour. This was the Covenant of mans Creation, made with all mankind in Adam their head,and by it all the world arc bound to be holy and perfed, as God made them atfirft. It was in Adams own hand and power to have continued happy by it. This Cove- nant he brake, and forfeited the life therein promifed, and brought himfelf and his pofterity under the Curfe,as in the fe- cond Branch is to be declared, a Branch Secondly, You fee how Adam by tranfgreffion, brake and * Se^ 2 forfeited that firfl Covenant: Let us now confider the effeds of his Fall, and firft uponhimfelfj for he did plunge him- felf into a ftate of fin and mifery, which is expreffed by that threatning : Gen. 2.1 7. Tbou /halt furely die. This threat- ning taking hold of Adam , doth comprehend three things: tr-c T .tf.c Firft,The lofs of his felicity, pack and be gone,no place for I. His j^oiies. -^ j^^^gj . Secondly the lofs of the Image of God, inftead of P . o kno\N\td%tMiVfiderfianding ii dark»ed, not ableto^ifcern 1 Cor.'l 14. the things of the spirit of God ; inftead of holinefs and righte- Ephef.i.r. ovi^vids^ht'xs dead in fins and trelfajfes, he comes jhortofthe Rom 5. » j; giorj of God, he doth alwaies in afl things offend God, being able to do nothing that can pleafe God. Adam is now to be driven as an Exile out of, Paradife ; he muft not tafte of the Tree of Life. Thirdly, Ke loft his fweet Communion with Gcnj.io. God; he was wont to calk with God, and not to be afraid, but now he flies from his frefence, he was afraid when he heard his voice, the voice of his God : Guilt, and (hame, and fear took hold of the finning Creature; And thus Adam dies in his Spirit, £rrers Atom Origimll Sin. 1*5 Sprrit, he hath neither power, wifdome. nor will to do that which IS well-pleafing to the Lord; he loft the favour of God and IS now m a ftate of enmity againft God; Godand/i- d^m were now two, as we fay, without any delire or fuffici- ency on mans part to make reconciliation, if the Lord had not looked upon them in the bleffed Seed : he loft alfo his Kfo dominion over the Creatures : Thefe are ■ thatun.verfai Corruption of his Nature in all the powers P"""- and faculties ofhis foul and body: Ad.„, now was notlfe ^^^«. he was not the fame man, he was comely thoush galtiytobe behe.a, though ,t were lovely and delightful to ^'ZiTF^lUHK'"^- ^hey knew evil now cKperimtta ly° Ad^m, tall did bnng^ ^^^ ^nely a privation of goodnefs but ' a contrary ev,l d.fpofition upon the whole man ; as S knef leizmg on the Spirits, bringing an evil habit of Body • Mans feth oft o? Ph'"'''""' ""V"''^ l"'? = ■"" """"'er wMch art member, h^?h' ;r", '''"'''/'*'>" ofall the powers and members both of foul and body, whereby we are inclined to t evil, and that continuallly, which as Poyfon put in o a cup of Wine doth make it deadly, difperfmg ft felf throughout the Nat^e ?J'rh,rT f""'H^ ^? ^^ P^y"""" hi^ "hole of tSn ? r r 1"'' ?".' " '^"'""' '" '''■".fr""' t''« "own filSh hr i" r°'' i'}\ f""'- H'Underftanding is Wledwith blmdnefs, and darknefs, and favoureth not the fe±^ ri l^^^^-^' ^°"'"""^^ " bounded with five andTf^ A °'\""^i"'"y ""'' P^*«- His Will is cap. Zilll AA^^'''^" i'""^-^'- And from this CO?, cupt Fountain, did iffueaftream ofaftualSin, intheconrft of their lives : How many fins did prefently appear in their carriage towards God? they excufed and cloatedtherfin ^rf^m puts ,t upon his w^,, and (he upon the i-^rw^.-Thev ' rnamely; their «^frf»,/,; „hereas it was their Mttngifthe H h Fi^. 22# Err&rs\ahutOrigwall Siff, Porhiddeft Tree, thsit m^dsihcm afraid', they betook them- felves to falfe Coverts, they fewed Fig- leaves to hide their nakedfiejfe ; But how to recover the favour of God, they had no knowledge. Thus it was with our firft Parents when they I had finned. , . . t-v l r, h Tliere is yet a third effed of their Fall, and that is Death : ^ "' ' By Sin an entry was made unto Death, to the diffolution of 3 Before our Nature. '£>ufl thoH art, and mto dufi thoujhalt return ; un- ditfolucion. der which fentence of death are comprehended all the lor- Geo. 3.19. rows and mifcries of this life, the fore-runners of death, as may be gathered from the Lords proceeding in his fentence ^ againft Adam and Eve ; Cnrfed U the ground for thj fake , i» oen.j.17, . forron>fhalt thou eat of it all the dales of thy life, thorns and thifiles fbitll it bring forth to thee, and thou fhalt eat the herb of the field (as the Beafts of the earth did ) and (halt no longer eat of thcFruits ofParadife, in thefwet of thy face thou fhalt eat bread, till thou return to the ground for out of it thou wafi taken. 1. At death a prom whence I gather, that the fearfull and horrible fad parting. plagues, which God threatneth and executeth in the world, are a part of that death ,which God: threatned for their tranf- greflion, Gf».2.i7. for we die daily. 5. After deatb. Yealaftly, For Sin, he became fubjeft to mifenes after death, the wrath ofGod for evermore, which vj^q^W Death eternall, fignified by expelling them out of Paradife from the prefence of God, and from the tree of Life ; and whereof the Htb-io -7. remedileffe feares, and deep doubts, and fearful expedations of vengeance to come, are fure figncs and tokens : By reafon of which Terrors that follow Death, the unreconciled Soules are all their lives long fubje^ unto bondage j if mans mifery Hcb i«i J. were ended with his life, they would eat, and drink, and be merry, while they may, they would not be in bondage under feare of death; butthofe ftroaks of fear and fadnefle, thofe inbondaging thoughts , which the ferious apprehenfion of death doth imprint upon the foul, whether naen will or no, do (hew the effeft of the law of Nature upon their hearts, and that the fentence of death is extended beyond our bodily Rom».ir. di(rolution at death; the (ting of Confcience is a fore run- ner of Judgement to come, of Wrath after death,evcn as our outward mifenes are of our temporal deaths. Thus Errors ahut Origimll Sin, 'imtr,rr -, Thus of the cffcft of the Fall upon A^am himfelf, it fol- lowi that we confider. Secondly (Hehet.Cenfirmat. cap.^. J^ualii faSlm efl a lapfu , tales funt omnes , ^«j ex ipfo prognati fmt , feccatoinquammorti^ variififue cbttoxii caUmitatibm) The fameeffeds upon Adams Fall are upon all his Pofterity whom with htmfelf, he plunged into a ftate of Sin and Mife- ry; ailthofefad effeds before mentioned, wofull mankinds lieth under ; for look in what cafe Adam was when he had finned, fuch is our cafe as foon as we are born of him; where- fore that curfed eftateof mankind is in Scripture called the 0/d Ma»,Eph.4.22, theFleJh, Rom. 8.7,8. the Law inour Member s,KQm. J. 2:^. the image of the Firfl Adam, i Cor.i ^ j9'asrve have born the Image of the Earthly, Sec. This is the itate of Man by Nature. Now thit all mankind doth take part with Adam and Eve m their Fall,& in the woful effeds thereof,! (hall prove I . By the very words of S Paul, Rom. $.12. Bj one man fin entredtnto the jvorld, and death by fin : Sin and Death are come upon all mankind, we find and feel it by experience- But how came this Mifchief upon us? By 0Heman({^vtslC ApottleJ nothing can be fpoken more plainly with the tongue : Yea but how can that be, that allihould be undone by one man feeing at that time all were not? Would vou fam know the reafons of this? Can you not content your felves toknow, that ,t is fo, unlefle you know the manner how.t.s fo? Well, P.«/ tells you that too: BeathpaM upon all Jor that aU have ftnned, or in whom atihaveLned iP 4. r;r^«^, (namely; Adamo; fo Be^a, and many others* render it,ihewmg, that^ is oft taken for c., as Mark 2.4 Hf^rp. 17. And fo our Margin doth allow it to be read I ^A.«. all have finned: And thrs reading does beft agree with b. Paul s fcope and argument- for here the Apoftle doth ren- der a reafon not nakedly, why all men die (for then it had been fuffic.ent to fay, ^.^^»/, all have finned) but fignallv why from one man Sin and Death entred upon all the world th.R 'r''^";5^''''^^.\^''""^ '^^' °"^^an r«s being Ihe Root, and having in him the Nature of all men tfeat ever "*^^ were 227 J. Upon hts Pcfteritv, 228 Errors About OriginaillSin, were to be in the world; all have fmned. But take the word Cb' fiT) caufally, for eo qmd^ inafmuch , or becaufe all have fimed the force of the Apoftles Argument is ftill the fame; for how have all that die, finned, if not in that one man ? No man dies that has not finned (2y>wo poteft [tthjici fcen^, nifi qui rem efi culpa) but many thoufands die (namely. Infants; which never finned at all, if they finned not in Adam-, there- fore in that one man we all finned; for we that are men were fubjea to death when we were Infants, as well as thofe that die in their infancy. So that «? ' a {inafrnttch) as all have fin- ned muft be underftood in that one man, for elfe many thou- fands die, which had never finned, which is contrary to the expreffe words of this Text, and of the verfcs followmg, where the Apoftie proves that all finned in that one man: Obferve the Apoftles reafoning,v.i 3 • 1^»^>// ^^^ ^'^'^Cnaniely of Mofes)fin vfia4 inthe world, and therefore a Law which was tranfgreffed, becaufe where there is no Law Sin is not impU' ted there is no tranfgrcffion : Again obferve, that the tranf- ereffion of that Law brought Deatbjfo ver.14. Death reigned from Adam fo Mofes ; if there were no Sin, nor a Law broken from Adam to Mofes, there would have been no Death : Mow what Law was that ? It was the Law of our Creation, which y^^^w brake : And what Sin was there kom Adam's time that caufed Death ? Anfw. Not onely Adual Sin,which \sc^\k^ a finning after the ftmilitude of Adams tranfgreffion, but Original Sin, wherein Infants are born, and for which they die ; for fo it is faid, Death reigned over them that had not finned after the fimilitnde of Adams tranfgreffion Cthat i^ adually > they never finned by their own Ad in their own Pcrfons, yet they die; What follows of that? Therefore they finned in Adam, in whom all mankind received the fen- lenceofDeath, accordmgtothatofthe Apoftie, i Corinth. 15. 22. In Adam all die , therefore in Adam aU finned. Laftly, ifow.^.15. It is delivered as an undoubted truth, Tbrohgh the offence of one, many he dead: Are thefe empty founds ? Are they not plain words of truth ? Then let us ga- ther up this Argument. The thing to be proved was this XhuMam did plunge all his Pofterity into a ftate of Sin and Death ; l^rrors ahut OriginaB Sin, 229 Death : This is proved by the words of the Text, By me man fin ind death entredtMto the world : How fo ? 'BecAnfe in him ^11 finned : How does that appear ? becaufe no man dies that has not finned; yet Infants die,that never finned in their own perfon by their own aft. And is thatjuft? Yes, becaufe the Law oftheir Creation was broken by their Father Jdam; therefore through the offence of one ^ many he dead. This clears that Objedion of /^^^i'^pfjt/j; Infants are un- Objed. der no Law;, therefore Sin is not imputed to them. Infants have Tranfgrcfiion imputed to them, and Death ^nfyv. for Tranfgreflion, therefore they are under fome Law, though not under Mofes Law,yet under Adarm Law,in whofe loyns they were. HfiTv were Tve in Ad^m^ And how may it appear to bejufi Objed. that aS mankind fhonld be involved in fin and miferj bj that one mans offence ? Vye were m Adam two manner of waies : iAnfw. Firft, Legall)^ as head of that firft Covenant, with him and AH were 'n his Pofterity that were to come of his loynes ; God entred -^i/^w legally; into a Covenant of Life and Obedience ; Adam was not ^ private man in this bufinefs, he and his children were to ftand or fall according to the tenour of that Covenant : he recei- ved the grace, the mercy, and promifes of that Covenant,, and ftrength to perform it, for all, and fo he forfeited the fame for all : Even as in our Law , a Landlord does contrad with his Tenant for himfelf and children, to hold fuch and fach Lands, under fuch and fuch Conditions j the which, if the Father forfeit, he forfeits the whole Eftate that was gran- ted both from himfelf and children. Thus we fee alfo, that God doth imply Children with their Parents in other Cove- nants and P»omifes, as he promifed the Land to Abraham^^nd to his/^^^ after him for a PofeJJi en, when as yet he had no child, Ads 7.^, So ^Beut.ig 1^,1$. God made a Covenant with Jfrael^ with the Captaines of your Tribes^yonr Elders ^and jour officers, with all the men o/lfrael, ver. I o. and with jour little ones, \it 1 1, and not with them onely that ftand here nith Hs thii day before the Lord, but alfo with him that u. not here mthmthii daj^ that is,with the Children that (hall be born. Hhj And 2 20 Errors abm Or/giridll Sift, AndifParentsmay contradfor their Children, yea, feeing God himfelf doth take into the fame Covenant, the Fathers and their Children, why (hould it feem ftrange that he (hould do the like to Adam and his ked^ efpecially conlidcring, that be was the Root in whom all mankind was created, and out of which ail mankind was to fpring in their generations , in him we all had our beeing, as in the feed, and the principles of our future exiftence j forafmuch then as Children are parts of their Parents, and feeing we were parties to that firft Covenant, which is broken, wc are born ret debendi^ though not agendi ; we owe a debt of Obedience, which we cannot per form, and fo may blame our fclves for breach Of Covenant, and God is juft. i. Naturally. Secondly, We were in Adam natftraUy\ we were in his loyns, as a part of him, when he fell, fo that whatfoever alte- ration befell the Humane Nature, it is common to us of which Nature we are apart : All the feed of man was in Adamj and therefore that feed being wholly corrupted, we that come of him muft needs be corrupted alfo : All the branches of an Oak, all its leaves and boughes were in the root, though when the tree was firft planted, not any one of them did ap- Rom. 1 1. 1 ^. pear. Now if the root he holj^ fo are the branches ; But if the Efa.1.4. root be fowre, and poyfoned, fo are the branches ; we are a Mar,]. 7. feed of evill doers , a generation of Vipers^ yoang Serpents of the old, and young Serpents are worthy to die, becaufe of their kind,and the poyfonfomneffe that is in them: God looks upon all mankind, he fees not in them his image which he firft ftampcd on them, but the clean contrary, even of the feed of the Serpent : And we have reafon to blame our felves for being fuch vile and unclean creatures ; and God is juft in ca- fting away the young Serpent with the old, the Children of HoCi,2.^ lyhoredomes^ with their AdulieroHs Mother. j^Obj.2. Tea^ hut there -was nothing of m in Adam, bnt our bodies^and the body 16 ftnlejfe^ it hath not finned^ till it be infeBed with the Joule bj tranfgreffion ^f a Law ; and the foule coming from God is innocent^ till it meet with a Csmmandement, and breakjt j therefore in Adam we ftnne.i not, all Jin is bj onr owne Aa. Firft, Errors abmt OriginaS Sin» 251 Anfw. Aivfvoott a- gainft Aub. Firft, God gave to Adam an ability to sncreafe and mul- tiply his kind byGeneration; Gen.i. iB.BefruitfulI arJ mul» tfpij, andreflenijh the earthy as he did unto other Creatures : and fo man doth beget man, the whole man begets the whole man confiding ofSoul and body. Secondly, So like wife for the feate of fin, we fay, that nei- ther the Soul alone, nor the Body alone, but the whole man ("which confifteth of both, and differeth from both) is the fobjedor feat of fin: The foul was not Created out of the body, but in the Body, Zach. 12.1. godformeth the Jpiritof man within him, and fo Soul and Body make one man, fa that the Body without the Soul, nor the foul without the bo- dy doth not commit fin, but both together, as they make a Son o^ Adam, are infeded with fin (that is) with that inbred inhabiting fin and wickedneffe, which cleaves to all the feed oi Adamy like a leprofie. It is an idle fancy /to fay, that the foule is infeded from the body, or the body from the foule ; but both arc infeded from ^^4/w, from whom, by the Law, or decree of Propagation, and natural Generation, the whole man hath its beginning: Gen.$.^. Adam hgat a [on in his own likeneffe ; a Son confifting of foule and body, in his own likcneffe, thatis, inhisfinfulllikeneffe; for rcho canbringa clean thing out of an unclean ? not one : Job 14.4. To con- clude, we receive three evils from Adams Fall C namely) firft, Imputation of his Sin j fecondly, Corruption of our Nature ^ And, thirdly, Death. Firft, For imputation of Adams Difobedience : The Text i. Imputacion \sQyL'^ttStA^Kom$. 16. The judgement -was by one (of^isncQ) oih\t$in, to condemnation. In this [ihce Adam and Ci&nl/? are compa- red together, as the two head-men of mankind, in theic diffe- rent cftate of Nature and Grace : Adam was the naturall head of all men ; Chrifi is the head of the fpirituall ofF- fpring. They agree in this property ®f communicating their conditions to thofe, who are theirs ; Adam is the head of Sin and Death, ^hrifl is the head of Righteoufneffe and Life, as in the prefent Text, fudgement yea/s by one to Condemnation ^ that is, that one Offence was imputed to all to Condemnati- on; fo the free gift is of many offences unto juftificationt Chnft 2^2 Errors about Origimii Sin. Chrift takes away thecondcmnationwhich that fin brought.O then, but what (hall we do for all our Adual fins ? The Text (hews you,t- hrift doth take away not only that offence,but all our perfonall fins too^Thefree ^ift is ofmanjOffences unto ftt- fikatiorii many offences are freely forgiven, and all our ocher fins {hail not be imputed to us. The comparifon is this, As Adams offence is ours by imputation , it was imputed for Condemnation ; fo Chrifts righteoufnelTe is ours by imputa- tion, it is* imputed unto Juftification, fee ver. j8. As hj the cjfence of one, judgement came upon all men to conJlemMation i evenfo, b) the right eoufnejfe of one ^ the free gi't came upon all to yie^w.pag.!4?. jffjli^cation of life, ^jiemadmodum ergo in Chrifio obedierunt^ C^ obediendo faClifunt jt4fii, VQY.19. itain^Adamo omnespee- caverunt,ytt. 19 AH that beinChrifl partakeof his righte- oufneffe, and all that be yet in o\^ Adam partake of his Guilt. *f ^°'^N^"^'^ The fecond Evill received from Adams Fall, is, the corru- o our aturc. pjjon of our Nature, the which, what it is, and how great, you may fee above in the lofTes and depravation, which the committallofthatfirfl Sin brought upon our firft Parents, the fame poyfonous effefts doth it work in the fouls of their pofterity, as the ioffe of Gods Favour, and of Gods Image, / the corruption of all the faculties of our fouls and bodies; in a "word, we are dead in fins and trefpajfes, wherein, before the Grace of Chrift renuing and delivering us, wf walked accor^ ding to the ceurfe of the world (a b&d pattern to walk by) ac- cording to the Prince of the power of the aire^ thejpirit that now worketh in the children of difobedience^(vJt are under the power of the Devil, aded by him to do his will) amongH whom alfo we all had our cmverfation in times pafi^in the lufls ofourfiejh^ - fulfilling the defires of the flefh^ and of the minde; and were hj P s .i j*j5« nature the children of wrath, even as other s^\\\% is a fad defcri- ption of our corruption by Nature. The three enemies of our Salvation, the World, the Flefh, the Devil, were our guides : The iufts of the World, the lufls of the Devil, and the lufts ofour own hearts, thefe are the things we would do, and did delight to do them, it was naturall to us. In this wofull,dead, rotten, poyfoned, corrupt cftate, we were all born, and muii con- Errors ahttt OriginAll sin. 2^3 confeflc with David, p7kr ,„ h„n.,ne ferUaioTLhUj ' may Hev,^,„ a f,rfea, m^rallJmUffe coKdi,i„„ . L, if J: tMl perfeSHm-Jhus that famous Stiyxcer ThZr'T VK' ^-J;"«l^^^,'^---/a4S^^^^^ M„ro„ of Ep.ftle commendatory of Mr. i'^/,;^^,;^, as difcoverine fome Q-nft'^nh,. pnncples of truth meet to be known of^ll SantO doth vent f- ^- ''• h.s poyfonous Errors, which are as rottenneffen the bones ^* But 234 Zrrert about OriginaB Sin, Buttoanfwetthe Objeaion, the Scripture is clear, that the Image of God in .4^.«. did '^fl^'^f^^f.^l^^^^^^^ in a Conformity to the Nature and Will of God m hoUnefe indMteoHMe,2isihe Apoftle teacheth, £;6.4.23,»4. ^^^ je rented in the fpirit of imr mnde, andput on that ner^ man, ■n>hich after God is created in righteonfneffe and, true holme^ ; mthCol^AO.andhaveput on thenew^man^T^htch u remei in knowledge, after the Image of him that created hm. Note '%"ft^Thel/^;^^«tobeputoffwith his deeds, is our cor- rupt Nature in Adam, the Flefti with its affed^ons and lufts : The new man to be put on, is the new Creature,or the Graces of the Spirit ; it is that univerfall purity, which is begun in the fouls of the regenerate, by the working-of the Spnt,whereby our naturall corruption is more and more fubdued and our fouls indued with holy qualities, according to the Image ^ wondlv Wearcfaidtoberf»»f^/^»rof/;^ Image, which rives us to underftand, that fometime we had it ; That which brenued. is the fame that was at firft beftowed ; the fpint of Renovation doth reftore us what we received in our Creati- on andwasloftiwhatfoeverisrenuedwasoncehad andloit. Nowourrenov'ation by Chrift ftand. in knowledge in the fp^ritof our mind andinrighteoufneffe, and true ho^ineffe ; tKfein thofe qualities flood the Imageof God mour ^' Thirdfi^Vhich is yet more plain, by the words of both Eph.4.U. Texts, which fay, that the «m rnan u '^''^f ^^^ ;? ^^I^/'^ ^ Ccl. J .10. ' ^ i,ii„,ife after god, that is, after the likeneffe of God him- felf who id create h>m ; God created Adam, we are renued aft 'r the Image of theCreatour, and that was in Knowledge Rgh eoufnei and Holinefle : ^^.^ could not lofe that which he never had ; ^dam loft fpmtuall LifcHohnelfe and Righteoufneffe, therefore he had them. Obi.2. % Adams Sin all of m have ma\ 'K.^]^^^i^J'^\ ^'. "^^ rm Natures from the Birth • fome ffeak of Ongtmtlfin, Zgreat infelicity, mt afinre : As for a ChMto bekrne Zithone ejL or withered arme, we fajtt u hts fnfeUaV. Errors about OrtginaS Sin, ^35 ht net hufiM, orfmlt : Are we to thinifhp^htlj ofOriginall ' No; theTextfaiesnot,we are weak, and therefore die, but that all have finned, and through the (fence of one man are wadefinnen (which is more than a wcaknefle and pronenefs to fin; and therefore all die. This indwelling Sm is that poy- foned Fountain, out of which docsarife all that Rebellion, thatisinus,againft the will of God. Kom.j.zo. And it is that Larv in our members, which warreth again]} the law of our mindey and bringethus captive to the law of fin and death; by which every one is tempted, when he is drawn arvajof hu own lud and enticed; then when Lufi hath conceived, itbringeth forth Sin, &nd death 2^1 hi^, as S. fames teacheth, fames i. 1 3,14. Indeed, carnall naen make light of this corruption of Nature, becaufe they do not feel it. Paul was alive in his own conceit i he was finfull, though he knew it not, finfull by nature, befo- e the Commandemem came,, but difcerned not his wofull ftate and fpi^^ituall bondage, under corruption, till theCommandementc2.^Q\^o\<\% knowledge; then he played Rexindfieff^ him, ver.S. And in this refped,vve all have caufetobewaile,notourWeakne{re, but our Wickednefle, and to pray,not onely for Strength, but for Mercy,to pardon anddeanfe us from our Birth- fin, as David did; and to ftrive not onely to keep our felves unfpotted of grofle fins, but to be regenerated and born again, elfe we are undone foe ever. , , Of all the Sons oi Adam, Chrift alone needed ro regenera- tion, becaufe he was not conceived and born in fin, as all others are : But except we be born again, we cannot enter into the Kingdome 0" Heaven. , ^, r n • The third Evill, which came upon us by Adams tall, is Death, as hath been hrgly (hewed in our firft and general! proof of this point, from Rom.S.c. 12.V, and I will not re- peat. 'But what death ? That's the ^ ueftion : My Adverfary's Pofition is, that no man (hall ever periih in Hell for Adams fin: The Anabaptifts hold, that Adam brought Vanity and Corruption upon all his Pofterity ; the Ii2 earth. Anfw» Jam. 1. 1 4,1 ft Prai.Ji.7. J. Deacb. Qiieft. 2$6 Errers about Originall sin, I^om.8.xo. earth, and every creature in it, is fubjeA to vanity, yet thofe that die, and have corruption by Aiiams fin, fhall not be caft Aitir. a^aiflft ^^^^ ^^'' * ^^'" ^^^ ^^^^ ^*^^^' "^^^ ^"^^ that finneth, itJhaH ^Bifcp^t. ??• ^^^r^^^ '^^'^M^*"^f ^^'^^^t^^i^^^^ifj of the Father y Ezek'id 18.20. ^n[vp,\. No man is caft into Hell for AAami fin, himfelf being inno- cent, but in Adnm^tzW finned, as hath been proved : No man dieth of anothers difeafe, but if we be infeded with the fame, we die of our own difeafe: The Prophet f^fi^W faith, thazthejtfliChildofaivicked Father flf all live, if he feethaff that hU Father hath do»e, andcenfidereth, and doth mt the like^ he Jhatl fmely live, ver.14,1 8. but if the Son commit the like fins as the Father did, then they JhaUbear their owne iniquity, ver. 1 1 . This is our cafe in relation to Adam, we are all wicke"d Sons of a wicked Father, there is none of us that doth good, no not one: AW Adams Sons arc inwrapped in his fin, all are under that common guilt : bring forth a clean Son out oi Adams loyns, and he fhall live: there h duplex reatus, propriiis, & communis^ am guilty of fome fins,which another is not, and another is guilty of fins which I am not ; we have our proper faults. But this one cfence, of which ?;?«/ (peaks, i?ow.5.i2,i6,i9. doth involve us all in one common guilt; by it all of us being in Adams loyns, arc alike guilty ,• and therefore even by that rule (Thefoule that finneth itjball die) we muft all die, becaufe we all have finned. Sicut omnium ho- minum natura^ita etiam omnium voluntas orlginaliter fuit i» Adamo. %AnfT».2, As for the kind of death which Godihreatned to the tranf- grefiion, we fee it is Firft, a temporall death, for infants die daily J And grant that Adams fin brought but a temporal! death on his Children, yet this proveth that they were fin- ncrs, and guilty m Adam, elfe they ftiould not have died ; And unlefle you confcfle, that Infants are finners in /^dam, ye cannot maintaine the juftice of God for killing Infants with temporall death, according to that rule, Ez.ekteliZ. 2D. But . Secondly, If you grant Infants to be Sinners in Adamylhcti it will follow, that the feme death, which is the wages of fin, \$ their Brron absut OriginaU Sin, 257 their due, unleffe they be redeemed by C h r 1 s t Thirdly, Againe, confider what death It is that Ghrift doth dehver us from, that kinde of death mul^ be confeffed to be due to fin. as its wages : But Chrift doth deliver us not oneiy from a Temporal! death in our Refurre(ftion, but from Ever- Jafting death in Hell, as S. Taul teacl)eth, 1 The[. i,\ o. Even fef'ff^ivhich delivered M from the wrath to come^{oKo.$.9. Being jufilfied by hii blood, we fhdl befavedfrom yvrath through him : After Death now comes the Judgement : Now to w1iat end (hould Chrift judge the dead, if there were no other death than the di Ablution of our foules from the body ? But there is another Death, which is an everlafting feparation from the prefenceof God. 3Thef.i.8,9- He Jhall come in flames of fire, taking venfeance on them that know not God, and that obej not theGo^elof our Lord Jefui Chrift, who Jhallbe punijhedwith everlafting defirnBion from the pre fence of the Lord. To con- elude, Adam, by his Sin, deprived himfelf of Paradife j it is true, but not an earthly Paradife onely ; he did plunge'him- felf into a ftate of death,not onely temporalI,but in HeIl:And they that can difpute againft this truth now, (hall be forced to confcfle it hereafter, and to bewaile themfelves for what Adam did before they were born, unlefle Chrift redetme them : Adam was not condemned for hit own fin, therefore fhall any Qbieft tf hi* pofterity be ? ' ' Yes, unleffe they be redeemed by Chrift the fecond Adamy Anfw ^dam deferved condemnation, but God hath mercy on whom he will J all that are finners alike, defcrve the like condemnation -, but God of his free Grace doth pluck fome out of the fire, and gives them remedy bv Faith in Chrift. ^ ^ Mr. Burd thus argueth. Threats are denounced alwaies Objeft. 2. Againfl aSluall finnes, we never read that thej are thnndred Gods love. pag. againft Hs for OriginaU finne, they intimate therefore, that ^^* the finnesjor which men goe to Hell, are their AUmll finnes ^ {onelj.) Original! fin is the greateftof a!! others, the feed, the fink, j„f^ the fource, and fpring of all other fins ; This Flefti is of fo ^ ' . 113 dam- J 5 g Errors abeut Origirtdll Sin, damnable a Nature, that unleffe our old man be cracified with Kom6,6. Chrifl, unlefTe that hdj of Sin be defirojed, uniefTe we crticifie Gal,M4. the Flefj with its affeBions and Injis, we are none of Chrifis, and if none of his, then we are nnder the Law,dead in Sins and Trehajfes ; our flefti, our unregenerate Flefh carries more foules to Hell, than all our Adual fmj, for there is no repentance nor mercy for any Adual fins, nor viftory over KoxA.6.6, them, till this eld man be crucified, till the body of fin be defiroy- ed that henceforth we JhoHld not ferve fin. Now what can be fpoken more fad to any foule, than this. Thou art none of Chrifts ? Ifjou live after thi flefh je fball die , therefore fle(h Rom 8. J J. brings death ; That which u born of the fiefh isflejh, and Ex- J-bn j.j;^. y^ y^^^ againe,je cannot fee the Kingdome o god : our being in the Fleftim our natural ftate, excludes us from the Kingdome of Heaven: Thefe things we read thundrtd asainftOriginallSin; our Old man will kill us unlcfTe it be crucified- our Body of Sin will deiUoy us, unlefTe .tbede- ftrovedbvtheBodyofChnft; our Flcfhwill (hut us out of Heaven. unlelTc we be new born ; And yet do we never read that threats are thundred cut againft us for Original Sm? Are thefe empty founds? Do they not threaten death againft us> Surely unle{remenweredead,they could not choofe but heare and tremble at thele thundrings agamft thisorigmaJ, • inbred, indwelling Corruption, and in due fenfe thereof, cry out with the Apoftle, who fhall deliver me f rem the bodf of death ? IthanK.God for deliverance bj Jefta Chnft, elieic ^'"'•'•''''^' wouldundomeforever. ^ , ^ ^ ^. ., 3 . Objed. // we befallen into the guilt of the fir ft Sm.^nd the crrupttcn M:.Hurd,Gods of Nature onlj:becaufe we were in Adams lojnswhen he finned, Lcve,p3gH. andderiveourbeeingfromhim^thenit will fofow, that we Jtand auiltyofalltkefins w' ich Adam committed from hu fall to h^ Hvefend ; for we were in his loynes as we H after h^ff, as be. f^e, and in everj faff age and variation of his hfe j he was Jhll a principle o^mankinde. But where do we read thatwearegmlty J any other of his fms ? therefore not ofthefirfi: And/ we are Lilty of Ad3ims firji tranfgreffton, then much- more of the fins Ezek xo ' cf our immediate Parents Jnwhfe lojnes we were, when they Ize^isin. finned: Bh Children are not gmhj of thetr Parents faults. Err on about Original! Siri» 229 The Scripture doth intitle that fin and mifery,which entred Anfw. into the world, and invaded all mankind to Mams firft fin onely, as ye may fee i?o»;.5i s^ 6,17, &c. The indgement vnas by one offence unto condemnation, 2iT\e all were : This we cavil againft, and are loath to believe it : As for Mams other Aftual fins, the ftanding, or fall of mankind did not depend on them, the Lord not imputing them unto us,becaufe upon them the Articles of the Cove- nant did not depend. Even as we fee aConquerour grants fome Caftle or Town to be held by the befieged upon cer- tain Articlesjupon breach of the Artirles,thc Caftle or Town is forfeited, and is imputed to all that be in that Caftle ; But their other particular evil fpeeches, or aftions againft him that granted their Articles, are not confidered : So in this cafe. But doth it agr^e -with the goodneffe andjuHice of Qod to fu- Objed. 4, nifh Adam and all mankind fo fearfully , for eating a little fruit ? That tranfgreffion of our firft Parents, was an horrible de- Anfw. parting and falling from God the Creator, to their Arch- ^cfum.pag. enemy, the Devil, whom they believed and obeyed, rather *^^' than the voice of their God; they were not content with their bkfled Condition,but dcfpifing it, they withdrew thera- fclycs.from the power of God, from his Law and obedience, and wilfully brake that eafie Commandement given unto them, and fo rejeding God, were juftly rejede! of God,and brought upon themfelves that death , which was threatned. It ■'ssr 240 Errors ahont Of igindU Sin. It was not fo little an offence, as moft men think it to be ; Ktver '5- receive abundance of Grace and of the gift of righteoufneffe JhaU retgne in life by one fefus Chrifi ; And again vcr. 21 . As fin hath reigned unto Death, evenfo Mght gr^ce r eigne throuqh righteoufnejje unto eternall life by Jefui Chrifi our Lord - Jn which comparifon of Chrift and Adam, ye fee that we gain in Chnft what we loft in ^^^w:Grace is as powerfull to fave as Sintodeftroy: Guilt by ^^^w, Righteoufneffe by Chrift • Corruption by y^^^»; Regeneration by Chrift; Death by Adam, Eternall U{e%y Chrift : where for conclufion I would have this one thing diligently noted in thiscompa- ring of Chnft with Ad^m f namely; thatour Redemption by Chnft, IS a fure proof of our undoing by Adam: Now take away the former, the tranfgreffion of all men in Adam and ye overthrow the latter, to wit, the Redemption of the world by Chnft : if any did not fall in ^dam, they jieed no redem- ption by Chnft ; but feeing all need to be redeemed bv Chrift, therefore all fell in Adam, which is the fubftance of thetruth delivered againft the Hereticall Pofition laid down in the Lmd. Tefi. above. That which remains is by way of ufc, to humble every foul of us under the fenfe of our curfed eftate in Nature- To make Vfs, us to obferve the croffings, the rebellings, the untowardnefTc and indifpofition that is in our hearts againft the will of God : It is evident, that we arc born in fin, becaufc we need not be taught to fin, as we are taught every Art, that is not naturall, we muft be taoghtto read, to write, to work in t^ts or that Art, but we fin without teaching, as thevounc Snake doth hifTe and fting. ^ 244 Errprs ah»t Originali Sin, We (houid repent and bewaile our Originall corruption, efpecially the luftings and workings of our old man, with th€ feveral aggravations thereof'. 1 In regard ofitsUniverfality, and fpreading over aHthc parts and faculties of our Soul and Body, the Mind the Con- fcience,and Heart, the Will, 'he Memory, the AfFeaions: All the members of the Body, are inftruments of it, all Parts are infeded with its poyfon. 2 In regard of its Clofene(re,and Adherence to us,as clofc asourFlefti, as our Members j Itdothcaft a contagion and defilement upon our beftaaions. n^«^^^ 3. In regard of its Strength, and Power to hinder Good,to *"VjVregard of its Policies and CompHances, ofitsReafo- nings and Temptations. . , . • 5 In regard of its Fruitfulneffe, continually itworkctbin us to bring forth fruit unto death. t TreatSfe of Thefe, and fiich like Aggravations, of ^his Birth-fip, arc ?he fin?u1nc?Tc excellently drawn by that learned matDodor Ra-oUj/^^o Qi Sin. hath with much fpiritual skill and obfervation, difleded that Body of Sin, whereby others may be brought to fee and be- waile their wretched eftate in Nature : How ^^g^l^fj^![^^' nv reckon of this fin, it is that which doth coft the children of God more fighs and groanes, more fhame and bitter con- flids, than all their Aduall fins ; you fee how S. Paul mour- nedand ftruggled under it, it^^w.y It is it which doth coft the Minifters of Chrift more pains to convince people of it to make them fenfible of their ftate m it than of any of their other Aauall fins: Men are not eafily convinced of their naturall Blindne{re,Ignorance,Unbelief, Hypocnfie Se- curity, hardneffc and deceitfulneffe of Heart, and that Bed- roll of lufts and wickedneffe, that is inthebeft cml^ dun- regenerate man or woman in the world ; O that God,which raffed Chrift fom the dead,would by the fame mighty pow- er of his Spirit, quicken every foul among you, that is dead in fins and trefpaffes, and make you to lay it to your hearty that if YOU be not better than Nature made you. you are uo^ doBe for ever, that if you be not regenerated, you arc under Errtn About OrigmaH Sin, 245 the Law, and muft anfwer for your felves, and have no Medi- atour. 1. That you may fee your felves inaftateofDcathand Condemnation. 2. In a ftate of Enmity and oppoficion to God, and every thing that is holy and good, even the wifdomtif the Tlefn U Enmity agai»fi God. 3. That you are inaftateof Unfufficicncy every way to help your felves, that fo you may moreferioufly, with hun- gring and thirfting, feek unto Chrift for help. Of Redempti- on by Chrift, we arc to fpeak in the next Chapter. By this that hath been ;. faid j Firft, many vulgar miftakes Acplicatiai about the Image of God in Adam; Secondly ,and how all fin- ned in Aaami Thirdly,what death was threatned for Sin; And Fourthly, mans wrethed eftate by Nature are difcovercd and cleared. Kk3 Ga p. 2/^6 I. Srrors Lond.T.p.^. 2. Error. Mat.27.yo. Luke 43.46. Vcf. 43. Afts I}. 19. iiiiiii^iiiiitiiiii Cap.VIII. Errors agAwH J^efts^ Chrift ene MedUtfinr, HEre are four grofs Errors uttered with great boldneffe j Pirfi, That HjpofiaticaB union and commttmon of Pro- perties, are bttt reall Contradi^ions ^ and the Frog-like croaking of the Dragon , the Beafl , and the falfe Fro- phet &c. dfthe Union of Godhead andManheadiir oneperfon of Chrift and of the communion of Properties by vertue of that Union • I have fpoken enough already, C ^^^^ 4- and therefore (hall fpeak nothing more to this bold Blafphe- Nor of the fecond Error, which affirfteth. That IfirituaS Life, Breath, or Sottle, are fuhjen to the Grave, 04 Kvdl as the Body or Flejh ; for Chrifis Soule, as n>ell as hu Fle(h, reas in Bell, that is, the grave, or bonds of Death Jo that he wholly diedfor us. ^ , , , ji j . r o For this matter will now fitly be handled, i»/r' left ^nHell^neither did his flejhfee corrnpnon : L/e part of Man, but for the life of Chnft, as it is , xprefTed y^r.2^. Whom God r,i/ed up front the dead, having Lfedtl^ M>ies of death (tb^z iS, the power of Death, and bonds of the Grave; ^^c^,./,,V was mt poJJii,/e that he Jhonldbe holden oj tt, rJ^'r^''ia'''''''I"'"^''^^^ ^^P^^f^^' itisfurelythe y Error foamof adiftemperdBrain; for what fober man would af- . .'ni 'n^fTf'"^ «;«,^,^, f,,^ th, earth, into fome partoftheceleUull Bodies, and that r^ithout doubt he mud be tr» the moft excellent, gloriotis, and h^avcnlj pan thereof^ Mh uthefnnne? •'' '*"*''" PoeticaJl wits make fport with a man in the Moon; But did It ever enter mto the heart of a Chrift.an, to think that the body ofChrift ,s m the Sun?The Scripture teacheth us to fpeak more foberly and reverently of that Article and Myftervof our Faith (namely) That our Lord Chrid, ^hen he had finished his Supnngs,md overcome Death by his Refurremoi -^cnt Epf'.4.io. T'l['^;''';'*;!''^'%^j^^^^oftheMajefij onhigh,thathe ^'^'-i-n^ mtghtfiUaU things, and for ever appeare as an Advocate in the H.f K7-/^^f/--,-^'^-^^^^ and rule, till all h^ el .tl^t Tl tu^irh''.^^''' ^'^^^Phe^^^^hmfianding AasT,', onther^ghthandofGod: And„the Angels told theApoftles ^^^^^^^l ^^sJ.lith.tthufamefef.,Mhistaken .pfromjountl ■ p4^.«rnotmtotheSun; Mlfocome inline Lnner, as ye have fern hmgomto Heaven. He went into Heaven and a%hZ f'^rdifeeches^ 7PhichthejhaveJpe{ena^ Chat^^^^'t ^^, "^'^V ^""^ examination in this eighth SeSi i Life and Salvation.no not for the EUa ; for it y,as not the end ^ cfGodtn loving of Chnft, to pnr chafe Love a.d Life,bHt ChriB hmfelfe was purchafedbj love, that he might make out love andpurchafe us to love ; for Chrift came not to reconcile Godtl men, but men to God, Sec. xu^ J48 wordsufed " Scripture; and though therebe fon>«hmg of rmrhinthem v« for the Doftrine and fubftance ofthtm, Xy areunKd.and lead into a dangerous Error, even de- T„^t/^ve hoodTn tK vo'u ""« ^'^i^St .o«Xo t good" .H ■ wth'rL^ftmovingwheelintheworkon,a^^^ rinn- From this Love it is, that God fent his Son into inc world ?2 31 6. gUfo loved ,ke mrli tha, h M« h. .«/j dhave ev)rl4i»il-fr ^^'''^°'' '^''^VcS^yMrt OP. and Generations, but aovi the Gmci of God which unn 7jr o: fhsi^'^^lU appeared ,c .11 «.en, efpecia ly in th^ J,i^h,live ,L«sh him. This Love is not purchafed by Chnft, '°ye'ondTy'B"rth';rr"knotherLov..^«...-«-V/.alove of F iendfhip and Reconciliation between God and man. who was at enmity with God : Cumfalva«d> 4Mc'>» Juu leli«ter%eLn,en, f.,i4aaionem «"Wf '«"' ^f^, he proper effeft of Chrifts Blood.accordmg to that 2 CcrS- rJL,i« Clirili riconciliM the world to hmfelfe, havmg uhimfelfe,^ndyoHth^twercJometmes -^''"ff' ""'' "'",';' nZLdes hj wicked works, je.n«.hfhe reco«a'dm heZdZf hU pi through de^th. Reconc.Uat.on is between perfonsatodiVnd Chnfts Death 7V^t^a^fTfanf! enmity between God and Man (namely; the Law of Trant or^flion. theluft'ce of GodAhe Truth ol God m that len- fe c^a"^ia^ranfgreffors ; AH which ftood between God & us,afa rock of Separationjhrough which it was impoffibk L Gods Dleafed face to (hine upon the Sinner; it Cferilt had not made peace through the blood of his Croffe, we bad lainfor ever u^id^^^ — fh. nnni^ ^ ?'' ^''" ^?''" ^'^^ "^^"V ftripes,and born for evermoT ' ''^^ '"' ^" '"' own bodies ^nd foules tranfgreffion : All unbelievers are under wrath,and there re- ■^rathof Godab,deth on him. And fo every Believer may truly % they were once Children of wrath, in a ftate of Jrath but now are reiaiy delivered from wrath to corr.e ■ when of unbelievers, they were made Believers thl^Ch!T^^l?l'' hold itasa pr'etlous Truth of God, 1 Conn 6.../ that Chrrft our Med.atour did by his Blood truly and really ' Cor.y.zj. purchafe Life and Salvai^ion for the Eled from the hand of h's ^°"S^^ ^"^ ^ Father, that ^.^^t,, kimM ^ Ranfome for all to be tefiifia in ^''^"'' fetme, I Tm.2.6.th^t the So„ of Man came nJblmim^ S ''o u 'Tf'^r^ r^ ''^''^' ^"^ ranfcme for many, ^^^'^of,h.t by h. blood he obtained eter^^^^^^ fignifie a fatisfadory price paid for fettinsfree ofa cat rive °^^'^''^"'' taken in War or otherw.fe, and detained by the Enemy as T""" It doth fign.fie that pnce which Chrift paid'in tothejuftice of God, detaining us Sinners, as Captives, in the hands of our Encm.es, Sathan, Death, and Hell. And that prke ^as I ih'fJ'i' ""' '"y ^"'^ corruptible thing, but the treci^ I ^ '!^JioodofChrtft,asofaLambwithoutbk^^^ p , | flr^AU^'"'" ^''^"' ^'^ ^•g^^^*^"^ foul for our Sinful! ' '^'''''''' 1 fouls, and being accepted of the Father on our behalf we are 5 /et free from Gods wrath, and from Sathan, who was as ^ Gods fay/our or Officer, under whofe power we were kept • m but as in our Law, when once the Law is fatisfied, and ?he ^''^•*'* Prifoner difcharged by the Judge, the Jaylor hath n^ farther b^iroL rr^r^'T^ ^" thepr^ceofour Ranfome being paid by Chnft, and accepted by God our Judge Gen. 14. Application. riiiDevillhasno 6rther power over us, our fouls are fet at '■''He'r; for condufion, note that one^ redemption maybe procured two manner of waies, «ther by ftronghand, or elfc ^vTprice paid : In the former way Chnft hath redeemed us out of the hand of the Devi!(namely)not by gmng any pme oKatisfeftiontohim, but by ftrong hand; thr.ftxonque- red the Devil,k !f'>jl'^ PrincifM>Ms and ^ »w"-M"d fo de- liveredusoutofhishandby way ofrefcue, as frah^n,te. ftuedi« out of the hands oiChMrUmer, "hoh/d/f" him Prifoner : Chrift did ii»d that firo«g man, and fo dehve- rid us as a prey out of his teeth: but he was to deal otherwife wUh God, not by way of force, but by way of a price pa.d to rheiufticeofGod; he delivered usfromh.s wrath to come ^ihou which fatisfeftory price. Life and Salvat.on couU never be procured to our poor Souls ; and therefore S P*,/ calls the inheritance ofthe Saints m Heaven, a mrchafedPof- Cemm Eoh. 1 .14. And again, he is faid to purckafehu C »»"« ■&lsW,Aas\o ^8.Now ifChrift f purchafe his Church by his Blood, and ranf^mt mr S,«, bj A« Bl^d Eph. i.7.and p^rchafatk heavenly l«hmu«ceh hi' Blood. V.14. How fay thefe men, that Chrift did not purchafe Life & Salvation, no not for the Eleft ? Chnft doth not onely ho Id forth Love and Life,but he did fitft purchafe it.and then he d k forth he was firft offered for Sinners, and then offered to Sinners bv the Gofpel j This r^crd god f^Munto t^ Ckdre^ i S "«;,/«; i. hZl'd Chrift ,oMera«d «»/./>•« ,he dead ,h<, third daj.and that Repentance fi/^""^; " °{>' Jhouldke preached it hu Tfame amongaall 7i*tmi,\J>^i M- '^si'^if the Qaeftion be.whether thrift did purchafe Love and L^ifortheElea? The Anfwer is, Brft, that he did purchafe the love of Reconciliation for Sinners.though not the love of Gods Grace which save Chrift. And fecondly, this Purchafe was ma rbTap'icefatisfaaory and of value anfwera e to the fouls tedeemed;and the Inheritance purchafed.a Price, I &y, paid not to Satban.but to the Juftice of God. ^^^ ajx Cap* iXf O/Ufjiverfdll Redemption, and fome Miflakes therein cleared, YOu have fecn how Chrift hath porchafed Life, and Liber- ty, Salvation, and Remiflion of Sins : The next great queftion is, for whom he hath done all this , whether for all men whatfoever, or for his Church onely. The Errors noted intheXo«^o» Teftime^fj, pag. 9,10. Error, i. tLrctht(cc(pec\si\\y{ Firfi^That^hrifi rvas given to fktufie for the fin o/Adam, and for ail the fins of all mankjnde : St' fonMj, Thxt Chrifi mended the henefits ofh^ death {namelf) remiffisn of fins ^ and eternall life te <^, evett to thofe n>ho draw haci^to perdition i 06 rvell as for thofe v^ho believe to the faving ofthefoule. Thofe other words ('namely) that if Chrifi died cnelyfor *. feme, andyet God commanded the ^ojpel to be f reached to all^ then God commands a lie to be peached to the mofi part of men ; and that thej take atvaj the true Gof^el and ground of Faith, and irttrodftce afalfe Gojpell, which afords men no ground to believt. Thofe wordsjl fay,are rather Arguments to prove the former opinions, than a diftind opinion from themjand fo they (hail be confidered in the Anfwer. The third Error (namcJy ) is , That though Heathens » Hypo- 5 , j critest and Devils, have for a time damned themfelves^jet by the Covenant efgentrall Redemption^ our God will deliver thofe Prif oners out of the pit of Hell j and they^ with thofe few that are Believers, fhallfeele and poJ[efe in due time the blefednejfe of it, to their everlafiing falvation and comfort. This Error (namely^ of the Redemption and poflSbility of faving the Dammd, hath been confuted already : Never did the greatcft Patrons of gencrall Redemption extend the be- nefit of it to finally impenitent perfons.much lefs to the dam- L 1 2 ned { 25 a ofUmverfaU Redemption. ned ; it being fo flat againft the Scripture, which faith, that ' He that believeth mt the Sott, Jhall ftot fee life, but the vrath of Goddideth on /?/»?, John 3.^6. and if they be once damned, their ftate is unchangeable.if the foul be once \o&^prhat Jhall a wan give in exchange for hufoule I Mat.16.26. There is,»a redemption from HeU. The ftate of the My bufinefle therefore will be to help your Underftan- Qucftion. ^ings in the two Branches of the former Opinions ^namely) concerning Chrifts Satisfadion by his Death upon the Crofs, for.ail the Sins of all Mankind; And concerning the intention of the Father and the Son, Cnamely) that all ihould partake of the benefits thereof, even the damned. SeSi.i. But before I enter upon difcuffing ofjthe point, I (hall crave leave to prefent to the Reader, a fhort view of the Doftrineof the Arminians^ touching this point, as they themfelves have declared it at the Synod oWo t^m that large and fubtile Book of theirs, intituled, Scripta Sjnodalia Dor- dracenaMinifirorum RemonflrAntium circHmfecwidum de V' niverfaittate mortii Chrifii Articnlfim^ they fet down their opinion in thefeThefes, pag. 280. I. Pretium redempionii quod Chrijitti patrifuoohtHlit,»on tavtuminfe, & per fe toti generi humano redimendo fufficiens efi^ fed etiam pro omnibus & fingulis hominibui ex decreto, vc- /untate^& gratia Dei Patru perfolutum efi, ideoq; a participa- tifttie frunuptm mortii Chrifli,nmo abfoluto ^ antecedente Dii ' decretoprecie exclttfus efi. 1. The price of Redemption, which Chrift offered up to his Father, is not onely fufficient in it felfe, to fave all Mankind, but it was alfo paid for all and every man by the decree and gracious will of the Father; and therefore from partaking the fruit of his Death, no man is excluded by any abfolutc decree ofGod. , 2. ChriftfU merito mortii fm *T>eum Patrem univerfo generi humano haEtenns reconciliavif^ut Pater propter ipfieu meritftm, faha juflitia ^ veritate fna novum gratia foedtu cum pccato- ribus & damndtioni obmxiis hominibuSy inire & (ancire petHe- rit & voluerit. a. Chrifl, by the merit of his Death, hath thus far forth rer of UmverfAll Redempthnr 25? reconciled his Fathe^^coTlln^ his Death s fake, is enabled and willing to make a new Cove- nant of Grace with loft Sinners, without any injury done to Juft&Trur^^^^ ^''^'"' '"^' ^'' "' hindrance from his 3 . Etfi Chrifitu pro ommhn, & jUgulU hominibm reconcili- auonem cum Deo & remiffionem peccatorum proweruerit ne- mo UmcnfecmdHm novi&gratiofi Feeders, p^aum Jitter ^mm per pdem heneficiorHm morte ChriHi pArtorum re- ipjaptpmtceps^ nee peccata homimbpu peccatoribm remittHn- tttr, antec^mm aElu & vere in Chriflunt credant. . 3 . Although Chrift hath merited Reconciliation, and Re- mjflion of Sins for all and every man in the world, vet accor ding to the tenour of theNew Covenant, No manisaauallv partaker of the Benefits of Chrifts Death, but by Faith nei- heL'elnThrift!' ^"'^"'"' ""'" '^''^ ^' ^^"^"^ ^"^ '^^"'V nin^'^l^rT^'r^''''''^'^" ''^'^^' ^^"^e 3"^ "lea- ning ,n thof^Thefcs, concerning the Death of Chrift in tnele words following. I. Redemptio frve reconciUatio & fatufaUio r'th'tl alind eft ciumpm^ oSenf^pUcmo, five aajo vel p^ffio ult, met ofenfo.hcmfatufit h.Uenn. utin gratiam cum eo c^ui oL- d,t redtre veht H^nc efi, cjmdeleSii, cumfint dilemfur^L ^c perer>.JtortudUemonereconcilUYi ^ redimi, nee poff^t nee fieeejfe habent,jpag.2Sl. - F ii'^^^ymt .irJhw ^i""^'' v"'^''^''?''^'^'^^"''"'* Satisfadion,is nothing elfe but the pacifying of a party offended by fome adion 0? fn?h '"i;h''^''''^- !^ ^^^ P^"y ^^^"'J^^ i^ ^^^«fied fofar forth, as that he will receive into favour the party offending- nXL-'/^L'^^^''^'^"'"g ^^ intirely loves them, an^I T.a! fi"" ^' 'r'^^^^'f ""' reconciled^neither is ther^ any neede of Reconcihation for them. ^ Chrtfi^efeflatum^, ^u^ juJiitU Divin^^^Lohfiacnlo eL qHomtnHspeccmresfine Modii eontra peccatum T>eeUra- uonetn grmamfeeHm recipere -vellet, [atuf.tlHm eFi. Eife- ttum hHjm effedtcmtis divine gr^tU impetrattonenj, id eft. ^ ^ 3 nan 254 ofUniverfall Redemfmn, "ZZ^idem ASiuAlei^ri mninm Refiimionem in Gratis am Ifedreflimionem in talernjatum, in qmBemmbu, ncn chl^aLampli^s iufiitiavindicatrice, fecfindnm gratu & 7j>otefi&vult,eA lege& Onditione, "n^ UpcnH^ iffi^i* i This Reconciliation isfthe worke of Chnft, whereby he hath fatisfied Gods juftice,and removed that impediment, ShnXed the Aduall receiving of finners tnto^^^^^^^^^ till God had (hewed his hatred agamft finnc ; Theeffedof this work of Chrift is the impetraciort and procuring of Gods favour by which impetration or obtaining of Gods favour, we doe underftand an adualreftoringof all men into peace with God; Butthereftoring of them into a Condition or Eftatc in which God may now, without wronging h.s Ju- ft e, communicate of his Grace unto us, ^*nd is rej^V f doe it upon fuch Termes and Conditions, as htmfelfe (hall li- "^'TmlS'tio efifdei &ohdienti^joftulatum. M F*/ miffo Gratis & Comntinatione faen^ fancitum: pmnde hac einditionepofita, fieri fotefl, ex natura res ipfm , "' tfZ impetrat/zrati^^deos non perveni^t ^^Hthns tamen mpenata 7 a eft, I non appUcetur id ^uod impetrafum efi ?«M jZ).o LdanUrefiflerepolfu^tomnes&Muhpn^^^^^ te & mditil Gram enim bxc impetrata efi peccatortbus, qua- (exceptkfoa im^o^nitenuk) conftderantur, &quaem ea lege, iTfrIaJiej.sGrati.fol^fidenhs^ (qua taibus) ohmgayn VdelihHs vera & rebellibus, (quktalibm) ncn obnnget ,^0- imque locohabenmr.tanquam fi grmampetrata ipfis nun. TlttVe^-^^^^^ reouired and eftabU(hed under promifes of Mercy and th?ea nings^fPuni(hmcnt, this being the condition of our Sc'-lif ion, itispofSble, and not againft the Nature of fhc"^^^^^^ that the Benefit of this Grace obtained for 111 ftiall not be enjoyed by any of them, for whom it was ^btaS and intended, becauli all and every one mayreHft OfUniverldU Hedemption , 255 the Command of Go.°''P''J'""''"8 of Reconciliation for all and the Application thereof, I (hall fpeak anon. an^rss^'rfdf-^^^^^ Hi ^^i tit'' "^ A^a '?"• fJ^'"^ -"-^/-i 'hat is, 6 thf 1 1 rhine^h.rK'' a 5"'A '■""''• '"'" -"y 'ifi f""! gone for accordinrf > ^""•■'■<^'''"">''> ''^1'^" "s from death according as .CIS wr,tten,G<,/.3., J. Chnf ha,h redeemedu, rnrfrlrh ft i^'a""""" ""^ ^urfe from us; bufif the Curlforus ro'//r'' '.' " ^"^""^ he was not made a v^unerorus: Cjoddoth punifti the fins nf rh*. ci«a theperfonofChrift.butth'efinsofXsSt'd?nl"r ^"^ lieve, the puniftimcnt in his own perfon, it is afign that Chrift hath not born it for him. If any be caft into Pnfon till he pay the utmoft Farthing, it is a fign that Chrift the Surety has not paid the Debt for him. The Argument may be thus fra- med None ofthofe for whom Chnft died, are condemned : Whomcmdemn ? It is Chrift that Med, Rom.8 34- ihe force of that Confolation is this, That none of thofe for whom Chrift died are condemned : but there be many thou- fands'that are condemned, therefore there be thoufands for whom Chrift died not. , r ia, a .^a .u Mv third Argument is taken from the falftioods and ab- 5 . Reafon, ^^J^.^^^ ^^.^^ ^^jj^^ „p^,„ ^his Arminian Dodrine : For if Chrift died to fatisfie for all men alike, promifcuou ly and indifferently, as they are the Sons o(Mam,and that all man- kind is alike redeemed, and reftored into a ftate of Grace by the merit of his Death ; then this is done either adually , and abfolutely, or under condition of Faith ; if adually and real- ly then none could perifti, be they Turks, Pagans, Infidels : but this the Arminiansthemfelves difclaim; they teach, that though remiffion of fins be procured, merited, and acquired for aU, vet none partake thereof adually, but Believers : if conditionally, that is, for fom^ny of t^^em as will believe in the Redeemer, then it will follow, that poffibly Chrifts death ir,avbeinvain, and To inftead of dying for all, he dyed for none becaufe Tfay they) Chrifts work in dying is perfe« in every re fpeft; Etiantfi iwpetrata redemptio nuh tndtvtitto^ a^f* ipfo. Met ^ppJkata ; though no particular man or wo- man in the world, were ever faved by it: But grant that fome do fulfill the conditions of the new Covenant, yetot this DoArine of Chrifts dying for all, and not faving all, tor whomhedied, it will follow, that Chnftdtedm vain, and (bed his Blood in vain, and in vain procured Reconciliattoa^ forthegreatcftpatt of mankind, feeing the greateft part ot mankind are not Believers : Now it is groffe to affirme, that Chrift died in vain, either for all, or for the greateft part of men; that opinion is not to be admitted, which tnakcs Chriit to have died in vain (i ^<;r.i5.i70 IfC^rtftbtrnt ^ mM^ OfUmverfall Redewftion, 259 raifed, jour faith is vain, je are jet in jeur Jins j but fo doth this Dodrine, it makes Chrift to have died in vain, if not in refpeft of all, yet of the greateft part of mankind : that opi- nion is not to be received, which denies Chrifts fpeciall love to them for whom he died {^oic greater love hath m man than this^ that a man Uj doron his life for his friends, John 15.13.) But fo doth this opinion for Univerfal Redemptionjfor here- of it follows, that Chrift died for fome, whom he did not in- tirely love ; hereof it will follow, that Cain and Judas are as truely redeemed by Chrift, and as much beholding to Chrift for his death, as Peter and Ahel-y for by this Dodrine,Chrift has done his part for all alike; he intended Salvation no more to one than to another ; he died not for any man or woman by name, but for all in generall, which is contrary to that of Faul, Gal. 2. 20. Chrijl loved me^ and gave himfeifefor me^ , ; t\M Redeemed oixkxt Lord 2irt called l^y their Thames. Ifaiah • ^'^. 1. 1 have formed thee ^1 have blotted out thy tranfgrejjions MS a cloud ; The Lord knoweth all his creatures whom he hath formed and made,fo alfo whom he hath redeemed. Ifa. 44.21,22. And they are a peculiar people Culled out ofthe world, as in that Thanfgiving-fong, Rev. s.gThu hafi redee- med us to God b) thj Blood out of every kinred, and tongue, and people^ and nation, zn^ marked or fealed m up for the Lords people- Rev. 7. 5 , Of fuch a Tribe fo many, yea, Chrifi calleth his oTvnJheep bj name, John 1 o. 3 . their names are written in the Lambs Book of Life, therefore to fay, that Chrift died for fome, whom he did not intirely love, or that he intirely loved any that are damned, or that bis Sheep can be plucked out ofhis hand, and perifh everlaftingly, is a bafe reproach to cur bleffed Redeemer. It gives the lie to the Scripcure,and yet is the undeniable confequcnt of their Dodrine. Thus much for the proof of my firft Pofition. Now becaufe the Scriptures fpeaking of Redemption, pur- chafed by Chrifts Death, do foraetimes exprefle it in moft large terms,as i Tim. 2.6. Chrifi Jefus gavehimfelfaranfome for all; and fo Heb.2.9. that he bj the grace of godjhould tafi death for every man : Here is aS, and every man ; and that place 1 John 2. 2. He is the propitiation for onrfins^ tindmt for M ra 2 ours ofUmvnfall Redemption. ours ortely^ but for the fins of the whole world. Sometimes again, the Scripture fpeaks of Redemption in a more limited manner, as that Chrift laid down his \ikfor his friends, John ' 15.13. for his Sheep, John 10 i-T. for hisC^/^^c/?, Ephef. 5,2 5 . Chrifl lovfd the C hurch, and gave him/elf for it, &c, DifiinBion. Now that you may have your fenfes exercifed to difcern Good and Evill, Truth and Error in this point, you muft di- ftinguilh between the fufficiency ^ and efficacy of Chrifts Death; we do fay, that Chrift died fufficiently for all, but noteffeftuailyfor all, for that were an abfurd manner of f^ eech ; But thus we fay, that the Death of Chrift is that one onely, and pcrfed Sacrifice, Oblation, and Satisfaftion for fins, in which God is well pleafed with man, and by which God intended to fave all that come unto him; and it is in it felf of infinite value and price, abundantly fufficientto , J^*take away the fins of the whole world ; and if any peq{l%ii is not through the weaknefle and infufficiency of that facri- fice, but through their own unbelief; by m.ans own default it proves uneffeduall unto the falvation of many *. This com- mon ibveraign Medicine of Souls made of Chrifts Blood, muft be embraced and applied, elfe it avaiies not j it is effe- duill finely to them that believe. How Pvedem. According to the firft Branch of this diftindion, we teachj ption is univer- ^j^^t Redemption by Chrifts Death, is univerfall in three rc- ^''^' fpe-^s. Firft, For the Price and Merit jof it: In Chrifts Sacnhcc there is'merit enough for all the fins that ever were,or (haU ^ be committed ; yea, if there were ten thoufand worlds to be redeemed, they needed no other Price, no other Sati>fa(5fion to pleafeGod, God is fully xontenced with this one of his Son: For it being the Death of the eternal! Son of God, it-is ofinfinite value above all the. Soules, and above all the Sinnes of the Sonnes of men ; it is an Univerfall Reme- dy. Secondly, It is Gencrall and Univerfall for the proraife and offer of it- upon the allfufficiencie, and merit of Chrifts Rom.j.ij. Death is grounded an univerfall promife of Salvation, ac^ cording to which,all that believe in him do adually receive OfUniverfaU Kedempmn. 261 rerni(!ion of fms, and life everlafting ; thepromifc ofLif^in Chrifts Death is univerlall to<4// men, the Gofp.l is co be preached to every oeature^ fo chat there is no man living that may not lay hold on that offer, no man is forbidden to come in, and take of the.water of Life freely, that has a mind to it , Rev 2.2, 1 7. fVhoJoev£r vpiUJet him come and drinksf the -water of life freely : You cannot wilh a larger Promife, nor ane^- fler Condiiion. fVho/oever will let him come; there is none . excluded, but fuch as will not come in, nor acknowledge him nor deny themfelves, and their own Righteoufnefs, their car.' nail Reafon,& fweet Contentments for his fake.Whv then do men cavil at the dodrin of Rcdemption,as if it were not large enough ? Is it too ftraight and narrow to take in Epifcopius, or Corvintis, or any of the Arminian Subfcnbers ? No ■ Do they know any man in the world, to whom the offer of Sal- vation may not be freely and truly made ? No, not one, (the finally impenitent,and wilful contemners ofChrift only excep- ted) Whofe caufe then do they fo hotly plead? Let every one that is athirfl,come-let every onethat^is griev d with fin come- let everyone that longs for Salvation,comc, and he fhall find refl to his foul. he (hall find Chrifl to be hisGod,& his michty Redeemerj he fhall feel the vertuc & efficacy of Chrifts death Thirdly, Redemption is Generall or UniverfalUn refped ofthe Means, fincerely calling all men unto fcllowfliip with Ads 17.30. Chnft, and of Gods Grace in him fnamely) the Word and ' Titn.z.4. Sacraments. The manner of Adminiftration of this Grace jn the Death ofChrift is univerfall and compleat; fothat if there were a thoufand worlds more to be faved, they needed ' no other Gofpel, no other Sacraments, no other Means to convert thera,no new Law to make them partakers of Remif- (ion of fins by the Death of Chrifti& thefc are feen & known ofallmen,eafietobeunderftood, preachM, and publifh'd not in a corner, but on the houfe cop, to all nations; their fomdugoneforthinto all Lands, om Commiffion is Go into all the roorld, preach the Qoffel to every creature : Mar 1 6 \6 It uthe power of God to falvation, to the Jew fir ft, and alfo to theGentle,Kom ri6.anditis2i\{o reall and fincerejorin the Oofpel there is nothing falfe or diffcmbied : Whatfoever Mm 3 i. ^ ^ J ofUnlverfall R edempien* is offered or promifed to men, the fame (hall be made good to them by God the Author of the Gofpel ; we offer Salva- tion to all that will receive it, and it is fealed unto them by the Sacraments, and it (hall be made good unto all them that receive it in Truth; we doe not promife mercy and hfeto any that continue in their fins, that ftand off from Chrift; but to as many as receive him, they (hall be the Sons of God; And our word is true, it (hall be made good unto you; the Lord faith not in vain to any man , Come unto me and 1 mil enfeyott yea, fo full and fufficient is this calling and preaching ofLifebythe Gofpel, that they which hear it, and obey it not, are dtnoMlAKefloi felf condemned , they rcuft con- demn themfelves for their own obftinacy and contempt j if they be not converted by the means, they will be forced to confeffe , Thou Lord wouldft have healed and gathered us, but we would not. , , , r r u The Will of God touching Salvation, hath been lo fully fpoken unto them, that they have no excufe for their Sime, John 15.22. ^. n T^ L • Thus you fee, how Redemption, by Chrifts Death, is uni- verfal (namely) firft, in refped of the Price and Merit : Secondly, of the Promife and Offer of it to all : Thirdly, in rcfpeft of the Means, by which men are brought to Faith ; and therefore that Inference is unfound, which faith, that by our Dodrine we take away the True Gofpel, and introduce a Falfe, which affords no ground to believe ; Ground enough you fee, if you have hearts to accept of Chrift upon true Go- fpel-terms. 1. Branch. Yet 3ccording to the fecond Branch of our diftmdion, we teach, that Chrifts Death is not effeduall to all; the fruit and benefit thereof is not received by all. Firft, For God has not tied himfelf by any Promife in the New Teftament, to communicate that Grace to all : Many people never heard of the name of Chrift- and of them that have heard, all do not helieve-, Rom. i o. 16. Thej have not all obeyed the Go^ell ; for Kmh faith, fVho hath hlieved our report ? • 11 l Secondly , God hath not tied himfclf to give Faith to all that hear of Univ erf dU Redemption, 263 ( t. a hear it ^^^St.iS.i^. Some helievedthe things that wereJpoken^(^ fame believed not ; according to the Prof he fie c/Ifaiah, ver. 2 6 . Hearing, ye /haS heare, and not ftnderfiand. Beholdje dejpifers^ ^^^ 'J ^x. and wonder, and perijh; for I T»ork.av>ork^in jour ciaieSy -which jonfljallin nowife believe^ though a man declare it unto jou. This Benefit is not cffcdually applied to any but to thofc whom the Father draweth, and hath given unto Chrift to hi fitted for glory ^ Chrift (0 died ffor all) tkat all which be- lieve fhall have remiffion of fins , and be juftified from all things •, from which they could never be juftified by any thing that they could do or luffer. But in his Death, he fo properly intended the good of Gods Eled that they ftiould in due time be made partakers of the Benefits purcbafcd, Chrift being made theirs, and they his, as now I am to fhew in our fecond Pofition, which in oppofition to the fecond Er- ror, I thus lay down (namely j That God the Father, in giving his Son, and Chrift, in dy- 2. Pojition. ing for Sinners, intended a fpccial benefit to his Churchy neither does it appear, that they intended that all, and every manftiouldbcfavedby it, much leffe fuch as truftin lying vanities, and draw back to perdition: the Scripture- terms are very fignificant to this purpofc, Eph.^.i6. ^hrifi loved the (^hureh^ and gave himfelffor it^ that he might prefent it to himfelf a glorious Church : So ^Bs 20.28. He i« (aid to pur- chafe the Church with his own Blood., Again, fohn i$.ti. I lay dewne my life ftr m) Friends, and for my Sheep, John 10.15. fe Hereof there are two evident proofs: Firft, The event it i.Reafoit. * fclf^Gods counfels and intentions have a certain fulfilling (%hat he decreed and purpofed muft ftandj and therefore he intended not to redeem all,becaufe all are not redeem'd,thofe whom God doth not pardon in time,he did not decree before time to pardon them ^ The Lord doth what/oever he will in Pfal.ity; heaven and earth., and becaufe he doth not fave Juda^, there- fore he willed it not; An quodvult, non potefi omnipotens ? Vel (ijuodabfit) velitfalvare omnes homines y & nonptituitf ^uid ergo refiat^nifi ut ille^qui omnia quatcunque voluit, fecit-, idea hcc nonfaciat, quia mlit, non quia non] pojfit : quia flcut vere 2^4 OfUmver/aH Redempion. V(hiT\\\i\. vere omnia c]H£volHitJecitJtaveremlmt^ (fUA mn fecit , ^9 Gottcftbdii JRemlgms Arch h\(ho^ oi Lions, mhis dekncc of Got tefc hat, pag.io. doth notably argue, God doth all things, that he will, and what he doth not, he wiikth not. 2. Reafufi. A fecond evident proof (that Chrift, in dying, intended a fpecial benefit to his Church j is taken from his office ofln- terceffioD, whereby the merit of his Death is effedually ap- plied to our aftuall Reconciliation ; The grace of Redempti- on purchafed for the Church, is not barely conditional!, if men will fulfill the conditions of the New Covenant, but for the merit and interceffion of Chnft, there is beftowed on them the ipirit of Regeneration, Faith, and Perfeverance, whereby they fhall effedually obtain the benefits purchafed Rotn.S.ji. ^namely; Remiffionof fins, and Life ever lading. 7 Reafoft. The third Reafon; The New Covenant is eftablilhed in the Blood of Chrift, and it doth contain two chief Bl^ffings or Promifes (namely) free pardon of Sin, and the writing of his Laws in our hearts, that is, the conditions of the New Covenant, which God requires of us ^ He promifeth to write them in our hearts ^ He doth not leave it to our fraile wills, whether we will perform them or no ^ but he gives the Ability, and the Graces thcmfelves, whereby we (hall infal- libly be led on unto Salvation,ancl for this purpofe, Chrift did not onely die for us,but rofe again, & fits at the right hand of God,makingintercefiionfor us. Job. 17.9. I p^aj not for the Ts>9rld^ hut for them which thou haft give yt mejor they are thine: & again v. 24. Father I will^ that they alfo whom thott haflgiven me, be with me, where lam: And fo S. Peter tcacheth, Ads 5.31. that God hath exalted Chrift mthhis own right hand, to be a Prince and Saviour, to give repentance to Ilrael and remif- fton of Sins. Chrift doth not onely provide a price for our E^h 4.10. fouls, but gives gifts mto men , he draws all hearts un- to him, and being made Hea ' of the [hpirch{whi hishi^ Bodj^ hefilleth all in alL Eph, 1.22.. that fo hts Death, which is fuf- ficient for al!, may be cffedually applied to the. Juftification and Reconciliation of the Bled. ^ ,. v, ^ • ■ .■■■. •' < The Arininians abfurdly divide between the impctration or obtaining of Remifiion of fins for all, and the Application thereof to alL •' Firft, of Urn verfall Redtmftmh j 5 j Firft, They teach, that Chnft, by the merit of his Death, hath procured that God without injury to his juftice, may enter into a new Covenant of Grace with mankind upon what conditions he pleafeth, and fo hath opened a door of mercy to all men, that if they perform thofe condition9,they may be faved : but as for the aftuall Application and Remifiion of finnes, that he hath not procured for any man. Secondly, alfo, That Chrift, by his Death, hath made God flacabilem^ but not placatum^ that is, procured a freedom, that God may be reconciled if he will, and if other conditi- ons concur, but not an adual Reconciliation : Thus whilft they fecm to advance and extend the comfort of Chrifts Death, they debafe the Efficacy of it, and divide his Death from his Refurrcftion and Interceffion, as if he were not an Interceffor for all thofe, for whom he is a Reconciler,and for whom he is faid to have died. Contrary hereunto we teach, that the Impetration, or pro- curingofpardonforus by his Death, and the Application thereof are not divided,they beof equall extent ; as many as Chrift died for, for them alfo he rofe again, and makes inter- ceffion for the effeduall obtaining of the fruit of his Merits : According to that notable Gradation of the Apoftle, He that fparcd not his own Son, how (hall he not with him give us all ^^'^^-S-J^jh; things ? It is Chrift that died, yea, that is rifen again, who is at the right hand of God, and maketh interceffion for us j they fay, Chrifts Death hath its end^ though none hath bene- fit by it, but Chrift hath then,& not till then, attained the end of his death, when he hath ai^ually brought them into a ftate of Grace and Glory, according to that of i Fet. 3.18. and ^ohn T o. ! 5. lUy down m) life for my Jheep ; mark what fol- lows, ver. 28. And I give unto them eternall life^ and they/ha/l never ferijh: with John 1 4, 1 3 . fgo to prepare a place for yoft ; J mil come again and receive you unto mj felfe, that where I amje may be there alfo • Chrift is the Mediatour between God and Man • in refped of God a full fatisfaftion to the divine Juftice is given and taken ; Gods wrath for the fins of the Eleft is fuffered and overcome 3 he refts contented N n and ofUm^verfall nedemftion. and appeared, the Debt-book is croffed, and the Hand- wri- ting cancelled ; and Chriftis juftified in the Sp.nt from a our Tins. And as unco us, Chrift hath an intention to fave all thofe for whom he (bed his blood, and for that purpofe he ever livcth to make interceffion for them Hf^.7-^5- }h»s YOU fee how Chrift in dying, intended the good of his Church, as appears partly by the event it felf,partly by the courfethathe took for the effedual application thereof to 'from whence alfo we may inferre,as to the main queftion, i«hn 17 o that Chrift did not die for all men becaufe he doth not pray ^°'" '•^' iotallthe^orU, for whom he died, for them he makes in- terccflion ; on the contrary ,for whom he praies not,for them he died not • the fame perfons are redeemed and prayed for • There Uom MeAimm of all, wh9 gave himfelfe a ranfomejor ''^'xhusTifave endeavoured to make good my two Pofitions againft the two forementioncd Errors; it remains,that I clear fome Objeaions. rr • t *, *v. ^u- A T Firft, from Scripture : i Johni. ^. He u the propma. ^ ^^ Hon, not ^or our finnes onely. hut for the fmnes of the whole Mfw. ""'That is, not oriely for us Jews ( ?oKwho fpake,was a Jew) ■ ^ but for the reft of the world Gentiles ; The diftrndion of Gal.3 x8. Nations is taken away,and inChrifi fef^ both few andgenttle Ep-4.>.i4 are all oneM Body of Chrift is made up of allNations m the world, Heu falvation to the ends of the earth. ^ . . ^t.- A^ ^rxm.z>^S,6.whomllhaveallmentohefaved,andcoim Objea.2. ^^^yy,,^iage of the truth; for there uoneGodandoneMedw atoHrbetmenGodandman, the manChrifi Jef^s.^ogav^ ■ himfelf aranfomeforall. .Anfr, I iv(^ll) here cannot be meant all the men that ever were, ^^ orftall be,in the world; feeing theTextis exprelTe, that God in times pafi /offered all nations to walkjn their own wates, not tegarding nor giving them means tacome to the know- ledge of the Truth, A^s. 14. 1 6. as now he doth command all menever^ -where to repent. Ads 1 7.30. Cain, 7«^^,the Beait and the falfe Prophet, and thofe Scoffers, that were ordamca of UniverfAll Redemption. 267 of old to condemnation • Can we reafonably think that God would have them to be favcd } By (all) therefore muft be meant, firft, all forts of Men, Kings, Sub jeds. Bond and Free of every Nation under Heaven, according to that Rev, 5.9. Thou hafi redeemed iu to Godbj thy blood out of every kmred John ii, j-.. atid tongue^ and people and nation. He does not fay, the G>iac«3'**. i whole Kinred, and Tongue,and Nation, but fome out of eve- « ry fort. Again (all) of all Nations that (hall believe on his name, *. •fo is ^//expounded and limited: Thus Abraham is faid to be the Father of us a/l,kom.^.i6. th^tis^ of all Believers, both Jews and Gentiles, fohn 3 . 1 6. Rom. 3 .22. Chrifts Church is a world of Belicvers,God will have them all come to the know- ledge of the Truth • the Gofpel teacheth us, that therein oneGod^ an^ one MedUtour^ and one Ranfeme paid for all (namely) whereas in times paft, feverall Nations had feverali Gods and Mediatours, and propofed to themfelves feverall waies of Salvation • faies the Apoftle, This is not truth, for there is one God, and one Mediatour, and one Ranfomer of all : There be not feverall waies and Ranfomes, nor feverall Mediatours, by which men may be faved,but one for all men, and all men muft be reconciled to God by his Death and In- terceffion : This I take to be the meaning of that whole paf- fage of Scripture, A Ranfome for all • Non quia nullm ho- ■ minurn eB, qui per illim juftitiam non jufiificetur, fed quia prater ejus juftitiam nemo jufiificetur^ omnes ergo per primum Adam in cendemnationem^ & emnes per novijfimum Adam in jufiificatisnem, quia nemo in condemnationem, nifi per ilium ^ nemo in jufiificationem, nifi per ifium : Talifenfu & iUudac- cipiendum efi-^ Stcut in Adamo omnes moriuntur, ita in Chrisio omnes vivificabuntur : vere enim in Adamo emnes moriuntur, ^^°''-'5"-ii> quia nemo in mortem nifi per ilium; & vere in Chrifto omnes vivificabuntur, quia nemo in ilia refurreBione vita nifi per ipfum, ^uo etiam fenfu manifeftifme illud in Pfalmo 145.14, di^}um efi • The Lord upholdeth all that f all ^ and raifeth up all thofethatbe^oweddown^bccaufQhe dothfave whom he will 0111: of every kind and fort of finners that are fallen, or clfe becaufe none ofall that be bowed down, are raifed up, but N n 2 ' bv 258 ' ofUniverfallRedempm. „ by him, not by their own ftrength,but by his mercy • Thus !iKK ^oth Rhemigim wittily and folidly argue this point in his de- 0-32 fence agamft (-Tof^f/c/j^/o. Obi.g. The third place is that of Hf^.2.9. X\iQ.the,by the grace of god, fhoHld tafi deaih for every many vir^ 'Tra.vVo? for all Anfw. The Apoftle (hews the end of Chrifts fuffering, and abafe- ment for awhile, beneath the Angels to be, not for hinfifelf, but for our caufe • and therefore it ought to be glorious in our eyes • And this (hould be the more precious to us ■ firft, ' becaufe he did not die for a few, but for all Believers, for all afflidedConfciences, for all penitent, broken- hearted Sin- ners ■ every believer hath an intereft in that Death of his •, Chrift had a particular refped to every particular foul- he did not die for mankind in generall, and for none in parti- cular (as Arminians abfurdly teachj but for me,and for thee, for my fins , and thy fins, for every (heep of hia fold; here John 10.17. is a fure ground of a particular applicatory Faith for every John 17. iz.. ^^1^ . jjg l^o^es them, and gives unto them etermll lie.znd will not lofe om of them, hat feekes and faves every rvandring /^ffp, and fo every man is bound to love him, and magnifie him for it, and to apply the fruit of it to himfelf; he tailed death for me, therefore Khali not come into condemnation. Secondly, this univerfall tVs? Tavroi does not include In- fidels, or impenitent Contemners of Chrift, but fuch as arc charafterized in the verfes following : Ver.io. They are cal- Tisnotenou|h \^d, Sens to be brought to glorj-^v&t.ii. They are of tht fame to believe in ^^^^^^ ^^^^ Chrifi, as the firfi Fruits were of the fame |enera!Uhat mature with the rvhole Crop; the firft Fruits, under the Law, Stobe didfandifie the Crop, fo doth Chrift fandifie us-, Chrifi had in and for that fan^ifieth, and n>e that are fanBified, are all of snejor' Chrift. rphich caufe he is not ajhamedto C(ill them Brethren : The band of Nature between Chrift and us, is reckoned unto thofe onely, who are fandified • with none other will Chrift rec- kon kindred ,• and ver.i6.he taketh hold of the feed o^Abra'- ham. Thus you fee how {every man) in that Text is extended KO all poor finners, that embrace falvation by Chrift to each par- ofUni'verfiii Redemptien. 269 Anfi w. S. Tetcf's So« cinian. particular hungry foul , yet it is limited and reftrained to fuch onely • Got^fo lo-vedthe world, that he £ave his ondj be- gotten Son : For whom f for Believers, for all Believers, for none but Believers : The generall words (world, all, every man) being limited in fome places of Scripture, muft be un- derftood wich that limitation in all other places,though it be not expreffed. The fourth place of Scripture is 2 Pet.2. 1. rkj^^/Z^^-f^^ Objea. 4 in damnable Herefies.even denfwg the Lord that bought them,^ with Heb. 1 0.20. he Cpeaks of fome, who counted the Blood of theCovenant, wherewith they werefanUified^an nnholy thing: By which it feems, that ChriH died not one h for them that believe tofalvation^butalfofor them that deny him, and tread mder foot hi^.. Blood, by which they were fan£lified. Firft, This place is a Prophecy of dangerous times, by rua- fon off life Teachers, who (hall bring in damnable SeBs and ^s^rines,QVQn denying the Lord that bought them : it may fitly be termed a propheticail Defcription of a Sccinian^ The Socinian denies both the Lordlhip, or Godhead of Chrift, andalfohisfatisfadionj they deny that our Souls are the purchafe of his Blood : What is this to Univerfall Redempti- on ? Yes, very much, may they fay, becaufe they that deny Chrifts merits arc faid to be bought by him: They that are faved are bought by him, and if they which perifti be alfo bought by him , then he died for all men without exce- ption. Secondly, In Scripture things are faid to be what they fee- ^„frp;2. med to be, and by the rule of profeflion what they ought to be : They once profefTed, that they looked for Redempd- on by thrift, and therefore denying Chrift, they deny him that bought them, of whom they faid, he did redeem us -. And this is the great Aggravation of their Apoftacy , that they forfake him, who,as themfelves confefTe, had (bed his Blood to redeem them,arid had provided a fufficient Price for them: He that doth ranforaea Prifoner, hath gotten the right and title of Lord and Mafter over him: Now as it is a curfedfin for a ranfom.ed Captive to renounce fuch alord acMafter.that bought him,fo is it a dair.nable fm to renounce 270 ofUmvtrfall Redempien, Chrift, fuch a Chrift as laid down his life for us. As far forth as they were Believers, fo far are they in Scripture-account Aet%%. xu faid to be redeemed, or bought: but in Scripture»account John 11^. they were Believers, and therefore in Scripture-account faid X P,k the fin Ld fault of thejirjt Adam upon him, and therefore the fin of the World of ManMofe T^ature r,^ in Adam , and taking the fin upon hmfef, he mthad takes the curfe and condemnation of the Me upon htm, to recover man out of hu undone condition- And this u the ground of that Jfertion of the Arminians {namely) that yodmllpunifhnoman whatfoever for the one Ij fin of Adam : Chnjtdtd take away Original guilt from all mankind, andf$ none are condemned or reprobated, but for AEiuali fins : Thus . thtAnihoToi Gods love to Mankind- JfGcd((^akhh€) have Gods Love, no pleafuretn the death of the Wicked, much lefe in ihe death P 49. of Men, either altogether innocent, or tainted onelj withOr^^i^ nail fin: Thus others alfo affirm, n^f/,,;W chrifi did bear the fin and condemnation of all that finned in Adam, therefore Tho.ColMiu adare avedfr.m that eath and Curfe pronounced, and fa ^''9- the whole ^orld have a Redemption bj Chrid, untili Adams ponemj aatng other fins, drarv on themfelves new wrath. Whereto I anfwer, Firft, The end and effcd of Chrifts Anfr^. Death i^ ^iwHI Gilic jij- Gilr;c.4.J^. Eph.i.J.8. John €• Note. Gal.j. i6« Heb.i.tJ. • • ' ^ . -^ T5rjf;^^;Sn?^^rf;rL»«r»^ away the Carfe ofthe faft Covenant.co redeem uulmt were under theLaw.that we miohrbeiTiade the Sons ot God. . lecondh- That allien lie and cont.r.ue m that fadftate . under the Covenant of Works, till they be regenerated and broush: into the Covenant of Grace, which is done hj Fauh '"rardi Un(\ver,th«Chrift taking away (pncamm mH«ii) Jws fin (Origmall fin from the Eled; mult do as much ^liTeone astSfave all, and that wh.ch ferves for one is fufficLn°?o all the Sons o( Adam : howbe.t, asGod d^ once draw out of that polluted Mafs one man.-pure from all touch o sTn'slnfeaL; fohecan, and doth. da,ly fever a great number of Children out of that condemned feed, puUmg them out of the fire, to fet them free from the breach and S ofthat firft Covenant (by giving them »"''j^«- ins them to Chrift) all the reft remammg in the firft Jd^M. aid fo under the hi of Tranfgreffions; Th,s "^"""''f ^= Seed was noted at the firft Beginmng ("''^"i* V" '^'„^J"^ wasnotmultipl.ed)in that Enmity which the Lord put be- tween thTfeed of the Woman, and the feed of the Serpent, G'«t H / r,i!lP»' e^mij htme« thee a«d :he «,.»,«>«>.«» 7u La -./l /feed The Seedefthe Serpent without doubt, Seen ratt of the Wicked -, the Seed .fthe W'.m.n ,s firft cS, then all that be his, between whom and the Brood of the Serpent, there is to this day deadly En- " Secondly note, that here Chrift is promifed to the Woman and her fe/d, not to the Serpent and ^I'^'^I^^Im which (hall overcome ; and they are firft. Chr ft, .r he km Jefiroyedhmthathad the p^er »/ ^"'^' ''""'''J^LS,' Andfecondly.Chnftians, who refifting the Dev.l Itedtaltly ^ Faith. Thlhodcf peace ir.ife.h S.tUr, «f- ' /- ^« i and here is alfo a feed to be conquered, and that is the Ser p nt an" bis Brood , to the one Chrift.is given a aedeem and Deliverer, to the other he is appointed for heir over throw: Clmftyoufeewasnot intended for al) the ieedot Aditm, ' Again, OfUmverfall Redemptien, ^73 Again, this precious Seed is by a mark of diftindion, cal- led Abraham's Seed, and it is faid, that Chrifi foo^that on him, or he taketh hold of the feed o' Abraham, when they were fly- ing away, and in danger, but he let the reft go : Thus to be CAre is thy viElory ? ........ j Thirdly, As for the life of Glory, this is indeed beftowed at the Refurredion, but not on all that died in Adam, not on all that (hall be raifed by the power of Chrift, for aU that are in the Grave /ha/l heare the voice of the Son of God, and /ball come forth, thej that have done good to the refttrreHwn of John 5. i8,»^ Life , and thej that have done eviU to the refnrreBion of Dam- nation. ,,..01 So then, there is a naturall life by the living Soul, as it is written, i Cor. 1 5.45. The firflman was made a living foule\ that is, to live a bodily life here, by vertue of the foul united to the body, and yet the foul hath not power to keep us from di(rolution, nor to joyn the fame again, being once diffol- ved : The laft Adam was made a quickning fpirit, that is, ap- pointed of God to reftore life unto the dead, and to make them immortall, and incorruptible, as he himlelfis^ (or he Phil. J .X T . Jhali change our vile bodies, that thej may be made like unto hit l.Th.£4-i7. glorious body ^ and fojhall we ever be with the Lord: This is the life of Ulory, and this we have from Chrift. Gen ».7. The former (namely j the Living Soul Adam had, and of him we all receive it : But the Evcrlafting Life he had onely upon condition, and as it were, in Reverfion, not in AAual Po(re(rion ; for Adam was not poffefTcd of that life, which Angels now live with God, And which we hope tohvewith How ill be bim after our reftoring. Adam by his fall fell from both^ he made alive by forfeited both eftates fnamely) life Natural, which he had in ^'*"^- poffcifion^andthe life Eternal, which was promifed upon con- of UmverfAll Redemphn, i-j^ condition of Obedience. Now Chrift reftoreth that natural life to all the Sons of y^^4»«, to all our whole Nature. That Supernatural! and Eternall life Chrift reftoreth too, but not promifcoufly to all • Why? for Adam was never feizcd of it, Adam never performed the condition, whereto that life was annexed ; there fore that which Adam had onely in 'Bi^'op -''^i*- conditional! reverfion is rcftored by Chrift, not as a debt to f'^c.-nd Scrm.of humane Nature, but as a debt to his own perfed righteouf- ^^'"'"^'°"- nefle,which he gives by way of a fpecial grace to thofe onely that are Chrifts • that is, to fo many as are not onely of chat Mafle or Lump, whereof Adam was the firft formed, but of the new Creation, of the new Lump, whereof Chnft is the firft fruits to fandifie it, and fo we find the Apoftle to fpeak of the Reftridion, ver.2 j. Every man in hU own order, Chrifi the firfi fruits, then that they are Chrifts at hU coming. And indeed the Apoftle calling Chrift the firfl fruits of them that /Z?f;>, hath a fpiritual! intent for the confolation of the be- lieving Corinths, and fo it was fufficient to (hew, that as JC0r.1y.47, -^^4w brought Death on all his, fo Chrift brings Life to all 48>49 opened, his, by vertue of that Life, or quickning Spirit which is in him. Vet.^j.Thefrfi man u of the earth, earthy ., Adam was an Earthy man , made of the Earth , fed by the Earth, in his Conftitution mortal), apt to return to the Earth, and byreafonofSin,fubjeft to aneceffity of dying. And fuch are all the Sons of men born into the world, ver.48. for a^ is the earthy, futh are they that are earthy. Chrift theYecond Adam, is the Lord from Heaven, the Lord from Heaven took our Nature, becaufe his body was formed by the holy Ghoft, and united to the Divine Perfon, and in this -rcfped his Ge- neration was divine and heavenly. And fo they that be Chrift *s are called heavenly men, their names are written in Heaven, and at the Refurredion they (hall be conformed to that heavenly man, they (hall be heavenly men too, ha- ving their bodies made fpiritual, immortal!, incorruptible, as nowChrift,after hisRefurredion,hath,for fo it follows,v.49. As we have born the image of the earthy inthis mortal condition : fo at the RefurreBioti we (haU bear the image of the heavfnly in glory, and incorrupt ion'j and hereof he brings this proof, v. 50. O o 2 Now wm ofUmverfaU Redemption; Now thklfay Brethren, that flejh andhlood cannot inherit thelCinzdome of Qod : By flefti and blood in this place he doth noc mean carnall men, fuch as walk after the flelh Cthourh it be true, that fuch pcrfons (hall never enter into Heaven) but rather this, fuch flefh and blood as ours ts now, maintained by corporall meats and drinks of a mortall and corruptible Nature, cannot inherit the KingdomeofGod • • for fo it folio weth, Neither doth corruption inherit incorrw ption^s^ndallmufihe changed ov die, t^at fof^^ corruptible wajvtitonincQrrttption,andthis mortall put on tmmortalitj : This IS the plain meaning of the Apoftle in this place and ic fliews that Adam and Chrift in their feverall Conditions, Qualifications, and States, were common Perfons, andare the Patterns to which thofe, whom they reprcfented, are conformed • and becaufe the wicked are not reprefented by Chrift therefore their rifing is not fandified nor bleffedby Chrifts rifing. And it gives us reafon to conclude, that God is able to put fuch a worth into the (uiferings of Chnft, that It is able to fatisfie thelawoftranfgreffions for all and ef- feduall to fave all that come unto God by htm, and to con- demn fm in others, even the fin of the firil Adam.Zi well as their Aduall fins and yet not punifh the fin oi Adam twice, (namely) upon Chrift, and the Sinner too- the Lord knows how to fave the Seed of the Woman, and to refcrve the Seed of the Serpent to be brutfed and punifhed. Vfe I . Let this doctrine of Redemption admonifti you to Ice, and ferioufly to ftudy to be of the number of Chrifts little flock : Remember, not all that hear arc faved, unle s by hearing vou obey the Gofpel of Ghrift • My Jheep hear mi votce, and they follow me: Do not dream of Univerfall Redemption; the Gofpel is Salvation to every one that beheveth, not to one man more. j r Vfe 2. This Doctrine doth afford us a Efficient ground of prea- chins the Gofpel to every creature, and of praying for all men: Confider chefe clear truths by me now dehvered, fS That Chrift- according to his Fathers will and coun- fel, hath paid a fufficient price to fave all chat believe and re- of Univerldll Redemption* 277 pent, and if all believe, they may be favcd, yea, they (hall be faved. Secondly, That the Sacrifice of Chrift doth really fanctifie all thofc for whom it was offered, becaafe ail they,for whom John 17.19. Chrift gave himfelf, them alfo he doth fanccifie, and fave to ^^^ 9^1^^^' the uttcrmoft, Non werendo tanmm & rnateriam recoyJciHa- tionis procHrando, fed etiam efficaciter falutem operando c^ ap- flkafido^ that is, not onely by meriting their Reconciliation, but alfo really applying and beftowing the fame, elfe he (hould not be a perfect Saviour unto chera. Thirdly, Chrift hath actually reconciled to God, by his blood all (uch, and none but fuch, as believe, the impenitent are not redeemed, he hath not obtained mercy and peace for them. Fourthly, Chrift came not into the world to condemn it, but to faVe it, for all the world is either Believers, or Unbe- lievers- he that believeth on him is not condemned ; As for the Unbelievers, they are condemned already, being under the Law • their farther Condemnation and Aggravation of their rebellion againft,God, is, per accidens^ through their own malicioufncfTe , not through the blefTed Word which they hear. Fifthly, All men that hear, are bound to believe and era- brace the Gofpel, and Chrift therein offered, and to repent of their fins-, the which if they refufe to do, if they will not come in, they juftly perifti. Sixthly, Chrifts Death is the foundation of all our mer- cies, which actually we receive for pardon and purchafe (^as- of our Vocation, Juftification) and it has not attained its end, untill he have brought many Sons to glory : for he hath fatisfied for every evil, and merited every good thing for us, there is no Sm or Sinner above his Merits and Mercy. Thefe precious Truths contained in our Doctrine, area fuffic cnt ground of preaching the Gofpel to every creature ; and they afford us a vifible ground, upon which the beloved of God, every humble foul, might accept of peace, and fo come to have faith and hope in God : and likewife a vifible O03 rule ""^ '^""^ ■ ofUniverfafRedempion. TuiTofrejcaingall, who wilfully contemn their own peace, or refufe to return , and judge thcmfelves unworthy of eter- nallLife. . . . Secondly,Hereisalfoafufficicnt warrant of praying for all men ; there is no man living but may be faved, for ought we know ; there is merit enough in Chrift, and fpirit enough in Chi id. and Grace enough in the Gofpel ; they which are dead may live. He that believeth is already pafled from death to life ; and he that believeth not as yet, may be a child of God, we helping forward their Converfion by our Prayers, we cannot know any man : No man can know him- fclf to be a Reprobate ; there is hope of Forgtvenefs, fo long as there is poffibility of Repentance : St Panl requires Prayers to he made for all men^ becaufe God will have all to he faved, I Tim.2.1,4. And S. /'^^/himfelf prayed; My harts defire and prayer for Ifrael «, that thej maj be faved ? we fin not in praying fo, though many be not faved, becaufe there is ground for it in Gods revealed Will, concurring with the univerfall merit of Chrifl, and the generall offer of falvation by the Gofpel, Objeft. The Author o^Gods love to Mankjnd faies. That onr Do- pag. 108, ^^i^g ^jr chrifis dpng for all fufficientlj, not intentionally^ takes away all comfort, or if god intended that he flmuU die for all,jet he intended it upon fuch a condition, which he pttrpofed not to give ability to perform. Anfw. Whereto we reply, that in their general conditional way ofRedemption, they cannot comfort a diftreffed foul, but onely upon his Faith and Repentance ; and that we do, and can do in our way; and whether it be fafer to afcrtbe the working of Faith unto God, or unto mans frail will; whether it be better to depend on God by Prayer for the efficacy of his Spirit, to convert us, to create in us new hearts, and to write his Laws in our hearts, or to rely on our own flrengtb, we (hall examine in the next Chapter. In the mean while, methinks an Arminian can hardly bear a part with the redeemed ones, fully and heartily in that tri- umphant fong of thanfgiving to the Lamb, when he (haH, as a Sheepherd, or as a Bridegroom, bring all his bleffed train with OfUmverfaU Redempti$H. i-jg with him into heaven^to behold and en/oy his own glory for evermore, faying, fVorthisthe Lamh that r^ as pain to re- Rev.r.t.ix cetve porver, and riches, and wifdome, andftrength, and honour andglorj^and blejftng, for than hafi redeemed us bj thj blood out of every kjnred.and tongue, and people, and nation.l fay it is'hard for him to bear a part heartily in that fong of Praifef , when as his heart does think as-his tongue hath profefTcd that he is no more beholding unto the Lamb for his Redemption than Crf«« or /«^^, and the damned crue. ' Ca p. X, ofthenaturaUmdns Free-wiUto Supernmrall gosd and feme Errors thcreahut cleared. ^ YOu have heard how the Arminians teachjFirft, that God hathnotchofentofalvation any particular individual! Perlons, but oneiy a certain kind of men. Believers in the g5- nerall, & fo as none are excluded,fo none are appointed unto hfe but under condition of perfeverance in the Faith : Se- oDndly, they teach,that Chrift died for all indifferently under the fame condition, and not for any particular perfons and ^^J^^J^n^^^^oknot redeemed more than another by any a« of God, but eventftaliter, according as they wil or will not, embrace the Gofpel : Thirdly, agreeable whereunto, they teach in the third place, that God hath decreed to give unto all fufficient means of falvation,fufficientGrace exciting and preventing univerfally and indifferently unto all the which they,who do not refift,but by the good ufe offree'- will affent unto, and co-operate with, they are both eleded and redeemed.but they which rerift,and will hot joyn, or co-ope- rate with this motion of Grace, are not eleded, neither (hall they be faved; fo that our work in this Chapter will be to re- folve thefe two Qacftions. ^^Q of Umverf all Grace-, And Queft. I . Firft, fVhether god doth give mtoall men fufficient me^nes and helps of Gr^cemto Salvation? Queft 2 The fecond is, whether the ufe ofthefemeanes being granted, it be in the power of mans free will to convert htmftlf, to accept or refttfe the grace offered ? ^ . . - , • « l • To the former queftion I (hail fpeak but briefly, as being bat preparatory to the other. . . . ^ . ^ ^eSi I Here we muft firft confider, What is fuffic.enc Grace? Whnis *G:;ce Sufficient in every kmd of caufes, i. that which being applied fufficient. and intended to that end, doth procure its Effea and remove all Impediments that ftand in the way ; if any thing can hin- der the caufe, that it do not produce its intended effei::t that / caufe is deficient, not fufficient ; it is fo in naturail things, as in Phviick ; a Medicirce that is fufficient for fuch a Cure, if appli d doth remove all impediments, and perform all in- tentions of the rhyfitian, requlfite to the Cure : But if any other Medicine be required to the Cure, then the firlt was not fufficient: fo converting Grace, or Grace (ufficient to the converfion of a Sinner, is that, which being fet on work upon the foul, doth remove every impediment, ^nd fnlfill *^^ •'■''' Jlthe^ood pleafHre of Gods goodnef in us, and the wor^of ■ P fJith Jtth power : but if fome other Helps be neceffary , then ¥S.p%^? te^^^^ Arminians teach, thatGrace ' fufficient unto Converfion, IS given to all, even to fome that are never adually converted, and accordingly they dittin- suiih between Grace ffifficient and effeBuall: Sufficient nrace favthev is of great force to the converfion ofalin- ^,, vet not alwaies effeduall by reafon of our fault But it is then effeauall, c^r^ novm illi contumaciam & rebelltonem homo non opponit, c^uam exfe opponere potuifet. And a little at- ter fpeakingofrififtingGods Grace they fay, that a man may carry himlelf in fuch fortagainft God by eviladions, utitspofitU Dei gratia ipfum aBu non convertat, ettamt^nc, CHmipf^mconverfumferiovult,& converge aggreffrnfrnt. Hence I thus argue. That Grace is not fufficient to Salvation which meeting vvith a dead heart, and obftinate will, doth leave the finner unconverted, even then when God intended to convert bim, and doth moft feri.oufly cndeavouri^But Free mil to Super ftitttralfgaod. TsT according to their Dodrinc, the moft faving Grace of God being applied to the converfion of a Sinner, meeting with an obftinate will, doth not adualJy convert him, no not though God intended it, and indeavour it ; therefore Grace fuffici- ent for Salvation is not given to all: It is naturall to us, and the greateii evil in cur Nature, and that which doth moft dircfdly oppofe the work of Grace, and hinder our Sal- vation, CO be ot a dead heart, that doth fwinifhly tread under foot the Son of God, and wilfully refnfe to accept the Grace oflfered : And on the contrary, it is the j^reat work of Grace to quicken the dend heart, and to take cut of us that heart of Eph.i r. /?ow, and therefore the grace of God, when it hath dom all E^'^.f^.i?. that it can^ or nilldo, to convert a Smner, if it doth not this, ^'^'^ ^^•*^* ifit change not the heart, if it doth not remove this grand According to impediment ofthe fouls recovery, when it is intended and '^^op'n'onof applied for that purpofe • it is not fufficient, but deficient n^ ^''^°"- becaufc it does not bring to paffe its owne moft proper ** work. Again, you muft put a difference between that which is Two-fold f.iffi - fufficient, qttoAd gradum^ in a certain kmd and degree and '^'^"'^y- that which is throughly fL.fficient^^/;//»»rc;;t;f,.y?,«^ l^%. Mat.ii.u. Mci^A : In this difpute our queftion is not of the former, namely, of Grace fufficient to lead men on in fome degree towards their converfion, but of the latter, namely, of^M- tia fftfficiens adfalutetn : This we deny to be given to all and by the Arminians own Dodrine it ftands undeniable' for neither is that fufficient illumination, which leaves the mind in the dark, that it fees no more excellency in Chrift, than in all the Creatures, neither is that fufficient convidionof Sin, and our own unrighteoufnefs, which leaves the Sinner unre- folved to forfake his fins and his own righteouhscflt- neither is that fufficient exciting Grace, which leaves the will dead, unexcited and unperfwaded as yet to tur^ ; o the Lord ; neither is that fufficient converting Grace, cr Grace fufl ficient for Salvation, which after all, that k ought to do, or hath to do, leaves the foule unconverted, and m a ftate of death. Jfyefay, that Gods Grace, and Mans Will arc loynt Pp caufes. '^ "^ of Umverfall Grace-, and ^^;db>riiit Grace doth its part, and Mans Will muft do the reft, vet ftiU it remains true, that it is not Grace fufficicnt for Salvation, becaufe that which doth but its part is not fufficient for the whole- as a great burthen is born between two, becaufe one is not fufficient to bear itjbut more of this in the next queftion. ^ . , h • a Rearon This Dodrine of Univerfall Grace oflforded to all, is con- ^ trarv to the experience of all Ages, many people never W Rom.ic.i4 of the name ofChrift.And how then fhall they ^^'*^!;^ ;«^"^ cfwhomthejh^ve not heard? Itisafpccial Grace that God Epb.x .1,1*, doth fend the light of his Gojpel to any people when as the reft of the world fits in iiarkMejfe and Jhadow of death, Pfal 147. 19,20. Hejheweth hiimrdmtoj^coh; he hath not dealt fomtheverj Nation: F^«/ bids the Ephefians remem- ber their condition in times fafi (namely) mthout hoj>e and mthoHt God in the world ■ And why without hope? becaule without the Gofpel and knowledge of Chnft , And in ano- I Gor uxi. ther place he tells us, that the world, bjwifdcm, knew n.t God, ^ therefore it j>leafedGod,by the foolifhneffe of preackng.to fav^ them that believer To imagine that there is any means fuffi- cient for Salvation without Chrift, is to overthrow the foun^ Tloha< 12. dationoftheGofpel,forkfW/;^r/;«o/^^^^o» W/;«c^Z»/.. Objed. Some imagine, that Pagans, who live, according ^ the Law ofNature and right Reafon, have the knowledge of Chrijt and Salvation be flowed on them, by afecret and extraordinary Re^ 'velationjhomh Hr.hnowntom. ^ » rj This Is a bold and fenncffe Affertion : For,, firft. How can Pnhioa they heare without a Preacher ? , ^ , . l. « Rt:?o*;4. secondly. How can S. Paul's words ftand good, that P.- cans were without hope in the world, if by the good ufe ot their naturall parts they ihall undoubtedly obtain the know- ledge of Chrift ? . ^ r ( u- u >f«A« Thirdly, How can we imagine, that thofc poor fouls,whicb ' fitindarknefle under the power of Satan, (hould ever ufc their Free-will well, untill Chrift doth make them free? See- ing as the Apoftlcwitneffeth of the Heathen, There a none Rom. 3. 1 1 ;i ». that under Handeth, there u none thatfeekith after God, there u \ none that doth good, no not one , there cannot inftance be given L^.^ Free will to Super naturall gsod, 28? of any one Heathen, who by the good ufe of his natural! VVilI, did ever obtain the addition of fupernaturall, and fa^ ving knowledge, no not one (faies the Apoftie) but on the contrary, theymadeillufeof that light, which they had- for whentheyk^ew god, thej glorified him, not as God, bm became Rom.i^zi. vain in tkeir imaginations. Fourthly, mthent me f faies Chrift) jr^ can do nothing : He faies not little, or not much, but nothing, if they had any ftrength, though fmall, then C hrift faid not true, ypithout me je'cando nothing j if they had none, then where is Free will ? Mn lu^- Who everufcd well his Free- will without the helpofChrift preventing ? By the knowledge of Chrifts Gofpel we are taught the good ufe of our Wills • and if Chrifts Grace gives that good ufe , then Chrift goes before us, and prevents us, then he is not given afterward as the reward of our well- willing. Fifthly, This Affertion eftablifheth one of the groffeft Whiter Way, points of Popery and Pelagianifm Cnamely) the merit of ^e»- pag 181.S, 6u gruitj, for they fay, that if a man do what in himfelf is, God ^^^^^".Queft. gives him Grace fupernaturall 5 and Pelagim long before P^S'*^*' them taught, Gratiam Dei omnibtu dari ex meritopro bono ufu libfri arbitrii : Syn. Dort.i.part.pag.238. Laftly, What one Promife, Rule, or Example have we of beftowing faving Grace on the Heathen in lu( h a way, or in and for fuch refpeds? This prefumptuous Affertion without proofs we detcft; it overthrows the Faith and its Miniftry, it eftablifheth Paganifm, and fruftrates the whole new covenant of Grace. Come we now to confider of all, that live within the found 5 . Reafon. of the Gofpel : Sufficient Grace for Salvation is not given to all the vifible Members of the Church, therefore not to all men ; Mofes pronounceth of many of the ifraelites, that had feen the figns and wonders in £gypt, yet the Lerdh^th not gi- ven J OH a heart to perceive y and eyes to fee, and eares to heare^ unto thii day, Deut. 29.4. And Chrift putting a difference be- tween his Difciples and the Pharifees, faith, Tojoh it is given to know the myfieries of the Kingdome of Heaven, but to them it it not given. Mat. 13.1 1. How (hould men attain to faving ~~~iU~ ~ ofUttiverftll GtMt ; ■'^"*[_ _ GTicT^ffeitbegiven? And all receive it not, becaufe it is not given to all ; for to them it is not given. ' /-WGrL «.»* «« «i-' ''"' "^'J. r;'-'/^'^' "'"'''' J"'^''" tyGUd,»>.ith^<:ther mHlimf mi f> the Grace Mv,m fnpL in it felfe, heme. «»/«#".« thn^gh thetr .r.«e . r -^"God doth Hiore for feter than for f «J4*., they that hear ^''^"'- and obey have a greater meafare of Guds povverfiill Grace, than thev which ftill harden their hearts:there is afl exceeding iZmlfhis power put forth m them that beheve.more than *P'' '•"• fn them that hear and believe not ; « j.« that helUve there .s anEmphafis.notthe like power in them that b^>eve -lo . Phil... . I. God .f «» the heart ,/Lydia folir" «> l»th to r''"'»'''f'J he does not wait for our wills, but g-ves us veUe to wd^ of his owne good pleafure, whereas others want that Will "believe, though you fay they had power to be leve , and toco operate wUhfeods Grace. Of this more mthenea Aki.ft z ''"itmay be objeaed out of Bi(hop U^f^ Paper thus G«« °**''*' '• « iZerUll e. inftitato divino. tho«gh Mt de h&o thrc^gb JZuiltJorGoimMeaCovemnt of Grace w„h Ai^w, M ZToJZverfon, H be contm^'ic'tei to his fofter.tj. a. appears, inZTclJa.' ».// * Abel did offer .facr.fice M u» Zork of, he n,„ Cove.a.t. A,,i again, r,.th N°* *"''*« Z^- Zlj Co 'hat if je Uokto the beginmngs of th Church, Jo» Zllfinde that the Covenant h God, infii,mi.n, r,»> mtver- '„,anj »/■ Adams and Noahs pofier.tj departed from the Chttrch) an/cd ^asnot kmd bj "V "«''"""' {<>" ^T""', '' call then, home afain : mw the Covenant f '^^.'''''^tf'^I • « the Grace of the Covenant, and ahtUtjU keep f, «»« Branch Vhereof. thh will write my Laws in their ^""^^'"^^ the Confederate, have Grace f efficient for thetr Sahatmbe- ^nf... ^"MaVe*:otConfederates,theteforc notwithin the Pro- ^nfr,. 2. """/tdoes not appear, that God madeCovenant with Adam Free- wiHto Su^ernmrall good. 285 as a commou pcrfon, to be communicated to all his Pofterity, bat to the fVman ^nd. her feed ^ not to the Serpents feed' plamly fevering between the ktis, though all came of Adam\ Crf;» offered a Sacrifice without Faith, he was the feed of Che Serpent, of r^^f Med one, as S.'fuhn terms him; and i John 5. is. Chnft tells the Pharifees, that thej were of their Father the Jobn 8.^4. 1)evi/. Ifliall clofethis point with the Obfervation of Bifhop cet non datttr cmnibm auxilium fufficiens ad fa/utem) hatid inficiM ire, in caufit unviverfalibtu a Deo inftitutu {qnales funt mors Chrifti^ Pradicatio Evangelii, inftitmi^ Sacra^entorum) reconditum efe thefaurHm Gratia in fe/uffi- ctentti adfalutem omnium^ fediUud (olHmmodo defendere, De- urn nequeteneri, nt ex hoc thefaurofu^cienttrngratiam imper- ttat omnibus & fingulis mortalibui , nef^ per pr evident ia fnam defaSlo procHrare, Pft ea omnibiti impertiatur ', The Covenant , IS offered to all, but all are not Confederates with him ; fome are confederate with Sathanjr^^ Lord knmes them that ar^ hii,^mmthetr hearts he T»rit€s his lawes. Let us blefle God for his mercy to us,' whom he hath cal- Vf^^ led to fcllowftiip with Chnft. our wit,and fpirits,and ftrenrth were better fpent and drawn forth in praifes to his holy Name, for this wonderful! rich Grace beftowed on our Na- tion, and upon any of our foules in particular -, for that he hath given us eyes to fee, and eares to hear, and hearts to confider the things which do belong to our eternall peace: than in long Oifputes. what he hath, or doth, or isbound to beftow on others; God is free, and juft, and holy in all his gifts of Grace, Therefore let my foule for ever blefTe the Lord, who hath fMned mine iniquities, and wromht allmjworkstnme,^tAofhis own will begotten me a^aint t* aJweljhopnbjthfjpordofTruth: And let all the Chriftian Nanons glonfie God for his mercy, as it is written, Pr.^/. Romaj.o.xi. the Lord a//yeGem/es. and land him all je People : for he I^'I'^T'a ""T '^''''^'' ^^^'^^ 8'«^y <>"y^"' whom he hath called , of you ,t may be faid, Jwtll ,Ml them my people^ r^hichwere not mj people, and her be/oved,whtchwas m belo' PP3 vec' ofUmverfaU Grace y and ved Aftdiyrthe place tvhere it Tvasfatd unto them J e are mt mj people, there Jhall tkej be called the children of the livtng God. ' S E C T. II. of Mans Free-mil and abtlitpo ^iritttall Gotd, Pag II. T-He Errors cited by the Lond.TeB. touching the naturall 1 mans Free-will, are two. , . r;r / Firft That the Coif el is theMinifierj of Ufe.not tn ttfelfonh, bm inre^ea of wens power to believe it, when it u preached or declared unto them: For Jay they, men are not bhnde for want of Eyes, but for want of Light ; and when Light or Truth u difcoveredtothem^theyhavefacultiesfuitable ft, and apt to receive it : And if God Jhould deprive men of allMity and power torepent,and believe and turn to him, and then Jhonld fiill be moving and perfwading them, urging and frefing them to believe and turn to him, even thofe that penfi, as weU as thofe that are faved; this would feem fomewhat harder than in^uftice itfelf'. As if a King having caufeda mans legs to be cut iff, though in a way of juftice Jhould perfwade thu man to run 4 race. , % The reft of this Chapter is fpent in burdening the contrary opinion with groffcabfurditics, which I will remove in their ^ue place. »/•;;• Lond.teft. The fecond Error is this, 7{aturall men may dofuch things m^^^ AS whereuntoGod hath by way of promife annexed Grace, and acceptation as unto Beliezmg 5 and if it be pojftble, that they way believe, then they may dofuch things wherew^to God hath by wa-i of promife annexed qrace and Acceptatifn. That Faith hath the promife of acceptation af-nex?d to it, no man ever doubted ; and that natural n^en may be brought tobelitve, is as unqueftionable : Hut of the m^mner how ■Faith is wrought in the heart, and what :rflur.xc- F-ee-wUl 4oth contribute thereunto, will be handled .n coniutat on ot Free-mllheSupernatttratlgood, 287 the former Error, and therefore I (hall not fpeak diftinftly to this fecond Error, the rather, becaufe fo much of it as fa- vours of the merit ofCongruity, is already confured in anfwer to an Objedion in my fecond Reafon about Univerfal Grace; and foraething of the fame matter will again fall in, in hand- ling the main point. Before I enter upon it, give me leave (and I think it will be profitable to prefent you with a ftiorc wkw of the Arminian Dodrine, couching the Corruption and Converfion of a Sinner, that you may fee at whofe Forge thefe new Advcrfa- riesdo (harpen their Goads and Plough-fhares : In their Book intituled Scripta Remonflrantium^ &c. exhibited to the Synod of D>rt^ they thus declare their opinion tou- ching the third and fdurth Article?, De gratia Dei in converfi^ one homittts, I . Fe^untatem ^uod attinet^ de ea ita pronHnciamta ,Ht ftatuA' mm earn in fiat tt irregenerationis mn habere potent iam ad vo' lendum u'^um falutare boKum : Neque enim id veUe potefi vo- Juntas ^e^md in ilk ftatu intelleSlm fcire & monfirare non poted pag.6 1. The will of man in the ftate ofUnregeneracy, hath not power to will any faving or fpi ritual I good ; becaufe the un- derftanding in that ftate, is blind,and cannot reach a fpiritual Objed till it be revealed,and therefore the will cannot will it. 2. In ftatu vero vocatimis & regeneration^^ e^ verba & fpiritwfui illuminatione illuftrat;^ C^fi quando Veritas dare & per/ficue a Spiritu SanBomenti prafcntetur non pot eft intelltBut exfe iBi illuminationi rejiftere, UAab objeBo it a propoftto determinaturadaffentiendum, p. 16. * 2. Vohn- Pru tvillt§ Superndmral lgoed, 289 2. Voluntattm Vem fleEiit. & incUnat adaBnm jldei (^ oh- dientia, it a ut volHutOi per ilUm operAtionsm m» folkm vofuit obedire^fed(^ obediat^ cjuotittohedit^ mn exfe^ iint ^erfe^aut kfe: Addimw etiamfti^trnati'iYAlem. ptentum credendt^vo^ Hununiconfern mmediata Dei afHofie, modo ilia a^io volunra- tem Mon necejfittt antecede/tter, & Ithsrtatem poteniiam^fie mn volendi tollat. .:. ' ^ " ■,,. ■, 1 . 5 . Dem (jH'cjtie affeBus ncftros-. corrigit ; {jmht-u afe^lib^u cafiigatii & in ordinem reda-8u^ promptior drfacilior redditnr volnNtas (idexercendos pietatM a^iw^ p.iy. 5. The order of the ads of Gods Grace j whereas three things in corrupt M.in do need Regeneration /namely) the MiMd^PVUl., and AffeSlions. There are three ads of Grace apr pliable for remedy. Ftrft, God doth enlighten the Mind with the light of his Word and Spirit J the which, when it is clearly prefen ted to the Underftanding, it cannot rcfift that light, but it is bound up to aflent unto the Objed To propofed. Secondly, God doth bow and incline the Will totheadt of Faith and Obedience, fo far forth, as that the Will not onely can, but alfo dotli, obey, whenfoever it doth ©bey, not of, or from, or by it felf: We fay, moreover, that there is given to the Will, a fupernatural Power to believe by the im° mediate working ofGod uponit,provided,that that adion of God do not neecffitate the Will to confent, nor take away its liberty and power to diflent, or not to believe. Thirdly, God doth alfo corred our Affection?, which be- ing caftigated, and ordered, the Willis made more prompt and ready to cKercife the acts of Piety. d.Huicfuit converfionihomeohicem potter e potefi^ dr ponit fdpe. ^uare dicimtu voluntatem ad volendum bonum mn nc cejptari^ fed hominem pojfe exfe refiflere (id efi) mn velle, & fxpe aBu non veiie, p^g.17. Iwo pojitis omnibus operatienibus qtiibpu. ad converfienem in hominibiu ejfieiendam *I)eus mitur^ eonverfto [ape nonfeqnitHr^ converfio cohtingens eji (fr incerta^ (juialihra^ p.2i. 6. It is in the power of man to put a Bar to this his own Convcrfion, and he doth often hinder it • wherefore we fay, Q q that '^^o of Umverfall Grace*, And tbac the Will is not neceffitated to choofe the good- buthe can and oft-times doth, refift and lefufeit, yea, all thofc operations which God doth ufe to the converfion of a finncr, being pat forth, yet converfion of the man does not alwaics follow : Mans converfion is contingent jind uncertain,, bc- caufcfree. 7. Si ^Huratar^ qtid caufafit, cm hic converutur, tile non ? Refiondemas, hic convertitur, qma Bens hunc mn offonentem novam conthmaciam convertit • Ule mn convertitur, ijuia no- VAm contumAciam epponit. ^mres, cur hic ofponit novam con- tHmaciam, alter non ? Reffondemtts, hcopponif, qnia vHltiilU mn opponit^ quiA Gratia movetur^ne opponere velit. ^^res^anr non ille aui non opponit novam contumaciam, & per confequens tonvertitury majorem habeat gratiam, quam qui opponit, & non eonvertitur ? Relfondemus antecedentem & prAvsnientem iratiam Aqnalent ejfe pojfe, fed co- operantem habet prior, non po- (ferivr^^i 21- 7. If a reafon be demanded, Why this man is converted, not that man? Weanfwer, Tliis man is convened, becaufc he not oppofing a new Rebellion, and Contumacy,God doth convert him; the other is not converted, becaufe be doth oppofe a new perverfeneffc againft the offer of Grace. Se- condly, you demand, Why this man is obftinate to reWell, and not the other ? We anfwer, This man doth refift.becaufe he will- the other doth not, becaufe he is moved by God not _ to refift. If you demand, Whether he, which doth not re- fift, and fo is converted, hath a greater meafore of Grace gi- ven him, than he which doth refift his own converfion ? Wc anfwer, That the exciting znd preventing Grace in both, is equal! ; but co operating Grace the one hath, not the other. This is a great part of their Doctrine touching the corrup- tion and liberty of mans Free-will in things fpiritual,in which I note two things : Firft, That it is evident, that all which they fo largely fpjakofGr^ff Casif they meant to.afcrlbe the begiKring, progrefe, and perfection of all good to the Grace of God) is but a mockery ; 'for if it be in the Will to refift ,the fa^ne work Tru wiU to Supernaturall g$id, 291 work of Grace, whereby another is concerted, or to em- brace the fame Grace,which another rejeAed : if after all the labour which God doth ufe, or will beftow for the converfi- on of the foule, the party may oppofe and hinder it, if all that they afcribe to (?y/;f/^«/, thatGodwould give them a fpirit of Wifdome and Revelation in the know- Ephef m8. ofChrift, that the eyesofjour underHandin,yc^ngenl^ghtr;ed ' pmay Know, He writes to them that had the Oofpei prea- ched unto them already, but he knew that they wanted fight, as well as light, and therefore prayed that God would give them eyes to fee and underftand. ' . ,., ,, . We that arc Minifters can hold forth the Lignt ; but there is a farther Miniftery required, even the fpirtt ot the livi-ng God to write the Gofpel,not /« tabla ^fioneM tnthefle/h- h tables of the heart, if it be written onely with ink, or up- on tables offtonc, if that were enough then he would not fpeak ofanother writing by thefpint ol ^od in the tables of • the heart. But now he promifeth to ^rite hi-s laws tn our hearts, L th rcfore let us humbly beg. & thankfully receive that Mer- c^. & not tru^ to our own ftrengch. God doth not regenerate thv foul that iC4Tiay be able to know him, and yet not know .or that it may be able to beheve.&yet not bel.eve.or hat it ni ght be able to love him, and yet not love hun , b« he therefore makes thee able to know to believe and lo e^ ha thou i«3ift indeed both know, believe and love h.m ; he Phil X t ?. worketh not onely po^e, but velle^ Cj.d yo^kixh .^ J on both '^^ llui,andtodo,ofhLwng.odpleafure. ^e muft w^.«. • r U f^lvathr.: that IS, imploy all our ab.ht.es and mdea- vourltg get Salvat.on,and that with all ho\y reverence hn-' n^^lj tnd carefu/mh v^r. 12. bat it is the Lords work to ^•ame us to will and to do, and that not according, to our m-. deavours but of his good pleafure. Now help your umlerftandings in tbi. matter, andto pracnc confufion in difco«tfe,you muft carefully d'ft'nguitb. I; 2 Cor,M Free rviHto Su^ernatur all good. 293 Firft, between the \ and ^ of Mans Will. D.fljnaioB. ^ Power J We acknowledge, that Liberty and Freedome are naturall to the Will, the Good or Evil which we will, we will freely: But as for our ftrength and ability to rife up from a ftate of Sin and Death, by the power of our own wills, that we de- ny, that ftrength is from thefpirit of Grace and Regenera- tion. Secondly, again you muft diftingailh between the Will free - KComfulfion and l^cejfity.. from <: And from /The ^(?»<5(W^e of Corrnption. We acknowledge that Mans will is free from compulfion, ei- Of the fr«- ther unto Sin, or unto Vertue : There is no force or con- ^"f.^^^'^' ftraint, or outward neceffity laid upon the WjII^ but in re^ ' ' fpedl of Bondage to Sin> under which all men arc/o/^, Rom. 7.14. fo the Will is in bondage, till Chrifi do make \tfree, Rom 6.17,20, It afts freely, but not gractoufly, till itbere- nued by Grace-, and then fo far as ic is regenerate, it willeth things that are good : The_ Will of a natural Man in iD grca- telt Bondage, is free from Compuifion, and Gftnftraint, and in its greateft Liberty it is in bondage under Sin. TheDMrwe of Vrotefiants id traduced bj Fapiflf^ Armlm- Objeft. ans. and Anabaftifis m ifwe did make man a fleck ^ o'^ a flone •, as if Ged did co»verC him whether he -would or not -^ m if God, by his Predefliffation and Decrees^ did comfe^ And lay a neccf/i- tj upon men toftn^ or oi if men were unjufllf b'amed^ exhorted^ reproved^ for not believing, for not doing their duty^ if they have not Free-yvi/i^ &C. Weanfwer: Firft, every mans will is free, whatfoever k Anfw.i> doth,itdoch freely: when wicked men fin, rebell againft the Light, refift the Truth, they do it freely- wbes gociy men embrace Chrift, when they foriake fhe waies of Death, they do it freely, for die it were not a Will • the outward man may be forced, as in a ftorm, to caft the wares into the Sea • in a danger, to deliver up one's money to fave the life. Afid this we dcr, after a fort, freely, bccaufe of Jwo evils, Q q 3 we OfUfiiver/all Grace ^ And we choofe the kfle- the Will ii a naturall faculty, and there- fore free to his own aftions, which arc in its reach and com- paffe. Anfrv.^. Secondly, we teacb, that the Will is ftill free from coropul- fion, or conftraint • wicked men are not forced to Sin, nor good men to come to Chrift :, they dcfirc him, they prize him above every thing that can be fet againft him. But we JaJ^n8.i4,5<. confeffe, tliat inrefpect of the bondage of Sin, it is a corrupt Free will : All men, by Nature, are fervants of Sin, and fo continue till Chrifi make them ree : Man by the Fall is fpoi- led, not ofhis will, but of the foundncffe of his will ; they wili frecly,but not well, and therefore that good- will,where- by we embrace Chrift, and the things of the Spirit, is not a naturall faculty born with us into the World, but renued in us by the fpirit of Grace and Regeneration •, and all the Saints, fo far a« they are regenerate, they have a good, and anboly will, made alive unto God, evfTJ when roe were dead in fins and trejpa^es, he hath qukk^ed US together with C^^^fit ^nd then we jeild oar felveJ finto God^.u thej that are alive from the dead. ^ „ But the queftion is, of the ftrength and power of an unrc- ofchcWUJ generate manl»will, as to his firft uprifing from theftate of ' * Sin and Death •, whether it have any power to convert it fclf, to raife it felf to fpirituall aflions, to do any thing towards its own juftification ; or whether there be in the Will before Regeneration, r^ rf^ff^, an adive force to believe, and raifeit Jelfe by the onely h«lp of exciting and preventing Grace? This is denied in Scripture •, and mans weakneffe, and un- fufficiency to help himfelf, acknowledged, becaufe we are dead in Sins and TTrefpaffes, enemies to God in our mindes, and without firength : And what fpirituall good can be ex- peded from fuch blind, carnall foules, till the fpirit of God come and renue them ? When the fpirit of Grace firft takes iiold of us, it findes us in our Bloody and faics unto us, live : it findes us in a dead fleep, and therefore it faith. Awake then thatfieepefl, fiand ftp from the Dead, and Chrifijballgive thee light. There Freewillto Supernaturallgdod, ' TTT There is in all a power to will^ but to will well, that is of renuing Grace. Amongft many Reafocs, I (hall content my felf with thefe three : The firft is taken from the nature of Regeneration, which i ReAftn isthe work of the Spirit, making a new Creature, reftoring * ' fpirituall life of Grace to the foule, that was fpiritualiy dead in Sins and Trefpaflcs : Thus the Scripture (peaks of Rege- neration ; The Sons of God (faith St. John) Johni.i^. are born not of hlood, nor of the mllofthefiejh^ nor of the m'/ of man, but of God Note two things- Firft, that Gods Children muft be born again ; a child of Nature, as long as be is fuch,is not the child of God : Secondly, in this new Birth, the will of Man, and of the Flefti, is exprefly excluded, and Gods power alone fet up: Now if the firft aft of our u| rfing, beafcri- bed partly to God, and partly to us; unto God, becaufe he, by exciting Grace, doth enlighten the minde, and ftirupthc aSFedions- unto us, becaufe we will co-operate with that holy motion and perfwafion; then the work is his and ours together ; then the will of Man, and of the Flefh, muft not be excluded, andS. Johns words muftbccorreded, and read thus, The Sons of God, ivhieh are km both of the wili of Man, and of god: Yea, that which is leaft will be ascribed unto God (namely) to minifter fufficient Grace ; and unto our wills, that which is ofgreateft moment (namely) to make that Grace effeduall, or effectually to turn it felf, as if unto convcrfion, it were fufficient that the will be excited and hel- ped,and not alfo healed and quickned. From this quickning Grace is our firft awakening and rifing from Cm.Ofhii own will begat he us yohh the word ofTrnth^ Ja. 1.18. The Inftruraent is the jvord^ the Author and Efficient is the Will of god, not the will of him that is begotten • for the fame thing is not the Parent and the Child, nothing' can beget it felf;, we are they that are beporten, and born, aud God is our Father that begat us • He hath mad,; w, and not pj- , ^e our f elves. As we cannot make our felves, fo neither can ^ :*<'°•^ wc regenerate our felves ; therefo'-e the Aooftle faies, w are not our own, but his wer^mafifoif, created m Chrifl jefth unto good j^p of Uffi'verfaff Grace-, And leodfPorks. See that place, it is very full to our pur^fe; £ph.2.S^9,iO. Bjgrace ye are faved through faith, and that fiot of jour [elves, (not of any aaive power in your wills, ad aBHs kiritmles diciendos) it is the gift of Qd •, why (ho u Id he fo exprefly fay, not of our felves, if our fclves d!d fo much as our Adverfaries affirm? The Apoftle goes on withanocher (Nqt) not ofworkj, lefi any manjlouUboafi, (all is of Grace) for Tve are hu worktnanjhip, created in Chrift Jefm unto ^ocd _ T^orks- we murtfirft be created in ehnft,ere we can do works I oUheVpirituall Life ; he workcth inus new Wills, and new Hearts whereby we believe unto Salvation. Rearo?f 2 I demand, whether thefe fpirituall adions of Fatth, Love ' * and Obedience, do arife from a naturall, or from a fpirituall Jehii ?.<: Root and Seed ? Not from a naturall: for that which is born of the Flelh, « Tlejh , Every Tree brings fruit according to its kind- and if not from a naturall Root, then not from the w'iilof anunregenerateperfon: Nay, not from the will at all by the Arminians Dodrine • fortheyhold, that the Will was never endued at firft with fpirituall quahties and gifts, and therefore by the Fall, it could not lofe them ; and aceor- dincly in Mans Regeneration, they fay, that fpirituall G^fts arenotinfufed,or planted in the Will^ onely at the hrft God planted that naturall Freedom in the Will, ad volendum vel rnalum, vel honum ; which by the Fall, was clogged and hwdred from afting by the blindneffe of the Minde, and per- verreneireoftheAffedions; the which Impediments being removed by preventing Grace, the Will can, and doth, exer- cife its native Freedome, of willing^, or nilhng Good and Evil- Now hence I infer, that if the Underftandmg and the Affedions be the onely fubjeft of Regeneration,and th« the Will, i« mis natmalibm, as it is a naturall Faculty, without any fpiritual Qualities fea oning it, onely being fet at liberty as abovefaid, have vit^ aUiva ad ffiritualia, to convert it lelf to God • th€n it foUowes, that fpirituall Adions and Gra- ces have'thcir rife, and do grow upon the ftock, and out of the feed of Nature, which is contrary both to exprefic Scri- pture and Reafon. ,,r^ . a. Secondly, Well then it rcraaines, that fpirituall Fruit mult PriemBt$ SuptrnAtnra llgced. l9^ louiMll lee in three places of Scripture, iM.j., fyur,. fprinn fton, thAtl>v,th„horn cfCd; with />./!,„ ij.j. AstkbZ^ZT JiAhmcnme; f«-w,th„mmi, asyourRoot, you can « work of God muft needs be ■ £„ t ^ n' '"" ^"l^ng^to redifie. and make obedient our crooked wills, to take away that inbred repugnancy whch" '^allotXhritti Nmuiecemr,, rou^utrnmJa fit MmU ntm4« efi : In order of working . firft Grace JvZ ut andCiialitiestothe dead Will, and th n be?4 rfnued i? W|^ls the converfion, and becomes a voluntary iKem of God to apprehend his Grace offered, and to work forward with ,t , but, as I faid, this it do.h, not by its own naS flrength but by vertue of the feed of GrL and new Life Thus you fee how the Grace of God doth firft turn us and then we are turned; there is firftafeedofGodn us which becaufeithveth and abideth inus, therefore we be'lim in Sl'in» T'u"" = ?"''.*'''' ^"<' °' Root is the firft Be- ginning of all our fpirituall life, and the good that fol- Gme. ""'"'" '■ ^" ^'^ ^''' "-^ S'orf of his owne Knowlcdged ; S. PMi queftions i Cor.4.7. w-i, ^^^i,/, ,/,„ I^'' t. —-^r-r;;^-^;^^ thf then dUfimt ""'"f hU minde • fo teopmion of Fr«.«ril! being true, T^raJ^^erfh^e made m/wfe to differ by doing that rhongh it were asVell in his power, « m m.ne , for I and thev were alili.pattates of Exciting Grace; a?"* God was as ready to receWe them to mercy, aj my feif, -f/h^V "«»f be ieve and repent; but they, by the liberty «fthe« w."'. SSfethattrace, and t^«'»iV»"™"'""^'*,vfi'' ^J die fame libert,- of my will.did embrace it and fo am con^ verted and b ought into a tote of Grace. And lo to ttie Imay anfwer, Ihave detern-ined m.neowne W.» to the m\st ot believing; which power I received from no Grac« of God, bu! had it by Nature in mine owne *^How inconfiftent are thefe thing, with the Doarine of r.ods Grace > and how abhorrent to the hearts of ChriBtans, KS experience; bav. felt the work of Grace upon them- felves ? 1 fometime^woader, how it comes to paffe that the Patrons of Free-will, fo few of them do give evidence that thev are gracious men; moraliwd civill men thcyW, hutlfeareme many of them are ftrangers to the pow^of Griceth«fp™ak little experimentally of Regeneratioir, Sdhe'«o^51 of Grace in the W; Either let them ufe thenr Free-will better, or if chey cannot, let them not fay and hold that men can; butUtthemfti«toGodforh^sgr«^toAM/f K«. ?.! s. them , to h.s Sfirit to udgc 10 be good or evil, and accordingly I freely choofe or forfakc it : wherefover thefe two concur (namely) firft freedorae from Violence and Neceffity, and fecondly, the full con- fcnt of our own reafon j There is the whole and true nature ©f Liberty, Fourthly, God, in converting us, does not take away the iiberty of Will, but its obftinacy ; Hia^to hrs GrYce ? ^' ^""^ apprehend it, will you deny his f"^"'^*' Secondly God doth not cut off any mans legs, and then Mhimwallt; Godn.ade^anupright:hHthe\nI(A(fo.ndout Eccl.r.z,. n^any .nyemons ; the bondage of our will is not to be laid upon God, but upon ^^.«,. fall, which is the proper root whence that impotency in our wills arifcth • The Creature is turned away from his Maker, May not the Lo d lupo^ him to return, and pay his due obedience? Nay isitXa mercy, that he feeks thofe that were loft? ot di'd you not ofrrtrr!."rh'f"^^^^^^ ^^^^". ^o make offer J^inXdveit^ ^^^''^^ ^^^" arethewillsof R Jr!!''*^^4^'''^'^''^^^"'^"' men with principles and gifts of ^ tS^ ufll^r'"'^ ^'"^"^y I ^^"^^^'"^^' Underftanding by the ule and improvement whereof thev are canahl*. m £ mM^ofP:fZ!°'''''''''''°"'' ioy and hopes upon Lu..a.,3. iWJded to be Chriftmns indeed. Yet through the fubtjlty of ^■■3 • the OfUffiverfaU Grace • Afid "*^'^" ihi'D€v»i~who/if4/«rr/^ away the gotd feed that was fowne| and the Infis of other things cntring in, do cboAk^ the Word, fo that they, that after all this.remain m their naturall & Iin- full ftate -their own hearts tell thetn chat they have dealt j unsraciouav with Gods Spirit, that they have ftriven againft ! the Licht that they have not done what was in their power todo yea, 1 am perfwaded, that there is not anyofthofe, who live under the Gofpel, and are fo pathetically moved and prefled to repent l(as in the Objedion is alledged) but thevmuftconfcfre that they arc damned, not becaufe they could not believe and turn to God,ibut becaufe they would not becaufe other things were loved above Chnftbecaulc tbev forfsoki\^tir (mn mercy M fo are juiVly left to their own hearts lufts ; The Godly themfclvcs do know by experience, that they alfo have many times grieved the Spirit, and har- dened againft God, efpccially in the daies of their unregene- racy and flbould have likewife perifti'd.had not the Lord fol- lowed them with bi§ Grace. The fumme is, they that periOi muft afcribe the fault of their non converfion to themfelves ; & they whofe hearts God hath farther mollified muft afcnbc the praife thereof unto his Gracc.And why God doth follow the one with Grace,& leave the other to bis own hearts lufts is a queftion that does belong to that myfterie, O the depth of the wifdme 4»d kn(>wledge ,t god f we c^nnoi fathomc it; Ro ii.3?,U. Hoy^unfearchdlearehtsJHdgernents^^ndhuwMespafifindiHl iuti fvhohathfirfigivenHmohm.mdttlhAUyerecmpenced Obj.s . '*'^ The reft of their Reafons againft our ^oaxmt, are but complaints and frettlngs, a^it were, againft God- ; ^^e name bat one raotQi If Salvation b} mt to be had,bm enelj hjChtt^, thrmih. Faith, atfd that Cv^demnatioH copies on them throtich tmlT p.ii. VMief, andyet GodafrdedBem not power to ^^/'^.^;;^^^^ the djnauon of the m^ P^rt of men ^as an .nv^nM effea cfthe Death ofChrtfi. and their condition more deJferate, cot^ i peredwiththo[emeanes than before, it being^abk to condemn tktm'>b;itmthp»gthemt»Faitk j Anfrp, A moil abfurd inference. For, Firft Mens Damnation is not the cffctt, nor the cnff FreewiUto^SuperzMturMgMd. oq-> ©f Chrift's dying-, his Death 1,5 the Life of meo. Secondly, What then Ms it a confequeric of his Death? Neither fo, for they had penfeed, though Ghrift had never ^kd (namely) for tranfgreffing the firft Covenant. Thirdly, What then ? IsChnftsDeathan occafion of the damnation of any man ? Not fo neither j for though we doubt not to fay with the Scripture^ that Chrifi is afttneof jlujublmg^ anil a rock ef offence to many^ yet he is not properly i Pct.i. 8. and firoply an occafion of their periftiing (for they were un der condtmrMtim ^zixt^'iy , John 3. i8J oncly their unbelief leaves them under their former fad condition, withfomcin- crcafe to their condemnation, becaufe they (hew newobfti- nacy, and more difobedience againft God than otbcrs, that never faw the Light, as. if there follows,, ver. 19. ThUisthe- emdemyiation (the iull and great condemnation; that light is amc into the -mrld^ and men loved darkneffe rather than light ^. k^catife their deeds Tvere evil. Laftiy, Chrifts Death is not in It felf an occafion of encrea- iwg their Condemnation, but raeercly accidentally, byrea- fon of mans Difobedience, as S. Peter exprefly fpeaks j He is afione offtumhlwf-^ To whom ? To them that be difohedient-, ^ ?«•» 7;8. which ftumble at the Word, being difobedient; in himfelf he is altogether preciow, and the Lord of life. S. Paulf^e&ks Rom.7.8. of the Law, that Sin taking occafion bj the Comntandement^ WT^Hghtin him all manner of Concupifcence y Did the Law hereon Qod doth work^iitthe firjf a6i,of mr CBnvnfiorj,4nd not a caufe co- operating with GtA, that there- fore ntan ii made a Jiock or Jionc, Sec. ' ' Not fo, becaufc to will is of Nature, to will well is of ^^'^J^- Grace • fo that when God frames us to will well, he doth not cha'nge or deftroy the naturall faculty, but heales it, and leads it to abetter Objed- and this he doth noncogendo, fed fnadendo, the foul fees the grcateft reafon in the world to em- brace the greateft good which is now ofFcr'd to it, and he doth tbirft after it, and willeth it with all his heart and might • O give me Chrift, or elfe I die •, O give me Chrift what ever he coft me. Is this to take away mans frecdome, fo freely t(> choofe the beft ? And fo fully to eonfent unto the will of GodpThen Lord let my will never be free- Lord,fet my heart at Uberty,to run the way of thyCommandements,to run aftcf Mmtu iKui thee, which way foever thou draweft me : In all this there is (uftridiKur. nothing taken feom the Will, but goodneffe added toits *mb(i.p.i4J' ftdings : To will, and to will well, are not two fcvcrall aas, but one and the fame aft- which as it is an a6t of willing, it is of Man; as it is a gracious willing,it is of God : Is this dealing of God upon a free Agent, remaining free, as if he dealt upon a ftock or a ftonc > €afc 3 . If the Queftion in difcourfcibe, "Da rvickfd men Jin freely ^ »r »f necejfitj and comfulfion f %Anfyf. Corruption is in their wills, and therefore they fin willing- ly, not by any esternall conftraint ; and untill they be rege- nerate, every motion of their will is more or leffc finfull ; As m an Inftrument that is out of tunc, if you found him, be will jarrc in the founding : Wicked men, when they fin, thty fin of their own, Nemine '^jubtnte^fuadente^ cvgente^ ye need' not compell them, yea, they fin with delight, and fometimes with deliberation j Sin is moft naturall to them, it is their ficlh. ©b jeS:. But if tht corrupt frill can U no other IfHtftn^ then it finj nt- ^efof^iiy^ andrnQtfreeJj. • "■ ' ' ■ ; ; '... ' '^ Anfv^ Notfo; forarmuchasthatnaturalneffe (heW^twrgrcatcft frceneffe : As for example, tarn nacuraily inclined to this or that Yreewfilu SHpermtnrAll gecd. 5©7 that Recreation, thcrefoi^ I follow it with the greateftwil- Jingncfs ; evil cleaves to the naturall mans will and aftiont ■ but yet when it chofeth the thing that is evil,that evil choice IS not from externall neceffity- they do it willingly, after the imagination of their own hearts • yea, fo freely do they fol- low and choofe the evil, that they can aad do deliberate, and takecounfell about it, fo that they can forbear when they fee caufe, and then fall to it again ; The corrupt Nature that is in wicked men, doth not bind them up to this or that evil adion, nor at this or that particular time ; they can plot and contrive by their wits and counfels, what etil to doe, ivhen and which way to accoraplifh it • and when they arc rcfolved upon a way, they can change their minds, if they fee any danger or mifcarriagc to attend their enterprizes : All which (lie ws how freely wicked men do evil ^ let thembe- waile it, and not harden their hearts againft God, by calling any blame upon his holy will, or hoping to excufe the wicked- ncfs of their adlions,by the wickednefs of their hearts and in- clinations • nor laftly, by listening to the profane feoffs of carnall wks: when ever the day of you vifitation is comc,you will bewaile your felvcs in this rcfped chiefly, that you have finned againft God with a full will ^for fo is the unregene- rate Will, it is a full Will, tn no part good) and fo freely with delight and plcafure. $t c A f : Ifi' ^ ^ I 5©S Mrrers dgalnft the gnund Cap. XL Errors againfi the true nature andgrourid of Faith and Jufiifcati$», II TT is not my purpofc in this Treatife,to follow every Brain- ll i fick Sedary in their Wild-goo(e Chale, nor to ftand up- on confutation of every abfurd Sentence that falls from their pennes : many of their Fooleries are not worthy to be taken notice of. The materiall Errors cited in this Chapter a'c two. Firft, Concerning the ground and meanes of Faith, (accor- ding to which, Faith will be accounted naturall, or fupcrnatu- ral) their Error is thus exprcfled : ^rrori. They that are without the Goff>eU written or preached^ have SeS. I . fujficient meanes of believing ; thej thMt have onlj the Hea- vens, the Snn^Moone^ and Starrs^ andthe goodne^e of€odin the Government of thew^ld^ have reafon fufjicient , if net in abundance, to thinly the fame thoughts , and judge the fame judgement with thofe that have the letter of the GojpeHy {name- ly in the matter of believing.} For thefe two reafons are aOea- ged. I. They have the fub Banc e of the Cfofjiell , {namely) the -mllingnejfe andreadineffe ofCjod to be reconciled unto the world f reached unto them by thefe forefaid Afofiles^ the Sun, and Afoone, and Stars, &e. Z.Becaufe in the Creatures they have fuficient meanes of 'Be- lieving. Firfi that God is : Secondly that he is a rewardcr of thofe that diligently fceke him,, which is a'd the faith or belitfe f hat the ApcHle makes fimplj and abfolutely neccjfary to bring a man unto God, {that is) into grace and favour with him, ]^0rine. ' Againft thefe groffe Errors I lay down this pofitive Cong^ii clufion, (namely j the fubftance of the Gofpel j nay, not th^^ ef Faith and Jujlijicauon. * " 309 Jcaftglympfcthereofis,orcanbe made known to us in the Creatures, and therefore they, which want the Letter of the Gofpel, have not means fufficient to bring them unto laving Faith ; neither can they think the fame Thoughts, nor judge the feme Judgement, that they do, which have the Letter of theGofpeL ' u ^xT^ M^""* ^^^?' ^"^ Starres, and the Government of Two B,ancbe« the world, are but dumb Apoftles to preach the Myfteric of of this Doftr. Salvation ; theeternall.'power and Godhead are cleerly feen and underftood by the things that are made, fo that by this goodly frame of the World, the Sun, Moon, and Starres,men by naturall reafon, may gather, that God is eternaH, becaufe he IS before all things which are made- and powerfully be- ' caule he could make fucha World of nothing ; and accor- dingly,that thzGtdheadis not like to the Image of a corruptible j^^n or Birds, or four-footed Beafls, or creeping things ■ un- der all which forms the Heathens did worOiip a Deity, and fervedthe Creature more than the Creator. The Apoftle (hews Rom i.xo- the vanity of mans imaginations, for it is contrary to reafon ^ J ^f. that God, which made the world, (hould be like unto fuch weak, dying, periftiing Creatures. t. Much more that fuch Creatures (hould be worfhipped and ferved, prayed unto, or depended on for help- and there- fore he tells us, that in their bafc conceits of the Godhead &: in their idolatrous Image- creature worfliip,they hecame brui- tifn • they did not (hew thcmfelves men, and therefore were without excufe in that refped: A worftiipper of Images of Creatures, hath no eKCufe for his fin, becaufe they had rea- foaenough to diftate the contrary. Now if in the great works of the Creation, they could not apprehend aright the nature of the Godhead j How fhall they be able to fee and find in them the hidden myfterie of the Gofpel ? The wjflerie r thMt w^s hid from Ages and Generatiws, hid inGod,\^Mi Eohcf*/t from, generations of Men, yea, from Angels in Heaven, to Vcr.io whom the mamfold wifdome of G&d u made knowne bj the ' Pct.i.n, , Church : Ged At fuftdry times, and in divers manner, ff>»ke Heb,i.i. . tn times pafi unto the Fathers concerning C^rifi hi he Pro" phets- Butdidhe ever fpeak of Chrift by the dumb Crear — ^^^- '•""^^ ^ ^^o of Errors agdinf thegrbund tares ? What (hould I fay more ? The Apaftlc is clearc. The I Gor. 1 . 1 1, Kvorld by all its W-ifJome k»ew not Qod^ till it f leafed Qod )to re- veaU it bj the f»oUJhnejfe of f reaching. It never entred into Vcrfe*. the heart ofman to think oi Salvation by the Croffe-^ of an imputed Righteotifnejfe by a Adediatonr^ of God martifeiiin the Flejh^ made Hnder the Law, &c. and many other fuch like points of the Gofpel ; none of thefe things ever entred intt I Cor. 1.5. the heart ofman to coneieve \ the knowledge and belief of thefe things comes onciy by hearing, and by the" Revelation of Jefus Chrift in the Gofpel : All that ever ftudied Rigbte- ieufncffe, I mean the beft and wifeft of Heathen Philofophers, never fought it in a way of Faith, but in a way of Works , of moral! corredives of Vice, and rules of common Jufticc, and humane Prudence. But did ever any one of them fo much as dreamc of a Mediator .? or of Juftification by Faith. a. Bjfjmcfc. 2. Hereof follows the fecond Branch of ou*r Conclufion (namely j that they which want the Light and Letter of the Gofpel;, have not fuificicnt means of Believing. The objed of Faith is not revealed in the Creatures ;, How then can Rem. 14. 1 J. there be any Faith without the Gofpel } How can thej believe in him ofwhon^ thej have not heard ? (Tis a thing impofliblc) and hiow can they hear without a Preacher?(tbsit is alfo impof* fible-) A Preacher of the Gofpel of peace, that brings gla4 tidings of good things? And hew can they preach except they befent ? If there be no Sending, no Preaching, no Hearing, there can be no Believing. And fo the Apoftle concludes' ver. 1 7. So then Faith cemeth bj hearing, and hearing by the Word of God. Thw is the onely true ground of Faith •, and all that would get Faith, muft hearken to the Gofpel, as it was taught and publifhcd by the true and living Apoftles of Jefus Chrift, and is continued in the Church by fuch as fucceed 1 Cor.5.5.4.^. them, who are Minifiers, by v>h»m ye believe, and Labou- Rom.1.5. rerj together with god^ to make the World obedient to the Faith. Reafon. The rcafon hereof is, bccaufe true Faith, whereby man is naturall -^n^"" i"^'^^<*' '^ P"'"^'y rupernaturall, it is above Nature to teach tii'« rVpe"as. ^^» ^^ ^^ ^^"^^ '^- ^^ *^ P"'^^ ^y ^upernaturall, firft, in rcfped Jim ofFdithfufiificntkn, 211 of the Objcd, which is Chrift crucified for our Sins j lln things to be believed arc above the reach of mans natural] rcafon ; FUjh And blood hdthmtreveAled this unto tkee^lnit my Father which u in hcAven : This our Saviour Ipake of Fe* ters Vsiith^ Mat. 16:17. Ic is a lewd invention of forae, to ^ay, that Heathens might have an impHcite Faith in Chrift ; that is, habitually to be- lieve all things contained in Scripture, although adually they knew not what was therein contained ; and that an explcite particular belief of Chrift was not then neccflary. For they could not have rone at all, bccaufe they had Chrift for their Objeft : but to yva^ov ^ 0s», that which might be known of God by the Creatipn- That diftindion of Fahh implicite and exp'licite, cannot take place where the objed of Faith is not known and embraced. Implicite Faith is that of many weak Chriftians, who believe in Chrift for Salvati- on, that he died to fave his people from their fins; or this they reft: on, though many particulars touching the manner of the Incarnation, Death, Rcfurredion , JnterccfTion of Chtift, andof Juftification, and of the Definition of Faith, &c. be not clcarely known to them •, the Faith of Cornelitu and the Eunuch was fuch. Faith /,v/?AVi/f, is when Chriftians can diftinftly go from point 10 point, manifefting their know- ledge in therayfteryofChrift.Thefetwoarc but degrees of the fame Faith, the one weak,the other ftrong, for they botfe meet in one Objeft, Chrifi fefns. But to tell of an implicite Faith in Heathens , which have a kind of knowledge of God, but not Chrift for iheir Objed, is an invention to delude the fimple; they could have neither habit nor ad of Faith,when as the objcd of Faith was altogether unknown to them. Much after this manner do the Popifh Priefts delude their people, by the Dodrinc of an implicite Faith •, for they teach, that the people are not bound to know what the mat- ters of their Faith be •, it fufficeth that they believe, as the Church believes, upon affurance that the Church believcth all things ncceffary •, but what thofe things are, which the Church believes, they need not inquire: Thus they exclude know- ^12 Errors agAtnf the ground knowledge from Faith, and place it in Affcnt oncly , in ablindeand generall Aflent, whereas without Knowledge there can be no Faith; and without fupernaturall Revelation there can be no knowledge of the things that arc to be belie- ved. Secondly, Faith is purely fupernaturall, in regard of the manner of coming by it-, it is given from above : To believe , isthe work of God, as hath been fufficicntly evinced in the former Chapter ^ and although, when we believe, we fee fuf- fkient to believe ; yet to make the heart dofe with Jcfus Chrifk, is an eflfeft of Gods powerfull Grace. Hence it is that the Apoftlc prayes for the ThefTalonians, that Cod yponld count them worth of this callings 4nd fulfiti all the gtodplea- fure ofhisgoodnejfe^ And the work, of Fdith ^ith power. 2 Thef. 1.11. in which place the Apoftle teacheth two things; Firft that the whole beginning and progrefe of our falvation, is to be afcribed tothegoodpleafure of Gods goodnefs : Secondly, that the work of Faith is carried on with power j Chriji is Heb. 1 1.1. the nMthor andjinifher of oar Faith, and becaufe it is io many iPct.i.f, waies affaulted, therefore hj the power ofGodwe dre kept- throHgh faith unto falvation ; And truly, what lefs than a Di- vine power is able thus to draw the foul to Chrift } to forfake alijthat we may be found in him? to forfake our own Friends, Houfes, Lands, and prefent worldly enjoyments, for his fake? yea, which is moft of all, to forfake our own Righteoufnefs, and venture all upon an unfeen Chrift, upon a crucified Chrift ? to venture our precious Soules, and our eternall Condition upon one whom we never faw^ jet believing Wf rejojce with joj unffeakable , and full of glorj. i Pet. ' 1.8 &c. Thirdly, Faith is purely fupernaturall, in regard of its ad- mirable effefls and workings. Firft, Inward, \t purifies the heart •, Secondly, it pacifies the cor.fcience ', Thirdly, it fills the heart with ;o;, even inxhe Rom.^.F. midft oUribulations ^ Fourthly, it makes us able to withfiand 1 Pet. t.6,7. and to quench all the fiery darts ofSathan, and to fight, and E'ph.6.i6. overcome Principalities Sind Pojyers. Secondly, Outward effcfts j you fee the admirable effects of "•H. 3i- of Fa.th in the Fathers, No^h^Ahrahm, Mf»^^Zm77 who, by Fa,th forfooke their owneCoumrey o 1^. ,; P. gnmes [naftrange Countrey, chofe Afflidlons ^a?her than worldly Honours, bearing up in doing the wH of God agamft all the threats and wrath of Kings, as feeing him who ,s,nv,f,ble; others, through Faith, fubdued Kingdom^ H . wrought R.ghteoufneffe. ftopped the mouths of S q^en-' ft ched the violence of Fire, out of weaknefs were made toong waxed valiant m fight, &c. r. 3 3 . 3 4 "™"Ei Faith makes us overlook all difficulties and temptations which may hinder us in the courfe of our obedience- it S ustheali-fufficencyofGod, his ftithfulneffe and power * worketh by love, and frames usto obey the will of God L', Jhmgs,„difficultcafes,nhardduties,^hich Natureabh "^^ {as^*r«fci»sfacrificingofhisSon drc ) Laftly thcviaories of Faith are admirable i Un ? a t overcomes the terrours and flatteries of the wor Lmpta- tions on the right hand, and on the left; yea it makes the fnni overcome Death it felf yea,the,worft ofLl s™hat ptrfecu tors couki invent to inflift on the Serva„ts of Chrift /mTh ConfidernowwhatathingFaithis; And can NaVure^o ,1 L c ^/'*' ^ "'"'^ • ""o ^"" ^bove Nature can they arife from a root in Natnrf > Th.r, n. ^> fix&,U ^aUedga- that they, tha, arc withoHt theCBel Obitft t' ^'l'¥"T "'/'"''f^'li'^k. l>ua«fi,hey have theVl- ^ ' h''gm§ej.«dnad,nefeofg,d,,oh reconciled «nu ,he Zd preached u»,o, hem p thofe dumb AfoJiU,, ihe S«n Moon Scc.a«dthe l,o«n,if«l.effe ,f God ilihe i.^..^^/;, -^X' Firft in the Creaturej, whereby God hath provided for ^./i, our fnftentation m this natnrall hfe ; w may Lher that * £W « ™rf„^//, ^„d i« Mercj U Iver aU luZk, He Merveth M Man »nd Seafl, he l}reads Trdlet T ^ •' ^^ mmk iood. ^ • • *u« rreation of the world, and the ^ secondly, AgammtheXr«a«ono^^^^^^^ Dominion given to man oy" . Man m his what honour and ^'R^'V ^'Jf,„\o„ of ^ i'f«'«- Creation, '^'f^'^^'^l^l,^tZ>l,ork of thy ^ers ^, Moon a«d t^J";'"'.^^"^ tare, excellent, honourable think. frte« ^'"': S for«hofeufe thefe things were peice of the creation is Man tor wno ^^ ^^ Lde } If the «'»^^"'>"' "*S"; ?hat thou art mindfM ,/Ww. tW '«"« '"f "^'T ■ jZthei'rkj of thy hands, 1« mdefi him to hxvedommm ovir the w.r^ / / Z 7hoXfi fHtf 'I'ij'P "'"''' i^ (;^^ *ive gTeatneffe and &c We mav fitly "'"*''«^°^°" i,fC finlull Rebellions f.cellency by'creation. -^ l^J-' '^^^'chataSer of God. againft fo good a God .But «hat «" ^j^. ^ ^^^^ ^j ^ MJ Reconciliation to the World, """' "\s „e a^ Creatures, JZf. of The Creatures? Gods So^dneffe to u^, '^^^^^^..^^ ; ,„„. »eod. is one '^«g'»"^* ,7„TJ all-Goodneffe, he is good unto ^ M»t.s.4j' riie; the former is a g""""".-!^ . .ueuniufti yea, thus % U f^''"!; tV^'^T" 'turS B« as fo?' tha't fpiritu.il he is fiood to the bruit Creatures out . ^^^j goodleffeof God in f.ndmg b« ««» ~ f i^^ have the beft in in the Creatures : Nay, toher, we^^^^^^^ ^^^^^^ j,^ improvement of the hgbt "f f'""'- ^^j ",ft to be reconci- of Gods Word, cannot infer Gods reaame ; gtfce kdtotheWorldbyhisgenerall g""^"']^ "f^^^J^ ° ^,f„. world-. 2^»"''"^''"r/netk™ nt'o >fon;6od JJ-, . t were but a wild and weak Argumenv <^„ftf( 5rve£/.«ameffing^j;^.j^^^^^^^^^^ l;feS;'UlitilS'Ve^£n^^^^^^^ -nnSSitSitn'of^:^^-- *fF*ith *adfi,ftifiet,i,„^ warder of them that diHwnH r ."l*- *"'' that be is a Re- vcur with god, Heb. 1 1 .6. "'"■"'"'' " *''"»? » mm im/f^. befufficienttobrinom.V: , """V ^o Salvation, or if it 6me. '^"''^ "^ ""M, feeing they Miew the that^Se?:'^^^^^^^^^^ »»'r«»UlifJ,hll,i ' "7"'} '"<' again, Job. 17 , yA/i But is that !^^gA'"tL^"'^l'"L'''^ "-'y 'rleg^« «"" m'fi h« way.that miffctb « fS^X wf^^T„r *"^ '■P-""" of ruch therefore it cannot bf^m of fu.h" *'''P',!'' "'"'"'™i call iinowledce of G«i rTX^u \ Senerall. philofophi. andGovernoiSbLfc Uh^'k'"" "^'•"JS'^y ^"""^ ter the Fai). and that he .fp^ But what a God he is to us af- jnd relief by that way Xbwlnf ."'^l'"™ ">« '"«" l^'P fcyFaithintheMediawur F,?r t'"S "'"^'^<'. t^^is wtoChriil.inwbomrL" *^*'"^,",">« Grace which unites fore, exceptCrb^nfveGodTAiW-^"'' "^'1"'' ">"- bountiftlnefs in Chrift to Kalv ''"?'''"'' •""'"■"" 'o bin, in a way that is acceDahlt I "?"^'l* """»' ™me the words is this He hatrZ .k ^^i" ^ "'« ""ningof 0"ly that A, « aeatou " „S Ro^. ""'° ^^Z '""" ''^«^«. "«« Redeemer ali-fuffiriem and oSr™""'' °^" """S''''" ^l^ that v«-ifw:7,"itrz7/rr '''''""^^^^ ""■» WorJts/„^/A, attheil 'ff T'/^l* *"".not in a way of j_ 7. "the Heathens dn „,^ :... ■, . J 4nfyf, ^3M.2.If. weU with good men and^»^^^^ ^^ ^^^^^ did, of c.ny, in ^.^^V^.^' J^i* Th^^^^^^ were furmihed with many whomitisteftified.^f ^^^^^^^^^ ^^^^^ did he pleafe othergloriousvertacs yet by non God, but onely by "^^ »^^^"V . . pxDofition, fomc properties And for confirmation <>f;^^;^^^^^^^^ the A- , ofjuftifyingfaith are fitly ^«^^f J J^^ fi^^ -Thatitma- VmesJ-ordsbyM^^^^^^^^^^ "Kethamanfenfibleothiso ^^ j^ empticth htm " could not fend bim a t)egging j Creatures help, "ofthe confidence of his own "/.uthefe toGod. 'idfeic could not fend the man away ^i^j-^gtohelp - Th.rdly,it Pomteth out ^^^^^ ^^^^^^ ^^ l,,f " elfc it could n«^. ^^^^^^^^^^^^^^ on wort, to ufe the ap- 'Snhim. Fourthly, It icttetn .^ brmgeth a ^P^^- J e w Uc^neffe and horrid Ingratitude is it yr. What a wonderful Madnefle ana no b ^^^^^, ^^" in thefe men, who ^"{?Y^,^\^d t ^.^^^^^ '' " '" ^"^"^'' ther way of getting faith ^^d Salvat o ^^ ^^^ ^ercyLwhichMan.ev.^^^^^^^^^^ Ugh Lh vifit.i,«, « irJ:to^ let Z ILj of pier ; How are the fP'""«f '''^^PfV"'" „„„fs;,f,^ if na he faved, without It. M- y , of Faith and J^ufiljcatiin . 517 they) the way of Life ismore clearclv fe^iTiTrhTFTT-- buc yet men might be faved in their omLv^ the GofpeJ, O let us tremble and h^Z,T\ellw ^ ^^■\ ^ '"'^'^ ^P^^^^^' voke the Lord to remSc.nWi ft^^f ''^ Ingratitude pro- dark, to groprUkeblmde^^^ and leave us in the in our owf de'cei! ng 'whaT hirft^i^^^^^^^^^ '^'''^^^^^ therebeinthefemen th.Vffn. r- TT ""' "^^aningcan on^f keh^Lr t d 't?"''''^.'l"''Vcks up the foandati- ciry ""' '' P"'" ^°"" O^-l'— , a. ufeEd unne- ^ J^ourthly, ic opens a gap to Paganifae and Profane- thilk^ty cIST,''^^* ?°" God give then, over.who fron-the^recife^^^act^r^oft'c^tl Brre''"^^™"^'' member, that in their m*.^n«r ^.'^"'P^/- ^"C let them re- Doarin; of oar ChTrcT which^ "T'l't" ■'''^5' ''"''"^''e the 'he light >f NZ'7ft\i '"■^'^'"^ i" """^'"'^ ""^ 2V /'ff/l**. Do„l ... T "VIMS 'AT •/•'T""^^^"^ 'ntnefe words. "^ o * 2^<'*/;?'fr Paul w/jy-TamPc / j ^ Error 2. ^n^.orans of Faith frZlTu r ^'^""'f' ^"^^^^^^^^ "^^^St.Cu.U. f cfd'ttTyVthT/a^^^^^^^^^ Pl--n truth Conclufion. flow from Faith infeprablv tr^r.''/'^'/-^^^"Sh they iyO'eccbeyarcfeparatedfmmc T ^"^.^"^''^les, fecond- ^ P'''^'^ ^'^^JP ^^'^^ or ih^ condition of lu- I of Errors agAinfi the greund Sgs! Juffiithc onely things by which cheman,s T..epa.s. J^Thf Condufion hath three parts or Doarines, which I will prove f««f*''y- . f,,^!, ,5 St P««/ commends in A- braha»,, and S. ?'"»".''1'i'"/ '?„„ ^be party jaftified •, but parated from ""'f''''^"^,*j°"ff'a, and fruits thereof. They flow from fa.th ^^'^f^f^^^^'^^^^^ ,u W«,as the fr?lFaitbffiufts cannot lodge or dwell together, the •bVlievinghearcwmcafl^itout^epoyoa ^^^^^_^^^_ 6al.,.<. Aga.n, ^'''^r'Siant taown and diftinguifted from by which a found Chriltian IS Mown ,6^ outward '^' Tt" t; pSaS thattn maLTglod Chr.ftian. pnviledge.orpertormani , frames the i«,f.«K 'W "»'^f ^^-^'fYh'e love it beare, to God; heart to obey Gods will ou^o^ ^^^^ ^^ ^^^ j,^ SThbetves God commanding, threatnjng d'rf 'ngv" Faith believes uuu w „rild unto God a fuitable obedi- well as promifing >nf ''^"J^ J^^^God cheerfully, it ence to every P»«°j'"'"f.llv toobev God in one thing is not grievous, >"<'»°''f*'JL" faves th„eis the fame " 'i; ''Tt'd bond"ln the ^o"n ftienle iii all the Comman- authority and bona "PO" ""= , . . j (gij n„ „„ com- Jaa,.uc,,-. 'l'."">»f^tid\lfo2^:r;(randrt^^^^^^^^^^ , ;:'«^S;I:p.Surfan\vilconfcience,orfalfeheart, .„/.. ''Flti"^%ch carri^^us on^ the <^^^C^^S^ ijobn f ■ 3. Genef. lO, ""* "*''• "«> -^vn, nis oneiv ^on from GnrI ;»^ /^ •" through with that dfficult Ji.n"^^^^,tiJ^i^Z:'l' t\CG"A •" hT "f '^^ ■'"S, &c Faith 'w I Zf r tollow God in difficult Dut es and Promifes ■ whfn P,;,!, does not al^,i« bring fo'rth gU' works a„d that ti/o^f fible to W«ve truly, and not to i.ve accord nslv that a Joye™^i" rr 'the' n' T'^'^'Z' rpirituan'an^^Jtfrn I KTreit t-aith, It IS not that m^U «Vw««7Jt, i Tim i « S- "•«'. wh ch .s commended ,n all true Ghriaians : See the^Jore' that you approve the truneffe of your Faith by its fruit!of n bedience ; and although you Jll not bring tur faithftll tl^m or h f ;<"«'"'°'^ °f y»"r b^ng iufti^d, y« brbg lubjcet to the PeniJcy thereof. Condemnation; he cannorbe ^^"^^^^ ' Righceoufaefs \o fSe th^ JUKtcc, bm the Obedience of Chnft alone, whereby heful- 2)o^, r. 2, Note I. ' Cor. 1^. J6. pag. if8« ^^^ ^____— — — ^ ZAuTf^^TuT We affirm, chat gTj . ■ . neffe, enabling htm to «-/Pr«>™ ^, ,he Juftice, whereby the Rom.i. 4- we deny thefe, orany of them, to ^ j righteous be- Bond of Gods law ,s ^°/"'7''he«ry thing that makesus fore Gods Judgeme«fe«. But the^vM^^g accepted as jult, is tuc v/w A^aions. • J •„;„£, nf thisRiehtcoufncffetous, Thirdly, "f°5*=,l""onl on Gods behalf, another on '' two things muftbedone,oaeon»^^^^^^^^.^^^ " our owni that wh.ch Go'l do", .s ^^^J^. ,„4 ^^kSg " Obedience to us for the pardon ~^^ ^^^ ^^^^^ ^,„„,a_ "ourPerfonacceptabe,a,it ^j^ j^ ndfo receiving ." That which we ^o. '^^XT f^ „hich Anions, when they, '■''''' ^^'^]'%?ctiftandour receiving him.the ,u. ::S?on':fr SeV.nner is formally accompU- "Fr;hWJhisR.ghteouf«ffeisd^^^^^^^^^ ^.thouttheconcurrenceoto* G^^^^^^^^^ ons to compleat it ; wnen wc y ^ ^^^.^^ f^ ^P, °otto exclude Repentance ^''^'Xa^uh good works Faith, feetngV^auh IS alwaiesaccomp ^^^ ^^ us the Sun is w.th Its ''fe'™ ^^ ' t being the effeds of the the works themfelves juftihe not, > b ^^^^^^ ^ „j. famef aith,havethe.r P^^P' ^t Juft ficaSon, BecaufeGod ceffary to faWation , ."T'/jlifi.ing him alone, butb? bringeth no man ^ g'^'V^Sg "he" «, '" "t^^" fanaifylng him jlfo- Jhe ^«^.^ B ^ ^^ the other Graces and f^'^W"/' ,f *° jed to eternal! life, or the Uighteoufneffe that niak« »' ^^^ -^ lied to us. . nieanes whereby that R-ghteoufnelle^PP^ ^^^ Of all the Graces wherewith tne ^ j. ^„, R.gh- adorned, there V°"^f,:Sj"/r2 (that is) of ?<(«; -^^^:::;;^^c;^^'^ch(etsi.pfaithalonein of Faith and InHipcathrt, 3n this bufineffc. Rom. 3.21. The right eoufneffe of God yptthcut the Uvp\ii manifefted^ even the righteouffiejfe ofGod^ which U by faith offe/pu Chrifi unto all^ And upon all that believe, for there ii no difference. Note firft, That there is a RighteoufneQe of God eminently fo called, bcfides the righteoufneffe of the Law ('which is Gods righteoufnefle alfo) and that is the rightcoufnelTe of God in Chrift, even r^f righteoufnefs of God by faith ofjeftu Chrifi : Now this righteoufneife is manifefted for our juftifi- cation without the Law. Secondlynote, How this Righteoufnefle comes upon us ^ the Text faies , it is unto all and^ upm all that believe, here may feem to be a Tautologie, becaufe it is faid. The righte* otifnefs of God by faith ii upon all that believe-^ The righteouf- nefle of Faith? upon all that have Faith? a Tautologie ; No : But that plainly Ihews both what our Righteoufnefle is, and what is the means of making it ours, namely,Faith alone^, the righteoufnefle of God is upon us by the faith of them that believe, not by any of their other Graces. It follows ,ver. 24. Being jufiifiedfreei) by his grace through the redemption that is in Jefui Chrifi, therefore it is offaith^that it might be bj grace, Rom.4. 16. Now if faithful! adions, or works, were joyned,^ it were not of Faith alone, and if not of Faith aione, then not of Grace. But all is placed in Chrift through Faith, v.25. fiyhom God hat h ft t forth to be a propitiation through faith in his ^/ood, to declare his righteoufnejfe for the remijjionofftns. The Apoftle goes on, vcr. 27. fvhere isboafiini{then? (as if he fhould fay) fuch a way of mercy is eftablilbed, whereby boa- ftingis excluded, that no cne man may boaft over another. By what Law is Boafting excluded? Of "^orks ? ^47, for if ferae have the condition of Works, they may boaft over others that want them. By what Law then is boafting cut oS> Tj the law of Faith', for Faith brings one and the fame righteoufnefs ofChrift unto all, it ftops all mouths, there is no diflPcrence between one and another in Chrift JefuS;, whe- ther they be few, or gentile, they are all one in Chrifi Jefm ; there is no room for Boafting, and therefore not for Works ^ fo the Apoftle concludes, ver.27. Therefore we conclude, that xCor.j.ir. 222 ofBrms agAinnthtgrHmd^ ' T^^j^^^ifi^F^h without the deeds (f the X*w,that i&, bv Faith onely. , ^ «. -,^ -j j r -l .l This is confirmed by D4vids Teftimony. Damd defcnbeth the Mednefs of a man ; He is one, t9 whom the Lord mfnteth riihteoHMs without works, Rom.4.6. (that is.) the rightwuf-. nelTe of Chrift unto rcmiffion of Sins, without any of our V«rfc 1 r. wo^ks •, for which caufe it haWcdthe right eoufneSe of Fatth. - Thcfe cxclufive terms. Not by the-worl^s of tktUw, hut by .c tUe faith of }efu4 Chrik bj Faith without the deeds of the Law, ^'''■'■''- tlhtlllgl MoJt mrks. Thefe e.preffions do fully teach that Faith is alone in this great bufmeffc, that though Chrftians be adorned with many good Quahties and' Graces yet God hath onely regard to their Faithi whiclt makes them to renounce all confidence in thctr own Works, and feek Life and Salvation in Chrift, on whom they put their truft. . - 1-x n • ' Caution Here, for clofe of this fecond part of my Dodnne, you muf^ remember, that when fo great matters arc put upon Faith alone : Faith now is not confidered as a work or qua*- litv but in its relatiocto Chrift, and as it is an a^^, or inftru- ment of the foul receiving and apprehending Chrift let fortb CO the finning creature: as they that were ftung with^erj' Serpem in the wilder neffe, were healed by looking uponthc ^ri^f^-S-em^f, that was liftedup- fothe wounded fouleis. curedk)f itsSins by looking unto C/;r»#^ the Antitype, to thati B^A^^en Serpent. And this /tf(jl:»«£ is called by Ghrift> himlclf beiievinx, John 3^^,!$. As Mofts lifted uf th^ Serpeut m the wilder.efsjo muftthe Son of M^» be liftedup, that whojo^ ever believcth on him Jhould not peri/b, but have eternall Itje, And although the eye hath many other ufes and obje^its, yet by none of them was the party healed of his deadly fting, biac bv looking on the Brazen Serpent : So Faith hath many ©ther objeas and ufes inthe Chriftian life, yet by none of- 1 them is the Sinner juftifi.:d, but by apprehending or looking upon, and applying Chrift fet forth in the Promifes of the I Gofpel, and refting thereon for Mercy and Salvation. Faith ' ads upon Chrift in Heaven, and it ads upon our own hearts . to fubdae lufts, and frame it to obedie nce ; By the former iiiiii^MiiMilliiliyiliiMillMl B Ikcaufe the onely things by which a man is juftified, is that which doth anfwer the Accufation and Sentence, un- der which all Sinners lie before Gods Tribunall and Judge- ment feat : What is that you will plead to the Law and Ju- ftice of God at that day, why the Sentence of Death (hould not take hold of you ? Will you plead your faithfull Adions? Can they anfwer the Law? Can you hope by them to be /pronounced Innocent, abfolvcd from Death, and adjudged unto Life eternal! ? O no- then you will plead Chrifts righte- oufncfs-. It uChrifl that died and rofe again e -^ he \Naswaie Hfider the Law to redeem ui that were under the Law, Sec, This is the thing, the onely thing, by which the Law is fatisficd, by which we ftand juft and righteous before the Judgement feat of God :, and therefore the onely thing by which a man is juftificd : The words thus broadly delivered, arc a grofle andmanifeft falftiood, there be not two onely things by which a man is juftificd- if Chrifts righteoufncfie be indeed theonelything, then our faithfull Adions are not. ^ Reaf. 2. If they are the onely things, by which the man is juftified, »/ cauimriu- then either firft, as Caufes • fecondly, or as our Evangelicall on of paccicu- righccournefSjaccepted inftead of the fulfiiling theLaw; third- l3 *• ly,or as the means of Application of Chrifts Righteoufncffe- Fourthly, or as Conditions preparing the Subjed to its Jufti- iicacion, or as a Caufafine qua non, without which the party is not juftified. But in no found fcnfe can our Adions,or any of our mherentRighteoufncffe, be the onely things by which the man is juftified : I will prove it by parts. 1 . Not as Caufes, having any worthinefTe in them, where, fore the perfon (hould be accepted, partly bccaufe they are unperfcd,and need pardon-, and partly for that they are tb' gifr<^ of Gods Grace, auifo make us Debtors to him, and ... ..,p . p|°hror|o|is„ I i^mM— — naiJirt] cf Faith dad ^ujlificattpn , 325 2. Not as our Evangclicail Kighteoufnefle accepted in- fteadofour fulfilling the Lav. Arminians ceacb, Fa^dmil- Syn.Vort, Ifidnovfim gratUyijHodDem Pater per mortis Chrifii inter- 'P^^P ^9^' ventHm cum hominibm fefigit, mn in eo conjifiere^ ijnod per /?- dem^ qHAtenm merit urn ChriJliapprehe»dit, coram 'Deojtt/iifi' cemii^ •, fed in hoc, ejmod. Dem dbrogatk perfe^a obediemia legadi exaSlione ,fidem ipfam, e^ fidei obeJientiam imperfeEiam fro perfeSla legis obedientia repntet, & vita aterna pramio gra- tiofe digmm ceitfeat ; that is, the grace of the new Covenant ftands in this. Chat God doth accept our Faith, and our fin- cere Obedience, though imperfedt unto Juftification, inftead of that full,perfed, and finlefs Obedience, which the Law re- quircth; our Faith and faithful! Adions Ihall be inftead of fulfilling the whole law of God. A grofTe Error -. Forfirft,God fpared not his own Son when he made his foule a facrifice for Sin, he ext Aed of ^*"^ • ^ *• Chrift our Surety, full payment and fatisfadion for all our fins, he did not abate him one ace, when he made him a curfe for us. The Reafon hereof is, becaufe the Law being part of Gods ^-^^f- '• Will, and given to man out of the juftice of God, it muft take [t& ^ftQ^, that (o God may be jufi, and the juftifier of him that R^™-?-*^' helievethinjefm : and fo Chrift fatisfics the Word of his Father (Thou Jhalt die the death) and the confcience of the Sinner in that rightcoufnefle is full and perfed. Gods Judgement is according to truth, and therefore he Reafon 2. never pronounceth a man righteous, that is not fo • The R-"""'* 4- rightetufnejfe of the latv i6 fulfilled in ta that believe. The Ju- Ro'"'^^-^- ftice of God IS no lofer in juftjfying of the Elcd freely, and for juft nothing oF their own. If our Evangclicail Obedience were accepted to our Jufti- ^^4* 5- fication inftead of perfed legall Obedience, then we were ju- ftified by works, by the deeds of the Law, by an inherent Rightfc<.u.fncfTe ■ for fuch are all our faithfull Anions, they are a conflirniity to the Law, and a parr, of that obedience which rh? Law requirctl: of us. He that fufillleth the Law by perreft ob-dience, and he rhar obeyes it in all the parts of it fiucertly, th^y both of jhtm a^e workers : and if that which Uu? .*j5 OfBrrorsagAtn^thegreHnd they do be their righreoufnefs, then are they Juftified by the Tbe one hath it deeds of the Law. Secondly, How then holds the difference by Grace, the affigned by the Apoftle, between the Worker and the Be- other of Dtbt, Jiever in the manner of obtaining Righteoufnefle ? Howfcts he the Worker and Believer in dired oppofition in the point of Juftification ? How doth he defcnbc the righteoufnefle of the Believer to be without works, Rom. 4,5,6 Tk Xo^<^ »■;»- putethrlghteofifne^eTivithoHt works', And what righteoufnefs can that be? Inherent righteoufneffe it cannot be, for that is not without works, it muft needs therefore be C hrifts rightc- Rom. J.19. ;Oufnefs, according a« it is faid. By the vheMence of one many are wade righteom -^ C hrifts righteoufnefs is made ours of God ^ 2 Cor. 5.21. JVe are made the righteenffiefs of ^od in him ("that i?) righteous by fuch a righteoufnefs, as God re- quireth and imputcth to us. Thjrdly, Laftly, whatfoever may cccaflon bcafiing in man is excluded^ Rom. 3.27. Now as great occafion of boafting is left toman in the ad of Faith, and its Obedience, as in any work of the Law whatfoever, inafmuch as according to thefe mens dodrine, thefe would believe;, others would not, though they had the fame helps and means. Note this therefore for conclufion of this point, that the Grace ofthe new Covenant does not ftand in this, that God accepts our imperfeft obedience loco impletionis totim legis^ that God accepts a Pepper corn inftead of his full Rent, as Mr. Baxter glolfeth it, a jejune and empty conceit of fo high a myflerie. But that glorious rich magnificent Grace ofthe Gofpel, fo much magnified and exalted by the Apoftle to the praife and glory of Gods rich mercy and love to mankinde, ftands in this, that whereas Gods juftice d6th require full fa- tisfadion ; and he in juftice might have required the fame ac our hands; he hath provided the Price, and accepts the full payment at the hands of cur Mediatour. Nor thirdly, as meanes to apply Chrifts righteoufnefle. This IS the preheminencc of Faith to obtain this blefling of Rigbteoufneffe at Gods hands, as hath been proved already. The rigbteoufneffe of the Gofpel is that which is performed JHtheperfon of Chrifl:;, 'tis He that died, and overcame: Now of Faith md yuji^'fieathn, ^27 Now thefe perfonall adions cannon be ours by any other mean*, but by imputation, which is Gods gracious ad afcri- biagtous, what Chrift did and fuffered in our names, and coundng it ours no leffc than if we had performed it in our own perfons :, and the thing imputed is not received, appre- hended, and applied by our Charity, or Repentance, or any other Grace, but by Faith onely. Becaufe the Grant of life, and Pardon of fins is made over Reafon. to us in the Promifes, which are the proper objedof Faith, not of other Graces : the ad and proper objed of Charity ,is Corapaffion to them that be in Mifery;, the proper ad and ohjed of Repentance, is Sorrow for Sin, 3cc. So the Promi^ fcs arc the objcd of Faith : Promifes are to be believed, and the foul receives them by Faith: See that place Rcm.$. 17, where Believers are defcribed to be fuch, as receive the abntt' d/inCe ofGrnce, a»d of the gift of Righteonftiefs, Here is a gift (Righteoufnefs of Chrift) the Relative ad to giving, fs re- ceiving, namely, by Faith, as by an hand, ^o that Faith onely hath fitneffe to receive the gift of Righteoufnefs, and it cau- feth the foul to reft on them in peace. And thus thejujiJhAll liielfj Faith on the Promifes: But the Law is not of Faith, as if he (hould fay, it is not enough to believe a Law, but you rauftdoit : Look upon the Law, we doit j look upon the Promifes, we believe them, and by faith in them we live,^^/. 3,ii,i2.withHf^.io.58,39. ^ Nor laftly, are faithful! Adions the onely things by which -f^^^^f' ' the man is juftificd, or by a condition , as catifafine ^ua mn. We all acknowledge, that Faith ,Repentance,new Obedience, are in 4 found fcnfc conditions required of all that be within thecovenantof Grace, and all that look to hzjufiified by Whatwehold the Blaodof Chrifl^ muft be z\(o fanfiified by the Spirit of touching con- Chrifl, I Cor.6.i i. fo Ads 2.38. Recent and he baptifedfer ^'"°"^^"''^* theremijftonofftns; io i}o\\XM. 6. If m fay that we have fe I- PJ^'i^nsJ""^'^: hvelhi^ with him, avtd vffalkj^ darknefs^ tve lie. We freely pro- fefTe^ that God, who doth jftjiifie the ungodly, that is, all humble, broken, laden: finners, that come unto him for juft nothing, without confideration of any thing in them, mo- ving him thereunto, will never juftiffc an impenient Infidel), 5 28 Errors againfi the grsuftd Aninfcparablc one that gocs on ftill in his wickednefs. We ftridlyand cjnhexion b> vehemently urge, that there is an infeparable connexion bc- cnr"v"'"d'^" tween fufiification and SanBification'm the Sinner, that is $ana jfication. received unto mercy (though we deny a dependancc of Juftification upon Sandification ) and that upon thcfc grounds. Firft, From the nature of Faith j Faith is wrought in the heart by the Gofpel, which does humble the Sinner, and {hews him his (jiifery, and fo drive him unto Chrift for help. This fame Faith doth both juftifie us, as it ads upon Chrift fet forth a propitiation for Sin • and it fandifies us, as it ads upon our own hearts, purging out the naturall filthincffc that is in it. Secondly,Frora our In-being in C hrift, as the Root, He I John c 1 1- '^^* ^^^^ f^^ ^^^^ ^^^^ ^^f^' ^"^ ^^ ^^^^ ^^^^ ^ ^*^^ Olive- *r« by nature, being /7/<*«»rf<^ into ^/?r///, our wild Nature is changed, and we partake of the fatncfe of ihc true Olive, (chat is j of the Graces that be in Chrift the Root, ofwhofe fulncfle we receive in our meafure, and are become new crea- tures. Thirdly, From the Nature of Chrifts Death, which as it hath a Merit to expiate all Sin- fo it hath an Efficacy with it to crucifie the Old man with its Lufts. The Sleod of the old Sacrifices^ fprinkled on the Sinner, AidfanBifie to the fttrify^ ingoftheFlefi). Much more doth the B lood of (^hrifi pur^e the Confcience (not onely from guilt) but/>ow dead worlds t9 ferve the living God, Heb.p. 15. Let us confider a little what influence the Death of Chrift hath into our Mortification, and Sanctjfication ;, what influ- ence it hath into our Juftification, is evident. Qaeft. ^"^ ^^"^ "^ ^^^^ deftroy the power of Sin in us, is not alto- A Dig.iffion. gethcr fo obvious and clear. I'hrifldied, therefore Sitt dieth in me •, jvhat u the re^fen of that^ Inference ? How hath that *JDeatl3 upon the Crojfe an influence into mj heart to kjfl Sin in we ? Js it ontlj by tvay of Congruity, as hcaufe Chrifi died jormyfms', therefore I fhould hate Sin ^ which Godfomtichha- Htedf androhichpm Chrift tethat cur fed death ? Thafsfome- ihJng^ but that's mt all ^ for Chrifi s Death doth kiR Sin in tu gf Faith and Juppe Ati9n, 329 effcacioujly, Rom.6 6. our Old man is crucified with Chrift, that the body of Sin might be deftroyed, that henceforth we (hould not ferve Sin. This comes to paflc by vertue of our communion with him ; J^fy^, Jfoue died for all^ then were aH dead, and our Old man is cru- 2 Cor. 5 . 1 4, cified with Chrift. But before our Old man can be crucified with Chrift, i.Itmuft be imputed unto him. He took our whole i"!** i P(m.i4. and fault upon himfelf^ he was made as it were, a lump of Sin, and fo he ftood'upon the Croffe as clothed with old Adam with our Old Man, having as it were the hand- writing of Ordinances, ^bich wof contrary to hs, hanging about his , neck. 2. Now this whole body of Sin he nailed totheCrofs, he Col, 114. tookitoHtofihewaji he did not onely condemn Sin in his Flefli, but he deftroyed the power of Sin in the World , and that two manner of waies : Firft, Becaufe in his Crofs he fpoyied Principalities and H-w Chrift PflW^'the Spirits which ruled in the Children of Difobedi- deftroyed the ence, the Prince of the World was judged. Chrifi was mani- J j'^"^*^^ g"' fefted to deftro) the works of the Devil. "' ° " ^ ' Secondly, Padionally , becaufe having performed that work, he received the Promife of the Father, that is, the holy Ghoft, that he (hould have life in himfelf and execute fudge- Luke 1 1^. ment^to turn the people oflfraelto the Lord,Sind that he (hould fee of hid feed, Ifa.5 3 • i o, 1 1 . 3. This being done by Chrift our Head, as a publiquePet- fon in the room of all the Elcft, we having Communion with him by Faith, are made partakers of all that he didorfuf- eol.i,ii,ij. fered,or conquered; all is as really ours, as if we had done it in our own perfons : As in the firft Mam, there was a Spring of humane Nature corrupted, derived unto us by naturall Generation; fp in the fecond /^dam there is a Foun- tain of the fame nature reftored, and derived unto us by fpi- rituall Regeneration, fo chat by f€llow(hip with Chrift in his Sufferings, our Body of Sin is deftroyed ; and we have from him an imputed Sanftification, as well as an imjputed Righte- oufne(rc; 1 Cor. 1 . 50. Hip ^ made unto us pvifdome, and Righ- 3^o ofBrrm agAinli the ground 'Z^^^^TT^Sanrnficatkn, Pardon this little Digref;.. Thus vou fee that we urge Hollnefs & Sanaiacation, & the neceffary connexion thereof with Juftification, upon as fure andftrid grounds, as they which make them conditions of Tuftification . and in our ordinary preaching we do not make n ce to call Fdth.RepcntaMe, and Hclinefs the condtmns of the New Covenant, thQ ^ay for the ranfomeA to w^^/^ »»,whtcti way whofoever findeth not, or having found it walketh not, (hall never be faved, becaufe God faveth none but by Juftih^ cation and Sanftification both- The former is to acquit us from the Condemnation of the Law, the atter is to conforme us to the Gofpel, and to go the way that leads to «nw w. deny But when we meet with men of corrupt Principles which Son' firft deny Faith to juftifie, as an inftrument re atively, but onely as a Condition within us, that is, as a Qualification or Aft- fecondly th&t fidet kco implettonis totiui legtsithymy ^ which fet up our works, and rank them with Faith in the point of Joftification, fo that thofe glorious things, which are fpoken of Juftificatton by Faith, are affirmed alfo of other Vertues and faithful! AAions, and Faith is no more than o- r..a c,t ther Graces, and other Graces be as much as Faith. AU Edt'j P.*77. which together makeupthat condition by which the mams ^"^ Such broad, material), effcauall conditions, pulling down Faith, that it (hall be but as a fingle Star in the conftellation of Graces, and fetting up Works in the fame Throne and Pignity, we deteft, as tending diredly to fubvcrt the Gorpel of Salvarion, in like fort as the Papifts do by their doarine ot works We deny with the Apoftle the union of our works with Faith as to our Juftification,and we perform them as Duties, whereunto God hath tied us, upon other terms, namely, as the fruits of Faith, the way by which God will lead us to himfelf.Our learnedDivincs do explain it by this companion: miu'sVJih »* Even as a King freely beftowing a place in the Court upon S.40.disr.34. «* his Subjed ; this his free gift binds him over to come to p.»53. «f Court to receive it i and having fo done, to diicharge the -iWiii $f Faith and fftftificatitft, 331 '•place with all diligence and attendance, and yet the Sub- ** jed cannot fay, that either his going or attendance procu- ** red the place, but onely the Kings free gift put him into it : " fo it is in our Sanftification, which is the way that leads to " the Kingdome, which God hath freely given us, and the *' Duty which that Gift calleth us unto, and therefore necef- " fary in its own kind and order, and no otherwife. You fee what we hold touching Conditions, and in what /enfc we fo (peak. Now it remains that I prove the fourth Branch of my third Dodrine. Here I will confider two things • Firft, Whether the addi- Qaeft. i. tion of that word (as bj cendition) be a fufficient fdvo to The Cafe fta. make the former words found Dodrine ? Secondly, Whether '«d. faithfull ABions^ or the furfofe of them be indeed an Atttece- ^ent Condition, or Ratification of the Subjeft to its Ittftiji' cation, to make him capable thereof? - To the former, I fay, that it is not a (it falvo-, for the pro- Anfvf. pofuion it felf *» terminis^ being untrue, the limitation is very flat, becaufe the word {onely things) imports more than a perfonall qualification, even that condition, which is onely in the Perfon of Chrift. Why faies he not plainly, they arc the onelj perfonall Conditions, and not the onelj Things, feeing no perfonall conditions whatfoever arc the things by which the man is juftified? Let us confider expreflions fcattered up and down in that PraEiicall Catechifm, and then judge whether limitation (as by a Condition) be a pertinent /^/z/o to make the fenfe good : For inftance, ' Many ads of Abrahams Faith are mentioned * in the New Teftamcnt, but efpecially two there are, by * which, in two trialls of his Faith, he approved himfelf to ' God, fo far, as that God imputed them to him for Righte- ' oufneffe, that is, accepted of thofe Ads of his as gracioufiy, 'PnB at $. 5. * as if he had performed unfinning Obedience, had lived ex- P-^^-P^i* * actly without any flip or fall all his life. And again, a little ' after, he faith, that will hold true of you ('as of Abraham) * that if your heart be fincerely given up to Chrift, if there be 'inyouarefolutionofuniforra Obedience unto Chrift, and 332 of Err m agdinB the ground ^ fuch as would hold in time of Temptation ^ This will be cer- * cainly accepted by God to thy Juftification • nay. itOod * try thee oiiely with one Promife (be it fpintuall or tcmpo- * rail; ifthou confidently depend on the Truth without any 'doubting, this will be accepted of God to thy Juftihcation ' without any farther acts of Faith, or Obedience to his * Commands, in cafe, or fuppofmg there were no fuch com- ' mand as yet given to thee : But if our receiving of Chnlt m •heart and refolution be fuch, as will not fructifie in its due *feafon, it is not fit to be accepted by God to our Juftifica- * tion. ^ ^, , f • Obferve here two grofle Errors- Firft, That the thing im- puted, and accepted to our Juftification, is our owii Obedi- ence (in Refolution or Performance.) Secondly, That Ood accepteth thofe acts of Faith inftead of, or as well as if we performed perfect unfinning Obedience: Whereas the Scri- pture is full and cleare, that the thing accepted and imputed to our Juftification, is not our weak imperfect Obedience, refiding in, and performed by our own felves, but the fpot- leffe and all-fufficient Righteoufneffe of Jefus Chrift, perfor- med by Chrift, refiding in the Pcrfon of Chrift, and imputed of God unto us. Thai which is imputed to us, is not inherent in us, it is not our owne : Righteoufneffe imputed andinhc- ' rent in this difpute, are quite contrary; if it be imputed it is not inherent • if it be inherent, it isnot by imputa- Now let us apply the Salvo.^nd fee if it can make the fenfc found Doctrine; God doth gracioufiy accept fincere acts of Obedience inftead of unfinning Obedience to the whole Law. fas a condition in the Subjea to be juftified) abfurd. For then firft. Mans perfonall Obedience is the materiall caufe of his Juftification, as truly and really as perfect Obcdi- ence in Jdam, was his Righteoufneffe ; for by their own do- ings they both are accepted : This is indeed to make the Go- fpcl a covenant of Works, a conditional! Covenant: In the Covenant of Works C which is properly condittonall) there were but two Perfons, God promifing Life, and Man with his perfonall conditions of Obedience j and here it is true. ofFAithand fufiifiedtion, 3_^5 God did accept his Creatures obedience asthe'cpaditionor termes, on which he performed his part (f the Covenant. But in the Covenant of Grace, there is a third Perfon,naine- ly, the Mediatour ; and here the Mediatours rightecufneffe is that which is accepted inftead of perfeft legall Obedience; his Obedience is the onely cond tion, upon which depends the fulfilling ofall the mercies of the Coyer anr, the Sinners righteoufncffe is not confidered : This is the difference be- tween the Law and Gofpel, that Covenant was performed for the Rightcoufnefle which (hould have been found in our felvcs- but here the things covenanted are applied and procu- red for the rightcoufnefle of the Mediatour. Secondly, Confider the inconfiacncy of the Propofition, with its limitation : A condition Che faithj hath no efficien- cy m it; but if God accept any thing inftead of the whole Law, that thing is of greateft efficiency. To affirm that mans faiihfull AAions arc the things imputed, and accepted to his Juftification, yea, that they are accepted inftead of perfed Obedience, is to make them more than Conditions. Even Ingredients confticuting a fit matter to be accepted on our behalf i they are now made intrinfecall to the matter of our Tuftification, as with which they arc corapleat and fit to be accepted and without which it is not fit to be accepted by God to our Juftification, whereas Conditions qualifying the perfon,are altogether extrinfecall to the matter of our Jufti- fication. o- J • It is then a meer Gull, to fay that our own actions do ju- ftifie as Conditions or Qualifications of the Perfon, feeing aoperfonall Condition or Qiialification whatfoever, deth jaft'fie that is, is imputed, or accepted to our Juftification- Itisas'ifajcfuie (hould defend the Popes infallibility, by faying the Pope is the infallible, and unerring Judge of Con- troverfies, not as a Man, but as Head of the Church, or that he hat^ power over Temporalties in order unto Spirituals, whereas there is no fuch order, no fuch hcadlhip over the Church Thus of the firft Qi^eftion. , , , , n„pft . ^'heikr faithfuU ABions, or the furpofe of thm be Uueit.2, indeed ak Antecedent Condition or ^mlificmon of the Sub- 3?4 of Errors AgAtn^ thegrennd iefi to its fttfiificatiofiy to wake him capable thereof, Mfw. lanfwer: Firft, Take Faith as a condition, that is, in a Notion diftind ( from Inftrument or Relative; it is no other than a work of ours, as any other vertue is. Secondly, and then take Faith with all its adings upon Precepts, Promifes, Commandements, Threats, with all your Obedience, giving up your heart to God in all things ; take a!ltoc'ether,they have in them no other than the nature of cood Works, gcod Qualities and Adions. ....... Thirdly, And although by them the party juftified, isdi-^ Hinf'uilhed from him that is not juftified, and a true Believef' fiomafalfe, yet none of thefe good works, nor all toge- ther, are the conditions of a Sinners Juftification. This is « ./ ^ The firft Rcafon is from the nature of the free Covenant am ? M*. of Grace; the fumme whereof is, that we are jujified freely bj hk Grace through theRedemftion that ii in Chrifi.fwm all our fins, without confideration of any thing that we could do or fuffer : God receives a finner into favour gratis, for juft no- thing, to the praife of the glory ofhii grace, ht m •xaeira^j' ii/x*^ yvherein he hath freely accepted ui in the beloved one. In which place note two things ; Firft, that there is nothing in us mo- ving the Lord to make this covenant of Mercy and Promifes, freely by his Grace. -Secondly, that there is nothing in us as a confideration, ground or condition of fulfilling thofe Pro- I John 2. 1 1. mifes being made, Xour fim are for given for his names fake : All we have is by a deed of Gift, 'tis all gratis pim^^t mercy and goodwill. ^ ^ „ „ . I illuftrate it by this comparifon of two Beggars, B^th come to a rich man,bewail their cafe,they fay they muft ftarve and perilh if thou relieve us not, &c. But the one pleads thus. Sir, Though you have now forgotten me, yet I have been an ancient Servant to you and your Father, I ever wilhed well to your Family, I never did purloyn or waft your goods, &c. And though I have now plaid the lewd Prodigal!, _ yet I be- fecch you to pity me in my mifcrie : This man cries out of his want and mifery, but he brings a confideration or con- dition to move pity. The other brings nothing but words of iiiill Rotn. 3.24. l.J. Chrift calleth thee. Come unto me, and I will give thee refi. The Fa- Mst.p.r 3. ther of the Prodigall fell upon his neck, and kiffed him. All 1 Tim.i i<^i6 that the Devil, or thy own Confcience, can make of thee , is but a Sinner, a chief Sinner, an ungodly Perfon, and fuch Chrift came to call. Rom 4 5 . god is faid^to wfiifie the ungod' ly ('that is) an ungodly perfon coming to'Chrift, is accepted, and hath his fins forgiven- of unjuft he is made juft ; the ftace of a finner, when pardoning mercy doth firft acquit him, isaftate of guilt and condemnation. The proper fubjed of Juftification, or of pardoning Mer- -Thefubjraof cy isaguilty Soule, itfindes the perfon ungodly, and un- Juftificationj der wrath it fets him at liberty, it fayes unto him, thou fhak Who. not die, thy fins be forgiven thee. Terminis a qm, the ftate from which a Sinner is brought,is a ftate of fin and wrath;/ tr- minm ad cjuem^ the ftate unto which he is brought,is a ftate of righteoufnefs imputed, whereby he is now a juft man, his fins all covered,and he made a bleffed imv\^MediHm per ^aod^ the meane by which the guilty party doth paffe from Condem- nation to life is Faith, given us at this inftant of our Gonvcr- fion, notasaconditionpre cxiftcnt in the party to be jufti- fied, but as an inftrumeat enabling the Soul now to reach forth of Errors againji thegrcHtid forthitfelfetolay hold on Chriftthus freely offered, and to clofe with the Lord Jcfus. Even as the hand of a Beggar or a Prifoner doth reach forth it felfc to receive a gift to pay his debts. In the fame Minute of lime, a man is ungodly, andiuftified; an Enemy, and a Friend- As Chrift made theblindetofee (that isj him, which juft now was blmdc, ioGod^iot^ iufiifiethe ungodly, (that is) him that juftnow was uneodly •, when he came to Chrift he was ungodly, Tvhen r,e wereenemits, we were reconciled (that is) he that juft now was an enemy, IS reconciled- till he received his pardon he was an enemy ; And what qualifications and conditions are, be can be found in fuch a perfon, to make him capable of his Juftification? Obleft Terhi^forrowforthatupafl^and hu purpofe tobemgodlj ' no wore, hu giving up hir»felfetoftncere obedience for tme to i:me* This is the condition of his being pardoned, andrecetved . f It is true t All this God looks for at his hands, and gives *^''-''^' him grace to do fo, God having received him, and forgiven him all his fms, lets fall all Anions againft the fmncr and fo makeshimableffedman: God doth now exped that he fhould hold up no weapon againft him, but walk in upright- nefle before him. But this is not the condition of his being pardoned for fms paft; God pardons him freely, without confideration of any thing that he hath done, or can doe hereafter. Sincere obedience is due every day, and may be a condition of our continuance in Gods favour; But how can it be accepted for fins of times paft ? Are fins paft pardo- ned upon that condition? But thefe are duties required of us upon other termes, as hath been (hewed m the companion of a beneficiall Office freely beftowed by the King on his Subleft; hecannot^faythathis difcharge of the place was a condition of the Kings beftowing it, for the Kings free gift put him into the place- but it is a duty which that gift calletH him unto. . ^ , r l . This leads me to my fccond reafon, taken from the nature ofGofpel-conditions,thcy are gifts of the New Covenant promifed, therefore not conditions pre-required propedy^ 6f Faith And Jt$ftific4ti9n, jjj God gives us the Grace for time to come, to become new creatures •, God gives Repentance, as well as Remijfion off%ns-^ Afts j.j i. God gives the new heart ; and therefore thefe things which God himfclf worketh, cannot be conditions as unto him to pardon our fins. Indeed this fincere hearty religning us our felves unto the Lord, may be to us a condition of our Peace, and an help to apply the Promifes to our own fouls in parti- cular evidences to fee our feives in the ftate of Grace. 1. There is a double Af Faith, but lam mt jujiified at ail in the (ourt of Heaven, unlefj I repent,&cc. True, becaufe God doth juflifie none, but the fame whom Anfw, he doth fan^ifie^ as we proved by the Connexion that is be- tween Juftification and Sandiification. The grace of God which bringeth fahation^doth teach hs to denjungodlinefs and world- 338 Errers againft the ground Ti% t. i I' The new Co- venin: not properly con* didonall. Hcb 4.»6. iTiDiaX.rj. TZfir^to live fohrlj, ngkeoHfy,aii^ godlj in this frefent iorld ■ yet this does not amount to an Antecedent condition of our Tuftification. And you (hall know it by this ; Becaufe thouphIfaileinpointofi='^i?^,as Sarah did, and m point oi^Hty &s Peter did, yet we are not forthwith unjuftified, the Covenant of mercy is not forfeited-, for one of thofe hetter promifeshdong^ng to the new Covenant,is to pardon the failinzs of the Covenanters: Better Promifcs, becaufe God doth not onely keep that Faith which is in all Covenants rnamely) to perform his Promife,if we perform our Duty ^ But he promifeth alfo to forgive our failings^and caufe us to- fcar him • he does not take the forfeiture t!^on our faihngs, but pardons us; Jfanj man fin, vpe have an advocate with the Father, fefus ChriHthe n^k..«., &c If the Covenant were purely conditional, if it were grounded upon our Obe- dience as a condition, or confideration, then that fayhng, it were loft and forfeited (as in the fir ft Covenant, which was truly condicionall) but it being grounded on Chrift, there is a ftandingRighteoufneffe unto which we may have recuHrfe tofthtainemrcj, and find helpin every time of need: And for whfch Rightcoufneffe fake God accepts us, notwithftanding our failings 5 I have prayed for thee, that thy Faith faile fist The third Rcafon is taken from the nature of Faith and Repentance, they be emptying Graces, they do not bring any condition or confideration with them. Faith finding nothing at home, feeks and receives all from another -.Faith makes us deny our felves, renounce our own righteoufnefle, it fends us to Chrift with an open hand, which lees fall ali that was in It to receive a pardon at Godi hand, as a Beggar doth an almcs ; See how the Apoftle doth abaf? aad empty him- felf, Phil.3 .7,9. PVhat things were gaine to me, thofe J counted hfeforChrifi; yea, and I count all things bnt dung, that I may -win Chrift, and be fomd in him, not having mineowne rilhteo4nefs,8cc. Faith is p^j^/Fi/Mn receiving the Pardon ; it is^he hand or inftrument of the foule to receive Gods Pro- mifes. Now the Gift is moft free and unconditional!, y-t it muft be received by the party that needs it, cife it will do him cf Faith and IttBifJcation, 339 no good; and that is all that Faith hath to doe to make us Sonsj As many as received him, to them gave he power to be- come the Sons ofGod^ John i . 1 2. Secondly, So for Repentance, it is an emptying Grace ; Repentance makes us abhor our felves, accufe, judge, and condemn our felves, and put our mouth in the duft, and be dumb before the Lord. Now how can that which condemnes me, be a condition of my pardon? A Condition dothfur- nifti me with a Plea, why I fhould have this or that • but Faith and Repentance do caft away all fjjch Pleas, empties usofallgoodnefTe, laies us low at Gods fret, as a company of condemned Creatures, every one faying, J^m m more p^.^^ yporthj to be called thj Son. Docs this Faith look like ace;;- pag.77 ^■^'** y?^'/remlfes, offered up hu onely be- gotten Son, W^h.iuij.Andagainfthope, believed in hope, he ftaggered not at the promife of God, and therefore it was imputed mtohm for righteoufneffe,Kom^.\2>,io,i2. fVas not Abra- James s.2t ham our Father julfified bj works, when he offered up hk Son ? How does St. lames prove that he was ? By the tcftimony of Scripture, ver. 2 3 . And the Scripture was fu/fiUed,which faith, Abrghim believed God, and it was imputed to him for right e- oufneffe. He faith, that ^Abraham was juftified bj worh v.21. and proves it, becaufe the Scripture faies, he WAi juBified bj /^ifj;; A ftrange proof, but of great force, to (hew that^v 5vo>'^^,herc S. fames underftands a working faith,for the offe- nngupof//^4c,wasaraanifeftfigncthat Abraham believed God,beingftilIjterfwaded, that what he had promifed,hewai Rom.4.ir. ahlealfo to perform • it was Abrahams faith that made him ready to perform fuch an ad of Obedience; Faith wrought this great work, and what could Faith do more to (hew it felfaperfea Faith? Faith doth grow ftrongcr and ftrongcr themoreitisexcrcifed; and by works faith is made perfed' 6T6A««'9Hitattaincs its end, as the Tree is perfed, when he' hath brought forth his Fruit, and until! he lath yeilded his fruit, he IS not perfed : And from this example S. James doth gather, ver. 24. that the faith by which a man is juftified IS not a bare profeffion of the Gofpel, but fuch a faith as tyl brahams was, fruitful! in works of obedience. So fecondly, The other part of the Text Inot by Faith one- /r J IS to be underftood of the bare profeflion of Faith, which J44 of Errors againfi the ground can yeild no folid comfort to your felvesor your friends, o^ your Juftification ; not by Fatth oncly, that is, not by the Faith which is alone, and fo a dead Faith is not the true jufti- fying Faith ^ and the ufe of all this is to difcover the vaine prefuraptionof i'o/;;/ii/<«»j, and that Chriftians may be foun4 ui the faith. To conclude, this Propofition is true, Man is jujiified oftely hj faith in Chrijl feus, that is S. 'Tauls propofition. and St. fams never denied it : And this Propofition is true, Man is ttot juftified i>j Faith, which is alone , and this is it which St. James affirms, and St. Panl never denied it, ver. 17. Evenfs Faith , if it hath not reorkj , is dead , heing alone. It does not follow then, in S. James his opinion, that a roan ts jufti- fied both by works and by faith, becaufe he.ftandsfor a faith, that worketh by love : we preflc obedience of Faith, yet de- ny the concurrence of Obedience with Faith, to make us juft before God. And this meaning is pointed out to us, ver 1 4. where the Apoftle fpeaks of the having of faith with workj, but not of juftifying by works with faith. Thus 1 have, at length, difpatched the Anfwer to that grand Argument ta- ken out of St. fames. The fecond is like it, caft in the fame Mould, taken out of St. Paul, and therefore it will receive the fame Anfwer. It is thus formed •, a. A' jumeiK He that affirmes Abraham to be juftified by that faith, out of Rom 4: which however it was tried^dtd anfwer God m adionsof i8>»*' faith, doth not exclude adions of faith from faith,or the con- dition of our Juftification, but abfolutely \ equires them as the onely things by which (as by a condition^ the man is ju- ft.ficd : But St. Pattl affirmes Abraham to be juftified by that faith, which however it was tried, did anfwer God in adions of Faith ; therefore S. P^«/docs not exclude faithful adions from faith, or the condition of our juftification, but abfolutely require them, &c. Jnfw. I diftinguifh and deny the Major. He that affirms ^^r*- ham to be juftified by that faith, which being tried, did an- fwer God in adions of Faith, doth not exclude adions of faith Cchat is) from faith it fclf, or from the Nature of faith, yet he doth exclude them from the Office of faith, and from f«Uow- $f Faith andfuHtficathn, fellowfliip in juftifying (as hath been often faid :) Faith a- lonf j'uftifies us relatively, as pofleffing us of the Objcd Chrilt Jefus : but faith with ail its Adions, and Habits, and Conftellation of Graces, corifidered as a condition or work, cannot juftifie a man before God. As for the Minor, it is endeavoured to be proved by two oblcfl. p!;-jcs of Scripture,/?o»».4.i8,20,22.w^orf^<«i«/? Hofe believed in Hope^ &c. And thtrefore it rpos imputed to him for Righte-* oujKt^e : for ail which ads of faith he was juftified, compa- red t.ith //f^. 11-8,9, 10. By faith Ahabatft, whejt he wot caked to go out into a p/ace, which he Jhouid after receive for an inheritance obeyed, &c. Thefe are A(S5 of faith, in all kinds of trial!, by which he was, and without which he (hould not be juii.ficd. It is confefTed, that Abraham was juftified by fuch a faith, as did anfwer God in all Trialls, but not in vertue ofthofe Trials : Thefe were Ads of faithj but we deny, that for them Airahatn w&s juikSed ; neither does any thing in the Text countenance fuch an Affertioa. For, firft, Abraham was juftified. Gen. 156. before any ofthofe Ads mentioned, Rom. 4.18,20. were performed, which follow after in Gen.ij. 16^17. and do peculiarly re- fped the birth oUfaac. Secondly, And whereas the word (therefore it rpos impu- tedyScc.) may fccm to imply fome excellency and vertue in the very ad of his faith, wherefore it was imputed for righ- teoufnefle : I demand whether it were imputed in refped that he believed, or in refped that he believ'd in this full mea- fure? ifin refped of his meafure, then it will follow, that onely fuch a meafure of Faith fufficeth to Jiiftification,which would exclude the Apoftles, and many thoufands of true Be- lievers from Jufiification j and I think none dare affirmeit. But if faith fimply in what meafure foever,. then it affords us this comfortable Dodrine, (namely) that we putting our truft in God for righteoufnefle, (giving credit to the truth of his PromifeJ of bJcffednefTe in the promifed Seed, for this was the fubftance of Abrahams faith, I fball have a Seed, in Gen 1^.18. whom all Nations, and my felf alio, (hall be bleffcd • for Z z God jj^5 of Errtrs dgAwB the grcmd God at that time preached the Gofpel to Ahaham^Ggl^ .8. , i xc accepted and blcffcd in that beloved one. And left any " {hould fay, What is this to us ? The Apoftle tells us, v.23 .14. that it roAi not Tprittenfvr hiifake alone, 2ii matter of his glory and priviledge, bmfor w alfo, for our profit and comfort, f» rvhom itjhall be imputed • yea, if we believe fuch ftrangc pro- mifcs; Nay, but ifrpt believe on him that raifed HfjefM from the dead, who died for ear Sins^ and rofe again for our fff ftificatian : This is the proper and only fubjcd of faith jufti- fymg, and this it which is imputed to us for righteoufnefTc. As for that place Hebr. cap.i 1.8,9. he fpeaks of the obedi- ence of faith, what it will make a Chriftian do, not of Juftifi- cfltiou. Thus I have finifbed the third part of my Conclufion (namely) faithful Actions are not the onely things by which a man is juflified : Firft, not as Caufes. Secondly, not as our Evangelicall RighteoufnefTe. Thirdly, not as meanes of applying Chrifls RighteoufnefTe. Fourthly, nor as conditi- ons properly : where is (hewed, what we hold, and what wc deny touching conditions and qualifications, particularly twD Oueftions are refolvcd. FirfV, Whether the addition of the wordf^^ bj a Condition']hQ a fit Jalvj) for thofe wordsQ^^ " onely things bj which, &c.]] Secondly, Whether they be in- deed an Antecedent condition to Juflification ? Denied. The lirfl Reafon is from the nature of the Covenant of Grace ; Thefccond Reafon'is, becaufe they are Gifts and Promifes of the New Covenant. The third Reafon is from the nature of Faith and Repentance. The fourth Reafon is from the order of Faith and Works, with an Anfwcr to two grand Arguments, one out of St fames ^iht other out ofSc Paul^ for the concurrence of faithfuU Adions, with Faith to oar Juflification. ufc .. From the Do(ftrine laid down I rcjed as erroneous, the Syn ]?wr»j&c. opinion of thofe, who Teach. Firft, Fidtm non efe T>0' nummorte Chrifti partum nee novi feeder it promi^ptm, fed ejus conditioner/}, e^ut Ubere ab homine ex fe prajletftr, that is, thatFaithisnota, Giftpurchafed by Chrifts Death, nor a Promife of the new Covenant,but a condition which wc muft ofFAitbAfidJuliificationt H7 bring on our partf. Secondly, that God chofe Aai^^i^i " loco impletionM totiw ItgU^ the Ad of Faith inftead ot the legall Righteoufneflc. Thirdly, that without the addkion Pad Cat otVVorkes, any other Ad , or Part, or Notion of Faith Edk.Mi.ii. would be unfufficient to Juftificatior., and that it is the con- fummation of Faith by Charity, and good Works, that God accepteth in Chrift to Juftification ; Fourthly, of them that Teach, that Faith is not an Inftrument, but onely a condition of Juftification, and fo hath no other Room in our Juftifica- tion, than Chanty, or other Vertues -, ail which are a part of that Condition, without which, pardon (hall not belong to me. Fifthly, that thmJc that we are juftified by Obedience as truly as we are by Faith • fo making Obedience the Con- dition of the covenant of Juftification. Sixthly, that Faith receives the Pardon, but doth not thereby juftifie • To re- ceive Forgiveneffc is an Act of Faith, but It does notjuftific by fo doing. ' lx% The End. iiiiiiS-iiiiiiiiiis ACataldgue of fortie Books pfintcd (or Rich: Royfiomt the Angel inp Vic- lane, London^ and forae formerly printed ac X F K V. Books written by H. Hammond. D. D- AParaphrafc and Annotations upon all the Books of the New Teft. by H Hmmsni D.D. in fol. 1. The fniiHtall catei;hifme, with all other Ertglidi Ticatifts of H. fttfti- moni D.D. intwovolatttusin 4 iTHj^ermmes qkttucfi qnthna EpifiOpMm ^urtt tx S.Sttipturitdjf Fri' rnttvi Jntiqumtt adflruuntur, cemraftmoHim D. Elondclli fp'Mimm, Aitiborc Henrico Himmond, in 4. 4. H Letter ofRefolution of fix Qiiaerlts, in ix, 5. Of Scbifmc. A Defence of the Ghurcb of England, againft the Sxcep*, tionsof the Romaniftsjin IX. £. Of Fundamentals in a notion referring to Pradicc, by H. Hmmovd. DD, in li. 7. An Anfwcr to the Animcidverfions on the Diflcrtations touching Iffii- titu Epiftics and the Epifcnpacy in them aflmcd, fubfcribed by lobti Owcniervant of Jefus Chrift; in 4. 8. A Vindication of the Diflmations cbncerning Epifcopacy from the f xccptions offered igainft th?m by the Lcndau Minifters in thciilw 7)iviaum MinifleyiiEvmgcUdin 4. New. 9. A Rsplt to the Cathol, Gint : Anfwer to the moft materiall pirtof the Book ot Schifm, togettwr wi:h an Account of HT. His Appendix to bis Maoiuil of Controveriits , &c. 4 . 10. An account ofMr.C/iKPirf/'s Triplex Diatrib. concerning Supecfti- tion. Will woiihip, and Chftftaiafs Feftivall. New. The names of fcverall Treatifcs and Sermons written by fer. Taylor D.D. I.^Ey/tti/JofjCaurfcofSermons for all (be Sundaies oftheyearc, togc- ihtrwi?h aDifcourfcofthc Divine Inftkucion; Nectificyjand Separa- tion of the Office Minifteriall, in/#/, »i Ei'ifcopacy afl'cited, in4, 3. The Hiftory of tb« Life and Death of the Em« blcfTed Jefus Chrift, a E iit. info/. 4. Tnc Liberty of Prophcfyingjin 4. 5. An Apology for authorized and Set-formes of Liturgic, in 4. S. A Difcourfc of Bapafmiits ioftiwrion & cfiieacy upon all Believers,in 4 7. The 7. The Rule and Exerdfes of holy living, in it. *.' The Rule and Exercifcsofholy dying, in i i, f. A fljort Catcchilin forinftitution of you-ig pcrfons in the Chriftian Re- ligion, in 11. ic. A (hort Inftitution of Grammar cempofed for young Jcbolars, in 8 1 1. TheReall Prefcnce and fpirituall of CHRIST in the BlpiTed Sacfa« nent proved againft the Doftrinc of Tranfubftaiuion, in 8. 12. The Golden G ovc, or, A Manuall of daily Prayers fitted to the daies of the week, together with a (hon Method of Peace and Holincfs. CtrMWfS K<%/c/«w, or i^onfcrencc between the late King of CwW. and the late Lord Marquifs o/ f^orctft. concerning Religion, at Rdglml Catle, together with a Vindication of the P.otcftam Caufe, Wdbr, €irtwr}gbt fin 4. ' ThePralterof P#w,-rf.wi:bTlil«and Collefts according to th& matter of each Ffalm, by the Right honourable rbr. Htttm.in I »« the fifth Edition with additionalls. ^s^gts and Barrubof, or Judgemest and Mej cy for wounded and affli- acd louies, in fcvcrall Soliloquies, hy frmit ^4rUi, in i a. The life of Faith in dead Times, by Cbf. Hnifon Preacher at Imey, in 1 1. The Guide unto tiHeBlerednclTe, or a Body of the Doacine of the Scri- ptures, direding a man to the Taving knowlcdec of God,by Sm. (Sfeek. in 12, " •' $)X excellent Jermons upon feverall occafions, pleached hy Edv, WiUn y\cvcoiHctMy\x\^. The Dipper Dipp'd, or the Anabaptift, duck'd and plung'd orer head and c ares, by Vmtl Gently DD. in 4. Hermes Tkologju, or a Divine Mercuryj n;w Defcants upon old Records, by Thecpb. jyoimtt, in i a. Philofophicall Elcmenrs concerning Gomoment and civill Society, by Tbtmatfiohbt oiMalmtbury, in i z. An Effay upon Smm, or the five firft Books of F«6/ TapiaitH Statim his Tbcbiis, by Tbox Supbm Schoolmaft^r in S. Edmunds-bury , in «. NmencUtura Brevh Avgio.Utm Grxa inufum Stboljt iVcffmomticrietiKf, per V. Gregory f int. ' * EtymaUpcum Pdfvutn k ufum Sehol^e publiCft iVtnmmfleritnRt cperi ^ &u* dio Francifci Grcgorii, in 8. » n r *- # Grmmi-cei Gr<£ca Embhidjon in ufum SihoU ^oikgitlis Wigornw. in 8» A D=rcoutfe of Holy Love, by Sir GiOi Strode Kriigbr, in * a. The fafnts Homy comb full of Divine Truths, by R. Gove, Preacher of Henm S, George i n Smerftt ^ire, i a 8. The Cocrmunicants Guide, direfting the younger fort which have never yeuTCeivcd, and the elder and ignorant fort, which have hichertorc* ceivcdunwortfailvj how they may receive the iacramenc of thi: . Loi;ds Supper with ctmfort, by R. Gove, in «. A Contempltuoii of Hsavcn, wuh an Bxcrdfc of Love, and a Defcant on Zi$ ' " the tbc Piaycr in the Garden, by a Catholikc Gem. in la. A Full Anfwcr to a Dtclaration of the Houfe of Commons concerning no more adJrcflVs to the K .ng, printed it Oxford i6{%, in 4. The Royalifts Defence, printed a. Oxford . 64k. in 4. OUercuritts Rufiiiuts or tbc Countreymans Complaint, printed at Cxffxi A Relation of the Conference between ^: Liui, Lr-rd Archb. of GMterJ bury, and M;. Fijhir the Jefuit by command of K. ^4R9f ftl. Ghuich Lands not to be fold, 1647 m 8. The Countty-mans Catechilme, or theCburch«$ plea for. Tithes by R Bore«UR, B. D. in 4. tP5 . The Rejall Apology Printed at Oxfori fn 4/ A Fair Warning 10 take htcd of the Scmijh Difclpline by Bi/hop iSrm- htU, in 4, SacrofdtiRa Regid hiijcflas in 4. printed at Ox/ermons and Letters of Defence and Refolutions tofome of the lateiControvcrfaries of oar times, by ^«jpcr Majm, D,D. in 4. New. JtvM Lingutrum Kcltntt^fivtommum ScitntUTHm tg' Linguitum fmitiarij umyAukore Cl.ViTof.tAiComeniOyinxx, A Tcarife concerning Divioe Providence, very feafoaablc for all agf s, by Tbo, Mmvtt Bifliop ef Vwrtfrnti in 8. Obffvations upon Mr Hohbt his LnUtbtM, with fome Obfervation up- on >->ii H^iltc RAWltteb's Hiftory of the World, by Altx. M.t(fe, in li. F.frySermors preached by that learned & rcvcrsnd Divine /•tP«w«>in /«/. Wi-s Common wcilth, in 12. The B»nquet of Jeffs new and old, la I2« BM^ics IfCUcts cbe fourcb part, in 8, .^r/«.« Virgin VViuow a 1*13x54. Selomon^s Rtcantatton, in 4. by trtmU J^irlet Jmejii ami fjnoiilit, in 12. Chi ifts Comminacion againft $c indalizers, by lohn Tombet, in i x. New. Dr. Smart's Anfwer to Founttin's Ltttcr, in 4. A Trad of Fortifications, nith 1*. B.affe cuts, in 4, Dr. Gr:§iihs Sermon preached at S. Ptuliy in 4. BlelTed Biith-day, printed ziOxfori, in 8. A Difcouife of the ftatc Ecclcfiafticall, in 4. An account of rhc Church Catholique where it was before the Ref©f- macioHj by Bdvird Bouibeit D. D. in 4 Aa Advertifeaienttotbejmy-men of En^/ani touching Witches, written bythcA«ihorofche Oblervations upon Mr. Hot*/ Leviathan, in 4. New. Epifcopacy and Presbytery confidereJ, by Hen. fcm D.D. in 4: A Sermon preached at the Iflcof If'igbt before his Majefty, by H FffH Z).P.in4 -> /» / The Commoners Liberty, or the EngliHi mins lirth- right, in 4. An Expedient for compofing DifFerences in Religionjin 4, A Treatife ef Sclf-deniall,in 4 by a concealed A.thor. The holy Life and Beath of the late Vi-counteffe VtlkUni, in ix: Certain Conhderations of ptefenteoocernmcnt J Touching the Refor- med Church of Engkniy by Hmry fern, in 1 2 New. EttgUnis faithfull Rtprover and Monitaur, in 1 2. by lohn tAUington. Newly publilhed. The grand Confpiracy of the Meaobersagainft the Mind, of Jews againft their King. As ft bath been dc(iver»d in four f ermons, by John Al- Imgut B.D. in 1 2. The Quakers wild qucftions obj«aed againft the Minifters of the GofpcL and many facrcd Afts and Offices of Religion, with biief A nfwcrs thereunto i Together with a Difcourfe of the holy Spirit his workings and )mpreffion8oftbefbulsofmcn,byR.*ibfr/of4 B,D,int. Whm S<, or a fobcr Correaion of a mad World, by Ubn Sherman B D. a difcontinuer, in i z. The matching of the Magiftrates Authority, and the Chriflians true Li- berty in matters of Religion, by If; Lyfori B. D. and late Minifter of Sherbortt in Vcrf, in 4. " A compendisus Difcourfe upon the Cafe as it ftands between the Chu-ch ofEB^/«^ and thofe Congregations that have divided from it, byHw FfrnD.D New. AcorredCopyoffome notes concerning Gods Decrees, efpfciallyof Reprobation, by T.P. Preacher of Gods Word in Northmpten- [hiuml publiflxcd to prevent Calumny, in 4. N:w. The Hiftory of the Church oiSmhndt by Hbn Spttfmod Arcbbilhop of $.yf«(//:W/3in/ff/. New. ui A Catalogue of Booh sprinted fir^ and to he fold If j Edward Forreft, at hu Jhop over againfi AU'fouIcs CoUedge in Oxford, , A Review ofcheCounfcl of Trent, writttn in Frmblysk4mdR»mt» GAtholiqutiEt^lifhidhy Gerard Lan|batB 2?.P. itt/p/, Icheiblcri Topic: in 8. Helvici Chronologia, m/er Contemplaticnes Mctaphyficx exnittira rerum & redcrationis lumine dcduftx: jiuSi. G. Ritchel. fo 8. Annalyfij on aU the Ep'ftlts, by John Dale, in 8. - , Archsologife Articae LibriScptcmj/fvcnB^^to/ the Atth^ Amipittcf, by Fr. Rous itid Zjcb Bjgan, ^ 4- Oratio dc Philolojjie pubiicc habita ad Oxan: Mertoncnfcs; H.Jac. in 4. Traftatus deGlobis •/4«fl: Rob: HucSiiB i». Eyre ag*in(i Baxter, /« 4. Tombs o/pcandall, rs i a. Brevcwood, Ethicaj « 4> l-ojica,»n 8. Enchiridion Oratorium J>er GuiUFetnblcj IB 4; De fcnfibus Tntcrnis per Guil: Pemblc, in 1 1. A Sermon of Mr. William Lyford, in 4. A Philofphicall Effay, in 8. Gonico ad Clerum per Rich: Gardiner, in 4. The Overthrow of Stage plaics, by lo: Reynolds, in 4 H: Grodus de fatisfaftione Cbrifti, ini 2. De Veritate Religionis, in 8. luelli Apologia G, L.in 8. Tradatus de Demonftraticnc, Au^'. loh: Flavcll, in 8. Cafp. Bartbolini Enchiridion Etbicum, in 8, Dionyfii Longini Rbecoris liber ^%ej.v\-4i,i» 8. P. Iackfon$fli«ib35fiOs«» e fecret Chambers, believe it not. When menfiallfay unto you, infuchan houfe or chamber^ there is one that holds forth Chrifi mofi Jweetly in a Gofpel'Waj, let us goto himi^ Go not forth, faies the- Te:^^, Believe it not : Howfiould any believe it. Have ye by your new way gotten farther ajfnrance of your falvation^ Have ye thereby grown in gnce, and more cfcaped t^e eor-' ruptions that are in the world through lufi .ere there dravcn up to 7ny hAnds^ and 7tpon each licad, I laid down one or two diftindions i^erj briefyQtot b)Oh], andS>o\,)thatfo by ionmg^wtxy tbingapart^ the Ch.iffby itfelfy the If heat by it f elf'-, my people might Heb f 14 have their {Q\A'^^exercifed\Q'd^\{Q.^xvi both good and ew//, 4«^/ee 7;^ which fide ^///^e diftindion lay the Truth) and in nphich the Errour^andfo neither con^ demn all, nor imbrace all things in the Lump^ but be Pbil.i.io, able to difrern things that differ. In all which^ as in the coMtk of my Jl^iniflry, with all caution and ten^ dernes avoiding this, Never to encourage any thing of theflefb, nor difcourage any thing of the fpirit in my Hearers, 'l he which exercifesJfGod be pleafed to rejiore my health^I intend Jhortlyi to revife and pub" lijh. Learned men will wonder^ why I Jhould come forth\VithQV2i%'txi6.ofthe day with ims doth plainly diftjnguiffi the Body of Saints from the Officers ^X^ all the Sdints which are at Philippi with the Bi» (}}op and Deacons, Phil.i.i. By Bifhops there, all under- hand MiniftersoftheGofpell, in Office of Teaching df* ' fiinft from the people, who w:re Saints, but not Bilhofts, 5"o i^the Church of Epbefus, the like dijUndion between Paftor ans People in refpeft of Office and Calling is ob- ferved. Jcfs 20. P^nlcaWed (or the Elders oi the Church, verfaj, Hemindsthem oft^"''- .'^/^rf3t;er/'.28. Take heed to a nd Office diftin^from other mens, 2 to all the tiock over vvhich the Holy Ghoft hath made you i.Concluj cver-fe^rsorBifbopij to feed the Church of God, for fo did * Chriil ordain, and fet in the Church fome Paftors and Teachers for the »'(?r/^o/ffeeMi«ij?r>', I.e. to be Guides to the Flock, to iecd them with wholfome DoiSrine, Heb. 13. 7,17. Remember them which have the Rule over youjwho ^P^* 4.iT,Tai hsLvefpok^n unto you the Word of God, and fubmit your (elves, for they watch for your fouls. In which places yon €€Q thiLt Mini firy of the JVord is a name of Cj^c^ given to certain men deftgned and ftngled out to that work, as a fpeci • all work not common to others : Take one clear place more, viz. I thef.'y. 11. Comfort and ediiieoneanothcr,[there''s the peoples mutual duty in piivatc. ] Buttvy/.i2. know them which /(/Wr awcwg you and are over you in the Lord and admonifh you i there's the Pdf/?on Oj^ce and dutyjwho, though they may be but et/e«Tri/^>'o« in refpeft of Gifts and Graces, yet they are over you in the Lord^ in refpeft of their Office and Work ; they are over all, even over them VPhicb were Me privately to admonifh one another ; and the peoples duty is to fe^wow?, i. e. to acknowledge them as fuch and to efteem them very highly for their works fake^ be- caufe Go^ hath (et them over you in that Office. By all which places of Scripture it is evident that in the -C&Mrc^w of Chriil Q 5 Paftors and Elders to ked : some are|gj^ggp ^^^ ^^^ ^^^^ ^^ ^^ ^^ ^^ c^.*, c Guides and Rulers : ^^"^^^'^^ Guided and Ruled. Somearei^"^^^^^^^^^" ? Bifhops over them in the Lord. There is a worl^ voholly to be attended, and men appoint' ted to attend that work wholly . Names oiOjfice, without an Office, are nteerly mockeries; the Names of a King, of a Steward, Paftor, Bifhop, Guide, &c. without their refp e- £^ive Offices are not given in Scripture ; In'the places now cited, yoiifindethofe <:/i/fi/i^i2;e Titles and Names idyned with the work it felfj I demand then with the Apoftle, Are I ^^•'^^« ^lireachers? Hre all Bifhops .^ Are all Guides and Pallors > •'^*- B 2 The 9 work^ of the Minijier is a Calimg The Miiiifter and his Work are as ^^reci/e/y difthiguiftied by the Holy Ghoft from all other Callings^ as can be written withinck and paper. Now that whichChrift hath fet up, who (liall dare to pull down .^ Thofe which Chrift hath difcinguifbcd, no man may confinnd. PaOor and People, Bifhop and Flock, Guides and guided are relatives^ and ftand in fiich direft oppofition one to the other, that in re- fpeft of the fame fubjeft, the cne cannot be the other ; the Father is not the Son, nor the Son the Father ; the Mafter is not the Servant, nor the Servant the Mafter ; the King is nor a fubje^t, nor a fub]e£V a King-, and therefore regu- /^r/)', the one cannot do the duties of the other. A Gifted n^an, ai fuch, is not a Bijl;«p, nor a Pres'ryter, nor a Paflor,. for thefe arc diftinguiftied from other men,that have Gifts, I hut not Office. , Secondly, This firft conclufion is proved from the fpeci- all Charge given to Miniflers, over and above what is in- cumbent on private perfons,as for exan)pIe,Ct/ 4.17. Take heed to the Miniftry which thou Jaaft received of the Lord that thou fulfill it — andtoaU the Flock over which the HolyGhofthath made you over fee is, A^s 20.28. with iTim,2.i6. Takeheedtothy felfandto thedoftrinejme* ditate upon thefe things give thy felf wholly to them, i. e, to Reading, Exhortation and DoftrinesZ^^r/. 13.15. The work to which thou waft ordainedji^er/. 1 4. And as God hath given a Charge to Minifters, fohe doth require an ex- Ezcks'18. ^Staccountoi their doings in this kinde, 27iw.^.i.^, I Ezek. 3*4. i,4, charge thee before God and the Lord Jefus Chrift, who 10 ' (hall judge the quick and the dead at his appearing,preach Zech.i 1.17. the Word, be inftant in feafon, out offeafon, reprove, re- buke, exhort with all long/fuffering and Doftrine ; This is he Minillers Charge. Now dl do not lye under this weighty Charge and account^ Hath every Gifted man a Flock to feed > 3.Miniflry to fulfill? or are they bound to . give th mfelves wholly to that work, forfaking all other Callings? No, but they are perfonsy?«^/f^ o«r and defigned to this Office and Work5upon whom this Charge doth it. 3 . Our third proof is from the honour and maintenance appointed affd office difiin^from other mens. appointed for them that preach the Gofpellithe Lord hath i Concluf. Cf/diweJthat they which preach the Gofpell fliould live of theGofpell, i Cor. 9. 13, 14. And that the Presbyters which laboar in the Word and Doftrine, (hould be counted wor - thy of double honour, i Tiw.5 . 17. And cail Lay-preachers challenge this honour and maintenance ? The fum of all is this, MinifterSj ^nd none hut Minijlers^ are BiftiopsjPaftors or Elders •, 7hey.,3.nd none but they^ are bound to givethemfelves ivhoLly to that work^ They^ and ftone but they are under that heavy Charge and account ; 7hey, and none but they5Can by divine authority ofChrijls Ordination ^ Cor.^i 4; challenge to live ofthe Gofpelj They, and none but theyjto whom thefe Characters do belong, are the men whom God hath made Minifters of Chriftj and Stewards of the Myfte- ries of God, I Cor. 4. 1. TwoObjeSionscometo be anfwcred; For fome do i,ohje&, fay. We preach not as men in Office, but in another cap- * city, 1^ gifted men. hnfwer. See the folly of this Objeftion, it is as if yoii Aftfw, would fay, there be f»»i?/orri of Preachers, fome that are appointed and fent, and fbme that are not, and yet do it .• - fome preach in z^reachingca-picHy, sLndfome not in a prea- ching capacity : fome are Called, fent and Authorized by Chrifl to preach, fome are not fo Authorized, and yet they preach. It is a contradiftion to preach in a non-^rea^ cbing capacity, becaufe. to preach in the Name and by the Authority o{]q{\i^ Chrif}, doth imply a publick mijfion and Authorizing', if an ordinary Souldierfhould ufurp the of- fice of a Colonel, or a Colonel the office of a Generally or a private man the office of a Co;«j^trW^, would this be a good anfwer to fay, I do it not in the c^jpaci/)' of a Conflable, or . Colonel, or General, but in another capacity, as a man Gifted for f^ich actions; I believe fuch an undertaker' would be feverely punifhed in the capacity of an V[nrper,o?^ a hufie-difiurher of publick Order. His being Gifted cannot excufe his arrogancy, because thofe offices canno!- be duly performed by any other capacity then of their Office and Patent. But the better to overthrow our Office; and nake no 2.(?^jf^. Ga'ling- The Tpork^ofthe Minijier is a Calling A Comluf. Calling of it, (bire fay, Let them icork^as others do^ for their living. Czimot they pre^ch^khoutfiudy and bookj.? Ic is a figne they preach not by the Spir/fj&c Anfw. I . See the honefty of this objeaion, It is all one as if a labo- rer (hould work^all the week in ploughing or threfliing to provide you food, or to make you a fuit of cloaths againft the SabboathjWere hjuftice to fay to him at the weeks end. Go work for your living, when he has been all the while about your work > Such another piece of Jufiice&Honefty it is to fay , Let Minifters work for their livingjwhen as they hdvejpent their time^znd fpirits, and Talents, to do you fer- vice 3 to prepare food and raiment for your ibuIs.Cfarift counts preaching to be a labor ^^dfe he would not have (aid, the laborer is worthy of his hire ; yea and hard labor too, elfe he would not have compared Minifters to fou2dier% tofhephearJsytohusbandmenjtothelabor of the ox that treadeth out the corn. BefideSjChrift hath ordained that Minifters fiiould live fcy I Cor.13,1 4. their preachingjas by a calling5as the Pricfts under the law did : As they that Miniftred about holy things,did live of |i the things of the Temple 5 even fo hath the Lord ordained ^ that they which preach the Gojpell,{ho\ild live of the Gofpell. Thefe men oft call for Go^eU Ordinances ; Lo here is a Go^ jjjell-Ordinance^znd yet they cannot ftoop to it(^ for (ay they let Minifters work — ) But let fuch men remember that complaint of F^K/jwhOjthoughhe did, not regard moneyjyet he writes it up among his wrongs and fufferings jthat he was ican to labor for his /iviwg, working with his own hands, J Cor.4.Hji2. to this hour we both hunger and thirft, and Jatarwort^/ng with our own hands. Therefore forbear to - ufe this Ob]eaion, unlefle yemeantobePerfecutors. AnlVP. 2 . Jq jjjg fecond part of the objef^ion, do but ot (erve how direftlyoppofiteitis to Gods Word. Paul bids timothy ^ive attendance to Reading 2ind to Do^r'mc, 1 Tim. ^.11^, \ \.- But you fay, Can they not preach without fiudy> Pdw/faies 'Z'^f/. 1 5- Give thy felfi(rW/> to thefethings, that thy pro- fiting may be known : A man fo rarely gifted as timothy was , of whom there went certain Prophefies what a ■ ♦■ rare f' MM aftd office dijiin& from other mens, j rare man he would be in the Church, educated from his i.Cmcluf, infancy in the Scripture > yet he tnuii fiive attendance to ftu- tJy and reading, and that w^o/Zy, all is little enough ; and muftnotwemuch more follow our ftudies > Paul faie?, "we mu^ not intan^Ie our felves in worldly imploya ents. But you ray,a man may follow a Trade all the vpeel^, ani yet ^ ^''"* ^'^' preach the Lords day. True, after a wiide fafhion, but not Verf. i y , like a workman that need not be aftiamcdj rightly devi- ding the Word of Truth. To the third part of the ol^Jeftion I fay, it is a meer de- Anfr^. 2, lading of people to fet the Spirit of God againft Gods means, in and by which his Spirit doth ufually work. The Spirit is it which worketh effe^Mlly in the minillry of us all, the .Sufficiency^ andej^riem'> isnot ofus, but of God; but yet die Spirit ne^orketh by fuch Gifts as himfelf beflowetb, 1 Cor. 1 2.4. Gal,i,8. There be di verfities of Gifts, but the fame .^piritjand by the right ufe of thofe Gifts, the Spirit doth work to the edi- fying of the Churches ; For the manifeliation of the Spirit is given to every one to profit withall; /. e, whofoever hath any Gift manifefiing the miraculous power of the Spi- rit is given, not for o/fe«*tf//o«, or to be admired, but foe .»* this onely end, for the profit of all, verf.j, AT^ow the Gifts "* then given to profit the Church withall, in the way of in-^ flru&ion, are reckoned up fix. i. Sapiential reifdome to ap- ply Chriftian Doftrine to Praftice and Ufe of believers. 2. Sc/>«fi/2ja knowledge o£?rincipIes and deep points of Re- ligion. ^.Propbefte^ i,e. a Gift to expound the prophcfies and/ecre.*i things of .Scripture. 4. Diferning of Spirits, viz. /d«wmi^o^^o;„ the Father- nor the Apoftles, except Cfiriy? had given them Com^iffion both Chrift and his Apoftles were folemnly iru^rated into their Office of Teaching. «iusurated 3^ Defcent. The Apoftles Ordained Timothy and o- tners ot their own time, 2 7im. 1.6. Stir up the Gift of God which IS in thee, by the putting on of rry hands, and the hands of the Presbytery, I Tiw.4., 4. ByGift there is mcantthatGhofily^oy^er, or Office, which r;f«.t6^ received naj>f^ointment,Titj.^, for this caufe was litus left in ^rf^^tliat helhould ordain Elders in every City So like- Wife r/OTfl//,> is direfted how to lay on hands, not fuddcn- ly, but with good advifedneiTe, i Urn '^22. As Timothy wasentrufted with the Word of 'thrift, fo be rouft com- nHtthefametrufttofakhfullmenja le to teach others al- io,that fo there maybe a fiiccefliOn of Tethers, 2 Tim. 2.7. Thus ye have recorded in Scripture four defcen s. i Chri'ft.* 2.HisApoftks. ^. Timothy &nd Jitih-. 4, Elders' aV Cre^t and E^6f/w, and other Chu ches whee the Gofiin was planted, all fent anaordaine!,th; two latter by ordihati* on in the ordmnry my. Thus the ApoiUcs in their ompra^ Ml 75 l)7d^^^Mim^ mpopion of hands ended ^vith that Age > Is there not the fame caufe, necefh- tv ufe, and reafonfor it in after Ages, as m the firft tlreso the Churdi, when there were^ as yet extraordi- narv Gifts ftirring in the Church, which are now ceaftJ, and therefore the more need of a ftanding Mimftry > Secondly, this ConcUifion isprovedby Scripture- Rules Prom Scrip. ^,.5 P^epti given touchiiig Ordination and the manner llXi"^ thereof; Untorif«.P.«/givescommandementto ordani tnereo ^_^ ^ ^nd nrefcribes certain Rules and Canons for the trvall and qualification of them that are to be or- dained! zl?/. 7 a BUhop n.uft be blameleJe holding faft the faithfull Word, that he may be able to convince the gam- faiers^m/.p. So nnto 7moth^ he gave fea ions and rules touching Ordination,! ^inf.-^-22. Lay hands fudden. lvonnoman,neltherbethou pr.r taker of other mens iins, ie. Admit not any Into the Miniftry without /wj^af^t exa- mlnation, and good proof of their ability for learning, and aodly converCami, elfe the blame will light upon thee, be- raufebv the laying on of thy hands they we admitted ntothaVfacredf ^^.f ...^ Tif.i be left in Cr.et to ordain Elders in every City, if Saints of themfelves might do all without Ordination > And to what purpofe are thcfe Cautiom and VmBiom about Ordination, if there were no fuch thing to be done> if Ordination it felf be medXeSe^ then much more is the wa«Mer of domg it need-. lefle Mw. Some think that the ceremony of /^>ing on of hands may be omitted. An^w, Sometimes we muft be tyed to example intheleaftgefture, though not prefcribed, and yet men prefumetodifpence in a circumftance ex^refly ^njcrtbed. Whyfliould-webewiferthan Taul> Why fhould we be d/lfjnweff ofGodsexprefle will> Timothy was ordained by lay- ing on of handstand en joyned to lay on hands on others in their Ordination:thus were the Deacons ordained,.4£?. 6.6, and thus were Saul and Bartiabas fet apart for the executi- on of their Callingi^i?/ 13 . 3 J And feeing the Scripture is 1© is an Ordinance ofchriji in the New Tejiamnf. II fo punftuall about the Manner oj Ordinathn, and the ^ua- i conciuf, lity ofPerfons to be ordained, the Duty it CeUis much more eftablifhed-,even aswhenOod gives us rules for praying5faft- ingjalms^lVIagiftrateSje^f.it doth neceflarily imply that there niuftbeMagiftrates, and praying, e^c'. And herein is ful- w ^ tilled that propliefie of £/tf.5d.2i. concerning the Miniftry *^-^*^'^*' of the N.T. I will t ike of them for Priefts, and for Levites faith the Lord, i.e. though the difliHm on tf Tribes be taken away, and that old Priefthood ceafed, yet God prom! fed it as a blefling to the Ch urch of the Gentiles, that he would raife up ofthemfelves fome that fhould be inikad of the old Priefts and Levites, in things pertaining to God. Upon thefe undeniable proofs, I frame thefe three Argu- mentSjas to the main caufe. 1. Look how the ApoftIes^i^or^d/«, and call Miniflers r ^.^«w€«f oftheWord, and as tbeyfl^/>oi«te^ others after them to be ordained and fent, fo and in like manner ought men now to be fent and ordained. But the Apoftles did ordain men for the miniftration of the Word and 5'acraments by lay- ing on of liands,aftdairoa/?^(j/atp^ and enjoyned the fame to be done in the Churches of Chrift therefore it is Chrifts Ordinance, that fo it ought ftilJ to be done, and they that do otherwife, do go againft the example and ap- pointment of the Scripture, and fo ovei throw an Ordi- nance of Chrift in the NewTeftament. 2. Th^t \vh\ch'is contrary to the exami>les] rules, and dire- 2 Ammenf eifio^jofScripture, cannot be done without finn. But to ' adminiftef the Word or Sacraments without Ordination, is cen^rrfrj/ to the example and rules of Scripture; there- fore it is unlawful!, and cannot be done without finn. 3. \( Sending he more than Gifting ( by Gods Word ')^.Argumenti then there is fomething more by Gods Word required unto preaching,than fole Gifting ; But Sending is, according to Gods Word, more than Gifting; therefore fomething more than Gifting is required to make a Preacher of the Gofpeli. Th.2it Tending U wore than Gift tir.U evident, becaufe Gifted men muft be ordained, Jimothy was a man rarely C 2 Gifted, mm 1 2 Ordtnation ofMinijiers is an Ordinance r , r "r^ftea. Vet he was ordained and fent \ y the outward Cal- ^ Cmluf, x^^tlL Church, i ^m ^. 1 4- and fo were tU reft, of whomweread,^ ^iOT.27 ;^.^M3 2,5. There be two things required to make a Minijter. 1 -^^^pj which muft be t.yed and approved. 2. Ordination and (<»- kmnZnaugurat:on in their Office. Giits ^xvc not Authm-- tv to an V man for any thing ^ the Lawyer at the Bar may have as great gifts as the Ju.^ge upon the Bench ; yet be - caufe he hath not the like Commiffion^hs may not intrude upon the Judges office A private n^an may be as roell gif- ted as a Juftice ot Peace •, yet without a Commiflionsbe may notdohisoffice,(olslt*'nthisprerentcafe. There isbut one branch of the fecond Conauhon un- proved,which faith, That Ordination muft be by the laymg oi hands of other U'miprs, and this is added to put a ditte- rence between true and falfe Ordination : in fon^e congre- eatlonall Churches they have their P.'.ftors crdamcd, i.e. chofen and appointed by the people : Truly then they may preach and exercife mimjiemlAts in the name ofthe Feo- pky bvM not inthc Name of Chrtfi, unleflTe they did derive their Authority by Ordination from Chrift. It is a grofle miftake to think or teach that Chmh-power U ormnally in the People, as the fmexfedt and fubjea ther- of from thenuo be derived and placed upon whom they choofe : Chrift gave all power to the Body ofthe Chiirch amliier & objeBive, i e. for their ufe and benefit, according to that ofthe Apoftle, 1 Cor.3.22. All things are >o«r^,whe- ther Vaukov Apollo.or Cep^^^all are yours.ix. for your jervice and fttlvation •, but they are mtyom, i e. they are not of your ma\dni and Authorizing : Church' power is firji feated m Chrift the head and Apoftle of our proPeflion, and from him committed to his Apoftles^and from them to other Bi- ihops and other Minifters by fucceflion ; they CGtrimit the fame to others which themfelves had firft received, but ( ac- cording to that known rule ) no man can give to another, that which bi»jfelf hath ml firji received; therefore the people -which never received Orders^, nor Tomr to adminifter the WordjSacrameniSjand KeyeSjhow they can beftow it on o- thers ofChrifi in the ^ew Tejiament I o ^Jm'^f^^'f^ ScriptBreand reafon : Chutch-po^r is in iConduf. the mmtfiers of the Chtirch by Derivathn from the Apoftles and they alone can commit, and rrrf«/w/7 it unto others, the Text IS exprefl"e which faith. That Ordination is by ihe nands of the Presbytery. But how can you jufti^e your calling to the Miniftry, feeing o^,,/j you were ordained by Bifhopr, and BiOrops from the PopeV ^ and thePopeis from the Devil. You loJlyour true fucceLi J?ri/?V^^^^'^' the calling which ye mw have, is Anti- ThePapiPsfay,vvehavenotrije Miniftry, becaufe at the^'^* Reformation we received it not from Rome. The Brownifts fay our Minifters arc not rightly called into their Offices, becaufe we received it from Rome. Thus we are condemned of all hands, one ofthefeaccufersmaft needs charge us falfly, but admit both their allegations to have fome truth, yet neither of them conckde what they intend. ^ I. To anfwer the Papift, I fliall onely crave leave to infert among many plain pages, a letter of that moft godly learned ''Z'ru''Tt''''V^'''^'i^^'''^ ^^° ^^^^^d h^ help ?o o?Snitry "^' ^^ ^'"^' ^'^'^' '""'^^"^ '^' ^'^f^'^'^^ c JJT g°^iy/^»5flC?ood Mr. Bak^er ! ) I fl^ould be fome- Dr Rmolds whatbetterabletofatisfie, if Iknew on 4at grounds thefehisSf proud popifli challengers do perfwade themfelves that none ot you can avow your vocation to the Miniftry to be lawfull . ^ But I guel^ they do it on the fame^that Ban in his conference ^ with me, becaufethe ancient Canons Ecclefiaftical, ascribed to the Apoflles, fay, Epijcopus duobus aut tnbm EpifcopU ordi' ^ netuT, Presbyter autemab uno Epifcopo : and they think none c ^^"?;^.t J.^J-^^ined by a Biftop, becaufe in the beginning of cK^i'^''''^'?''^"|P^^^ o^Q^ Maries bedng UuITa C'^^'J'I'P^^^^^ hereupon C as to n^e it feemeth ^ £;^^«^ c.L ^ iney ao,L ecaule I finde no other reafon in b Bellai mine, ^ par- ^''''^' t>^''^ ^ • jons or d the reft,of this objeftion againft usl it may be th^t f o '^•> neeas have that whole point left out in our conference, fay- rahnc, ^ ^^^^^^^^^^^^inz 14 Ordination ofMiniflers k an Ordinance i Cond'if^ ' ii^ he v/ould not prefs me therewith j fo thefe men wUl re- <^ nounce their promife of fubfcribing to the profeflion of the * Gorpell, and forraklng Popery, when they fee you able to ^juftifie your calling to the Miniftry. For 1 went to the Arch- c bifhop o^iCanUrhmy his Regifter, and taking thence a note ' how Bifhop Vreah^i^ who ordained me ) confecratus eft a Mat- ^ ^th£0 Cant. Roberto Winlon:, & Ewundo Sarumi^ and how « each of thefe was confecrated by other three or four, as Mat- <■ thdus Citnt- ty four that were Biftiops in King Edvpards « time 3 thefe again confecrated by Archbifhop Cranmer « ( whom three with the Popes conftnt had confecrated ) and « fo brought every one upward to thofe times wherein the ' Church of Kowe acknowledged them ordained lawfully. I * had no fooner [hewed this extraft to M^ Harty but he con- •fefled he thought no fuch thing could be {hewed, and that « himfelf had been born in hand otherwife, on the conceit a- « bove mentioned. You, who are further from London^ where « Records are kept ( though your friend, if needbe, can help « you thereunto J may ask them, if they think not Archbifhop « Gr^wwerj^nd the reft in King Henries time, to be lawfully « ordained Bifhops ; which when they acknowledge ( becaufe < the Pope confirmed them) you may offer this proof, that . fljfj the Monk, wh >m Gregorf fent hither 600 years after 'Chrift,who when he came ioimd divers B itain Bifbop Si learn- ed men, with a Monaftery at Bangor.'who did oppo'e Arrimij^ and ^elagiawfm and the pride of Aufiin the Popes Embaflador. Secondlyj ofChrift in the New Tejiament. " jy^ Secondly I fay that the ri^6f/«/«eir(? of our Vocation, is not ^CmcM cut off, 9r nulled by fuch a Succeffion ; for that Ifearned Letter as k GonfefTeth the Succefllon of our firft Reformers to have been from men oftheRoniifh Religion, fo it teacheth truly , That Heretical Bifbops may law'uUy Ordain^and that it is an HerefteJuch Mac. j \x or the Donatlib rpot, to deny it. To this agrees the judgement ' ofour .Vavlo'ir, who teacheth that the vScribes and Pharifees have a lavpfull Sticceffimjrom Mofes ( they fit in his Charr, their calling is of God) though a race of bad men pofleiTed that Chair, and Chrift will have them acknowledged ior their law- full Minifters- So is our Callins; and Succeffion, though it pafTed through corrupt times: The Scr}p:ures ib'm(elves, Ba- ptifme and the Articles ofour Creedy have all paffed through the ^ Papacy unto us,and yet they ceafe not to be tr«e 5(:r/>/m^e^, nor true Baptijm; muchlefs does Ordination ceafe to be rightfuUjit being an Aft ofjurijdiaion,w\\ich may be legally and lawfully performed by men of corrupt Faith. VVe muft carefully difUnguifb the AS}s of Office [which have * their form and being from a root or fountain without usl from the qualities of the wan that performes the Office. The man may be naught, yet his Office good-, and A^s done by ver- tue ofhisOffice juft and allowable, although the man andhig Religion be naught. As for inftance,A Po^ijh Landlord makes youaLe/2pofaFarme,your Leafe is not Antichriftian, but ^ooditi L^w, though he that demifed it, be, for his Religion, a Papift. APopifhJuJge dothpafs a /"en/e«ce in Court^ which ftands good in Judicature ; his fentence is not Popiffi, though he that pronounced it be a Papift; the reafon is, becaufe the le- gal fentence is not of hint:, nor from him.as a Papift, but a Judg, who doth but deliver that which he hath received from an higher root the] aw; So in this cafe, Ordination is znA^of Office derived from Chrift, and it is not Popiffi, though execu- ted by a Papift. VVe do not re- baptize them that were baptized by a Popiffi Prieft, becaufe the power of Gods ordinance depends notontheperfo-n that does execute the fame, but upon an higher foundation, the inftitution of Chrift. Minifterial Aas are not vitiated or ma le ««//, though they pa(s through the hands of bad menj But ftand good to ail intents and pufpofes D to j3 Ordinatian ofMinijters is an Ordinance 2 CeiKlnf. to fuch as receive them aright:, by vertue of their Office authorita- tively derived from the firft inftitution. To right To right Ordination (befic'es the parties in ward Call) arc Ordination required Two things, i . On behalf of the party to be Orduned, what is re- j^^^j^yft have fundry qLialifications,as integrity of life by which ^"^* ' he gets a goo^ report even of thofe that are without: 2. Sound- neffeintheFaithjhemuftnot bean Heretick^or misbeliever, but able by found Doftrine to inftruft and convince the galn- faier:5.Hemuftbeapt to teach, ready to communicate his knowledge to others. Secondly, on behalf of them that Spirit, and took upon them the Office of Prophcfying,when as they were not Prophets, but husband- men, or brc J up to fome other Trades. 3 . The means by vhicb this kinde of Teachers were 1 rought to fhame and repentance, isthe zealoftheChriflianMagifirate upon complaint made to him of their doings by their deareji friends, v^r. 3. And it (hall co,Te to pafle, that when any ffiall yet Prophefie, i.e.not^ withftandingfl// jf^/i/fw/z// means ufed to cleanfe the Land of reducing fpirits and Teachers of falfeDoftrines, ver. 2. if for all this, they (hall prophefie, then his Father and his Mother D 2 which *20 1^0 man uncalled and ttnordained can ^CdhdUf. which begat him, (hall fay unto him. Thou (halt not live, &c. The meaning is thisjThat as in the Law of MohJ>eut.i^.'^S- Hc that pretended himfelf a Prophet and was mne^ was to be punifhed by the Magiftrate : fuch a like zeal fhould be u fed a- gainftfalfe Prophets in the N^w?Ti?jf?^>«e«f, their beft friends endued with knowledge and difcerning, fh all of>|>o/e them, preferring their zeal and piety towards God, before the ma- tuallafFeftion theybear'towards their own children. Aild Heart dl- there is a rearon(as W Boroughs thinks) why their beft friends virions, p. (i^ouj J vvithftaad them in this way. i . ' ' Becaufe it is a thing 19. 13. ^4: c abhorring to r fee wr.35, Thofe 250 men which of- fered incenfeand invifdedthe holy Office, were burnt to tfeath with fire from Hea^fen. And for a Monument to all 'pofteriry, that None who is not Called and Confecrated, (hoiild pre- fume to take upon him the Office o{ miifirng holy things, to make hlmfelf neat to God in thefe peculiar Services, God D 3 com» 22 No man uncalled and unordained can - Conclul commanded the Centers , wherewith they had offered the ' Incenfej to be kept for a mentor iall unto the children of Ifraelll, that no ftranzer, which is not of the feed o^ Aaron, con^e near to offer! ncenle before the Lord, that he be not as Ko^ah and his company, v.'r.j^o. Alfo God commanded Aaronsrod that buddedjtobe kept for a iek^n againfi the KebeHs^ and thou (halt quite take away their murmurings, Numb. 1 7. i o. Ani they fhall know, that whofoever cometh jtear to the Tabernacle of the Lord without a CalUng, to do the Office of a Prieft, is in danger to dye a,s Korab d\d,ver.j^. ^,. „ But what is this to us> In the Old Teftament God had ^^^"' precifely limited the Priefts Office to one Iribe^ how does this reafon hold in the New Teftament ? The application hereofis male by St 7"^^ t^er.ii. To the Anf. times of the New Teftament. Wo unto them, for they have ran greedily after the errour of BildiCtion ; of no more authority, . then if a private perfonfhould give fentence upon the Bench, or a Midwi'e Baptize your Children ; The Pharifees quelH- oned John forBaptizing, ]oh i.<^. An:! Chrift for preaching. Mat. 2 1 . ii 3. The Priefts and Elders ofthe people came to him as 6(? was leaching^ and faid, By what Authcfirity doft thbu thefe things, and who gave thee this Authority > Chrift doth yield 3^ N^ ^^» nncdled and unordained cati s CiHckil yield thTdiallengetobe )uft, if hecoulinotfoat^^l^eB^c^^^ ^ :i«ffoorio', and therefore in Ms Anfwer, Chrift doth aVouch both ToWs and his w« min>(iYy to te frGmheaven,i'.2.2 5. Th« Apoftie is clear, that God is the Auxhor, who f^ts the ordinary Pafiors and Teachers in the Church, 2LSweiI <» the Apcftles and Prophet?, and without hii fetting, we can no more do theOt- iCor.it. fice ofPaftors and Teachers tfc^/i 5/ ^po/?/^>-. We .naiiu affeni ^^' Gods calling to Gods implolment.^ , , a^ tt , « From the premifcs, 1 conclude in the words ot Mr. Hoot^^r. floo^fyPol.c The Miniftery of Divine things is a f^nfrjow, which asGod 5". Sea. 77. c ^j^i himfelflnftitute^fo neither may man undertake the fame « but by Authority and Power given the.n in lawful manner c xhey arc therefore Minifters of God , not only by way « oi Subordination^ as Princes and Civill Magiftrates are, whofc ^ execution of Judgment and JuRice, the fupreme hand of Di- « vine providence doth uphold, butMiniftersofGod, as /rom « tfihom their Authority is derived a>td not from men : For in « that they zreChriji's Emhajfadors and his laborers, who can «eive them their Commiflion, but htwhofe mojk mroard affairs UhtymannagO. Is not God alone the Father of Spirits > Are « not Souls thepurchafe of JefusChrift? What Angels in hea- «ven could have faid to Pet^r, feedmyaieep> preach, baptize, 'do this in remembrance of mee, whofe fins ye retam, the^ the power of the 'Miniftryof Godtranflateth out of darknefTe into glory, it « deth difpofe of that flefh which was given for the life of the •world, and it poureth malediaion upon the heads of the c wicked The things we do, (hew that we are and can be to pull a. Judgfrom the Bench ? me thinks he does better reform manners andpuniQi vice, then your^old rotten Magiftratei : muft we /? mgtfofdarkneffe and mifery upon this Nation: They arc the greateft malignants and avowed enemies of our Nation,that are ^-"^19.41; haters of its Minijlry. But let them beware what they do, Tor ^ ^^^^^^ if he that loveth and receiveth a Prophet in the name of a Pro- 3 ^, ^/ phet, (hall receive a Prophets reward, then he that deipi[eth) de- ridetli, hatcth,vilifieth a Prophet in the name of a Prophet, or becaufe he is a Minifier of the Gofpeljhe carries in his breaji the ^^^^^^^^^^^ mark of a Reprobate, and let him be fure he (hall receive the reward of a Prophet hater. The truth is>God hath made thefe Treachers a check,, a (hame^ g^^ j^^j ^, and a iuji rtbuke to a rotten formal dead Clergy^ that underftood 5^7,8,9. ' not , nor ever endeavoured the converfion of Souls ; God would by a fooli(h people frovok^ men of abilities to a more {piritual and confcionable difcharg of their duties,it were good this ufe were made of it ; But what goo^ elje this promifcuous " E preaching 26 Nrf.fe«ce of Teaching the truth * without milfion, without Call, without warrant, unconi- * manded, undefired, do go up and down from place to place, * creeping into Houfes, &c. Now that fuch waies as thefe.and * perfohsin thefe waies tasLyhcjudidaVy enquired imo^ I no way * doiibt : 1 did yet never obferve any other ifliie upon Inch un- *dertakingSj but /cd«(/ But this warrant is not an ordinary ufur\ing the Magfiratt'sfword'y fo in our prefentQue* ft ion : When we have a 'Euk and an /dry Example that R«/ff« ci ofleih that Rule ( as in the cafe of Phineesy and Abraham*s killing his Son ) then we muft leave the example aiid follow the 'Rule > we rauft not follow dijpenfations and forfake the jland^ ing precept, 2. But how will it appear that tbefc [^they ] in the Text, ^ that pr^/icfc abroad^ were men unfettt andunordained'i feeing 'v"*'*^^ there be precepts in Scripture for Ordination, if we finde any doing the work of Elders, we are to ^refume that they are Or- dained, though their Ordination be not recort/e^^, as Mdrcfc«/,-- AriftarcbuSi Demos, Lucas, tychichus, &c. And that thofe preach* ^|* l'i^l\ ers above-mentioned, were fo fent, I (hall offer unto you, for - * - proof, thefe Tewtwd/confiderations. 1 . All that are named, as Phillip the Evangelift, and Ananias and Lucius oiCyrene, were men in Office. 2. Nothing appears to the contrary, but all makes for it. That thejeventy were at Jerufalem till that (cattering.they kept company with Chrift while he lived, and with the A^ofiles at Jerufdem after he was Afcended, AUs i, 21. (For out of the ' feventy, Matthias was chofen to be an Apoftle, J and becaufe they neftled themselves in their warm quarters at Jerw/ii/^w^ God fends a pcrfecution to dijperfe them about their buiineffe, that fo the preaching might be more fully known according as Chri ft fore- told, A&s i. 8. fo it came to pafle the feventy were af pointed to preach in the places where thofe that werefcatter* E 2 . ed 28 No man uncalled and mordained may 4*n ^C^mlnf ed,did^TeacbMs^-i' Thereforekis altogether likely that thefe Were the men. 3. Befides is faid, AasS.j' That a gre-t company of the Vriefts were converted to theFaidh and thefe were Ptiw/i Ff/- 7w helpers unto the Kingdom of God , Arijlarchus and Mar- chm, and ]e[us which Is called Jtt;?MJ, fpU are of the Circumci- f owjthefe were Vredchers of the Gofpel with Pcjm/>Co/.4.io,i i. And they being Pne/?f, were Authorized by their /or;«er Cat- /m^ to preach. Therefore when the Text faies, A7; 8.1. They were all fcattered abroad except the Apoftles, this cannot be meantof^//f&fC)twrcfcf for there remained many houfholis of men, ver.T,. ) but of them, who did preach Chrifi at jerufa- /ewjas Stephen had done ; thefe were e(peclaUy aimed at in th£ perfecution^and they feeing how it fared with ^t^p^e?/, betook themfelves to preach abroad, the Apoftles that remained -be- hinde were perfecuted, James was killed with the fwordj and Peffr iipprifoned /^(57; 12.2. 4. Ciraimi^anceevidencingthis Truth, is thatof /^(f?.i r. 20. where it is faid, that jome of them were men of Cire^f and G>frwj,whowhenthey were come to ^tioc^, Tpakeunto the ' Gr^cicm^jpreaching the Lord Jefus. By thefe, we may judge '' yehit the reft 6[th2m that preached '(i>ere^ when 'tis faid, 6'cm? of i them were men ofCir6?fe,the reft were of the /<^^ ranky though not of the fame Cities. But thefe men of Cirene and C )prus:, •were they /<»»/«//)' Cai/e^ and {ent forth to preach > ^„f^; Had they any _f}eciali Callingl I conceive they had for thefe reafons ; Keafon i. Firft, becaufe they were the /ir/J that converted the people of^^fiocfountotheFakh,^^ i i.2i,22,24And God gi«T'e fe- fiimony to their word by fignes and wondersj-yer.i i . the hand of the Lord was with them,wz to heal the fick, &c. as was u- fuall in the firft planting of Churches. If they had not an ordi- iiary Calling^yet furelyl:hey had an extrdordinary om 5 becaufe their Doftrinewas confirmed vpith figns following, Heb. 2.4 ^ r Secondlyjthefe r^onder-iporklng Freacbers continued ^Untiock, ti''^'"^:t\\\ Barnabas ^zf fent thither unto them from Jerufalem to ^"" '*" confirm the people in the Faith,thefe men contiminnat AnUoch, are eKprefly called Prophets and TcachsrSiA^s 1 3 • i . Now there t jy I were intrude into the office of Preaching, ^9 were in the Church that was at Annoch certain Prophets and 3 CwfcM/. Teachers, as Barnabas and Simon called Niger, and Lucm of Cirene-, andthefe miniftred unto'theLord. ver/ea. Reafon^» Thirdly^theythat are called Prophets and7eachers^4U.^\.i' are the very fme that fled and camefirft to Antioch and conver- ted the people, Ad.ii.i^.Yov 'tis raid3f^r.2o.thatthey were men o^Cy^rw and Cirene that can^efrfi to Anfioch and^reachedy and one of them, AB. 1 3.1. is Lucm oiCirene ( called a Pro- ; phet,/4d?. 13.1.) w-^s one of them that fled from Jerufalewt u^- onthatPerrccution;^ere I cattered) did ^rQ2ich. 3. Becaufetheywere men ap- proved by figns and wonders. 4. Becaa Te forac of them are ex- prefly CalkJ Prophets and Teachers , Being the very fame meri that came to An(ioc6, and fled from ](rufak'm. Let the fame be faid of you, ani then preach in Gods name, elfe ftich a pattern will not j«;?/7je you, nor be a fit paralell for yo^^^ ^, . „ ardons. jIc ' A^oUos was wajordauied Minifter,yet he preached, 4&. 18,24. ^^»;- He WAS an Authorized p.wWici^Preacher in the Church of Co- (-^^J^^^j,, rhitbj for who is Paul or A?olIos^ but Minifiers by whom ye be- members lieve, 1 Ccr.3.5. Prtw/ fpeaks of him, zshls fellow-labourer and {^t in joint .S'teTJ'^rJofthemyfteriesof God, \ Cor: ^.1,6, Yea, it feemsby P/^^/o- that Ai>vlIos did Baptize afwell as preach , for the ^'^'^^^''^'ir^^^^^^^ devided into Sefts according to the l^amet and Number of ^,^ J^^.^^ them that taught and baptized them (i Cor. i , 1 2. J ^s Paul's CbiUevdiv^ E 3 mi flik^ni ^,17, go No man tmcalled and unordained may 3 Concluf. miflikmg ofthetn does import, ver. 1 3 . Were ye baptized into the Name of ?*!«/> and feeing fon^e did call themfclves by the mme of Apollo, it foUowes that he didalfo Ba^tiz^! frem which time they would call themfcl ves by the name o(Afollo^^$ others did of Paul. Its true indeed, A^qUos preached at E^hefus before he came to CoriHth,/4^.iS.'i^'i2j. But feeing we read that he was a Mi- nifieri a.nd yet rtddof no new OrdmadoH received after his co* ming to Corinih^NQ, muft conclude, that he was an authorized Preacher, when he preached at E^befus. OhjeSf, ButheknewonelytheBaptifmof p^^/^f. e. the Do£^rInc ofjofo«5 he had been baptized o«e/y wi/& w'iJter in the name of Chrift. Sol, What of that > Yet he might be as true a Minijier of the new Teftament as John Bapliji himfelf ; for ^ohn taught the people that they muft repent and believe on Jefus Chriftjand fo he ba- ptized themj/^d?. 19.4. The fame Vohrine did Apollos preach, -^c7. 1 8 .25,28. He taught diligently the things of theLord,and mightily convinced the Jews that Jefus was Chrift. The Baptifm of Jo&« and of Chrift diftinguifhed, ^as 9.45.J. arc not two Bai^tifmi ofwater^ but onely one with water, which is called ]ohns BafHifntyAa. 1 9.3 .and the Lords Baptifm, Afl.8. 1 6 . But Chrifls Eaptifm in di^indion from Johnst was the pouring ha.i^. jortb of the holy Ghoft upon the Apoftles, and others in thofe 44,4«. 6a.hStZsS^?eterdoQsexpoundh,A&.ji. 1^,16. fzy'mgi That as 1 began to fpeak, the Holy Ghoft fell on them, as on us at the beginning, then remmhred I the words of the Lord, how he faid, ]ohn inrfee^ baptized with water, but ye (hall be baptized with the Holy Ghoft — compare, ^<5. 8. 15, 16. whenPrter and ^ndJo^« were come to Sawflri/j;, th y prayed for them, that they mi^t receive the'Moly Gho't, for as yet he was fallen upon none of them,[?atan can transform himfelfc into an AngeB of Light, and his Minifters as the Minifiers oj Cbri(l ; and becaufe as there were falfe Prophets of old, fo there X Pet 1 1. fliall be falfe Teachers among you, for this caufe we are com- t job. 4.1* msindcd to try the ^irits, i.e. the Doftrines propounded under •the name of the jj>jr/r J i«/pir/r/io» : And i^ prevent deluftom in thU ijnde, God gave a gift of difcerning of fpirits, whereby to 5 know a true Prophet from a falfe, which fpake of his own fpi- t , rit : yea, the prophets themfel vcs had sifpirit ofjudgin^y ver. 29. 'm And ■ — ^ ■^»^— ^*^— ^^— fc> intrude into the Office of Preaching in Chriji's Name, gj^ A nd t'oerefore it was ordained that the Doftrinc of every Pro- 3 Cmiuf. phet (hould bcfubje^ktothe Exawin^fion of other Prophets, who oight to judge by the Kw/eof God's word^ whether that which was fpokcn, wire ty the «ot/o« of God'** Spirit^ or by a rpirit m^eriy humane •, and this was no difparagentent to thofc -Prophets, to have their Doftrine and interpretations judg- ed by others endowed with the fame Spirif. ^Nttm etfthomo uH.AfMri fiirituaW a ncmine jadkalur^ tamen quiknemvie judicature ]udi^ To, i. Ij^- catur ^[plritH Dei. ) Thcfe Prophets were greater then tbeOrdi- P- Soojoi, nary pallors an i Do5lorSj yet inferior to the Apo'^les an I Pro- ^ ° * phcts which were the pen-men of holy Scripture (as the learn* ed Dr. Kainold^ hith obfer^ed ) they had indeed gifts and in- f^irations more then ordinary for opening of Scriptures, but not the Spirit Co incejfantly ajjj(iing thenty as they had that mote the Scriptures. Na/fc/t/^^though a Prophet, yet he had not the fpirit incclTantly fpeaking in him, he fpakeoutofhis own humane ^S*ow»}t judgement and rcafonjwhcn he hdidVavid to build the Temple j Co didSamuell judge concerning Eliah the eldeft fon ofjefe, ib«»a6. Meminiife oprtet ( faith Dr. Rainolds ) donafpiritvtsfecundkm 6>7' menfwaw bminibus dijiribm ejfe3& citm infint in illis primiti^ qui* dem SpiritHS Stinai, una/tiam inejfe reliquias (piritks humani. Ne- nto autem Hovit, qu£ funt hominifi niftjfiritus hominif ; Nf c quif^l-^ am mvity qntfunt Vei, nift Spiritus Vei ; llaque qU£ tradunt viri Vei, Propbet£ hi, de quihus loquinm, profetia effe pjfunt ah hman$ ffiritUy quo adhucetiam in illis efi:, idcirco do&rinam fram fubmitte- re debentfratrumfuorumexanim&jitdicitjneq; enint omnia femfer Veusjervii fuU revelaty fed id quitque potefi aliquando dicere, q)ibd Ehzeuiy ckm adipfum Shunamitii accederet^ hoc Jehova celavit me, neq; indicavitmihly lb. Y>- ^0*^. If their Doariflc may be ]Hdgcd, it may be refujed as being popfy » Kin«. ay, fubjeftto error, not when they fpeal^by Infpiration, but becaufe it it pojjibley they might fpcak by a humane fpirit, or by a falfc fpint' sind t'jdt could not be }{nown but by exantinai ion; thcrdorc the Apoftle will have thofc Prophets Teachhig/w^mitfei to the ^/^^^^ ^^'^ jur^gnent of others, that have the fpirit of Prophecy, thatfo^ * by the harmony and ccnfcnt of their Doflrines, the unity of t'le Spirit, by which they all fpcak, m ay be evidenced and appro- ved. Now this cou^d not befall the ?en-wen of holy Scripture, who fpake as they were Dioved by the Holy Ghoft, and not of "^ F their 54 He man uncalled ornnordained may ^^^j./^,/: their own ffirits at any time when they preacht or writ any ^ part of Scripture. Whatfoever the Apoftles preached or wrote it is of Divine Authority becaufe they wrote it. y^rj « Some be Co conlideratc as to plead for their pattern and ^' ^ * warrant Chrift's making Vreachers of Fipermen ; why there- fore may not Tradcfinen preach > Nothing can make more directly againft you ; i. Chrift 'Anfw, called them from their trades to an higher imploinient to be Fidiers of men, and they Uft their trades to do this VVork; But you fay, ITeep on your trades and preach too, 2. Chrift, who is the Author of the Miniftry ofthe New TcRsimcnt, CaUedthemt trained them up in his School as Difciples, then he Ordained twelve that they {hould be with him, that he might (end them to preach, Mark^ 3.14. Bu t you preach without any luch Cal- ling, Training up, Ordaining or fending. 3. Chriftfent them out two and two to preach, and gave them power to heal the fick, cleanfe the Leapers, raife the dead, caft out Devills. Chrift enabled them for the worke which he (et them about ; But you have no (uch milfion, nor new abilities : Here is the dif- ference between Chrift and men, hcdoesnotfindevienfityhutr fWdi^ei tbe w f/t, and (o fends them; But Vie mu& findetbem ft yor elfe not fend them : Neither muft any run before they be fent, JFer. 23.21. I have not fent thcfe Prophets, yet they ran, &c, Thefe arc the chief Arguments for preaching without Ordina- tion, for^arther fatisfaftion wherein, and of all Mr. Chillen' deH*s Objections, I referr the Reader to that accute, folid, (hort Treatife, cntituled. Church members fa in joint, written by Phi- Udexter tranftlvanuf ; and I the rather recommend thatTrea- rife, becaufe my people have grounded their Opinion and Pf aftife upon Mr. Cbillenden's Book. The ■■ Infant-'Baptifm jufiified by virtue^ d^c, 35 The Second Quejlion. HetherBaptifme belongs and be rightly admini- ftred to Infants of Chriftian Parents in the New Teftament> Jjfir. Baptifmis thefirft vifible 'Ad of Gods Grace ^ wfccreby he doth receive us into his favour and fimily: And the^r/f vifthle weans whereby he doth ap^ly to us by Word, Sign and Seal the bloud of Jefus Chrift for remifHon of iins. Now iheQiicftion is, to whom this Seal of mercy doth belong > ^^i?^dpf//?j have fundry pretences to fcorn and deride In- fant* baptifm : in their account the Baptifm of Infants is no BaptifiBjbccaufe according to Ghrifts Jnftitution (as they con- cdve )truc Baptifmc doth alwaies prefu^pofe aBual belief in the receiversjand is othcrwife no Baptifm ^ therefore they r^- I>af>tize. Others allow of Infant-baptifm, they eflcem it as an Ordi- nance which Chrift hath inftituted in fpeciall love and favour to his people, onely tbey rejlrain this priviledge to the Infants o'." Parents who joyn themftlves to Church Covenant to Come particular Congregation. My debate is with the former, who deny alllnfant-Baptifm^ the which if it be proved to belong to any Infants, it is enough for my purpofe ; and the fame Argw ments which prove it to belong to Infants of tbit or that Congre' gution^ do prove it to belong to the whole vifible Church and their Infants 5 it being a vain pride and great prefumption to make neyp conditions of Churcb-memberfbip^ which God h^th not made, andtoafcribctotheJwwe^fiow^ofmenapowerto fu- perfede the Ordinances of Godjto caftboth us and our Infants out of the Covenant 5 us, that were baptized into that one body, if we fubfcribe not to their Articles; and our children, be- caufe np^ fubfcribe notjthus making voldthsGommandement of Godjby the commandements and Ordinames of men. I the rather force my felfto (peak (bmething of this bemn F 2 fointf ^6 InfanUBa^tifmjnfijfied by virtue ^ointi becaufe there be three young heathens in rr, y parifti, and three others dead out of the Coven mt through their Parents frowardneffe. Now for the convincing and fatisfying, if it may be, of theirs & other poor peoples judgen^ents in the pre- sent Controverfie,! (hall content my {elfwith five Arguments; the firft win depend upon a clear politive Anfwer to another qneftion, viz, DldGoi mskc the Covemnt of Grace onely with a&ualBeiie* ^^fl' verSiOr with tkem and their Infant- feed > Did God take into Co« venant the Parents with the children or the Parents anely > Anfw Not the Parents onely, but with them their Infant- feed ; ■' * this is the exprefle I'enor of th? Covemnt , Gen.ij.j. between God and Abraham^ between me and thee, and thy feed, to be a God unto you : What feed meaneth he > his Infant- feed, v. 1 2. iicthzt is eight dates old, whether it be a childe of thy loins, or ofa fl ranger, a Profelite, which is not of thy feed ; this Cove- nant was firft made with Ahraham, Gen.12.3. wherein God Of God'« promifed that in his feed (hall all the Nations of the Earth be Covenant, bleffcd^i. e. inChwft ; And it was renewed with the Sign of Circumcifion W, doth iVill oblige us to fenieNeTJ? '^^'^^ "P- on then •, efpecially, feeing we are again commanded by Chrift ' fo to do without any exception of Infants. Hence I thus argue. F 3 jMi 3 8 Infant' Baptifm jufiijied by virtue I Argum* AH that are taken into the Covenant oFGrace, ought to re- ceive the initial Sign of the Covenant [ what ever the fign be, that God (hall chufej and that according to the command- mem of God and our Lord Jefus Chrift. But Infants arc taken into Covenant with their ParcntSjas is proved; therefore hy the Commandment of the Lord,they ought Jo receive thff Sign which God hath enjoined tobeufed, and that Sign is Baptifme : They muft receiv? on^^gn, or other hy virtue of God's command annexed to the Covenant, if they will not receive the new iagnBaptifnie; they muft be Circum- cifed. Or thus. If Infants have a right to the Covenant and the imtial ftgn thereof^ then it is a wrong to deny them. But Infants have a right to the Covenant and the initial fign thereof by God's Originall Grants Gen. 17. 1 1,14 And hy Chrifi's confirmation of that Co- venant made with the Fathers, Kom. 15.8. therefore it is a wrong todenyit to them. The Covenant under which we are is the Gojpel- Covenant, made long lince with m Engli^men and our Infant' (eedy with a command of giving them the SigfJy which at firft was Circumciffion, and now Baptifme by the fame Divine Authority enioyned, and commanded to be given without any exception of any within the Covenant. 2 hrgum. My fecond Argument is grounded on Am 2. 38, 39^. then Peter faid, Repent and be Baptized, &c. In which paffaec of Scripture, 1 note three things : I . _ I . Who the perfons were, of whom Peter faith, the Promift is to you and to your children, they were a mixt multitude of ?«fl»> Nd/iom, as appears, v^r. 10. jlrangersofRome, Jem:, Fro* r- felitesyCreets and Aribians. Note 2; 2, Whatprcmife that isy of which St. Peter faies, h belongs to fucb people and their children^ and is applied to his hearers of the ground of their being baptifed : It is that grand fromife made to Abraham to be a God to him and his feed, sT«e7/>gAt* that GoU pel-promifeof good tidings, grdt«i/am Deipromifum^ (juaienus oppomtur legi^fmh Beza 5 in a word,it is that promife ofblejfed- jer.3i.34'„eje, which confiftsin remjjjton of /ins to be obtained by the ,promifled Mefliah* ^ Nay ofGod's Covenant with Hs, 59 Nay, Why not rather uiiderftand it of the promifc of the 0/»/f^. gifts of the HdyGhofi^Tornxkdy Joel2.2j. and given hy lay- ing on of the A^ofiles hands, efpecially becaafe it is faid in the end of ver. 3 8. Be baptized and ye (hall receive the gift of the HolyGhoft. The ^romife here Jpok^n of, can not be under ftood (1 con- ceive ) of the miraculous gifts of the Holy Ghoft. i . Becaufe Anfip, Peter*s hearers received no fuch gifts ^^nd therefore St. Peter naadc no fucb promife to them, for doubtleffe they received what was promifed. 2. Such a promife rnuft here be underilood as belongs to Parents and their children , and to all that (ball he called to the worlds end; But there is no fuchpromifeinall the Scripture, that the miraculous gifts of the holy Ghoft (hall fall upon Parents with their children, and aS that are to be converted to the worlds end. 3 . A promife of fuch gifts feems pot futahly applied to Peter's Hearers comfort; for their Quefti- on was. What (hall we do to befaved> And Feter gives them ; I; Adireftion: 2. And a Promi(e ; Adireftionto rei^enty and to i/ci?KOw/ei/j^e Chrift to be Head and Foundation of the Covenant of Grace, and that life and remiffion of (ins is in hii hlood, whereof Baptifmc is the Seal : And then he rcciff j and applies to their comfort the promifes of the Covenant , q. d. Ye (hall receive the benefit of the Covenant , remifflon of fins, and alfo the g^t of the holy Spirit, the Seal thereof i thofe firfi motions now begun in your hearts, (hall be followed with incrcafe of Sani^ification, offpirituallighf, of joy, comfort, and affurance. This interpretation doth cxa^Iy agree with the Apoftles difcourfe, G^/. 3 . 1 4. where fpeaking of the hlef^ fing of Abraham to come on the Gentiles, he faith. That we be- ing delivered from the Curfe, and reftored into Goa*s grace byChrift, {hzWreceive the promife of the fpirit through Faith i. e. the fpirit of Grace ( which is the .S'eal of the promifes of the new Covenant ) the gijtsof the fco/> S^irif which had been fo often, and fofolemnly promifed tytiie Prophets, E/a.44.3. 1 will pour water upon him that is thirfiy ( as^ef er'i hearers now vpere. ) and flouds upon the di y ground, I will pour m^ fpirit upon, thy feed , and my blelTmg upon thine off-fpring, and one fhall fay j I am the Lords, and another il:all caMimfelf by the nanie 40 Infant'Bapttfm jujirjied by virtue name of Jacoh^ with Ez. 1 1. 19. andc. 36.27. Anew ffirit will l-|iut within you, I will take the ftony heart out of your Aft.'isS. fle^> and give you an heart offlefh : .^o th^t the gift of the f^ir^ -Gal j.iiH'InPe-f^n Sermon 5 and the promife ofthjjpiritm t\iQGalatian$ And in the FropbetSy is all one for fubftance. As for that place Joel 2.27. St. Peter expound? St, A^s 2. 17. ofthedefcending of the Holy GhoU upon the Apoftlesin fiery Tongues, and it may well have reUf^^ion to all thofe, upon whom in like manner it did defcend : But if any man con- ceives, that that place hath a farther ticcom^hfhment i n the New Teftamcnt, in the larger pouring forth of the gifts of the fpiric of illHminationy and undcrftanding in the wijieries of Chriii^ and his Kingdomc more generaHy upon all fortes and conditions of people, andln a greater meafure, (othntaS forts and pxes^ mw jhaD have as niucb^or more light and illumination then the Pro- phets had in the old Teftarrent ; the common light of the Eleft now under theGofpel (hall be clearer and better, then that of prophecy ofold,(according to thutZeckiz.B.Hc that's /ee^/r, fhal/be oiVavid & the houle of P«via''' 't'^" I'i' prcfent hearers, vH. \ll CI «/<"• <#. which as yet never heard of Chrift. Thofe words do ^'5r"/i5'Lf'*''''P°V?'''''''*'''*«/*«-*^'''-f'-'^''A'Wi-^nthepro- .tlr u""''""^' "O'W others, but by the very orir of the Text, they (.««( mt cbm that were a far ofT, in their feve- rall generations to be called by the Gofpell, to whom fayes «Xt' P'°'"J'^ doth belo„g,^to them and their chil.lrenTa we// « to ymandymr chMen. The childrm then of Pet.r'; C„, fer(j were withm the promife, wi[-H"rr ''i °'''""''^ C"'" ""^"""i "'"' '•'S'OoenraihH, in this why thofe hearers IhoulJ be baptized, i/iz. becaufe that And he commanded them to be baptizeS in the name of the Lord; which difcourfe. if reduceJtoformeof ml?."^?"'' H" '^'^ 'J^'y '•'^"^ ""'"^ *^'f'^ Grtee are c°. LswL'^'r''*'"^'^''"? tbe fameSiff,; 6ut Infants are ca- offins as'flST'K °"''/ "^'K^'^.'^ Ghoft, and of remiffion 01 lins , as (hall be proved anon J therefore of rizbt ibet are to recer^e thef.«,e Sign, i.e. 'the Sacrament of BlptUme. ™/„. If "'^ Doarine doth our Saviour teach, ufmg the f,me ward fii nft('r« ' fr"'"''"'"^°"°' Infants wtheouT Ito him itl k",5 *^"i.' V 5jH- There were that brought unto him little chddren that he Aouldput his hands en thfoi. \1 jnfant' Baptifm j j fljfied by andprav; and his Difciplesrek^e^ them, but Jefus faid, fufr ftr little children to come unto me, for of fuch is the King- dome of God: In which words, obferve. i . Gki/i'i r^rte- to the outward^n of Blefm^. though they under jioodnot what w^ tZ dneunt tki, yef did Chrift give them his Ble{rmg,aad {St4reof(helaidhishan^ carnal jadgmentofhisDifciples,^othoughti^^^^^^^^^ give Infants a ftgKwhkh ihey underpodmt 2 The K^aM of ehrifts praftice is this,lnfants are not excluded ^omt^f^^ dome of Heaven, therefore they..rr«.t to &. excW.J^^^^^^ out^^ardSign of the right and entry to fuci a Grace. And U . cSdid e%enf it afufficim r.Wo« why.l ttle chi drenlhould be dmitted to the k^ of hi; Blelfing, l>ff^if. - f/ Kmdome of God , then by the f^me reafon, Infaijts muft be ad- m\L\ to Baptifme, anil not debarred from the firftSi^n of entry Into ChVilVs Kingdome. viz, Becaufi tbeKmgdowe^ of Hear t/e«belongsto Infants before aaualFarth r . Now ifthey Will give lis lem^ make ufe of Chrift an^1 his Apoftks nwmer ofre^>«/g,;my f^cond Ar^ment^ for infont- Baptifmewillbethis: :^^ ': .r t^ r^' Xllthofeto yihomt^^'BlffJiniiMfromifes of the Covenant 3 Argum.^^ belong, tothemalfo belongs Baptifme,t6^ fj^lfj'^ ^ VY theDoftiW.of¥.?e>^r,attdofJerusCh^ " Buttolnfontsandbelieving Parents, the BlefBngs and pro- mifeoftheGovenant do belong, i../br..^^f«ai^/ir/f^; therefore by the Doartne of the Holy Ghofl in Scripture, fuch Infants ouehttobe baptized before Aftual Path. . , • The Major, or firft part of this Argument, is the very rea- Ton of the Text .- The Minor Fropofttion viz. That the BleOlng and Promifes of the Covenant do belong to Infants before am- 4/F^itib, is proved by thefereafons. 1. Bythee«pr#W. of Peter, which (ay, the Promife is to your children, 2. By the expr# mrds of our Saviour, ( of fuch is the Kingdome of Heaven f ^. By example of Ijaac and Jacob, they were chiL 4Uen of the promife ^^fore (i^l faith, and had applied un^o i B.eafonsufed in Scripture, 45 them the Seal of the righteoufnefle of Faith. /^> Some Infants dying are favedy they are members of Chrifts Kingdome ; there- 1\ ^'^' - fcrethebleifingqf theCoyenantj.w^;. Regeneration andRe-^^ ^^'*** niiflion of fins through the blood of Chrift, do alfo belong to them, for except an Injantbe born again, and cleanfed by the blood of Chriftjhe cannot enter into the Kingdome of Heaven; but fQwe Injants do enter into heaven ; therefore /(?we Infants are born again, juflified.ajnd fanftified in the blood of Chrift. A^ow what hath the 4«^%#,;tq except againft this plain Do - ftrine of Sfriptur^? - ,j^};rf,;;, y The Bleilings of the Covenant-tdong to Kle^ Infants , not to all: Shall vve under that pretence baptize all ingenerall? ^* Ohje^, ( This was objefted to nie in our conference ) IfBaptifme belong tut to one ilnfznti it is ^^lough to confute j^c^ . f /jfw who deny it to fli7,kcdK/e they are Infants. 2. And if it ' * belong to fome Infants, why not to all ? for who fhall judge which are ele^ed, and which are notJ? it concerns not us to know who are and who are not EIe6^edj fcecaufe the Sacrament do belong to the Ele^, not of Ele&y but at viftble members and pro- feffors ; upon which account St. Veter baptized SiTHm Magus i And Abraham by Gods appointment circumcifed T/wae/ though a reprobate^ Efau and all the children of theflefh were circum- cifed* 3. Lafllyjbyyourreafbn, roenofyearslhouldnotbe baptizedy becaufe we cannot tell whether they IcEIeftcd or not. ...■■■:■■- ^ .,. ,.,..v:.- But where have you any eA:d»«p/tf of children baptized > .^ ObUH There is no need of example when we have the Do£irine of * the Holy Ghoft for it, which is of greater Authority and force Anfr. then bare example ^ How be it tl^e praftife of the Apoftles may £;o for an Example ; their baptising of wholehoufholds, is an Example of Baptizing a^ vpithin the boufe old and young, that are not excepted ;^Eyen as under the name ofAbrahatn's hou- fholdj are cou^prehendedh's Infants '.Abraham and his hou- fhold were circumcifed » fothe Jailor and his houfhold were baptized, the phrafe is.theiimej the c^j^.is the fame, and why not the perfons .<* .->-..-- Yea, but the Scripture faies, Go^teacb and Baptize : And they . . ^,. „ G2 that3-C?^K5', 44 Jttfant'Baptifm jupfied by that gladly recdved the Word, were Baptized : And again they ■were baptized confeffing their fins, therefore men muft be ca- pable of TeachiBg of Faith and pf Repeptapce. before they be Dapti?ed. ' - --'-'' ,J •>>- H:^r^ . - 'Tistrue, When we^r/ftr7>i| the Gofpel to a People, they ^^I' muft he frfi taughty confeffe their Faith and their B epentance, and then be baptized; But it is tu true, that when theVarents have received the Faith and are Baptized, their children alfo are taken into Covenant. Thus Abraham was firft faw^b^ and then circuracifed ; But his Infants were firft circumcifed and We be- then taught. This one crrour doth much bemift^ your llcve the underftandings, you conceive that the Covenant takes in only Promifts a&ual Believers : That is indeed a part of the Covenant, but for our not the w?feo/e fxr^?«f of it, as hath been proved. For as we ty ourchri- ^^^^^ ^° ^Hrchafe and convey Lands hold en in Leafe or Copy to dren, Gf«.our children,- yea, to children which (hall be born^ as well as 17. 7. *to them that be already born j & though our children at that age VVe give knew not what their Fathers did for them, yet when they come eurfelvcs ^^ ,gg^ ^i^g^ ^i^-^ ^jy^j-^ Lands by virtue of the Land- Lord's children Grant and Seal annexed, paying their Rents, and doing their «nto God covenanted Services and Homage : So doth the great Land- to be his Lor^ of Heaven put both us and our childcen into the Co^y of people : f{eaven^ and confirms it by Seal of Ba^tifme -, And when our chil- traa foe us ^^^^ ^^^^ ^° have Faith, they may claim the good things co- and our venant^d by virtue oi Qod's Grant and Covenant m^de with children, thcir Fathers, ,thty performing the Conditiotn of their Father's huT>tut, Covenant. 39. 10, II, Prom Scripture I proceed to fome Jlf/z/o»i.for Infant- Bap- Infants are capable of the thing fignified in Baptifme, viz. of J^eafott 1, the blocjd of fprinkling ; therefore of baptifme it fclf : If they have the thing fignified which is thegreatetj whyftiould they be debarred the Sign which is the le^e ? It cannot be denied Chied them upon anyjuft ground of Faith orReafon, ^ ,r ; ^ ' Yes, fay they, bcaufc Infants have not Faith nbr Repen- tance, You Reafofis drarpft from Scripture. 45 You muft adde i . That they have not Faith, mr ever will Anf, fo.Tje to have Faith. 2. You mnft ad c!e tliat they have not Faith nor any oth&r mems of applying Chrifi'^s blood; elfc your ex • ception is not fLifficient .• In men of years, it is applied by the Spirit of God, an.1 by Faith in Infants by the Spirit alone^ which is given unto them. It is the Application ofChrift''s Eigh" teoufnejje that jiiftiBeth us, not our oB of apprehending it ; the thing applied:, not our a[f of applying : God by his Spirit iii Infants doth all thin^s'^m our part ^ which Faith (hould dojjoh .38. the winde bloweth were it liftetfe, ihoii heareft the rdimd thereof; but canftnot tell whence it cometh and whether it goeth ; fo is every one that h born after the .Spirit, i. e. As the power' of God is feen in the winde moving the air, fo it is in the chan- f^tng and renewing of us, though the w^wer be hid from us. Thou knoweft not what is the way of the .S'pirit, nor how the bones do grow in the womb of her that is with childe, Ecclef 11.5. Thus much we know from Chrifts own mouth, that: Infants are hlejJed,for He blejfed them, Af Jr. ro. 16. Shall we de- ny it becaufe we know not the manner hw thty are blefTed? Or fiiall we deny them to be reafonable creatures, beciufe we cannot difccrn in them the ufe ofreafbn? Or, (hall we deny them to be (J^ner/, becaufe they know hot w6^f*AeL/zw>/V, nor whatthetranfgreilionof the law ig? We need not trouble our felves about the mamer how Chrifts righteoufnefs is ap- plied to them, feeing God is as gracious to apply unto them the 'righteoufnefs of thefecond Adum, as in jujiice he did the fm ^ and condemnation of the firft Adam. 2. That Exception about Faith and Repentance is no more &bar againft the Saptifm of Infants, than againft the Circum- cifion of Infant?, forafmuch as in Circumcifion were required all the fame qualifications ^ which you fay are required to Bap- t\Cm,viz. the inwardCircumciiion of the heart. ^ Little children mufr be brought unto Chrift and none for- bid them, and by Baptifm they do come unto him , where the Miniver in Chrif\s fieadreceivtththem^ :mdi hhi^ah. them, and the Lord fealeth up unto them their receiving into his faour G 3 and 46 Infint'BaptifmjtiJiiJied by and grace for his own me\ cies fake \A?i thou t any merit of ours. 4 Keafon 2 . Chrift confixmed the Covenant made unto theFathcrs, Row. 15.8. He battered it and no w ay worfted it. And when he " comm anded a newSeal to be fet inflead oR^irCumdiTonjhe did it without altering the fubftance of the Covenant in the leaft degree •, but now the very 'fuhjiance of the Covenant Would be altered to the worje,i(fome.perfqns formerly received into Grace, fhould I y Chrift be excluded •, yea> and Believers children are . in mrfi condhioKxh-An in the JeNwilh Ghurch^hich to^ffirm, j were not onely deroga tory to cHrifts Gt^ce, bat agaiftft Scri- I ptureitfeU; which faith^ ^kjTi^. That the Gentiles are J Fellow heirs with the Jewj, and okhefame body, and partakers of f his promifes in the Gofpel j of which they are not partakers, n or Fellow heirs^ if fo great apart of the Gemiks as their children .{hould be excluded. The I/j/awf^ of Jews and Profely tes at the coming of Chrift had intereji and right to the Covenant of Grace : And if thatrig^f he ia\en away:, then their condition after Chrift is worfe than before : Shall they be loofers by be- c oming Chriftians > This, no foiber man will affirm : Neither U this a conaplaining againft God but againft them, who would exclude, whom the lord hath not excluded ; Gods Grace is not {iraitned by Chrifts coming, therefore our Infants are not excluded. Our laft Rea-fon isgrounded on 1 Cor.j.i^. The Apoftlc there(pe2k$offuchanHolineJS:, which belongs to the Corjn- tH«K5 children from thkgrcund^ that one of the Parents is a Believer, and whereof the children of Parents being both unbe- lievers Vre not capahley but remain imclean : Now this cannot he meant of a civil boUnefs or cleannefs, for fo the children of unbelieving Parents were holy, afwell as the children of Be- lievers, feeing koly Matrimony is not an Ordinance peculiar to the Church. And no where in Scripture are children called holy, becaufe their Parents are joyned in holy fP^edlork^, and Federal hoi may lawfully live together : But it is meant of a Federal holi^ linefswhacwe/}, whereby the children dre ;oy we J with God in Covenant, • dedicated to his Service, have right to the means of falvati- on. Reafons dravi^nfrom Scripture. 47 on, and the Sacrament of BaptUnij and whereby thsy are di- (iinguifhed from Heathens, Turks, and fuch other Infidels. This ApmmHS federal hohne-fih transferred from the Parents tathe chUdren, P"^*- not by Generation or Legitiraation, butty the mercifull will of God, wherely he pronifethtobea God to them an i their Seed. Thus the whole Church both young and old, byver- tue of Gods Covenant with them, zxe fevered from other Na» tions, dedicated to Gods pure Worfliip and Service, and for that caufe are counted hsly^ X>ent. 14. i-,2 . Thou art an holy people unto the Lord, withE^r^? c^.2t^Q holy Seed had mingled the b- felves with the people of thofe Lands : The Jews were the holy Seed) the Heathens unholy, not becaufe they were illeg'timate,- or wanted a civil hoknefs, but becaufe they were without Gods Covenant, as Pj«/ defcribeth the (late of allHeathens.E^heJ. 2. II. Remember that in time pviffed, ye were Gentiles in the flefhj without Chrift, Aliens from the Common- wealth of Jfraeljand grangers from the Covenant of^romifes. Some at Corinth thought themfelves defied by their marri- ^uefl ages with Infidels, though comrafted before their ccnverfton^ °^ gind thereupon moved a que ftion, Whether it were lawful to continue taeir rcarriaj;e with the unbelieving party, or whe* therthey mu({nQtfe£k,a/epA/onian. The children are holy, not on- i™asbIingborn of /.^^ r,*^ but f.^er.i^; ^ hetng L rea from all children of unbelievers by fpecialLpreroga. tive, holy to the Lord, confecr^ted unto hiw, whereas by nature they were aliens and unclean j according to that of vTuUKomi 1.16. if the root.be holy, fo are the branches. Thefaithofthebelieving party fanaifieth the unbelieving Wife to bear not onely a lar^fuU, hut an holy Seed; yea,rt ^ana^^^ fiesthe children^and/et^^retfothem from the Common cond^^- tion of other children,which are prophane and unclean, Yfith- out the Church,wltbout God in the world. Barents believing, is, f»ore than the fmBipcaHon of themfebybej. heUeviftitXiushandMcmkfucha m^isnot taken into Cove, nam with her Husband, but the childe IS j ^^"^^ Apoftle faies not,that/«c& ^ is the fana^fication 'f !&^f^/W istheKolinefsofthe childe: B.tthus, Su^^i as is th to^i of thebeltevingparty, fuch is the childes holmefs m refpeft of. Church-memberfliip , and fo the Faith of the Relieving Haf- band is the cH^ ./totfo f^./e ejf.^?., viz. Thatfc^co^f^^^l^^^^^^ his Wife is not impure, and alfo that bs djidren ^re holy. And this latter an evidence of the former. An J thus the holi- nefs of the childe Is a ftgnoftbe mothers fanaification to holy cohabitation.andan #^? Ct6e ?aihm Faith by vertue of Reafons drawn frem Script nre. a(\ Gods Covenant. To have faid , That their chil- dren were lawfull, was no more than to have faid, that their marriage vi^ere Iawfu),which was not the queftion; but to faypthat the children oftheir /iiB>/«/mariage were holy , This did infer not onely the Uwfulnejs of their marriage, but the fanmiied Ufe: As Mr. Bai/; hath well obferved o^ Anaha^tifm,p.i^S^ Laftly, If by holy, be onely meant a civill bolinefs, then 3. on the contrary, hy unclean^ muftbcmeantadw/««. cleartHefs. But when Pavl falesf el/e wereyom chitdren unclean ) his intent is not to make ihem all as an urh- clean birth and impure offering , which were born at Corinth of unhelieving IPareuts ; but ^to' (hew that they are not comprehended within Gods Covenani : And Co when he tai&Qut mw they ore il?* /y)he notes fbme /)r/?- beminence of the children of Chriftians above the Heathens children : though in civil refpeSfSy in refpe^ of a lawfull birth, both (brts of children were equal, yet that civil holinefs being common to ktbi there is a ^rer beminence of the Chriftians childe above the Heathens. The childe of an Infidel at Corinth is to day unclean^ andthe next day k(y, in cafe his parents turn Chrifti- ans; And what is the reafon of this foT^ Itmuft needs be in regard ofthe Covenant Into which the party now believing is taken with his chil- dren J his unbelieving Neighbour with his children fiill remaining unclean; hence I conclude withG<»/w?f inloc. Seeing our children are exempted from the com- mon condition of loft mankinde , and admitted into Cods Church and Family, Cur eos h fipio arceamusf ^^^^^ j^^ upon what reafon can we drive them from the frgn t]tukd,A bioi cf their aimiitance. at the root t or * It is ffaith a learned man ) God's great Work to ^ difcovery of ^ Church the World, and the devills counterwork is, to ^''^'''^' ^^^^*^* ♦ Heathenize the C*«rc*.It troubles the Devil mudi.that ^* ^^'** » Children 50 InfanUBapifm jufiified by *C/;iWr en from tbeir infancy {hould be under an Ek- || ^^grfgfwent to receive nunure and admonition in the * Lord, tofreqnent the Or^/»tf»cei'and to owi Jefus ' ehrift I y 2 n external pro^dli ony . if h^ could but con- * trive to prevent their coming into tnat Engagement, he « might hope more eaiily to Keep them out whdn they * are grown up, than to rf>or\(tbef» ouiQCo |;rown up)to a « rewoHMciKg ofChriftianityj which yet he hath brought ^ fome unto. ' ' "'^'^ ■^'^■■'" ?nbT['i3'^"^i^'i^5*.^^4 l^rfT -.s For a clofe of toffc f]l!^^«^/?ioi»f7ifr^erf(j Mirfift/]"-! de« firetpbe refolved by onrAdverfaries, What rs meant h^ ibe doUrine of Bjptirnnand Uyvii onefhandsytexikdn' edap amongtbe principles pi ChriftianRelig1on,f|€&. d . 2 . By laying on of Hands, Mi(\ be underilood, either the rifeofconfirmation,wh'ch ftood i. In i^fkumon mud. examination of thofe vvhb had been baptized Infentg.i. And in?r^>wg for then^^thatGod would continue ihem intheFaithjd^c.TWs was perForffi*d w^ien they grew up ;«/?./. 4.C.T9. to years of difcretlbn, SLnd\\yrecalledtogiveaccomio( «/(?c^??pz^«iirincif>le^ fit for all men to embrace ; and fo you yield our kper queftion • But _ _ I "i — — ■ — p— ^^— — ^■^— — — — «— i^^— ^^^^ Reafons drawn ffomScri pture* 5^ But why may we not underfland this laying on $f bands in both Teheas> an.i fo conclude both joints? judicem dom. Itis«ceeDr^ryr^rV/-Wi«tobeinftrua€d ^^^^cz.- tcchizedintk/e/?;xpr/««>/ffoithe doanne ot Chrilt, ani to believe. r ^ i ♦ u j j 1. That we muft Ke^entojall ourftns, which are dead works, ani turn from them to ferve God m newnefs of 2. That ^^^jff^rperfons muft ^»,'/fft'* ?« God,and reji o»fc«werf>inGhrlftfo,nfakation.: 2. And r^orths grounding of people in Religon >h2t thev be inftrufted concerning- the nature, ufe and ftgntfi-^^^^ ^^ cation of Baptifm^whereby we are baptized zndjlmted tito Chnli.to k |>arf(iJ^er'f of ijie benefits oihn death. 4 And farther to U.lnhuad, that by laying on o£ h^lhourba^\iz,^.dUjami^^ht to be tr^i;zei up in the knowledt>e and fear of the Lord,/e.i/^«ejf with the prin- ciples of Chrlfts Religionjand that jor their good and the inHrudion of the who'e Chmxh.and for right difpencing of Gofpell-Ordinan-es, and the means ofjalvaltini it is mccihrYth^tafuccelJionofMimftersbeO^^^^^^^ rheringandperfeaingthe Samts tiU we all meet m^^^^^^,^^ 5. And that all Ghriftian people ^2 f/ZH^^f to believe theRefurreaionofthed ad. ^ /r, ti 1.^ 6. And the lallJudgement,yN\i-.rehy all men fhall be iadged^and eiemally diTpofed of,according to that they hivedone in the hody,whetheritbe good orbai. OLord cur God, God ^f all Grace, Yather oj a^J mercies, that m may conceive and bow all our hmh to ^rnbra^'aU ■jfltfiiMa^ s« h •) '"'--im" faviHgTmbt j Atidlet m never beofthf rtfimbii tftfoje Soli ^eo gloria. '