An examination of the chief points of Antinomianism, collected out of some lectures lately preached in the church of Antholines parish, London: and now drawn together into a body, and published for the benefit of all that love the holy truth of God, / by Thomas Bedford B. D. Vnto which is annexed, an examination of a pamphlet lately published, intituled The compassionate Samaritan, handling the power of the magistrate in the compulsion of conscience: by the same author.
The Law (say they) is abolished; the Conscience of the Christian is not bound to the Law, they are false Teachers who call men to the practise of the Law, and the Duties therein contained.
The Law (say they) is abolished; the Conscience of the Christian is not bound to the Law, they Are false Teachers who call men to the practice of the Law, and the Duties therein contained.
The Antixomian (this name is given him for that he opposeth the Preaching and pressing of the Law) he I say buildeth upon these and the like Texts, Rom. 6. 14. & 7. 4. & 10. 4. Gal. 3. 10. & 5. 1. whence they argue to this effect;
The Antixomian (this name is given him for that he Opposeth the Preaching and pressing of the Law) he I say builds upon these and the like Texts, Rom. 6. 14. & 7. 4. & 10. 4. Gal. 3. 10. & 5. 1. whence they argue to this Effect;
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Then to call them back again to the Law and the dominion thereof, is to draw them from Christ and from that Liberty which Christ hath purchased for them;
Then to call them back again to the Law and the dominion thereof, is to draw them from christ and from that Liberty which christ hath purchased for them;
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And it is to be considered either in respect of the Substance or the Circumstance: In respect of the Substance, it is the comprehension of those Duties of Holiness which God had either imprinted in the heart,
And it is to be considered either in respect of the Substance or the Circumstance: In respect of the Substance, it is the comprehension of those Duties of Holiness which God had either imprinted in the heart,
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This set down that Form of Worship and Service of God, in the right observation whereof they might finde both Expiation of their Offences, and Acceptation of their Obedience.
This Set down that From of Worship and Service of God, in the right observation whereof they might find both Expiation of their Offences, and Acceptation of their obedience.
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Nor Passover eaten but on the Fourteenth of the first or second Moneth, and this no where but at Jerusalem; Three times a year must every Male appear before the Lord,
Nor Passover eaten but on the Fourteenth of the First or second Monn, and this no where but At Jerusalem; Three times a year must every Male appear before the Lord,
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and every Woman at her Purification make a journey thither ] so that this became a yoke of Bondage to the Church of Israel, especially in the latter Age thereof,
and every Woman At her Purification make a journey thither ] so that this became a yoke of Bondage to the Church of Israel, especially in the latter Age thereof,
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when they of that Nation were scattered among the Heathen, and lived in places far remote from the Temple of Jerusalem: This then is the yoke of Moses Law;
when they of that nation were scattered among the Heathen, and lived in places Far remote from the Temple of Jerusalem: This then is the yoke of Moses Law;
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Yea, the Moral part of Moses Law is taken away, in respect of the circumstance thereof, it is no more the condition of the Covenant for Life and Death:
Yea, the Moral part of Moses Law is taken away, in respect of the circumstance thereof, it is no more the condition of the Covenant for Life and Death:
And that this is the meaning of it, is plain by this, That it is set down as a reason to prove that sin shall not have dominion over us, viz. to binde us to condemnation in case of defectiveness and failings;
And that this is the meaning of it, is plain by this, That it is Set down as a reason to prove that since shall not have dominion over us, viz. to bind us to condemnation in case of defectiveness and failings;
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Yea, those duties which by the grace of Christs Spirit we are enabled to perform (for this must be acknowledged, That though the Law requireth many Duties of Holiness and Sanctification,
Yea, those duties which by the grace of Christ Spirit we Are enabled to perform (for this must be acknowledged, That though the Law requires many Duties of Holiness and Sanctification,
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But what is it to be of the Works of the Law? Is it to take directions from the Law for our ways and walkings? Is it to yield obedience to the Law? No:
But what is it to be of the Works of the Law? Is it to take directions from the Law for our ways and walkings? Is it to yield Obedience to the Law? No:
And he that will challenge any thing in the way of Iustice, must be content to suffer the penalty if he come short of the perfection which the Rule requireth.
And he that will challenge any thing in the Way of justice, must be content to suffer the penalty if he come short of the perfection which the Rule requires.
The Righteous man is there opposed to the lawless and disobedient, and so must be understood of one that seeketh to conform himself and all his actions to the Rule of the Law;
The Righteous man is there opposed to the lawless and disobedient, and so must be understood of one that seeks to conform himself and all his actions to the Rule of the Law;
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but is it not a Teacher to instruct him, a Counsellor to direct him? Is it not a Guide to conduct him, a Goad to quicken him and put him on if he slacken his pace in the path of Holiness? Doubtless it is:
but is it not a Teacher to instruct him, a Counsellor to Direct him? Is it not a Guide to conduct him, a Goad to quicken him and put him on if he slacken his pace in the path of Holiness? Doubtless it is:
Was it not useful, yea needful for Adam in Paradise though a righteous man? So then, I hold it a manifest truth, That though the Believer by his Justification and Adoption be freed from the Curse of the Law,
Was it not useful, yea needful for Adam in Paradise though a righteous man? So then, I hold it a manifest truth, That though the Believer by his Justification and Adoption be freed from the Curse of the Law,
Object. It is Replyed, That to Justifie and Condemn are as proper to the Law as to Counsel or Command: If the Law may not command sub paenâ, nor condemn proculpâ, then doth it cease to be a Law,
Object. It is Replied, That to Justify and Condemn Are as proper to the Law as to Counsel or Command: If the Law may not command sub paenâ, nor condemn proculpâ, then does it cease to be a Law,
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I would gladly ask these men, Whether the justified person be exempt from sinning, yea or not? I finde it charged upon them, That no action of a Believer after his Iustification is sin;
I would gladly ask these men, Whither the justified person be exempt from sinning, yea or not? I find it charged upon them, That no actium of a Believer After his Justification is since;
I confess the Text of St. John saith, He that is born of God sinneth not, 1 Joh. 3. 9. And yet they know that the same Apostle saith, If we say that we have no sin we deceive our selves, 1 Joh. 1. 8. And St. James saith, In many things we offend all, Iam. 3. 2. If all, then the justified also;
I confess the Text of Saint John Says, He that is born of God Sinneth not, 1 John 3. 9. And yet they know that the same Apostle Says, If we say that we have no since we deceive our selves, 1 John 1. 8. And Saint James Says, In many things we offend all, Iam. 3. 2. If all, then the justified also;
which is yet more plain by that of our Savior, who prescribing a Form of Prayer for the Adopted Sons of God, such who with confidence may call God Father, teacheth them to pray for the pardon of sin, and preservation from sin:
which is yet more plain by that of our Saviour, who prescribing a From of Prayer for the Adopted Sons of God, such who with confidence may call God Father, Teaches them to pray for the pardon of since, and preservation from since:
to pray for the preservation of their souls from Satans tentation, and yet there is no danger of being drawn into sin? May we not rather hereupon conclude in the words of St. John, If we say that we have not sinned, we make him (Christ in that Form of Prayer) a lyar, and his word is not in us:
to pray for the preservation of their Souls from Satan tentation, and yet there is no danger of being drawn into since? May we not rather hereupon conclude in the words of Saint John, If we say that we have not sinned, we make him (christ in that From of Prayer) a liar, and his word is not in us:
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and saith of the Regenerate, That he sinneth not, must be understood as some do understand that of Balaam, He hath not beheld iniquity in Jacob, Numb. 23. 21. not of any at all, but of some particular sin.
and Says of the Regenerate, That he Sinneth not, must be understood as Some do understand that of balaam, He hath not beheld iniquity in Jacob, Numb. 23. 21. not of any At all, but of Some particular since.
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or rather to the sin of total and final Apostacy, the sin unto death, from which the Regenerate is preserved by that seed of God which remaineth in him;
or rather to the since of total and final Apostasy, the since unto death, from which the Regenerate is preserved by that seed of God which remains in him;
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witness not only the Adultery of David, which displeased the Lord, or the act of Peter denying his Lord and Master, in which his Faith was next door to failing,
witness not only the Adultery of David, which displeased the Lord, or the act of Peter denying his Lord and Master, in which his Faith was next door to failing,
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Well then, if it be granted, That the justified person may sin, yea and doth sin, there must then be a Law of Holiness, which shall binde him to carefulness in such and such particulars,
Well then, if it be granted, That the justified person may sin, yea and does sin, there must then be a Law of Holiness, which shall bind him to carefulness in such and such particulars,
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Nay, how shall the believer himself be sure that he doth not swerve from the right way wherein he ought to walk? Even in Paradice God appointed an Eternal precept of obedience for tryal, beside that Law and Light of Nature which was written in Adams heart.
Nay, how shall the believer himself be sure that he does not swerve from the right Way wherein he ought to walk? Even in Paradise God appointed an Eternal precept of Obedience for trial, beside that Law and Light of Nature which was written in Adams heart.
And by it they know that they are not misguided, because if any of them that peep and matter, that pretend Visions and Revelations, speak not according to this Word, it is because there is no Light in them.
And by it they know that they Are not misguided, Because if any of them that peep and matter, that pretend Visions and Revelations, speak not according to this Word, it is Because there is no Light in them.
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These men, though they do not plainly speak out their meaning, yet would have us to understand them, that the Spirit did by Enthusiasms and Revelations move them and guide them so infallibly, that they need not the Scripture,
These men, though they do not plainly speak out their meaning, yet would have us to understand them, that the Spirit did by Enthusiasms and Revelations move them and guide them so infallibly, that they need not the Scripture,
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Just, I say, for take away the written Word of God, and then every fancy of a dreaming Elder and doting Sister, shall be the Rule of mens godly conversations. Object.
Just, I say, for take away the written Word of God, and then every fancy of a dreaming Elder and doting Sister, shall be the Rule of men's godly conversations. Object.
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Well, but the question is, Whether that the subject matter of this new Commandment and of the old, be not in both the same? viz. Teaching us to deny ungodliness and worldly lusts, to live righteously, godly and soberly in this present world:
Well, but the question is, Whither that the Subject matter of this new Commandment and of the old, be not in both the same? viz. Teaching us to deny ungodliness and worldly Lustiest, to live righteously, godly and soberly in this present world:
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as the precept of Christ and his Apostles, ex. gr. If we be agreed that it is the duty of a justified person, to honor his Father and Mother, what need we jangle about words,
as the precept of christ and his Apostles, ex. Great. If we be agreed that it is the duty of a justified person, to honour his Father and Mother, what need we jangle about words,
and quarel about quotations, whether we press it out of Exod. 20. or from Eph. 6. since both Texts do preach and press the same duty? Is it not the same God who spake to the Fathers by the Prophets,
and quarrel about quotations, whither we press it out of Exod 20. or from Ephesians 6. since both Texts do preach and press the same duty? Is it not the same God who spoke to the Father's by the prophets,
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and to their Children by Christ and his Apostles? Nay more, do we not see it, that those Precepts of holiness which by our blessed Saviour and his Apostles are taught in the New Testament, are taken out of Moses and the Prophets,
and to their Children by christ and his Apostles? Nay more, do we not see it, that those Precepts of holiness which by our blessed Saviour and his Apostles Are taught in the New Testament, Are taken out of Moses and the prophets,
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for I am holy, 1 Pet. 1. 16. mark that, Because it is written: By it you see that the Apostle presseth a duty by a Text of Scripture fetcht from the Law:
for I am holy, 1 Pet. 1. 16. mark that, Because it is written: By it you see that the Apostle Presseth a duty by a Text of Scripture fetched from the Law:
So Saint Paul, Eph. 6. 1, 2. presseth the duty of obedience upon Children, and proveth it to be right, by citing the 5. Commandment of the Moral Law.
So Saint Paul, Ephesians 6. 1, 2. Presseth the duty of Obedience upon Children, and Proves it to be right, by citing the 5. Commandment of the Moral Law.
What, convinced as Transgressors, and yet not bound to obedience? Is there any Transgression where no obligation to obedience? And is the Moral Law notwithstanding all this abolished? Hath it none Office in the time of the Gospel? Are we false Teachers, who in imitation of Christ and his Apostles, do call men to the practise of these holy duties, which we finde contained in the Law? No, we teach the truth of God,
What, convinced as Transgressors, and yet not bound to Obedience? Is there any Transgression where no obligation to Obedience? And is the Moral Law notwithstanding all this abolished? Hath it none Office in the time of the Gospel? are we false Teachers, who in imitation of christ and his Apostles, do call men to the practice of these holy duties, which we find contained in the Law? No, we teach the truth of God,
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Except it be that Christ and his Apostles were ignorant of the way, or except these men have received a new Gospel and another dispensation of the grace of God hitherto unknown and unrevealed.
Except it be that christ and his Apostles were ignorant of the Way, or except these men have received a new Gospel and Another Dispensation of the grace of God hitherto unknown and unrevealed.
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So that to propose the expectation of reward, as an invitation to good works, and to deter men from sin by the fear of punishment, be altogether inconsistent with the Doctrine of Grace.
So that to propose the expectation of reward, as an invitation to good works, and to deter men from since by the Fear of punishment, be altogether inconsistent with the Doctrine of Grace.
Is it not set down as an act of Moses Faith, and a point of his praise, That he had an eye to the Recompence of Reward, Heb. 11. 25. Doth not the same Apostle shew this, That our blessed Saviour, by the Joy that was set before Him, did stir up himself to go on cheerfully to the end of his undertakings, Heb. 12. 2. Nay, is not this in part acknowledged by Dr. Crisp, he having set down this for a Doctrine, That the laying of sin upon Christ is the Lords own Act:
Is it not Set down as an act of Moses Faith, and a point of his praise, That he had an eye to the Recompense of Reward, Hebrew 11. 25. Does not the same Apostle show this, That our blessed Saviour, by the Joy that was Set before Him, did stir up himself to go on cheerfully to the end of his undertakings, Hebrew 12. 2. Nay, is not this in part acknowledged by Dr. Crisp, he having Set down this for a Doctrine, That the laying of since upon christ is the lords own Act:
And Christ had an eye to some good consideration, and for the proof of this he citeth Heb. 12. 2. And God (saith he) to put him on propoundeth rewards unto him, &c. Now then if thus it was with Christ,
And christ had an eye to Some good consideration, and for the proof of this he citeth Hebrew 12. 2. And God (Says he) to put him on propoundeth rewards unto him, etc. Now then if thus it was with christ,
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why may it not be lawful for the Christian to help his weakness, by having an eye to the recompence of reward? Will they say, that this sevice is mercenary? So they do indeed, but without any just reason;
why may it not be lawful for the Christian to help his weakness, by having an eye to the recompense of reward? Will they say, that this Service is mercenary? So they do indeed, but without any just reason;
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But he that in feeking the good of his body and soul serveth Christ, i. e. so desireth his own good that he may serve Christ, is acceptable to God and approved of man.
But he that in feeking the good of his body and soul serves christ, i. e. so Desires his own good that he may serve christ, is acceptable to God and approved of man.
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This being so, Why are we blamed for pressing men to holiness, and encouraging them in it by putting them in minde of that reward which is provided? These men flye out upon such exhortations:
This being so, Why Are we blamed for pressing men to holiness, and encouraging them in it by putting them in mind of that reward which is provided? These men fly out upon such exhortations:
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This is not to preach Free-grace, this is to bring in Popery, and to teach men to hang their Salvation upon their merits, to expect their reward for their Works sake.
This is not to preach Free grace, this is to bring in Popery, and to teach men to hang their Salvation upon their merits, to expect their reward for their Works sake.
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For why? doth not our Saviour mention that greatness of reward as a Motive to patience in persecution, Mat. 5. 12. To love our Enemies, Mat. 5. 46. To fast and pray in secret, Mat. 6. 6. 18. Doth our Saviour herein teach Popery,
For why? does not our Saviour mention that greatness of reward as a Motive to patience in persecution, Mathew 5. 12. To love our Enemies, Mathew 5. 46. To fast and pray in secret, Mathew 6. 6. 18. Does our Saviour herein teach Popery,
or doth he cross the Doctrine of Free grace and Justification without Merits? Doth not Saint Paul tread in the same steps? urging patience in afflictions, 2 Cor. 4. 17. Perseverance in goodness and godliness, 1 Cor. 15. 58. G•l. 6. 9, 10. Bountifulness to the poor Saints, 2 Cor. 9. 6. 2 Tim. 6. 19. Confidence in God, Heb. 10. 35. All these by an Argument drawn from the expectation of that benefit which should accrew unto them.
or does he cross the Doctrine of Free grace and Justification without Merits? Does not Saint Paul tread in the same steps? urging patience in afflictions, 2 Cor. 4. 17. Perseverance in Goodness and godliness, 1 Cor. 15. 58. G•l. 6. 9, 10. Bountifulness to the poor Saints, 2 Cor. 9. 6. 2 Tim. 6. 19. Confidence in God, Hebrew 10. 35. All these by an Argument drawn from the expectation of that benefit which should accrue unto them.
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Doth not Saint Peter make use of the same Motive to press the same duties? See these Texts, 1 Pet. 5. 4. and 2 Pet. 1. 11. and 3. 11. They Reply, That Divines do grant the reward is to be eyed as an encouragement;
Does not Saint Peter make use of the same Motive to press the same duties? See these Texts, 1 Pet. 5. 4. and 2 Pet. 1. 11. and 3. 11. They Reply, That Divines do grant the reward is to be eyed as an encouragement;
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Deny this, and you deny the diversity of mansions and different degrees of Glory whereof out Divines do speak, out of these Texts, Dan. 12. 2. Joh. 14. 2. 1 Cor. 15. 41. I cannot tell,
Deny this, and you deny the diversity of mansions and different Degrees of Glory whereof out Divines do speak, out of these Texts, Dan. 12. 2. John 14. 2. 1 Cor. 15. 41. I cannot tell,
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And as by Faith they must lay hold upon Christs Righteousness for justification, so to save themselves a labor of working out their salvation by duties of holiness, they will by Faith also lay claim to the Holiness of Christ for their sanctification:
And as by Faith they must lay hold upon Christ Righteousness for justification, so to save themselves a labour of working out their salvation by duties of holiness, they will by Faith also lay claim to the Holiness of christ for their sanctification:
And so the sanct fication of a Christian, shall be nothing else but the Imputation of Christs Holiness to him, not any quality at all infused into him, or inherent in him.
And so the sanct fication of a Christian, shall be nothing Else but the Imputation of Christ Holiness to him, not any quality At all infused into him, or inherent in him.
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why should we think our selves wiser herein then God, or better acquainted with our own strength then he? as if we could walk without that stuff which he hath provided for us.
why should we think our selves Wiser herein then God, or better acquainted with our own strength then he? as if we could walk without that stuff which he hath provided for us.
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But we can not finde them reaching any necessity of these duties at all. And for their Disciples, we finde some of them casting away all care of duties, yea and disputing against them:
But we can not find them reaching any necessity of these duties At all. And for their Disciples, we find Some of them casting away all care of duties, yea and disputing against them:
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No necessity of Repentance and sorrow son Sin. And certainly where there is so little respect had to the Duties of Piety, it may well be doubted there is not overmuch care of Justice and Honesty.
No necessity of Repentance and sorrow son Sin. And Certainly where there is so little respect had to the Duties of Piety, it may well be doubted there is not overmuch care of justice and Honesty.
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See for this that of our Saviour, Mat. 5. 25. 29. & Mat. 6. 15. and 7. 1. Doth it not appear by these Texts, that our Saviour hath renewed the penalty of the Law to make men cautelous and conscientious in their duties:
See for this that of our Saviour, Mathew 5. 25. 29. & Mathew 6. 15. and 7. 1. Does it not appear by these Texts, that our Saviour hath renewed the penalty of the Law to make men cautelous and conscientious in their duties:
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very good (say I) but adde this, That the Law doth not lose his Dominion wholly, till the Grace of God hath revealed Righteousness in us, i. e. till it hath set up the reign of Grace and subdued corruption, which is the daily endeavor of the Spirit,
very good (say I) but add this, That the Law does not loose his Dominion wholly, till the Grace of God hath revealed Righteousness in us, i. e. till it hath Set up the Reign of Grace and subdued corruption, which is the daily endeavour of the Spirit,
if they be lyable to smart and suffer for their sin, may they not be threatned and put in fear thereof, that fear may make them watchful and careful? Not for sin (say these men) doth the Believer smart and suffer, but from sin, i. e.
if they be liable to smart and suffer for their since, may they not be threatened and put in Fear thereof, that Fear may make them watchful and careful? Not for since (say these men) does the Believer smart and suffer, but from since, i. e.
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What Father doth correct his childe for a fault not yet committed? And whose conscience doth not tell him, that his sin hath procured these things to himself? Even Job is at it, I have sinned, what shall I do unto thee, Job. 7. 20.
What Father does correct his child for a fault not yet committed? And whose conscience does not tell him, that his since hath procured these things to himself? Even Job is At it, I have sinned, what shall I do unto thee, Job. 7. 20.
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Iustification doth onely free them from this fear, while they walk worthy of it; But suppose them sinning against the Law of holiness, suppose them stepping aside from Christ,
Justification does only free them from this Fear, while they walk worthy of it; But suppose them sinning against the Law of holiness, suppose them stepping aside from christ,
So that if you can suppose a justified person sinning (as no doubt but he may, otherwise in vain had S. Paul to them of whom he had said, 1. Cor. 6. 11. Ye are justified, recommended this exhortation, verse 18. Flee Fornication) if you can suppose him sinning, I will conclude him thereby in danger of death,
So that if you can suppose a justified person sinning (as no doubt but he may, otherwise in vain had S. Paul to them of whom he had said, 1. Cor. 6. 11. You Are justified, recommended this exhortation, verse 18. Flee Fornication) if you can suppose him sinning, I will conclude him thereby in danger of death,
Nay more, if you can suppose him sinning, and dying in his sin without repentance for that sin, I will conclude him in the state of death and condemnation,
Nay more, if you can suppose him sinning, and dying in his since without Repentance for that since, I will conclude him in the state of death and condemnation,
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He saith, If ye live after the flesh, ye shall dye, Rom. 8. 13. and again, He that soweth to the flesh, shall of the flesh reap corruption, Gal. 6. 8. If you will exempt him from all possibility of sinning,
He Says, If you live After the Flesh, you shall die, Rom. 8. 13. and again, He that Soweth to the Flesh, shall of the Flesh reap corruption, Gal. 6. 8. If you will exempt him from all possibility of sinning,
Well therefore saith the Apostle, 2 Cor. 7. 1. Having therefore these promises, let us cleanse our selves from all filthines of the flesh and spirit, perfecting holiness in the fear of God.
Well Therefore Says the Apostle, 2 Cor. 7. 1. Having Therefore these promises, let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God.
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For why, That Iust fication which is in question, consisteth in the Remission of actual Transgressions: Not so that which Infants receive in their Infancy;
For why, That Just fication which is in question, Consisteth in the Remission of actual Transgressions: Not so that which Infants receive in their Infancy;
if extended to any way of acquainting man with the will of God, even by the workings of the Spirit, who shall exclude Infants? As hard a matter it is to prove that Infants have Faith, especially if Faith be defined by knowledge, perswasion or confidence.
if extended to any Way of acquainting man with the will of God, even by the workings of the Spirit, who shall exclude Infants? As hard a matter it is to prove that Infants have Faith, especially if Faith be defined by knowledge, persuasion or confidence.
All that can be said in this point is this, That Infants do receive together with their Iustification, the principle of Faith, viz. The Spirit of Faith, as he is called, 2 Cor. 4. 13. This is that which some do call The Seed of Faith, or Seminal Faith (nor can the term be refused,
All that can be said in this point is this, That Infants do receive together with their Justification, the principle of Faith, viz. The Spirit of Faith, as he is called, 2 Cor. 4. 13. This is that which Some do call The Seed of Faith, or Seminal Faith (nor can the term be refused,
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since it is grounded on the phrase of Scripture, 1 Pet. 1. 23. and Iohn 3. 9.) And so it may be said, that Infants have Faith (as they have Reason) in Actu primo, though not in Actu secundo, in the seed, though not in the flower; And this is enough to make them capable of that Iustification which they receive in their infancy;
since it is grounded on the phrase of Scripture, 1 Pet. 1. 23. and John 3. 9.) And so it may be said, that Infants have Faith (as they have Reason) in Acts primo, though not in Acts secundo, in the seed, though not in the flower; And this is enough to make them capable of that Justification which they receive in their infancy;
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for understanding whereof, know, That in the first moment of our Ʋnion with Christ, the Soul hath a Communion of all that floweth from Christ both for Grace and Glory:
for understanding whereof, know, That in the First moment of our Ʋnion with christ, the Soul hath a Communion of all that flows from christ both for Grace and Glory:
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and therefore to be considered in order of Nature before the other: what say we that Glorification no less then Iustification doth flow from that Union:
and Therefore to be considered in order of Nature before the other: what say we that Glorification no less then Justification does flow from that union:
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3. and 4. Arg. All the Elect of God are Iustified before God, for why, They cannot be charged with any thing, Rom. 8. 33. Their Sins are taken away, Isa. 53. 6. Ioh. 1. 29. 1. Pet. 2. 24. And this before they believe:
3. and 4. Argument All the Elect of God Are Justified before God, for why, They cannot be charged with any thing, Rom. 8. 33. Their Sins Are taken away, Isaiah 53. 6. John 1. 29. 1. Pet. 2. 24. And this before they believe:
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Else what use, nay what sense in those Exhortations, Act. 2. 38. Repent and be Baptized for the Remission of sins, Act. 3. 19. Repent and be converted, that your sins may be blotted out, Act. 22. 16. Arise, be baptized, and wash away thy sins;
Else what use, nay what sense in those Exhortations, Act. 2. 38. repent and be Baptised for the Remission of Sins, Act. 3. 19. repent and be converted, that your Sins may be blotted out, Act. 22. 16. Arise, be baptised, and wash away thy Sins;
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is it not evident that the sins of these were not as then blotted out and washed away, that they might use these means to compass this end? The Texts aleaged for Proof of the Argument, speak not home to the point intended:
is it not evident that the Sins of these were not as then blotted out and washed away, that they might use these means to compass this end? The Texts alleged for Proof of the Argument, speak not home to the point intended:
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as Aaron laid the iniquities of the Children of Israel upon the Goat, Lev. 16. 21. Say the same of Joh. 1. 29. It sheweth whom God had appointed to that work.
as Aaron laid the iniquities of the Children of Israel upon the Goat, Lev. 16. 21. Say the same of John 1. 29. It shows whom God had appointed to that work.
For that phrase of laying any thing to the charge of Gods Elect, doth presuppose them living and standing before the Tribunal, consequently actual Believers:
For that phrase of laying any thing to the charge of God's Elect, does presuppose them living and standing before the Tribunal, consequently actual Believers:
And we doubt not to affirm, That the Elect of God believing in Christ, and laying hold on him by Faith, are so justified before God, that in vain shall Satan seek to charge any thing upon them:
And we doubt not to affirm, That the Elect of God believing in christ, and laying hold on him by Faith, Are so justified before God, that in vain shall Satan seek to charge any thing upon them:
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6. Arg. In Christ crucified (before we believed) was full satisfaction made, Heb. 10. 11 — 14. And God was contented to rest in that satisfaction, Mat. 3. ult.
6. Argument In christ Crucified (before we believed) was full satisfaction made, Hebrew 10. 11 — 14. And God was contented to rest in that satisfaction, Mathew 3. ult.
Isa. 53. 11. Therefore there will follow perfect Remission of sins. Ans. No doubt of it, perfect Remission will follow, because satisfaction is made and accepted:
Isaiah 53. 11. Therefore there will follow perfect Remission of Sins. Ans. No doubt of it, perfect Remission will follow, Because satisfaction is made and accepted:
1. That God hateth all the workers of iniquity whatsoever, Psal. 5. 5. 2. That the Elect of God are loved of him from all eternity, Ier. 31. 3. 3. That there is no variableness,
1. That God hates all the workers of iniquity whatsoever, Psalm 5. 5. 2. That the Elect of God Are loved of him from all eternity, Jeremiah 31. 3. 3. That there is no variableness,
3. The love of God to the Creature in respect of the effects thereof, is not unfitly distinguished into the love of Benevolency, and the love of Complacency, the former consisting in well wishing or pittying the Creature, is absolute and free:
3. The love of God to the Creature in respect of the effects thereof, is not unfitly distinguished into the love of Benevolency, and the love of Complacency, the former consisting in well wishing or pitying the Creature, is absolute and free:
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No variableness in God, because it is his purpose, not to entertain them into the effects and fruits of his love and delight ▪ till they be converted and fitted for it, by the actings of the spirit of grate moving and working in them.
No variableness in God, Because it is his purpose, not to entertain them into the effects and fruits of his love and delight ▪ till they be converted and fitted for it, by the actings of the Spirit of grate moving and working in them.
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To close up the point, let us to prevent erroneous misconceits which spring from the Confounding of things that d•ffer, let us, I say, take notice of this distinction;
To close up the point, let us to prevent erroneous misconceits which spring from the Confounding of things that d•ffer, let us, I say, take notice of this distinction;
Between both these there is a progressive work of Iustification, by the constant actings of the Spirit applying the Blood of Christ, by the hand of Faith, to the quiet and comfort of the soul.
Between both these there is a progressive work of Justification, by the constant actings of the Spirit applying the Blood of christ, by the hand of Faith, to the quiet and Comfort of the soul.
BY his knowledge shall my Righteous Servant justifie many, saith God by the Prophet Isaiah, cap. 53. 11. Shall justifie, is a verb of the future tense, the work then at that time was not done:
BY his knowledge shall my Righteous Servant justify many, Says God by the Prophet Isaiah, cap. 53. 11. Shall justify, is a verb of the future tense, the work then At that time was not done:
It hath been commonly said, even by some of our best Divines, that justification is transacted in our first Union and Incorporation into Christ, at which time it is conceived, that the pardon of all sin is sealed, consequently that it is to us an act already passed:
It hath been commonly said, even by Some of our best Divines, that justification is transacted in our First union and Incorporation into christ, At which time it is conceived, that the pardon of all since is sealed, consequently that it is to us an act already passed:
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if not mistaken and mis-apprehended) hath laid the ground upon which the Antinomian buildeth that unhappy structure which turneth the Grace of God into wantonness.
if not mistaken and misapprehended) hath laid the ground upon which the Antinomian builds that unhappy structure which turns the Grace of God into wantonness.
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Who knoweth not that justification in it's proper acceptation of the word according to the Scripture phrase, is the act of a Iudge, pronouncing a judicial sentence? and according to this, I suppose we shall not erre from the truth,
Who Knoweth not that justification in it's proper acceptation of the word according to the Scripture phrase, is the act of a Judge, pronouncing a judicial sentence? and according to this, I suppose we shall not err from the truth,
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when he shall separate the sheep from the Goats, then shall he justifie them, and at once absolve them from all accusations and charges laid in against them;
when he shall separate the sheep from the Goats, then shall he justify them, and At once absolve them from all accusations and charges laid in against them;
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then shall God wipe all tears from their eyes, then shal there be no more sorrow nor crying, no more curse nor fear therof, according to the words of the Angel, Rev. 21. 4. & 22. 3. There is, I grant, a praejudicium in foro conscientiae, a preludial Justification in the Court of Conscience, which is a pregustation and foretaste of that final Absolution.
then shall God wipe all tears from their eyes, then shall there be no more sorrow nor crying, no more curse nor Fear thereof, according to the words of the Angel, Rev. 21. 4. & 22. 3. There is, I grant, a praejudicium in foro conscientiae, a preludial Justification in the Court of Conscience, which is a pregustation and foretaste of that final Absolution.
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In the Court of Conscience doth Christ set up his Tribunal, there doth he take notice of the Accusations that are put in by Satan against the sinner upon particular occasions,
In the Court of Conscience does christ Set up his Tribunal, there does he take notice of the Accusations that Are put in by Satan against the sinner upon particular occasions,
and by the power and operation of the spirit working in the Conscience, doth he upon the humble confession of the penitent soul, pronounce the sentence of absolution by the Ministery of the Word,
and by the power and operation of the Spirit working in the Conscience, does he upon the humble Confessi of the penitent soul, pronounce the sentence of absolution by the Ministry of the Word,
and what is now done daily upon emergent occasions, shall be ratified at the latter day, according to that gracious promise of Christ made to Peter, when he gave him the Keys of the Kingdom of Heaven, Mat. 16. 19. Whatsoever thou shalt loose on Earth shall be loosed in Heaven;
and what is now done daily upon emergent occasions, shall be ratified At the latter day, according to that gracious promise of christ made to Peter, when he gave him the Keys of the Kingdom of Heaven, Mathew 16. 19. Whatsoever thou shalt lose on Earth shall be loosed in Heaven;
And the same in effect repeated to the Apostles, Joh. 20. 23. Thus in present by the Ministery of Reconciliation, there is a work of Iustification in the Court of Conscience;
And the same in Effect repeated to the Apostles, John 20. 23. Thus in present by the Ministry of Reconciliation, there is a work of Justification in the Court of Conscience;
The main work of Iustification therefore is as yet future: for to say, that justification quatenus it comprehendeth remission of sin, is one individual act,
The main work of Justification Therefore is as yet future: for to say, that justification quatenus it comprehendeth remission of since, is one Individu act,
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the Ground of it is our Adoption sealed to us in our Baptism, the which is not afterward cut off, no not by the greatest sins which the believer doth commit:
the Ground of it is our Adoption sealed to us in our Baptism, the which is not afterwards Cut off, no not by the greatest Sins which the believer does commit:
and lyable to punishment, still he hath an interest in Christ, and upon his repentance he shall have benefit and communion with him in his Merits and Graces.
and liable to punishment, still he hath an Interest in christ, and upon his Repentance he shall have benefit and communion with him in his Merits and Graces.
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The Pledge and pawn of future Remission, i. e. of the Remission and Forgiveness of all future sins, is that actual Remission of what sin for the present the soul stood guilty of, at that time when he was United to Christ:
The Pledge and pawn of future Remission, i. e. of the Remission and Forgiveness of all future Sins, is that actual Remission of what since for the present the soul stood guilty of, At that time when he was United to christ:
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This favor received, is a Pledge of assurance to them, that in future also by applying themselves to Christ, they may and shall receive the forgiveness of their daily sins.
This favour received, is a Pledge of assurance to them, that in future also by applying themselves to christ, they may and shall receive the forgiveness of their daily Sins.
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He that by the application of a salve hath his wound cured, hath he not therein a Pledge of assurance, that in the use of the same means, upon the like occasion he may receive the same benefit? But to say, That in our first Union with Christ we receive an actual Remission of future sins, is in mine Opinion as incongruous as to say, The Cure is done and past before the wound be made.
He that by the application of a salve hath his wound cured, hath he not therein a Pledge of assurance, that in the use of the same means, upon the like occasion he may receive the same benefit? But to say, That in our First union with christ we receive an actual Remission of future Sins, is in mine Opinion as incongruous as to say, The Cure is done and passed before the wound be made.
But as Amesius hath well observed in Medulla Theol. lib. 1. cap. 27. That this was set down only to oppose that general assent to the Articles of our Creed, in which Papists do place the essence of justifying faith [ And therefore though he granteth that Fides justificans parit hanc specialem fiduciam, &c. yet he defineth it to be Qua recumbimus in Christum ad Remissionem ] so I suppose that our Divines did set down this position of Iustification transacted at once, to cut off the Popish ground for the Sacrament of Penance;
But as Ames hath well observed in Medulla Theology lib. 1. cap. 27. That this was Set down only to oppose that general assent to the Articles of our Creed, in which Papists do place the essence of justifying faith [ And Therefore though he grants that Fides justificans parit hanc specialem fiduciam, etc. yet he defineth it to be Qua recumbimus in Christ ad Remissionem ] so I suppose that our Divines did Set down this position of Justification transacted At once, to Cut off the Popish ground for the Sacrament of Penance;
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Hereupon Amesius (ibidem) coming to set down his Opinion of the matter, doth mince it, Remittuntur peccata justificatorum non praeterita solum sed etiam aliquo modo futura.
Hereupon Ames (ibidem) coming to Set down his Opinion of the matter, does mince it, Remittuntur Peccata justificatorum non Things past solum sed etiam Aliquo modo futura.
Note that aliquo modo: Now to explain himself he addeth, Hoc tamen est discriminis, quod peccata praeterita per formalem applicationem Remissionis nobis in Christo paratae;
Note that Aliquo modo: Now to explain himself he adds, Hoc tamen est discriminis, quod Peccata Things past per formalem applicationem Remissionis nobis in Christ Paratae;
Futura in subjecto vel persona peccante — The which is in effect to say, Non remittuntur nisi in pignore, The actual Remission of sins past, is the Pledge and Pawn of what shall be upon the use and exercise of Faith.
Futura in Subject vel persona peccante — The which is in Effect to say, Non remittuntur nisi in pignore, The actual Remission of Sins past, is the Pledge and Pawn of what shall be upon the use and exercise of Faith.
I know what is usually said, viz. That not the pardon it self, but the assurance, the feeling and comfort of it is that which is desired in the Petition.
I know what is usually said, viz. That not the pardon it self, but the assurance, the feeling and Comfort of it is that which is desired in the Petition.
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Nor can the words receive any other sense, except we should wrest them, and so wrong the Wisdom of our Saviour, as if he could not make choice of such words & phrases as might plainly and understandingly express his meaning.
Nor can the words receive any other sense, except we should wrest them, and so wrong the Wisdom of our Saviour, as if he could not make choice of such words & phrases as might plainly and understandingly express his meaning.
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then why shall not the next words, As we forgive — receive the same interpretation? Nay why not so also in the other Petitions, Lead us not into Tentation, Give us our daily Bread, i. e.
then why shall not the next words, As we forgive — receive the same Interpretation? Nay why not so also in the other Petitions, Led us not into Tentation, Give us our daily Bred, i. e.
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2. Adde this, That one end of our daily address to the Sacrament of the Lords Supper, is to obtain the Remission of our sins by the application of Christs blood.
2. Add this, That one end of our daily address to the Sacrament of the lords Supper, is to obtain the Remission of our Sins by the application of Christ blood.
That in it, as we have often need by reason of our daily Transgressions, so we may often look upon that Brasen serpent for the cure of our often bitings.
That in it, as we have often need by reason of our daily Transgressions, so we may often look upon that Brazen serpent for the cure of our often bitings.
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The Word of God sets down what counsel hath been given to men, that they might obtain Remission, Act. 2. 38. and 3. 19. But no where doth the Scripture say to this or that man, Thy sins be forgiven: And for any man to perswade himself of Remission before it be,
The Word of God sets down what counsel hath been given to men, that they might obtain Remission, Act. 2. 38. and 3. 19. But no where does the Scripture say to this or that man, Thy Sins be forgiven: And for any man to persuade himself of Remission before it be,
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How shall we discern the Testimony of the Spirit from the suggestion of Satan? They Answer, Hereby it is discerned, Because it speaketh things consonant to the Scripture.
How shall we discern the Testimony of the Spirit from the suggestion of Satan? They Answer, Hereby it is discerned, Because it speaks things consonant to the Scripture.
This we do not much question, but withall we adde, That the Scripture doth also call upon sinners to Repent and turn to the Lord, that so they may be pardoned, and their sins bloted out:
This we do not much question, but withal we add, That the Scripture does also call upon Sinners to repent and turn to the Lord, that so they may be pardoned, and their Sins bloated out:
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nor may we so cleave to the one, as to neglect the other (for they are not contradictory if rightly understood) we conclude that Christ is held forth a Saviour to sinners,
nor may we so cleave to the one, as to neglect the other (for they Are not contradictory if rightly understood) we conclude that christ is held forth a Saviour to Sinners,
That text of Rom. 4. 5. speaking of him that worketh not, but believeth in him that justifieth the ungodly, must not be understood simply, of such a one that doth nothing at all;
That text of Rom. 4. 5. speaking of him that works not, but Believeth in him that Justifieth the ungodly, must not be understood simply, of such a one that does nothing At all;
And the reason of this explication is, because the proposition is drawn from the instance of Abraham, a man certainly not altogether void of works and Righteousness,
And the reason of this explication is, Because the proposition is drawn from the instance of Abraham, a man Certainly not altogether void of works and Righteousness,
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Consequently, that voice of Revelation in man, which teacheth him to comfort himself in the assurance of his justification, without any respect to the work of Repentance wrought in him, this is not the voice of Gods spirit, but the delusion of Satan.
Consequently, that voice of Revelation in man, which Teaches him to Comfort himself in the assurance of his justification, without any respect to the work of Repentance wrought in him, this is not the voice of God's Spirit, but the delusion of Satan.
how doth it not cross that Text of Saint Paul, Rom. 3. 25. where speaking of the Remission of sin by the blood of Christ, he mentioneth not sin indifinitely,
how does it not cross that Text of Saint Paul, Rom. 3. 25. where speaking of the Remission of since by the blood of christ, he mentioneth not since indefinitely,
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but Sins that are past? [ for the Remission of sins that are past ] I, know that some do by this phrase, Sins that are past, understand the Transgressions of them who lived in the time before Christ, the Transgressions against the first Covenant, Heb. 9. 15. But whether this be not an over-great straitning of the Text, I leave it to the judgement of the Learned.
but Sins that Are passed? [ for the Remission of Sins that Are passed ] I, know that Some do by this phrase, Sins that Are past, understand the Transgressions of them who lived in the time before christ, the Transgressions against the First Covenant, Hebrew 9. 15. But whither this be not an overgreat straightening of the Text, I leave it to the judgement of the Learned.
That of Heb. 11. 6. Without Faith it is impossible to please God, alleaged by some to prove, No Iustification before Faith, is by H. D. turned off as not to the purpose:
That of Hebrew 11. 6. Without Faith it is impossible to please God, alleged by Some to prove, No Justification before Faith, is by H. D. turned off as not to the purpose:
But he cannot so easily turn of those Texts, Joh. 3. 18. and Eph. 2. In the former saith our blessed Saviour, He that believeth not, is condemned already;
But he cannot so Easily turn of those Texts, John 3. 18. and Ephesians 2. In the former Says our blessed Saviour, He that Believeth not, is condemned already;
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or in the words of John Baptist, Verse 26. The wrath of God abideth upon him, viz. till by Faith he lay hold upon Christ, By nature we are the children of wrath, saith Saint Paul, we as well as others, Jews and Gentiles, one common estate of all, till by Grace, by a Quickning grace, there be put a difference,
or in the words of John Baptist, Verse 26. The wrath of God Abideth upon him, viz. till by Faith he lay hold upon christ, By nature we Are the children of wrath, Says Saint Paul, we as well as Others, jews and Gentiles, one Common estate of all, till by Grace, by a Quickening grace, there be put a difference,
Unworthy of the Scripture, is this conceit, for whose Word is the Text of Scripture? From whose dictating is it penned? Doth Saint Paul in those words set down the judgement of men, touching the state of Nature,
Unworthy of the Scripture, is this conceit, for whose Word is the Text of Scripture? From whose dictating is it penned? Does Saint Paul in those words Set down the judgement of men, touching the state of Nature,
yet for the present they were not fitted for it, till quickned by Grace: Consequently, not justified from their sins before their calling, much less acquitted of their debts,
yet for the present they were not fitted for it, till quickened by Grace: Consequently, not justified from their Sins before their calling, much less acquitted of their debts,
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CHAP. V. The way of seeking vesolution touching our Adoption and Justification by signs and marks, viz. The fruits of Sanctification, whether it be altogether unsatisfactory.
CHAP. V. The Way of seeking vesolution touching our Adoption and Justification by Signs and marks, viz. The fruits of Sanctification, whither it be altogether unsatisfactory.
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And that inherent Qualifications are but doubtful Evidences for Heaven: consequently, that the way of seeking resolution by them, is altogether unsatisfactory:
And that inherent Qualifications Are but doubtful Evidences for Heaven: consequently, that the Way of seeking resolution by them, is altogether unsatisfactory:
This conclusion, I grant, must needs follow upon those premises, but how are they proved? The reason alleaged is builded upon Gal. 3. 10. The Law is not of Faith,
This conclusion, I grant, must needs follow upon those premises, but how Are they proved? The reason alleged is built upon Gal. 3. 10. The Law is not of Faith,
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but the voice of the Law is this, Cursed is every one that continueth not in all things that are written in the Book of the Law to do them — Are there not failings in all? Can that that is full of failings speak peace? How then can it secure a man that he hath Interest in Christ?
but the voice of the Law is this, Cursed is every one that Continueth not in all things that Are written in the Book of the Law to do them — are there not failings in all? Can that that is full of failings speak peace? How then can it secure a man that he hath Interest in christ?
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But now by this text alleaged to prove their position, and by the Argument framed upon it, it is evident that either they do not rightly understand what it is that we teach,
But now by this text alleged to prove their position, and by the Argument framed upon it, it is evident that either they do not rightly understand what it is that we teach,
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Sanctification is an Evidence of Adoption and Justification, not ex Antecedente but ex Consequente: Not that either of these doth casually depend upon that,
Sanctification is an Evidence of Adoption and Justification, not ex Antecedent but ex Consequent: Not that either of these does casually depend upon that,
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For the further clearing of this truth, and discovering of Errors that darken the light and lustre of it, I shall propound and prosecute these two propositions: 1. That this is the way which the Saints of God have gone, in seeking for and setting forth the evidence of their Salvation.
For the further clearing of this truth, and discovering of Errors that darken the Light and lustre of it, I shall propound and prosecute these two propositions: 1. That this is the Way which the Saints of God have gone, in seeking for and setting forth the evidence of their Salvation.
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I manifest this by three Texts, which I make choice of to examine what Doctor Crisp hath objected against the instance of these three Graces, Ʋniversal Obedience, Sincerity of Heart,
I manifest this by three Texts, which I make choice of to examine what Doctor Crisp hath objected against the instance of these three Graces, Ʋniversal obedience, Sincerity of Heart,
where note, 1. His expectation; Not be ashamed or confounded, viz. when I am questioned either by God or Man. 2. The ground of this; When I have respect to all thy Commandments:
where note, 1. His expectation; Not be ashamed or confounded, viz. when I am questioned either by God or Man. 2. The ground of this; When I have respect to all thy commandments:
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Do we not see, That David doth comfortably assure himself that his Universal Obedience should give him boldness and confidence? Whereupon is that it in ver. 5. His earnest desire was, Oh, that my ways were so directed that I might keep thy Commandments.
Do we not see, That David does comfortably assure himself that his Universal obedience should give him boldness and confidence? Whereupon is that it in ver. 5. His earnest desire was, O, that my ways were so directed that I might keep thy commandments.
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Now then, was it so with David (I might adde Job also, whence that Confidence of his expressed, Job. 13. 15. and 27. 16. Is it not from his integrity, see Chap. 23. 10. — 13. and Chap. 31.) was it so with them,
Now then, was it so with David (I might add Job also, whence that Confidence of his expressed, Job. 13. 15. and 27. 16. Is it not from his integrity, see Chap. 23. 10. — 13. and Chap. 31.) was it so with them,
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and may it not be so with us? Had sanctification a greater influence upon their Spiritual estate then it hath upon ours? Doubtless the Conscionable care of Universal Obedience is an Evidence and comfortable Ground of our assurance. Object.
and may it not be so with us? Had sanctification a greater influence upon their Spiritual estate then it hath upon ours? Doubtless the Conscionable care of Universal obedience is an Evidence and comfortable Ground of our assurance. Object.
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But this was only a Pharisaical blamelesness, such as that that is mentioned, Luke 16. 15. and 18. 11. When St. Paul came to himself he found it otherwise, Rom. 7. 7. And therefore no wonder if he do reject it.
But this was only a Pharisaical blamelessness, such as that that is mentioned, Lycia 16. 15. and 18. 11. When Saint Paul Come to himself he found it otherwise, Rom. 7. 7. And Therefore no wonder if he do reject it.
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But admit that his Righteousness was Universal according to the measure of his knowledge, and that what he wanted in it was through ignorance and misunderstanding of the Law;
But admit that his Righteousness was Universal according to the measure of his knowledge, and that what he wanted in it was through ignorance and misunderstanding of the Law;
yet since he speaketh of it in opposition to justification by Christ, and doth cast it away as a thing of no value and confidence when he seeketh a Righteousness for justification:
yet since he speaks of it in opposition to justification by christ, and does cast it away as a thing of no valve and confidence when he seeks a Righteousness for justification:
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and wrought by vertue of a principle of Holiness, viz. the spirit of Christ is an undoubted evidence of the Inhabitation of the spirit, even the spirit of Adoption;
and wrought by virtue of a principle of Holiness, viz. the Spirit of christ is an undoubted evidence of the Inhabitation of the Spirit, even the Spirit of Adoption;
Can that (saith he) be an evidence of our being in Christ, which St. Paul casteth away as dross? For though it may be worth nothing in the work of justification,
Can that (Says he) be an evidence of our being in christ, which Saint Paul Cast away as dross? For though it may be worth nothing in the work of justification,
But I grant, That such a plenary perfection wherein there is not any thing wanting of what the Law requireth, such there is not to be found in any; nor is it expected:
But I grant, That such a plenary perfection wherein there is not any thing wanting of what the Law requires, such there is not to be found in any; nor is it expected:
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No, this universality is rather Negative then Positive: Not any one precept is there which the Holy heart doth not willingly embrace as the rule to walk by:
No, this universality is rather Negative then Positive: Not any one precept is there which the Holy heart does not willingly embrace as the Rule to walk by:
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To respect them as a rule both for Direction and Examination. Is there any thing to be done? the Holy Heart will not venture upon it till he hath sought to the word of God for direction what may,
To respect them as a Rule both for Direction and Examination. Is there any thing to be done? the Holy Heart will not venture upon it till he hath sought to the word of God for direction what may,
For why, Are there not untoward risings of the Heart, and repining thoughts against many Truths of God? Are we not often weary of that service to which God doth call us? Do we rejoyce in Afflictions as the tokens of Gods Love,
For why, are there not untoward risings of the Heart, and repining thoughts against many Truths of God? are we not often weary of that service to which God does call us? Do we rejoice in Afflictions as the tokens of God's Love,
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Grant indeed that these risings and repinings are in us, but are they setled in the h••rt, are they habituated? Do they rest therein without a check? Are they excused or pleaded for? If not, The bent of the heart is still constant, notwithstanding those indispositions.
Grant indeed that these risings and repinings Are in us, but Are they settled in the h••rt, Are they habituated? Do they rest therein without a check? are they excused or pleaded for? If not, The bent of the heart is still constant, notwithstanding those indispositions.
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It is our happiness that we have to do with an indulgent Father, who looketh not at men in their fears and frighted passions, especially when they are ready to take down themselves for their ill-moods.
It is our happiness that we have to do with an indulgent Father, who looks not At men in their fears and frighted passion, especially when they Are ready to take down themselves for their ill-moods.
so not any Time (if he be himself and free from Satans Tentations) when he doth not constantly hold that purpose, and strive against all interruptions.
so not any Time (if he be himself and free from Satan Tentations) when he does not constantly hold that purpose, and strive against all interruptions.
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2. Text. 2 Cor. 1. 12. This (saith Saint Paul) is our Rejoycing — That in Sincerity and godly Simplicity — Hence we collect, That sincerity and single-heartedness in our Obedience is a ground of comfort, an Argument of our Adoption.
2. Text. 2 Cor. 1. 12. This (Says Faint Paul) is our Rejoicing — That in Sincerity and godly Simplicity — Hence we collect, That sincerity and singleheartedness in our obedience is a ground of Comfort, an Argument of our Adoption.
And who can doubt but that sincerity of Obedience must needs be a ground of comfort and confidence? Can it be found in any that have not received the Spirit of sanctification? Or doth it flow fro〈 … 〉y Fountain,
And who can doubt but that sincerity of obedience must needs be a ground of Comfort and confidence? Can it be found in any that have not received the Spirit of sanctification? Or does it flow fro〈 … 〉y Fountain,
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but an heart principled with the Spirit of Christ? Where this is wanting, there may be some outward Conformity of mens actions, in respect of the outward work:
but an heart principled with the Spirit of christ? Where this is wanting, there may be Some outward Conformity of men's actions, in respect of the outward work:
For why, saith the Doctor, Is there not much Self mixed in their performances? in praying and fasting? — Is not the end of these Duties, to be delivered from Danger?
For why, Says the Doctor, Is there not much Self mixed in their performances? in praying and fasting? — Is not the end of these Duties, to be Delivered from Danger?
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should we desire these for our selves, i. e. to spend them upon our lusts, to live to our selves in matter of profit, pleasure and preferment, this were self-seeking:
should we desire these for our selves, i. e. to spend them upon our Lustiest, to live to our selves in matter of profit, pleasure and preferment, this were self-seeking:
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But thus to desire them, that in the use of them we may be the more instrumental to glorifie God in our several places, this is not Self-seeking. Say the same of Men-pleasing, though a man do encourage himself in goodness by the praise of men, by listening to the acceptableness of his well doing,
But thus to desire them, that in the use of them we may be the more instrumental to Glorify God in our several places, this is not Self-seeking. Say the same of Men-pleasing, though a man do encourage himself in Goodness by the praise of men, by listening to the acceptableness of his well doing,
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yet so long as the praise of men is not (as it was in the Pharisees) the prime and principal inducement of doing what is done, this is not Men-pleasing, both of these are defined, not by the subservient, but by the ultimate end of our endeavors;
yet so long as the praise of men is not (as it was in the Pharisees) the prime and principal inducement of doing what is done, this is not Men-pleasing, both of these Are defined, not by the subservient, but by the ultimate end of our endeavors;
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if that be right, there is sincerity in the Obedience, and this sincerity is a ground of confidence, the work of the spirit, an Argument of our Adoption.
if that be right, there is sincerity in the obedience, and this sincerity is a ground of confidence, the work of the Spirit, an Argument of our Adoption.
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Object. Not so saith the Antinomian Doctor, For we read in Rom. 10. 1. 3. That the Jews had a zeal-and this was exercised in Obedience to the will of God,
Object. Not so Says the Antinomian Doctor, For we read in Rom. 10. 1. 3. That the jews had a zealand this was exercised in obedience to the will of God,
Sol. Is not this a gross mistake? The point is touching sincerity, and his proof is by an instance of zeal: Is there no difference? Is not sincerity the singleness of the heart,
Sol. Is not this a gross mistake? The point is touching sincerity, and his proof is by an instance of zeal: Is there no difference? Is not sincerity the singleness of the heart,
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and guided by the rules of Holy discretion, shall not that afford comfort? That which he addeth, viz. That their zeal was not in a corrupt way of their own devising, is directly contrary to the Apostle:
and guided by the rules of Holy discretion, shall not that afford Comfort? That which he adds, viz. That their zeal was not in a corrupt Way of their own devising, is directly contrary to the Apostle:
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Were the zeal of all th•se sincere as it should be, there would be in them a readiness to embrace and submit to what shall appear to be the minde of God,
Were the zeal of all th•se sincere as it should be, there would be in them a readiness to embrace and submit to what shall appear to be the mind of God,
For why? Love is of God, cap. 4. 7. an effect of the Spirit, Gal. 5. 22. For while the Spirit of Adoption doth shed abroad the love of God in our hearts,
For why? Love is of God, cap. 4. 7. an Effect of the Spirit, Gal. 5. 22. For while the Spirit of Adoption does shed abroad the love of God in our hearts,
though the World do not esteem us, yet our judgement one of another is, that we are the people of God, grounding our selves upon this, that we do love one another;
though the World do not esteem us, yet our judgement one of Another is, that we Are the people of God, grounding our selves upon this, that we do love one Another;
Sol. Is not this strange, That the Apostle should set this down as a ground of comfort to bear up the heart against the hatred of the World, viz. The good esteem that Christians have of us;
Sol. Is not this strange, That the Apostle should Set this down as a ground of Comfort to bear up the heart against the hatred of the World, viz. The good esteem that Christians have of us;
Will this secure the soul against sadness and sorrow? will not Satan suggest, What if they be deceived? They know not the heart, they judge by the outward appearance, by the expressions of love to the Brethren,
Will this secure the soul against sadness and sorrow? will not Satan suggest, What if they be deceived? They know not the heart, they judge by the outward appearance, by the expressions of love to the Brothers,
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and proved Ve••e it 15. and pressed it by the example of Christ, whose love was manifested by laying down his life for us, Verse 16. whom we are to imitate in a real demonstration of our inward affection to the Brethren:
and proved Ve••e it 15. and pressed it by the Exampl of christ, whose love was manifested by laying down his life for us, Verse 16. whom we Are to imitate in a real demonstration of our inward affection to the Brothers:
And what so great matter is this, if in the mean space we may not evidently judge the state of our own souls? And what meaneth he to adde this, Verse 21. If our heart condemn us not, we have boldness toward God.
And what so great matter is this, if in the mean Molle we may not evidently judge the state of our own Souls? And what means he to add this, Verse 21. If our heart condemn us not, we have boldness towards God.
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But who can know that this or that man is a Brother? Doth not this Brotherhood confist in being united unto Christ? Doth any man know this but God alone?
But who can know that this or that man is a Brother? Does not this Brotherhood confist in being united unto christ? Does any man know this but God alone?
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Ans. Is not this in effect to tell the Apostle he speaks absurdly, and sets down a mark of knowing, which cannot be known? For when the Apostle saith, We know — Because we love — Doth he not pre-suppose, that it may be known, We love the Brethren, both in respect of the Act and Object;
Ans. Is not this in Effect to tell the Apostle he speaks absurdly, and sets down a mark of knowing, which cannot be known? For when the Apostle Says, We know — Because we love — Does he not presuppose, that it may be known, We love the Brothers, both in respect of the Act and Object;
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Sol. It may be so, but what then? Is this therefore no sign or mark of our spiritual condition which St. John hath set down? But indeed neither Papists nor Sectaries do love under this notion in St. Johns meaning,
Sol. It may be so, but what then? Is this Therefore no Signen or mark of our spiritual condition which Saint John hath Set down? But indeed neither Papists nor Sectaries do love under this notion in Saint Johns meaning,
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in as much as they cannot but know, that if we do erre it is through mis-understanding of the Scripture, according to which we desire to frame all our faith and practises;
in as much as they cannot but know, that if we do err it is through misunderstanding of the Scripture, according to which we desire to frame all our faith and practises;
or else no love extended to them; This is not to love the Brethren: Of such St. Iohn addeth, He that loveth not his Brother abideth in Death. The second Proposition.
or Else no love extended to them; This is not to love the Brothers: Of such Saint John adds, He that loves not his Brother Abideth in Death. The second Proposition.
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The Spirit it self, i. e. the immediate voice of the Spirit without any instrument, what God hath determined of this or that man is not set down in the scripture:
The Spirit it self, i. e. the immediate voice of the Spirit without any Instrument, what God hath determined of this or that man is not Set down in the scripture:
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Why do men scorn and cry out of them that teach and profess this, as of Enthusiasts, men that have Revelations? Is not, saith he, the Spirit of God, the Spirit of Revelation? Is he not given to reveal these things?
Why do men scorn and cry out of them that teach and profess this, as of Enthusiasts, men that have Revelations? Is not, Says he, the Spirit of God, the Spirit of Revelation? Is he not given to reveal these things?
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Nay is it not the only way? In the Old Testament thus it was, all Revelations were to be examined by the written word, Deut. 13. 1. Isa. 8. 20. And is it not so also in the New-Testament? See that Text of our Savior, Ioh. 16. 13. He that is the Spirit shall lead you into all Truth:
Nay is it not the only Way? In the Old Testament thus it was, all Revelations were to be examined by the written word, Deuteronomy 13. 1. Isaiah 8. 20. And is it not so also in the New testament? See that Text of our Saviour, John 16. 13. He that is the Spirit shall led you into all Truth:
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And what is that which the Spirit heareth? Is it not that which is already contained in the scriptures? So then, no Revelation of any Doctrine, no nor the Application of it which is not consonant to the Scripture, is to be thought to proceed from the spirit:
And what is that which the Spirit hears? Is it not that which is already contained in the Scriptures? So then, no Revelation of any Doctrine, no nor the Application of it which is not consonant to the Scripture, is to be Thought to proceed from the Spirit:
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Well, not to quarrel needlesly, nor to be too strict in terms, he doth alow it for a truth, The Spirit of the Lord never speaks to the heart of a Believer,
Well, not to quarrel needlessly, nor to be too strict in terms, he does allow it for a truth, The Spirit of the Lord never speaks to the heart of a Believer,
St. Peter speaking of the voice which they heard in the Mount, saith yet, We have a more sure Word of Prophecy, 2 Pet. 1. 19. How more sure? But because it was already received as the undoubted Word of God:
Saint Peter speaking of the voice which they herd in the Mount, Says yet, We have a more sure Word of Prophecy, 2 Pet. 1. 19. How more sure? But Because it was already received as the undoubted Word of God:
But to draw nearer to the point, Doth this voice of the Spirit saying to an ungodly man, Thy sins are forgiven, doth it speak according to the Scripture? True indeed, the Scripture saith, God justifieth the ungodly; God hath reconciled the World unto himself:
But to draw nearer to the point, Does this voice of the Spirit saying to an ungodly man, Thy Sins Are forgiven, does it speak according to the Scripture? True indeed, the Scripture Says, God Justifieth the ungodly; God hath reconciled the World unto himself:
therefore I am justified, I am reconciled? Is there then any Universal Reconciliation and Justification taught in the Text of Scripture? I mean, any such Reconciliation that is absolute and irrespective;
Therefore I am justified, I am reconciled? Is there then any Universal Reconciliation and Justification taught in the Text of Scripture? I mean, any such Reconciliation that is absolute and irrespective;
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That Reconciliation is so far wrought by Christ indefinitely for the World of mankinde, that whosoever will come in and lay hold upon Christ by Faith, shall not perish, this is revealed:
That Reconciliation is so Far wrought by christ indefinitely for the World of mankind, that whosoever will come in and lay hold upon christ by Faith, shall not perish, this is revealed:
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Is it not rather taught us in the Scripture, That before there can be any conclusion of comfort to the soul, by the particular Application of the Gospel Promises (any I mean more then this conditional,
Is it not rather taught us in the Scripture, That before there can be any conclusion of Comfort to the soul, by the particular Application of the Gospel Promises (any I mean more then this conditional,
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and working in it those inherent Qualifications to which the Promise is made, and upon which dependeth the conclusion of that practical syllogism which bringeth comfort:
and working in it those inherent Qualifications to which the Promise is made, and upon which dependeth the conclusion of that practical syllogism which brings Comfort:
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because now indeed it speaketh according to the Word, and doth confirm that particular conclusion which was comprehended in the general Text of Scripture:
Because now indeed it speaks according to the Word, and does confirm that particular conclusion which was comprehended in the general Text of Scripture:
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Object. You will say to me, there is a Quicunque in that of Isa. 55. 1. and Rev. 22. 17. Whosoever will: and our Saviour, Joh. 6. 37. Him that cometh to me, I will in no wise cast out?
Object. You will say to me, there is a Quicunque in that of Isaiah 55. 1. and Rev. 22. 17. Whosoever will: and our Saviour, John 6. 37. Him that comes to me, I will in no wise cast out?
is it not for this, that the Scripture doth call upon sinners to wash and cleanse their hands and hearts, Isa. 1. 15. Jam. 4. 8. To separate from the Wicked, 2 Cor. 6. 17. with infinite other Texts of Scripture, all of them calling upon us to labor for the work of the Spirit upon the soul, that so we may finde the fruits of union and communion with Christ,
is it not for this, that the Scripture does call upon Sinners to wash and cleanse their hands and hearts, Isaiah 1. 15. Jam. 4. 8. To separate from the Wicked, 2 Cor. 6. 17. with infinite other Texts of Scripture, all of them calling upon us to labour for the work of the Spirit upon the soul, that so we may find the fruits of Union and communion with christ,
he confirmed it by his works from Heaven, by Miracles which did convince the world that it must needs be the Word of God, which was accompanied with such mighty and miraculons operations;
he confirmed it by his works from Heaven, by Miracles which did convince the world that it must needs be the Word of God, which was accompanied with such mighty and miraculons operations;
so when God will by the Spirit speak to the soul the Application of a Text for comfort, he doth make way for the credit of it by the work of the Spirit, the work of grace upon the soul:
so when God will by the Spirit speak to the soul the Application of a Text for Comfort, he does make Way for the credit of it by the work of the Spirit, the work of grace upon the soul:
of the other, viz. The work of sanctification there is no doubt, which if it do not accompany that work of perswasion, I much doubt whether it be not an over bold presumption.
of the other, viz. The work of sanctification there is no doubt, which if it do not accompany that work of persuasion, I much doubt whither it be not nias over bold presumption.
2. Touching Faith. This is delivered by the same Author: 1. That the Scripture doth authorize Faith to give full evidence concerning Interest in Christ.
2. Touching Faith. This is Delivered by the same Author: 1. That the Scripture does authorise Faith to give full evidence Concerning Interest in christ.
2. That this evidence of Faith is not Revealing, but a Receiving evidence; viz. As it taketh possession of what the Spirit Revealeth, and doth rest upon it.
2. That this evidence of Faith is not Revealing, but a Receiving evidence; viz. As it Takes possession of what the Spirit Revealeth, and does rest upon it.
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The spirit within thee saith, Thy sin is forgiven, Faith receiveth it, and sits down satisfied, here is thine evidence (saith he) and thou hast thy portion:
The Spirit within thee Says, Thy since is forgiven, Faith receives it, and sits down satisfied, Here is thine evidence (Says he) and thou hast thy portion:
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Doth the Spirit of God take a man out of the Dunghil of filthiness, and instantly without any work of washing and cleansing, speak to him that word of comfort, pronounce him pardoned,
Does the Spirit of God take a man out of the Dunghill of filthiness, and instantly without any work of washing and cleansing, speak to him that word of Comfort, pronounce him pardoned,
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or if he do speedily, and as it were suddenly work him to this ful perswasion, Doth he not at the same instant work a change upon his will and affections, by which that light that is set up in the understanding may be discerned to proceed from the Spirit of God? Surely thus we have learned Christ, and thus we teach:
or if he do speedily, and as it were suddenly work him to this full persuasion, Does he not At the same instant work a change upon his will and affections, by which that Light that is Set up in the understanding may be discerned to proceed from the Spirit of God? Surely thus we have learned christ, and thus we teach:
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Grant Faith to be the eccho of the Heart to the voice of the Spirit (though this indeed be but one act of Faith) yet by the voice of the Spirit we understand not that suggestion of Remittuntur, but the whole Text of Scripture, comprehending Precepts, Promises, Threatnings, in all which there is indeed an eccho of the Heart by Faith, Psal. 27. 8. But in this the Antinomian is farther off then the Papist:
Grant Faith to be the echo of the Heart to the voice of the Spirit (though this indeed be but one act of Faith) yet by the voice of the Spirit we understand not that suggestion of Remittuntur, but the Whole Text of Scripture, comprehending Precepts, Promises, Threatenings, in all which there is indeed an echo of the Heart by Faith, Psalm 27. 8. But in this the Antinomian is farther off then the Papist:
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nor in that eccho to that word of Revelation, but in an act that cometh in between them, ex gr. The Text of Scripture saith, He that believeth shall be saved:
nor in that echo to that word of Revelation, but in an act that comes in between them, ex Great. The Text of Scripture Says, He that Believeth shall be saved:
Is man justified by believing this for a truth, or rather by doing that duty which the word Believeth doth intimate, viz. The act of confidence and affiance in Christ.
Is man justified by believing this for a truth, or rather by doing that duty which the word Believeth does intimate, viz. The act of confidence and affiance in christ.
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In the order of Nature justification doth not go before Faith, but follow upon it: Nor is man justisted, because he doth perswade himself that so it is.
In the order of Nature justification does not go before Faith, but follow upon it: Nor is man justisted, Because he does persuade himself that so it is.
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Again, the subscription of Faith is then a ground of comfort, when it is accompanied with such inherent Qualifications as do certainly proclaim the work of the sanctifying spirit in the Heart, otherwise it is but Presumption and rash Boldness.
Again, the subscription of Faith is then a ground of Comfort, when it is accompanied with such inherent Qualifications as doe Certainly proclaim the work of the sanctifying Spirit in the Heart, otherwise it is but Presumption and rash Boldness.
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is not this rightly concluded from that of Rom. 8. 16. The Spirit witnesseth with our Spirit — where we have two witnesses joyning together their Testimonies to assert this truth, That we are the Sons of God:
is not this rightly concluded from that of Rom. 8. 16. The Spirit Witnesseth with our Spirit — where we have two Witnesses joining together their Testimonies to assert this truth, That we Are the Sons of God:
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but also assure him that he is not mis-led by the suggestion of Satan, but guided by the spirit, to rest upon that Testimony of his Adoption and Justification.
but also assure him that he is not misled by the suggestion of Satan, but guided by the Spirit, to rest upon that Testimony of his Adoption and Justification.
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A phrase borrowed from the Levitical Priesthood, in which the sacrificed Beast did bear the iniquity of the party that brought it, his confession was, that he had deserved death by his sin;
A phrase borrowed from the Levitical Priesthood, in which the sacrificed Beast did bear the iniquity of the party that brought it, his Confessi was, that he had deserved death by his since;
So then, the meaning of that saying of the Prophet is, That Christ shall as a sacrifice of expiation take upon him punishment due to the sin of many:
So then, the meaning of that saying of the Prophet is, That christ shall as a sacrifice of expiation take upon him punishment due to the since of many:
the which he seeketh to illustrate by him that to help a theef and deliver him from the danger of the Hue and Cry, conveyeth away out of the thiefs house the stoln goods,
the which he seeks to illustrate by him that to help a thief and deliver him from the danger of the Hue and Cry, conveyeth away out of the thieves house the stolen goods,
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Iunius reads that sixth Verse thus, Facit ut incurrat pena — The punishment of us all met upon him, answerable to Verse 5. The chastisement of our peace was laid upon him.
Iunius reads that sixth Verse thus, Facit ut incurrat pena — The punishment of us all met upon him, answerable to Verse 5. The chastisement of our peace was laid upon him.
A question is moved, How then cometh it to pass, that sin doth still trouble and terrifie the Conscience of many? To this Question the Antinomians do Answer, That many do trouble themselves needlesly;
A question is moved, How then comes it to pass, that since does still trouble and terrify the Conscience of many? To this Question the Antinomians do Answer, That many do trouble themselves needlessly;
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One of their Doctors out of that Text of Isa. 53. 6. [ The Lord hath laid on him the iniquities of us all ] hath delivered these Doctrines: 1. That it is iniquity it self,
One of their Doctors out of that Text of Isaiah 53. 6. [ The Lord hath laid on him the iniquities of us all ] hath Delivered these Doctrines: 1. That it is iniquity it self,
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yea to think that we must take pains to get pardon, is a deceitful Imagination. 4. That our Righteousness may hinder our closing with Christ, so may our sinfulness, &c. Not much unlike is the dealing of another of the same Society:
yea to think that we must take pains to get pardon, is a deceitful Imagination. 4. That our Righteousness may hinder our closing with christ, so may our sinfulness, etc. Not much unlike is the dealing of Another of the same Society:
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and this is the effect of our Faith, Act. 15. 9. Hence he draweth this conclusion, That it is in effect the Doctrine of Antichrist, the Man of sin (whose design is to set up again what Christ hath destroyed) To perswade any that sin is not taken away out of Gods sight,
and this is the Effect of our Faith, Act. 15. 9. Hence he draws this conclusion, That it is in Effect the Doctrine of Antichrist, the Man of since (whose Design is to Set up again what christ hath destroyed) To persuade any that since is not taken away out of God's sighed,
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Touching the first man, Who from that text [ God hath laid on him ] grounded those Points aforementioned, viz. That God hath laid upon Christ all the sins of the Elect, and that therefore men do needlesly trouble themselves by putting them again into the Conscience;
Touching the First man, Who from that text [ God hath laid on him ] grounded those Points aforementioned, viz. That God hath laid upon christ all the Sins of the Elect, and that Therefore men do needlessly trouble themselves by putting them again into the Conscience;
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And that they should rest upon this assured ground, that all their sins are so done away, that there is no need of Repentance and Humiliation for them:
And that they should rest upon this assured ground, that all their Sins Are so done away, that there is no need of Repentance and Humiliation for them:
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For I desire it may be seriously considered, whether that phrase [ The Lord hath laid upon him ] doth intend any more then what St. Paul hath expressed in that verb NONLATINALPHABET Rom. 3. 25. God hath set him forth,
For I desire it may be seriously considered, whither that phrase [ The Lord hath laid upon him ] does intend any more then what Saint Paul hath expressed in that verb Rom. 3. 25. God hath Set him forth,
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Both these are done long since, yet this hinders not, but that in the Application of it to man, which cannot be till man have a being, it hinders not I say,
Both these Are done long since, yet this hinders not, but that in the Application of it to man, which cannot be till man have a being, it hinders not I say,
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And yet more evident is this in that Doctrinal Ceremony of the Scape-goat in Lev. 16. 22. Till the Priest by Confession of the iniquities and transgressions of the people had laid them on him, the Scape-Goat did not bear them away.
And yet more evident is this in that Doctrinal Ceremony of the Scapegoat in Lev. 16. 22. Till the Priest by Confessi of the iniquities and transgressions of the people had laid them on him, the Scape-Goat did not bear them away.
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Adde this, that the words [ Ʋs all ] which he applyeth to sinners (contending against the necessity of inherent Qualifications in any, to dispose them and make them fit to receive the benefit of redemption purchased) these words, I say, are not Universal,
Add this, that the words [ Ʋs all ] which he Applieth to Sinners (contending against the necessity of inherent Qualifications in any, to dispose them and make them fit to receive the benefit of redemption purchased) these words, I say, Are not Universal,
if he intend no more but this, that such is the vertue and value of Christs Sacrifice, that no sin how great soever can hinder the hope of Pardon in case he come in and apply himself to Christ, I know no man that will not subscribe.
if he intend no more but this, that such is the virtue and valve of Christ Sacrifice, that no since how great soever can hinder the hope of Pardon in case he come in and apply himself to christ, I know no man that will not subscribe.
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now saith the Conscience, I do believe, I do confess my sins, this is the Testimony of the sanctified Conscience, speaking the work of the spirit upon the heart of man:
now Says the Conscience, I do believe, I do confess my Sins, this is the Testimony of the sanctified Conscience, speaking the work of the Spirit upon the heart of man:
the Pardon is to all theeves, may not each particular take his part? This general tender of free Grace is as sufficient for satisfaction of mans Spirit as if his name were written.
the Pardon is to all thieves, may not each particular take his part? This general tender of free Grace is as sufficient for satisfaction of men Spirit as if his name were written.
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Well, But this Pardon is to all Theeves, is it not, if they will come in? And surely it is intended, that they come in as Penitents, not as perverse rebellious Persons,
Well, But this Pardon is to all Thieves, is it not, if they will come in? And surely it is intended, that they come in as Penitents, not as perverse rebellious Persons,
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and till they come in thus, can they claim the benefit of the Kings pardon? And therefore whereas he addeth, Hath the Lord given thee an heart to come in, that thou fain wouldest have Christ if thou durst, it is enough;
and till they come in thus, can they claim the benefit of the Kings pardon? And Therefore whereas he adds, Hath the Lord given thee an heart to come in, that thou fain Wouldst have christ if thou durst, it is enough;
but out of the abundance of Love to Christ, he is much desirous that Christ should now be glorified by him (as formerly he hath been dishonored) before himself be glorified by Christ.
but out of the abundance of Love to christ, he is much desirous that christ should now be glorified by him (as formerly he hath been dishonoured) before himself be glorified by christ.
So then, the general tender of free-grace made to sinners is conditional, as touching the benefit of Pardon, viz. If they come in and cast themselves upon the mercy of God in Christ, there is hope of Pardon.
So then, the general tender of Free grace made to Sinners is conditional, as touching the benefit of Pardon, viz. If they come in and cast themselves upon the mercy of God in christ, there is hope of Pardon.
So then, notwithstanding any sinfulness which thou findest in thy self, thou maist boldly come to Christ and commit thy self unto him as an All-sufficient Saviour.
So then, notwithstanding any sinfulness which thou Findest in thy self, thou Mayest boldly come to christ and commit thy self unto him as an All-sufficient Saviour.
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Touching the second Author, who hath more covertly and more cautelously delivered himself, he sets it down as a Doctrine of Antichrist, to say, That sin is not taken away out of the Conscience till the work of Baptism and of Repentance.
Touching the second Author, who hath more covertly and more cautelously Delivered himself, he sets it down as a Doctrine of Antichrist, to say, That since is not taken away out of the Conscience till the work of Baptism and of Repentance.
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And well he may, if it be maintained in that sense which he opposeth, viz. As an Ordinance which hath in it a vertue and efficacy of taking away sins not derived from,
And well he may, if it be maintained in that sense which he Opposeth, viz. As an Ordinance which hath in it a virtue and efficacy of taking away Sins not derived from,
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In this sense, if any do maintain any efficacy in that Sacrament, let him be Anathema. But if it be no derogation to the spirit, that the Ministery of the word is said to have an effectual working power in the conversion of men,
In this sense, if any do maintain any efficacy in that Sacrament, let him be Anathema. But if it be no derogation to the Spirit, that the Ministry of the word is said to have an effectual working power in the conversion of men,
In which respect, by a communication of Phrases, it is said, To wash away Sin, Act. 22. 16. And God is said to save us by the washing of Regeneration, Titus 3. 5. And Christ is said to cleanse his Church by the washing of water, Ephesians 5. 26. Not as if any vertue were in the Water, which Saint Peter denyeth, 1 Pet. 3. 21. But because the Blood of Christ which hath that vertue in it is applied in and by the Administration of that Sacrament.
In which respect, by a communication of Phrases, it is said, To wash away since, Act. 22. 16. And God is said to save us by the washing of Regeneration, Titus 3. 5. And christ is said to cleanse his Church by the washing of water, Ephesians 5. 26. Not as if any virtue were in the Water, which Saint Peter denyeth, 1 Pet. 3. 21. But Because the Blood of christ which hath that virtue in it is applied in and by the Administration of that Sacrament.
This, I say, is not to the purpose, in as much as beside the paying of the price, there must also be an Application of it, otherwise the work is not done;
This, I say, is not to the purpose, in as much as beside the paying of the price, there must also be an Application of it, otherwise the work is not done;
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Will he from the word [ Hath perfected ] conclude the Application already past, viz. From the very hour of Christs Passion? How can that be? Is there any here said to be perfected by that one sacrifice,
Will he from the word [ Hath perfected ] conclude the Application already past, viz. From the very hour of Christ Passion? How can that be? Is there any Here said to be perfected by that one sacrifice,
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but they that are sanctified? Are any sanctified but by the Communion of Christs spirit? Doth not this Communion presuppose an Union? Is not that Union with Christ, sealed to us in our Baptism? Sanctified persons then are perfected by that one sacrifice;
but they that Are sanctified? are any sanctified but by the Communion of Christ Spirit? Does not this Communion presuppose an union? Is not that union with christ, sealed to us in our Baptism? Sanctified Persons then Are perfected by that one sacrifice;
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The true meaning therefore of them that say (if any do say it in those terms) that sin is not taken away out of the Conscience, till by the Sacrament of Baptism it be taken away:
The true meaning Therefore of them that say (if any do say it in those terms) that since is not taken away out of the Conscience, till by the Sacrament of Baptism it be taken away:
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Their meaning, I say, is no more but this, That till the Elect of God be really and actually united to Christ, they are not actually made partakers of that Remission which was purchased for them by that sacrifice.
Their meaning, I say, is no more but this, That till the Elect of God be really and actually united to christ, they Are not actually made partakers of that Remission which was purchased for them by that sacrifice.
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Might not he have learned this out of that text, He that believeth and is baptized shall be saved, had he well marked it? If there be nothing added by Baptism to complete the state of a Christian,
Might not he have learned this out of that text, He that Believeth and is baptised shall be saved, had he well marked it? If there be nothing added by Baptism to complete the state of a Christian,
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why is it enjoyned? I demand, Whether a Believer, suppose him to live and dye in the wilful neglect of that Sacrament, can be saved? Nay more, suppose him to have been an Alien, a stranger,
why is it enjoined? I demand, Whither a Believer, suppose him to live and die in the wilful neglect of that Sacrament, can be saved? Nay more, suppose him to have been an Alien, a stranger,
and so to have washt away his sins in the sense that this man giveth of Ananias words (The sense of those words of Ananias which H. D. giveth is this, Break off thy sins — It is a washing in conversation, sc.
and so to have washed away his Sins in the sense that this man gives of Ananias words (The sense of those words of Ananias which H. D. gives is this, Break off thy Sins — It is a washing in Conversation, sc.
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And he noteth, That one washed in respect of Gods imputation, and washed in Conscience in respect of manifestation and apprehension of the grace of God in Jesus Christ, may yet be exhorted to wash in respect of Conversation:
And he notes, That one washed in respect of God's imputation, and washed in Conscience in respect of manifestation and apprehension of the grace of God in jesus christ, may yet be exhorted to wash in respect of Conversation:
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By which it seemeth that there was no farther use of Baptism to Paul at this time, save only to manifest to the world that he was a Convert, which I suppose is so sensless a position, that it needeth no Refutation:) I say then, suppose a man thus to have washt away his sins, Can all this profit him to salvation,
By which it seems that there was no farther use of Baptism to Paul At this time, save only to manifest to the world that he was a Convert, which I suppose is so senseless a position, that it needs no Refutation:) I say then, suppose a man thus to have washed away his Sins, Can all this profit him to salvation,
and a pardon of this wilfulness? Surely, except the Church of God in all ages hath hitherto wanted light and sight to see the true meaning of the words;
and a pardon of this wilfulness? Surely, except the Church of God in all ages hath hitherto wanted Light and sighed to see the true meaning of the words;
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that text of our Saviour, Ioh. 3. 5. reprehending Nicodemus for his backwardness in this Duty, is very clear and evident for the proof of the Negative, viz. That such a man so wilfully rejecting the Sacrament, cannot plead his Faith,
that text of our Saviour, John 3. 5. reprehending Nicodemus for his backwardness in this Duty, is very clear and evident for the proof of the Negative, viz. That such a man so wilfully rejecting the Sacrament, cannot plead his Faith,
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Touching that first Expression, We do not say, that Repentance doth wash away sin in any other sense but this, That there is no forgiveness of sin to the impenitent.
Touching that First Expression, We do not say, that Repentance does wash away since in any other sense but this, That there is no forgiveness of since to the impenitent.
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This is soon said, But how is it proved? What text of Scripture, what Argument from any text of Scripture? The worldly Tabernacle of Moses, was it not a figure and patern of Heavenly things? May we not see,
This is soon said, But how is it proved? What text of Scripture, what Argument from any text of Scripture? The worldly Tabernacle of Moses, was it not a figure and pattern of Heavenly things? May we not see,
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as the mercy of God shadowed forth in those sacrifices of Expiation, so the Duty of the sinner expressed in those Legal Purifications? To this he Answereth, That Contrition went before Remission in our High Priest:
as the mercy of God shadowed forth in those Sacrifices of Expiation, so the Duty of the sinner expressed in those Legal Purifications? To this he Answers, That Contrition went before Remission in our High Priest:
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If not, What is there in the New Testament to answer to that figure? I finde it interserted in a parenthesis, That Preist, sacrifices and people, were all of them figures of Christ:
If not, What is there in the New Testament to answer to that figure? I find it interserted in a parenthesis, That Priest, Sacrifices and people, were all of them figures of christ:
But this I say, That if Faith be the knowledge of Remission, viz. fully past, and already in possession, it doth rather take away Contrition then call for it:
But this I say, That if Faith be the knowledge of Remission, viz. Fully passed, and already in possession, it does rather take away Contrition then call for it:
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the spirits of just men made perfect, who are in full possession of Remission, do not now any more weep and shed tears for the sins that they have committed.
the spirits of just men made perfect, who Are in full possession of Remission, do not now any more weep and shed tears for the Sins that they have committed.
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Is not this evident by the Preaching of Christ and his Apostles, Mar. 1. 15. Act. 2. 38. and 3. 19. The performance of this promised Remission doth presuppose Penitency in the sinner;
Is not this evident by the Preaching of christ and his Apostles, Mar. 1. 15. Act. 2. 38. and 3. 19. The performance of this promised Remission does presuppose penitency in the sinner;
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nor is it a Judas Repentance which the Apostle doth call for, to this end, that their sin might be blotted out, Act. 3. 19. Nor can it with reason be denyed,
nor is it a Judas Repentance which the Apostle does call for, to this end, that their since might be blotted out, Act. 3. 19. Nor can it with reason be denied,
but that he who saith, Repent and be converted, that your sins may be blotted out — doth leave them to conclude, that unless they do repent their sins shall not be blotted out:
but that he who Says, repent and be converted, that your Sins may be blotted out — does leave them to conclude, that unless they do Repent their Sins shall not be blotted out:
No mote in the eye, no thorn in the flesh, when we feel the pain and pricking of it? How doth it vex if it be not there? Doubtless while it vexeth it is not quite taken forth;
No mote in the eye, no thorn in the Flesh, when we feel the pain and pricking of it? How does it vex if it be not there? Doubtless while it vexes it is not quite taken forth;
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doth it not appear that sin lyeth at the Door, and must be removed out of the Conscience by the Application of the Blood of Christ? Application of the Plaister is no less necessary then the preparation of it.
does it not appear that since lies At the Door, and must be removed out of the Conscience by the Application of the Blood of christ? Application of the Plaster is no less necessary then the preparation of it.
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And as in the Old Testament the guilt of sin was not removed out of the Conscience, till the sacrifice appointed for this or that sin was offered (which is not improbably aleaged as a reason why the sin of David lay so heavy upon him,
And as in the Old Testament the guilt of since was not removed out of the Conscience, till the sacrifice appointed for this or that since was offered (which is not improbably alleged as a reason why the since of David lay so heavy upon him,
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sin is not removed out of the Conscience, till by the Ministery of Reconciliation the blood of Christ be applyed to the Conscience for the cure thereof:
since is not removed out of the Conscience, till by the Ministry of Reconciliation the blood of christ be applied to the Conscience for the cure thereof:
Even because they do not address themselves to God in his Ordinances? And here is that necessity and usefulness of Baptism to take away sin out of the Conscience, which so much displeased the Antinomian Doctor,
Even Because they do not address themselves to God in his Ordinances? And Here is that necessity and usefulness of Baptism to take away since out of the Conscience, which so much displeased the Antinomian Doctor,
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But as hath been said, because these are the Instruments of the spirit in applying the blood of Christ, which alone is the remedy of our spiritual malady.
But as hath been said, Because these Are the Instruments of the Spirit in applying the blood of christ, which alone is the remedy of our spiritual malady.
And in testimony of his Faith in the blood of Christ doth draw near to the Ordinance of Application, that therein he may be made partaker of the blood of Christ, to purge his Conscience, and quiet his minde:
And in testimony of his Faith in the blood of christ does draw near to the Ordinance of Application, that therein he may be made partaker of the blood of christ, to purge his Conscience, and quiet his mind:
And here is the necessity of Repentance, without which no Remission (the second point of Antichristianism in the Antinomians account) Not as if Repentance hath any efficacy of a meritorious,
And Here is the necessity of Repentance, without which no Remission (the second point of Antichristianism in the Antinomians account) Not as if Repentance hath any efficacy of a meritorious,
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So then the Answer of the Question returns to this, Sin doth yet terrifie the Conscience, notwithstanding that Christ on the Cross hath satisfied for it,
So then the Answer of the Question returns to this, since does yet terrify the Conscience, notwithstanding that christ on the Cross hath satisfied for it,
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Object. But even they that have often sought to God in these Ordinances; yea and with much care have prepared themselves for the worthy receiving of the sacrament,
Object. But even they that have often sought to God in these Ordinances; yea and with much care have prepared themselves for the worthy receiving of the sacrament,
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By Faith look upon Christ in the Sacrament, hear him speaking in the word, as the assured remedy of all spiritual diseases and distresses: carefully watch against future Tentations;
By Faith look upon christ in the Sacrament, hear him speaking in the word, as the assured remedy of all spiritual diseases and Distresses: carefully watch against future Tentations;
