A Contention for Truth, Appendix

A Contention for Truth · Appendix

p. 172AN APPENDIX.

Reader,

THat many Godly and Righteous Men in theſe late times, have held and believed, That it is impoſſible for any True believer to ceaſe to be ſuch, and fall away and periſh; I do not deny I am alſo ſenſible that their perſwaſion in this matter is grounded (as they think) either upon Gods Election, the Scripture Promiſes, and Chriſt's Prayers, or elſe upon the abſurd conſequences that follow upon the contrary opinion.

Now as touching Gods Election, I ſhall freely grant, and it may eaſily be affented too; that thoſe whom God hath from the beginning choſe to Salvation through the p. 173ſanctification of the Spirit, and the belief of the truth, ſhall never finally fall away and periſh, according to 2 Theſ. 2.13. but though this be granted, yet it doth not follow from hence, that no True believer, or that none who ſincerely believe can finally fall away; and in this caſe, let Mr. Baxter (who in this point diſcents from me) ſpeak for me, I dare not (ſaith he) ſay I am certain that all who do ſincerely believe, and are justified, are Elected to Salvation, and ſhall never finally fall away; It is my opinion (ſaith he) but I dare not put it in my Creed, &c. I know (ſaith he) how learned and godly Men do differ from me, and deny the certainty of perſeverance, I know how many ſad and ſhaking examples, theſe times have afforded, and therefore I am not certain, properly, ſtrictly certain of my perſeverance, and ſo not fully ſtrictly certain of my Salvation. See Mr. Baxter's directions page 16.

And in the end of his Appology I am not (ſaith he) So certain of this doctrine of perſeverance, as I am that Chriſt is the Son of God, and the Redeemer of the World; I never (ſaith he) found the doctrine of certain perſeverance in any Creed of the Church; I hope none dare ſay that all the Lutherans, Arminians and Anabaptiſts who are otherwiſe minded, are no Chriſtians, much leſs in the firſt Ages of the Chriſtian Church, which thought otherwiſe.

p. 174And again, in his account of his thoughts touching perſeverance, Page 5. he ſaith, That it was the judgment of St. Auguſtin, that though the Elect ſhould never fall away finally; yet he alſo believed and was perſwaded that ſome that were effectually called, regenerated and juſtified, might fall away and periſh; And further in the ſame page he ſaith, That becauſe ſome are ſo immodest, as to queſtion whether this was St. Auguſtin's opinion. I add further, that I did ask the Reverend Biſhop Uſher in the hearing of Dr. Kendal, whether this was not plainly the judgment of Auguſtin, and he anſwered undoubtedly it was; and further (ſaith he) Biſhop Uſher was as likely to know as any man I am capable of conſulting with; and if any be ſtill in doubt, the paſſages following, which are tranſcribed out of St. Auguſtine, may end his doubts, Auguſt. de bono perſever. Capt. 8. & 9 ex duobus autem piis, cur huic donetur perſeverantia uſ que in finem, illi autem non donetur inſtructabil…ora ſunt judicia dei. That of two both being GODLY, perſeverance unto the end ſhould be given to the one and NOT GIVEN ƲNTO THE OTHER, belongs to the unſearchable judgments of God.

Again, Propter hoc Apoſtolus com. dixiſfet, &c. For this cauſe, the Apostle when be had ſaid. We know that all things work together for good, to thoſe that love God, p. 175knowing that ſome LOVE GOD WHO DO NOT PERSEVERE in this good.

Mr. Baxter in the laſt forecited book of perſeverance, tells us page 16. That though he preſumes in this point, to diſcent from Auguſtin, and the COMMON judgment of the teachers of that, and MANY former and later ages, yet (ſaith he) I find my ſelf obliged by the reverence of ſuch contradicting Authority; and forced alſo by the conſciouſneſs of my Ignorance, to ſuſpect my own understanding, and diſſent with modeſty, honourring the contrary minded, and being willing to receive any further evidence, &c. and page 17. I dare not ſay that I have attained to a certainty in underſtanding this point, &c all the texts of Scripture that concern it, better then St. Auguſtin, and the common judgment of the Church for ſo many ages; and therefore I dare not ſay that I have attained to a certainty that all the juſtified ſhall perſevere; and further in the ſame page, that can be no very eaſie point, which ALL or ALMOST ALL THE CHURCH FOR SO MANY AGES; and which not only moſt of the Chriſtians of the World, but alſo ſo many Nations of Proteſtants themſelves do erre in, and which the choiceſt Men for learning and diligence, and thoſe that were the leaders in defending the grace of God againſt Pelagius, as p. 176Auguſtin and others; and beſides, abundance of Proteſtant Divines, could never attain the underſtanding of; but reſiſted the contrary opinion (meaning that it was poſſible for any True believer to fall away findly) As error, yea when they were, and are as holy as we, and ſo as like to have divine Illumination, all this being in the caſe it ſeemeth to be high ſelf-conceited arrogancy for ſuch a one as I, to profeſs ſuch a point to be ſo evident and eaſie, and to imagine that ALL THE MOST HOLY and JUDICIOUS writers for ſo MANY AGES and SO MANY at this day are ſo far below me in the underſtanding the Scriptures, and that even in points which they had ſo much occaſion to ſearch into, and ſo many and great advantages to underſtand; I do not ſaith he) I dare not preſume of this; thus far and much farther to the ſame purpoſe, the learned (though in this point, the diſſenting) Mr. Baxter, in his book of the Sain…s Perſeverance; ſo that not only from Scripture, but from the general conſent of all Antiquity; the docrin of the poſſibility of ſome True believers falling from Grace finally, may conſiſt with an election of Grace, and Gods chooſing men from the beginning, through the ſanctification of the Spirit and belief of the truth; from whence we may ſee, that p. 177though there is a number that ſhall certainly be ſaved according to an election of Grace; yet there may alſo be many that may have true juſtifying Faith, that may fall away and periſh, who never were in this number of Elect.

So that this doctrine of the poſſibility of ſome True believers fahing away finally, no way interfers with the doctrin of Election, not do thoſe Scriptures that ſpeak concerning Election, ſo much as call the truth of this doctrin in queſtion.

The other ground of the impoſſibility of any True believers falling away finally, is a miſtake of Scripture promiſes; here let me give notice of two kinds of promiſes in the Scripture about this matter. Firſt, ſuch as though they ſeem to be abſolute, yet they have conditions implyed in them. Secondly, of ſuch Scriptures as promiſe the performance of thoſe conditions; the firſt fort, are as follows, Mat. 19 18. You that have followed me in the regeneration (or in the Reſurrection) ſhall ſit upon 12 Thrones judging the 12 Tribes of Iſrael. Now this promiſe ſeems to be abſolute, and Judas was one of thoſe 12 to whom it was made; but the condition implyed was, that they ſhould alway to the end continue in his ſervice; and therefore Judas falling away, and not p. 178performing the condition, never came to receive the fruition of the promiſe. Again, 1 Sam. 2.30. I ſaid indeed that thy houſe & the houſe of thy Father ſhould walk beforeme for ever; but now the Lord ſaith, be it far from me; for them that honour me, I will honour, &c.

So the Land of Canaan is often promiſed to the ſeed of Abraham for an everlaſting poſſeſſion, yet Deut. 4.27. the Lord tells them that if they corrupt themſelves, He will ſcatter them among the Nations, and they ſhall be left few in number among the Heathen, where he will lead them; And ſo Ezek 11.17, 18, 19. God promiſes (as one would think upon the firſt view, abſolutely) that he would gather Iſrael from among the People, and give them one heart, and put a new ſpirit in them; but yet he tells them in Chap. 36.27 & 37. v. compared together, that he will do this upon a condition, as is there expreſt; yet for all this, will I be inquired of by the houſe of Iſrael; and ſo Jer. 31. & Jer. 32.40, 41, there we read of a Covenant (which ſome call abſolute; but I muſt needs ſay an abſolute Covenant in their ſenſe, is abſolute nonſenſe) in which God promiſes many things, but yet he tells the ſame People, Iſa. 55.3. That IF they will incline their Ears and come to him, he will make an everlaſting Covenant with them, even the ſure mercies of David; p. 179& in this ſenſe God's promiſes, that ſem abſolute in form, are to be conditionally underſtood As he that believeth on the Son, hath everlaſting Life, and ſhall not come into condemnation, John 8.34. & John 5.24. & Pſalm 125.1. He that truſts in the Lord, ſhall be as mount Sion, that never ſhall be removed. Now if theſe promiſes are abſolute, then this muſt be the ſenſe of ſuch Scriptures; that if men have once truly believed and truſted in God, they ſhall inevitably be ſaved; let them hereafter truſt or diſtruſt, believe or disbelieve, or whether they be not; or whether they be; Whoremongers, Adulterers, or Idolaters; yet they ſhall be ſaved and abide for ever. Now if this be not the ſenſe, then theſe promiſes, and all of that kind muſt be underſtood conditionally, that he that believeth and continueth in believing, and that truſteth in the Lord; and continueth in ſo doing; upon theſe tearms and conditions he ſhall be ſaved and abide for ever; and to this agrees all theſe plain and expreſs Scriptures, which being well conſidered, will explain all thoſe texts and promiſes that ſeem to be abſolute, as to the form of them, John 5▪10. IF YE keep my Commandments, ye ſhall abide in my Love. and John 14.23. IF any man love me, he will keep my ſayings and my Father will love him, and we will p. 180come unto him, and dwell with him, 1 Col. 1.21, 22, 23. And you that were in time paſt Strangers and Enemies in your minds, by wicked works; now hath he reconciled in the body of his fleſh, to preſent you blameleſs, and unreproveable in his ſight. IF YE continue in the Faith, grounded and ſettled, and be not moved away from the hope of the Goſpel, &c. Heb. 3.14. We are made partakers of Chriſt, IF WE hold faſt the beginning of OUR CONFIDENCE firm unto the end, Rev. 10. be thou faithful unto Death, and I will give thee a crown of Life. Mat. 24.13. he that endureth to the end, ſhall be ſaved, Heb. 10.38. the juſt ſhall live by Faith, but if he draw back my Soul ſhall have no pleaſure in him.

Much like theſe promiſes (that ſeem abſolute) are ſuch Scriptures that promiſe eternal Life to men without any exception, or making the leaſt queſtion of their perſeverance, when that life and bleſſing promiſed, is ſuſpended upon their change; as he that believeth ſhall not ſee Death, and he that drinketh, (ſaith our Saviour) of the Water that I ſhall give him, ſhall never Thirſt; this plainly implies that theſe promiſes, ſuppoſe their continuance in ſo doing: ſo Chriſt ſaith, he that confeſſeth me before men, him will I confeſs before my p. 181Father which is in Heaven, & whoſoever ſhall deny me before men, him will I deny before my Father which is in Heaven, Mat 10.32, 33. Now Judas did confeſs Chriſt before men, but he had no right or claim to this promiſe, becauſe he did not Perſevere in this confeſſion; in like manner Peter denyed Chriſt before men, but he was not denyed by Chriſt before his Father in Heaven, becauſe he did not perſiſt and dye in the denying of him.

But yet we may ſee that the promiſes of the one, and the threatening of the other, is made without exception, and wherever we read of any ſuch promiſes, a poſſibility of a change is ſuppoſed; for when the Scripture ſaith, He that believeth in the Son, bath everlaſting Life, and ſhall not come into condemnation; it doth no more ſuppoſe it impoſſible for that man to fall away, and have this promiſe ſuſpended; then the other text that ſaith, He that believeth not, ſhall not ſee life, but the wrath of God abideth or remaineth upon him, doth ſuppoſe it Impoſſible for this man ever to believe, and to have the wrath of God, or the execution of vengeance ſuſpended upon his believing; to this may be reduced all Scriptures that ſeem to promiſe a bleſſing or threaten wrath, according to mens preſent ſtate and condition, though both the one and the other may be ſuſpended upon p. 182their change, and that an impoſſibility of a change, is not to be underſtood more by the one Scripture that promiſes Salvation to the believer, then by the other, that tells us wrath remains upon the unbeliever. But to this, it is uſually replyed, that though it be true, there are promiſes that are conditional; yet God hath promiſed to perform thoſe conditions, for them to whom be graciouſly makes ſuch promiſes; and therefore it is not poſſible for any True believer to fall away finally. This perſwaſion is grounded upon the promiſes of the ſecond kind, that I before premiſed, and they are ſuch promiſes as 2. Theſ. 2, 3. But the Lord is faithful who ſhall ſtabliſh and keep you from evil, Phil. 1.6. He that hath begun a good work in you, will perform it until the day of Jeſus Chriſt, 1 Cor. 8, 9. Who ſhall alſo confirm you to the end, &c. 1. Pet. 1.5. Who are kept by the mighty power of God, through faith unto Salvation, Phil. 2▪12, 13. Work out your own Salvation with fear and trembling; for it is God that worketh in you to will and to do of his good pleaſure, 1 Thef. 5.24. Faithful is he which hath called you, Who alſo will do it.

That theſe Scriptures do not prove that which they are alledged for, (viz.) That Go hath abſolutely undertaken and ingaged for all True believers ſo; and at that rate, p. 183that ler them do what they can, they cannot ceaſe to be True believers.

But ſuch Scriptures as thoſe laſt named do only aſſure all True believers that God will not be wanting on his part, to effect their perſeverance; if they are not wanting to themſelves; and for the better underſtanding hereof, we are to conſider that God is ſaid to work thoſe vertues in us, and to do all for us, when he vouchſafeth ſufficiency of means for the effecting thereof, though the thing be never effected; thus Chriſt is ſaid to take away the ſins of the World, John 1.19. Though the World lyeth in wickedneſs, becauſe he hath done that which is ſufficient to take away the ſin of the World, and to cleanſe them from all unrighteouſneſs.

To the ſame purpoſe the Scripture ſpeaks in Ezek. 13.42. becauſe I have purged thee, and thou waſt not purged, th…u ſhalt not be purged from thy filthineſs any more, till I have cauſed my fury to reſt upon thee; God in this place, is ſaid to have PURGED THEM THAT WERE NOT PURGED, becauſe he had vouchſafed proper and ſufficient means for their Purgation; and ſo St. Auguſtin ſpeaks of Chriſt, As much as lyeth in the Phyſician, he came to ſave, and heal the Sick, and he ſlayeth himſelf that will not obſerve the precepts of the Phyſician.

p. 184And after this manner, the Apoſtle argues, Rom. 2.4, 5. That the goodneſs of God, did lead them to Repentance; though many of them were ſo far from being lead to Repentance, that he tells them that after their hardneſs and impenitency of heart, they treaſured up to themſelves, wrath againſt the day of wrath, &c. In this ſenſe are thoſe Scriptures to be underſtood of Gods keeping believers from falling and preſerving them to the end; and of his promiſe that they ſhall be kept from evil, which whether it be of the evil of puniſhment, or the evil of Sin, believers are never ſo kept, but that they may, and ſometimes do fall into the one, and the other, and therefore thoſe texts muſt be underſtood of Gods doing thoſe things by his gracious vouchſafement of means, ſufficient to keep believers from evil, and from Back ſliding; and of doing all that which is neceſſary on his part, for their perſevering and keeping to the end. And as concerning thoſe Scriptures that ſpeak of Chriſt's prayer for the perſeverance of all true believers; and tha… he was not heard in all he prayed for; if they do not all perſevere, this hath been anſwered in the Diſputation; how that Chriſt did not pray for their perſeverance in any other ſenſe, but by their careful and diligent uſe of the means God had vouchſafed them, they might be p. 185kept from falling; and in this ſenſe he was heard in all he prayed for, although with Judas, ſome True believers ſhould fall away; in this ſenſe he prayed that the World might believe, and that all believers might be in unity, and ſanctified, and kept in the World from evil, though we ſee few of the World do believe, or few believers live in that unity or are ſo ſanctified, as to be free from the evil of the World; therefore Chriſt's prayer explains it ſelf, when he prays for believers ſanctification, John 17 Sanctifie them THROƲGH THY TRƲTH, thy word is Truth; So that one may run and read, that this prayer of Chriſt concerning the perſeverance of True believers was upon condition of their uſe of means, which was no more abſolute then his prayer, either for their ſanctity or unity; and neither the one or the other more then any, that God would ſo bleſs them in the nſe of ſuch means, that thereby they might attain thoſe bleſſed ends; all which implies, that it was poſſible for many things never to come to paſs, that Chriſt thus prayeth for; and yet he is notwithſtanding heard alway, in all things.

The laſt ground of this perſwaſion, that no True believer can ſiually fall away, is this, (viz.) that the contrary doctrine of the poſſibility of True beliezcrs falling, hath abſurd p. 186conſequences attending it.

The firſt is, that it makes God changable, becauſe the Scripture faith, Mal. 3.6. I the Lord change not, therefore the Sons of Jacob are not conſumed. Thence it is inferred, that if God hates thoſe whom he once loved, he is changable; to this I anſwer, that if God had promiſed to love men abſolutely, and without condition, then the Sons of Jacob muſt be loved of God, though they were never ſo wicked, or elſe God muſt be ſubject to change.

But this cannot be the ſenſe, becauſe, God hates all the workers of Iniquity; again, the Scripture tells us concerning Elia's Sons, 1 Sam. 2.30. I ſaid indeed, that thy houſe, and the houſe of thy Father ſhould walk before me for ever. But now ſaith she Lord, far be it from me; for them that honour me, I will honour; and they that deſpiſe me, ſhall be lightly eſteemed of. The like we have in Jer. 18.7, 8. At what time (ſaith God) I ſhall ſpeak concerning a Nation, and a Kingdom, to plack up, & to pull down, & to deſtroy it; if that Nation againſt whom I have pronounced it, turn from their evil, I will repent me of the evil that I thought to do unto them: And at what inſtant I ſpeak concerning a Kingdom, to build and to plant it, if it do evil in my ſight, that it obey not my voice, them will I repent of p. 187she good where with I ſaid I would benefit them; The like we have in the 18. Matt. 32. thoſe that had been forgiven, had all their debt afterwards exacted, becauſe they would not forgive their fellow-ſervants: and who dares ſay that God changeth, if thoſe men that had his wrath abiding on them in the days of their Infidelity ſhould upon their believing & continuing in the Faith, be ſaved, and delivered from wrath and vengeance; Nay, would it not argue a change in God if he ſhould have done otherwiſe, viz. if he had let wrath remain after they had repented; foraſmuch as he had promiſed to remove it upon thoſe conditions: and in like manner would it not argue a change in God, if he ſhould ſhew the ſame kindneſs and favour to men in the height of their wickedneſs, as he doth to his moſt holy and mortifyed ſelf, denying ſervants, ſo that Gods abhorring thoſe that depart from him, is ſo far from charging God, with changing either in his effence or attributes that he would be changed, if he did not do it, becauſe he hath ingaged his word for it, Heb. 10▪38. That if any draw back, his Soul ſhall have no pleaſure in them.

The other abſurdity is, that the doctrine of the poſſibility of True believers, final a poſtacy, is deſtructive of all true Chriſtian comfort; in this matter, let Mr. Baxter ſpeak p. 188for me (though he diſcent from me) in the 19 page of his Treatiſe of the Saints Perſeverance, he ſaith, That this doctrine doth not deſtroy all Chriſtian comfort, but a Life of much Chriſtian comfort, may be had without aſſurance of Salvation [he means, in the ſenſe contended for] which (ſaith he) I prove from Adams comfort in innocency; doubtleſs, the poſſibility of his fall, did not deſtroy his comfort while he ſtood. Secondly, it were unreaſonable, and uncharitable, to think that the ancient Churches, that differed in this point, had no Chriſtian peace, and that ſuch holy men as Auguſtin and Luther, and multitudes more were deprived of Chriſtian peace, who have manifeſted ſo great confidence, and joy both in their lives and writings. Thirdly, if there be no joy, nor peace, except we receive it from the certainty of our perſeverance, then (ſaith he) it would follow that exceeding few of thoſe, that hold the perſeverance of all the juſtified, have joy or peace in believing. Fourthly, I argue a pari: there is no Son of the wiſeſt and conſtant Father that is certain he ſhall perſevere in the love and favour of his Parents, and that he ſhall not fall into their very hatred, and be diſinherited by them; yet it doth not follow, that therefore all Children p. 189ſhould uncomfortably vex themſelves with fears, leſt their Parents ſhould hate them, or disinherit them; yea, or that no Son can from hence take comfort in his Fathers Love, and there is no man of the greateſt holyneſs, is certain he ſhall not fall into ſome fowl ſin (this is acknowledged by all) he is not certain but he may be Drunk as Noah was, or inceſtious as Lot was, commit Adultery and Murder as David did, deny Chriſt as Peter did; and if you were ſure you ſhould fall thus, would it not even break your hearts; but what muſt all Chriſtians live in doubts, and he uncomfortable becauſe of this? you are not certain, but you may for ſuch capital crimes, be hanged at a Gallows, and be made a publick example to the World. Yet I hope we may live comfortably for all that, and need not trouble our ſelves with ſuch fears, ſave only by neceſſary caution, to prevent the evil, the ſame grounds therefore that may give you comfort againſt the fears of ſuch ſcandalous ſins, may give them comfort concerning their Salvation, who either believe not the doctrine of the perſeverance of the Saints, or are not certain of their own Sanctification, page 22, 23. eſpecially (as he obſerves, page 22.) If we conſider the goodneſs of God's Nature, p. 190his common mercy to man-kind, the fulneſs and freeneſs of his grace in Chriſt, the experience of his love, both in common and ſpecial mercies, which abundance of comfortable paſſages in Scripture; all theſe may do much to the ſupport, and comfort of the Soul againſt Apoſtacy, thougt there had been no abſolute promiſe made of the final perſeverance of all the juſtified, &c.

But what are theſe, to the abſurdities that follow upon the opinion of the impoſſibility of True believers falling finally; and that will appear, if we conſider how much it borders upon Antomiauiſm, and the tendency of it to promote Ranteriſm, that it borders upon Antomianiſm, and at ſome turns ſtrikes hands with it, will appear, if we do conſider the doctrines of the one and the other, as we find them Printed, and publiſhed to the World, though poſſibly by Men, otherwiſe very Godly and learned.

I ſhall (inſtead of many that wrote for Antinomianiſm) only mention Dr. Criſp: I begin with ſome paſſages in his Sermons, page 174, 175. Let me ſpeak freely (ſaith he) and in ſo doing tell you, that the Lord hath no more to lay to the charge of an Elect perſon, in the height of iniquity, and in the exceſs of p. 191riot and committing all the abomination that can be commited, I ſay when an Elect perſon runs ſuch a courſe, the Lord hath no more to lay to the charge of that perſon, then to the charge of a believer, nay then to the charge of a Saint triumphant in Glory.

And in his Sermon called Chriſt the way. pag. 23, 24.

I give this hint (ſaith he) by the way, when as I ſpeak of the power of Chriſt ſubduing Sin, becauſe from the power of it in men; they are apt to think their peace depends upon their ſubduing of ſin: if their ſins be ſubdued, then (they think) they may have peace; and if they cannot be ſubdued, then no peace; let Chriſt have his due; it is he alone that ſpeaks peace, pag. 113 what ado is here with men about breaking their hearts, and forſaking their ſins, pag. 157. there is a comfortable difference between the new Covenant, and all other Covenants; the condition in the other Covenants was ſuch, that in caſe Man did fail to perform his condition, the Covenant was broke, and God was free from giving life — but in the new Covenant — man is tyed to NO CONDITION that he MUST PERFORM, and that if he do not perform, it will make the Covenant void to him, pag. 189, as the Father looks for NOTHING p. 192of Men to partake of Chriſt; ſo there is NOTHING in Man though NEVER SO VILE that can debar a perſon from a part in this Chriſt: Again, there is not (ſaith he) that ſinfulneſs that can be imagined in a creature, that can be able to ſeparate or debar any of you from part in Chriſt, even while you are thus ſinful, Chriſt may be your Chriſt, pag. 192. Men (ſaith he) think righteouſneſs brings them nigh …o Chriſt; Beloved, righteouſneſs is that which puts a man away from Chriſt; ſtumble not at the expreſſion, it is the choice truth of the Goſpel.

Upon which words, a ſober man cries out, O prodigious prophaneſs! it is the foul language of Hell, Hell it ſelf hath not a more deviliſh expreſſion!

This being on all hands allowed for the height of Antinomianiſm; let us now ſee, how men that would be thought otherwiſe, minded agree with it; To this purpoſe ſee Mr. Cotton's Treatiſe of the Covenant of Grace, with Mr. Joſeph Caryl's Commendatory Epiſtle to it, Printed 1671. pag 91. if a man know himſelf under the Covenant of Grace, then he doth not fear Damnation for his diſobedience, and pag. 94. A chriſtian doth not fear Livorce for his diſobedience; for if we look for curſing for our diſobedience, we are not under Chriſt, but under p. 193the Law; but he that is freed from the Covenant of Works, is freed from expecting Salvation, or fearing Damnation for what he doth, and p. 96, 97. Laſtly, the Soul doth not claim his right unto any conditional Promiſes, by his performing the Condition; Nor doth he deny himſelf the bleſſing that the Promiſe may reach forth to him, though he may be wanting in obedience to this or that Commandment.—This is the freedom of a chriſtian Soul, whereas another man, if he have kept the Commandments, and performed the Condition, he then looketh for acceptance with God, as if the Lord had made this promiſe, that he that confeſſeth and forſaketh his ſin, ſhall find Mercy; this man confeſſeth his ſin unto God, and forſaketh it, and therefore he looks for mercy. BUT THIS IS NOT THE MANNER OF GODS PEOPLE.

No marvail they cannot periſh if they have a way to ſalvation, without either confeſſing or forſaking ſin, but from ſuch people of God, whoſe manner is neither to confeſs nor forſake their ſins in order to ſalvation or finding mercy, this ſhall be my Letany, Libera nos Domine.

Another like this we have in Mr. Bridges's Book, entituled The ſinfulneſs of Sin, pag. 34. Humble your ſelves for your ſins, (ſaith he) though they be never ſo ſmall, but do not queſtion p. 194your condition though your ſins are NEVER SO GREAT. I do not (ſaith he) ſpeak this to thoſe that are unconverted, for they have cauſe to queſtion their condition, for every ſin though never ſo ſmall, but being converted. I ſay humble your ſelves for your ſins, though never ſo ſmall, but never queſtion thy condition for ANY SIN THOUGH NEVER SO GREAT.

I do not wonder that men have run into Ranteriſm, and all the abominations of the Gnoſticks of old, under the pretence of their being the darlings of God, and favourites of the Court of Heaven; having fancied they have abſolue promiſes of Salvation; and therefore have no reaſon to queſtion their condition, or fear their Damnation, though their ſins be never ſo great. No marvail Mr. Danſon in the diſpute told us, that True believers (ſuch as Mr. Bridges, Calls onverts) cannot ſin as other men do; for other men muſt queſtion their condition, though their ſins be never ſo ſmall, as Mr. Bridges tells us, but True believers and Converts, muſt by no means queſtion their condition, though their ſins be never ſo great. Indeed if this be true, I muſt needs confeſs that believers cannot ſin as others do; for others muſt fear damnation for the leaſt ſin, but believers may ſin, cum privelegio, and not fear damnation, p. 195for the groſſeſt and greateſt ſins, though they ſhould be Drunkards, or Inceſtuous perſons, Murderers, Adulterers, or denyers of Jeſus Chriſt in times of perſecution; to this agrees, the forecited Doctor Criſp, in his Sermon of Chriſt is the way, page 36. Give me (ſaith he) a believer that hath truly ſet his footing upon Chriſt, he blaſphemes Chriſt, that dares ſerve a writ of damnation upon that perſon▪ Suppoſe a believer be overtaken in a groſs ſin. [Suppoſe it be Murder, or Adultery, denying of Chriſt, or Blaſphemy] It is a deſperate thing in any man ſo much as to ſerve a writ of Damnation upon a beliver; and he doubles it with an ingemination; I ſay unto thee, whoevor thou art, that art ready to charge Damnation upon thy ſelf when thou art overtaken; thou doſt the greateſt injury to the Lord Jeſus, that can be; for in ſo doing, thou overthroweſt the fulneſs of the grace of Chriſt. It ſeems then, that when men are believers, and have once the priviledges to ſet their foot upon Chriſt, (as the Doctor phraſes it) they may afterwards trample upon him, and offer him the greats eſt indignities imaginable, and not fear damnation from him. Mr. Bridges and Doctor Criſp, make one heart and ſoul, at this turn; for Mr. Bridges ſaith, they muſt not QUESTION their condition though their ſins be p. 196NEVER SO GREAT: and the Doctor ſaith, they do the greateſt diſhonour to Chriſt imaginable, if they charge Damnation upon themſelves, though they ſhould be overtaken with groſs ſins.

To this agrees the Learned Doctor Owen in his Sermon before the Parliament at Weſtminſt. Feb. 28. 1647. It is not (ſaith he) the greatneſs of thy ſin, nor thy continuance in thy ſin, nor thy back-ſliding into ſin, that is the true cauſe of thy ſtaggering, but ſolely from thy unbelief. This agrees with Mr. Bridges and Doctor Criſp; that if they be believers, and once ſet their footing upon Chriſt; they need not ſtagger for the greatneſs of their ſins, nor their continuance in them. No, by no means, after they have ſet their foot upon Chriſt, they may be as bold as they pleaſe with him, and ſin at what rate, and to what degree their luſts ſhall at any time propence them; this is but the ſenſe, ſum, and ſubſtance of the forecited doctrines

To all this may be added ſome doctrins laid down in a Treatiſe of Juſtification, publiſhed by Mr. Eyres, with Doctor Owen's Commendatory Epiſtle: ſee Chap. 12.

He lays down this doctrine, That in the new Covenant there is no condition required to intitle us to the bleſſings of it; and thence he draws this Corrollary, that Faith is not a p. 197condition of the new Covenant; he further ſaith, That the Elect Corinthians; that were Idolaters, Fornicators, Thieves, Covetous, Drunkards, Revilers, and Extortioners, had no more right to Salvation after their believing, then they had before.

Then it ſeems they had, a right to Heaven, if they had died in this condition, and never believed; for Faith (he ſays) is no condition of the Covenant, that is the doctrin, and that men in the height of their impieties, and exceſs of wickedneſs have (if Elected) as much right to Heaven then, as when converted, that is the application; ſo that if they can ſet foot upon Chriſt by Election; they may be ſaved though they dye unbelievers; for Faith, he ſaith is no condition of it.

Somewhat to this purpoſe Mr. Edward Bagſhaw dogmatizeth in his book Intituled, The Doctrine of free Grace in pardoning Sin, without conditions, page 25. he explains himſelf, what he means by free Grace; By free here I do not mean free, as excluding Chriſt, but as excluding our ſelves, or any thing we can do, as a cauſe procuring, or as a condition qualifying us for the receiving of it.

p. 198Lord! Whether will theſe opinions lead us? or rather, whether will they not lead us? ſometimes they tell us if we are believers, we need not queſtion our condition though our ſins are never ſo great. Now we are told, that if we are Elected, we are well enough; for Faith is no condition of the covenant of Grace; and that we are no nearer Salvation after we believe, then we were before: for that is the ſenſe (for ſaith he) The Elect Corinthians had no more right to Heaven after their believing, then they had while they were unbelievers, Whoremongers, and Adulterers. Thus they make even our Faith of none effect; upon which words, the learned and ſober Mr. Woodbridge, in his anſwer to Mr. Eyres ſaith, he never read the like in any writings of God or man (page 193.) What! that ſome men (ſaith Mr Woodbridge) that live in Adulteries, Idolatries, Blaſphemies, Murders and all manner of ungodlyneſs; yet have as much right to Heaven, as the moſt Faithful, Humble, Mortified, Chriſtian, or Apoſtle, the height of whoſe bleſſedneſs it is, that they have RIGHT to enter into the Kingdom of God. Rev. 22.14. Bleſſed are they that DO HIS COMMANDMENTS, that THEY MAY HAVE RIGHT to the Tree of Life; for without p. 199are Dogs and Whoremongers, and Idolaters and whoſoever loveth and maketh a Lye.

But if this bleſſedneſs may be had in the ſervice of Sin and Sathan (ſaith he) and in the fulfilling the luſt of the Fleſh, and of the Mind, and in the unfruitful works of Darkneſs; let us eat and drink for to morrow ſhall be as to day, and much better; but he further adds this Argument, viz. none have right to Heaven; but under the notion of a reward; but wicked and ungodly men that live in contempt of God and all good; have no right to Heaven; under the notion of reward; Ergo, they have no right at all. Thus far Mr. Woodbridge late Miniſter of Newbury enters his proteſt againſt Mr. Eyers.

After this rate Mr. Burroughs, upon Remiſſion of Sin, reaſoneth page 25. That God doth not ſtay, till a Sinner be made Godly, and then juſtifieth him; but this (ſaith he) is one of the myſteries of Remiſſion, that all ſins are pardoned, both paſt, preſent, and to come; This puts me in mind of him who in the time of ſelling indulgences, bought a pardon for all ſins to come, as well as for all ſins paſt, and preſently after, went and robbed the Popes Legate of a great ſum of Money, which he had raiſed by indulgences, p. 200hereupon the man was queſtioned before Authority for his ſo doing, to which he gives in this anſwer for his defence, that the Legate had no cauſe to complain, becauſe he had granted him a pardon of this, if it were a ſin, as well any other ſin, that hereafter he ſhould be guilty of.

May not any man (if this doctrine be true) take the ſame liberty to commit any the moſt enormious crimes, and bring this in barr, to divert divine vengeance, when he ſhall be impleaded for it, and ſay, true Lord, I was guilty of horrid Crimes, and added Drunkenneſs to Thirſt; but I was pardoned of all ſins paſt, preſent, and to come; and therefore it is not juſt thou ſhouldeſt judge me for them.

To this agrees, Mr. Crandon againſt Mr. Baxter, in page 11. & 12▪ of his Preface which book hath Mr. Carills commendatory Epiſtle to it, and commended by Mr Chriſtopher Fowler in his Devil at Noon, Second part, page 35. he calls it, a pious fraud in Miniſters (ſince the Reformation) to call for ſo much Repentance for ſin, and ſuch degrees of contrition, ſometimes (ſaith he) you may hear them ſay much of the riches of Gods free grace, &c. but in concluſion, the Preacher as if he had been deputed to the office of the Cherubims, to keep the way of the Tree of Life, with p. 101his flaming Sword turning every way, affrightening poor people from all hope of entring; ſaying, no prophane, nor unclean perſon, hath right to meddle with this grace; No, Firſt he muſt have ſuch beart preparations, and prejacent qualifications, before they draw near to partake of mercy, ſuch hath heen, and ſtill is (ſaith he) the doctrine delivered in many congregations in this Nation, that I have not without grief, been often an Ear witneſs of, from the mouths of many Miniſters; ſo that (ſaith he) I am afraid the Lord hath a controverſie againſt the Miniſtery, &c. What? for telling people that no prophane or unclean perſon hath any right to partake of the mercy of God, or to enter into the Kingdom of Heaven; I have more reaſon to fear the Lord hath a Controverſie, with thoſe Miniſters that call ſuch pious truths, pious frauds, to the debauching of man-kind.

See more to this purpoſe in Mr. Mortons Threefold ſtate of Man, page 620. He that is united to Chriſt by true Faith (ſaith he) as all the regenerate are, whether he dies in Repentance, or in Impenitency be always dies in Chriſt.

And to this may be added ſome doctrines obſervable in a book Intituled, the Marrow of modern Divinity, uſhered into the World with Mr. Caryll's, Mr. Strongs, and Mr. Borroughs's, and others commendatory Epiſtles, and with Mr. Venings to the ſecond part of it, which book hath been printed near half a ſcore times: in the 8th. p. 102Edition, 1658. page 204. You have this kind Of a Dialogue between a Miniſter, and a young Chriſtian.

Miniſter, If at any time, in any caſe, thou art drawn aſide by reaſon of the weakneſs of your Faith, and ſtrength of Temptation, and ſo prevailed with, to ſwerve from the mind, and will of the Lord; then beware of conceiving, that the Lord ſees this as any tranſgreſſion of the law of works, &c When ever your conſciences tell you that you have broken any of the 10. Commandments, do not conceive the Lord looks upon you as an angry Judge; and that he will give you your portion in Hell fire; no, aſſure your ſelves that your God in Chriſt, will never un-Son you; nor yet as touching your Juſtification, and eternal Salvation will he love you ever a whit the leſs, though you commit never ſo MANY and SO GREAT ſins; for this is a certain truth, that as no good either in you, or done by you, did move him to juſtifie you, and give you eternal Life; ſo NO EVIL in you, or DONE BY YOU can move him to take it away from you, being once given; And the Author in his Epiſtle confeſseth of himſelf, That he was a dozen years a profeſſor of Religion before he knew any other way to eternal Life; then to be ſorry for his ſins, and ask forgiveneſs, and ſtrive and endeavour to fulfill the Law, and keep the Commandments, according as Mr. Dod and other godly men had expounded them.

p. 103But then page 179. The Chriſtian replies, would you not have believers eſchew evil, and do good, for fear of Hell, and hope of Heaven?

Miniſter, No, indeed I would not have any believer do either the one, or the other; for ſo far as they do, their obedience is ſlaviſh; and again, in page 189. Chriſtian, What think you of a Preacher that in my hearing ſaid, that he durſt not exhort or perſwade ſinners to believe their ſins were pardoned, before he ſaw their lives reformed; for fear they ſhould take more liberty to ſin. Miniſter, Why! What ſhould I ſay? but that I think that Preacher was ignorant in the Miſtery of Faith, &c. What ſha…l we ſay to theſe things? That are the proper appurtenancies of the impoſſibility of any true believers final apoſtacies: for if theſe things be true, then all the foreſaid doctrine muſt needs be true, (viz.) that though believers commit never ſo many and ſo great ſins; and whether they die in Repentance, or Impenitency, they ſhall be ſaved; and that they that preach remiſſion of ſins upon Repentance and reformation of their lives by this doctrine, are ignorant Preachers▪ for ſo the Author of this modern divinity ſtiles them. But the Author was very happy in intituling his book modern Divinity; For ſure I am the Scripture Divinity, and this modern Divinity, are more ſtrange to one another, then ever the Jews were to the p. 104Samaritans, with whom they would have nothing to do; neither is Mr. Danſon behind hand in theſe Antinomian notion, who trades in abſolute promiſes as well as the reſt; for he often in the Diſpute told us of abſolute promiſes for the impoſſibility of True believers ceaſing to be ſuch, and falling away finally. And therefore the concluded, They could not ſin as other wicked men do, becauſe wicked men muſt queſtion their condition (as Mr. Bridges ſaith) if their fins be never ſo ſmall; but believers need not queſtion their condition though their ſins be never ſo great; theſe doctrines were well approved of by Mr. Danſon, in his book Intituled the Quakers Folly, page 38. wherein he ſaith, That David when he was guilty of Murder and Adultry, was not in a condemned, but a juſtified eſtate, and he tells the Quaker that he had ſaid more to prove it, then he, or any of his brethren could anſwer.

To conclude all, there are two eminent examples, Printed by a Doctor in Divinity (of no ſmall account) touching the ill influence of the aforeſaid Doctrine; the one was of a ſingle, and the other of a married Woman, that lived in Adultery; and one of them pleaded for her ſelf, That ſhe did not believe that the ſin had done her any hurt, or any whit leſſened her in the favour of God, ſhe acknowledged that Adult…y, was a damnable ſin in the graceleſs, but not in her that had grace; ſhe alledged (as ſhe had been p. 105taught by the aforeſaid books and Miniſters) that there was a great difference between the ſins of the regenerate, and the unregenerate, that the ſins of the regenerate, were committed with a reluctancy, which reluctancy ſhe had in her commiſſion of Adultery, ſhe perverted the 7th of the Romans; but after ſome 5 hours diſcourſe, the Doctor convinced her other error; See Dr. Pierces, New Diſcoverer, Diſcovered page 64.

Take heed therefore leaſt there be in any of you an evil Heart of unbelief in departing from the living God, Heb. 3.12. For if the juſt man draw back, the Soul of God will have no pleaſure in him; and if the righteous, turn from his righteouſneſs, and commits Iniquity, and dyeth in them; for the iniquity that he hath committed, he ſhall dye, Ezek. 18.24.

Mat. 18.32 Then the Lord of that Servant, after he had called him, ſaid unto him, Oh! Thou wicked Servant, I FORG AVE THEE ALL THA DEBT, becauſe thou deſireſt me▪ ſhouldeſt thou not alſo have had compaſſion on thy fellow ſervant, even as I HAD PITY ON THEE; and the Lord of that Servant was wrath, and delivered him to the tormenters, till he ſhould pay all that was due. And let men preach what they will to the contrary, our Lord Chriſt tells us, that even ſo his heavenly Father, ſhall do to his Diſciples (which all grant were True believers) if they from their hearts do not forgive one another their treſpaſſes.

p. 206Conſider what the word of God ſaith in this matter, and what theſe men have ſaid in the forecited paſſages (viz.) That David was in a juſtied ſtate, when he was guilty of Murder and Adultery, and that the regenerate die in Chriſt; though they dye in impenitency, that the people of God need not queſtion their condition, though their ſins be never ſo great; and that God loved the Corinthians in their Adulteries, I dolatries and all ungodlineſs as much as he did when they were believers; Waſhed, Juſtified, and Sanctified; and that it is not the manner of Cods people to confeſs and forſake their ſins, in order to their Salvation; and that they that preach God will not forgive in, till men repent and reform their lives, are ignorant preachers; and that no ſin any True believers can commit, can move God to have them, neither will God love them ever a whi… the leſs, though they commit never ſo many hanous and great ſins, What is this? but to repreſent God to all True believers, as the wicked prieſts did repreſent him to the people of Iſrael telling them, that every one that did evil, was good in the ſight of the Lord, and HE DELIGHTETH IN THEM, Mal. 2.17.