Christ Dying and Drawing Sinners to Himself, Part 1 (3 of 6)

Christ Dying and Drawing Sinners to Himself · Part 1 (3 of 6)

p. 76Answer.

How farre sanctification may evidence, that a soule is in Christ.If a servant of sinne, any Cain, wakened with the terrors of God, see his sinnes, feele hell in his soule for them, and have no warme thoughts of love, and farre-off-affiance, at least in Christ p. 77Jesus; but flee from Christ, and goe to the enemies of Christ for comfort, as Judas did, hee may strongly conclude: I feele, I am not sanctified; I hate the Physitian Christ, and runne from him: Ergo, I am not justified. And from a true reall non-feeling of sanctification, its a strong consequence, there's no justification. But from a mis-prizing of Grace and Sanctification in my selfe, I cannot conclude, I am not justified.From non-sanctification▪ any m…y concl…de truly, non-j…stif…catio…. We know Papists in point of certaintie of salvation, argue so; many deluded Hypocrites beleeve, or imagine, they have oyle in their lamps, yet they are deceived; therefore the Saints can have no certainty they are in Christ. Its just like the answer now in hand. A mis-judging of sanctification, cannot argue no justification: Ergo, A true and reall judgement of no sanctification in Hypocrites, and slaves of sinne, cannot argue the persons to be justified, who thus argue. It is as if I should argue thus; A frantick and a sleeping man cannot know that he is frantick, and sleeping; therefore a sober and a waking man, cannot know that he is sober and waking. For a deserted child of God is in some spirituall Phrensie and sleepe, and does mis-prize Christ in himselfe, and sanctification; and therefore argueth often, that he is not in Christ, upon false principles. But a wakened conscience in Cain, and Judas, doe strongly conclude, I am not a new creature, but a servant of sinne: Ergo, I am not justified, and not in Christ; and Cain in this consequence is sober, and not asleepe.

2. Not any Protestant Divine,Protestants make mortification and repentance some other thi…g then Faith. whom the Author calleth Legall Teachers, ignorant of the mystery of the Gospel; did ever teach, that Faith, new Obedience, Repentance, are grounds upon which God justifieth a sinner. Antinomians, who make Repentance and Mortification all one with Faith; and as Master Den saith, they are but a change of the minde, to seeke righteousnesse and mortification in Christ▪ not in our selves. Thus much foreign doth signifie, must say, as wee are justified by faith, so also by repentance, and mortification: if repentance be nothing but faith, as they say.

3. We seeke onelyonly the evidence of justification in our holy walking; as the Scripture doth, 1 Pet. 1.24. Galat. 1.4. 1 Pet. 1 18. 1 Joh. 3.14. Infinite places say, these that live to Christ, and are new Creatures must be in Christ, and justified, 2 Cor. 5.17. 1 Cor. 6.9, 10, 11, 12. Gal. 2.20. Col. 3.1, 2, p. 783, 4. Then the arguing from the effect to the cause can be no rotten conclusion, except by accident, in a soule distempered under desertion and weakenesse.

4. These places that make Christ our sanctification, and Christ to live in us, and beleevers to be the workemanship of Jesus created in him, unto good workes, &c. Make not these to bee acts of Christ formally repenting perfectly in us, sorrowing for sinne, mortifying sinne perfectly in us: as if wee were meere patients, and were onelyonly obliged to repent, sorrow, mortifie sinne, when the Spirit breatheth …n us, and not otherwise, as Libertines explaine themselves; which I hope to refute hereafter.Townes asser▪ of grace, pag. 32. Regeneration and justification not one, as Antinomians teach. 2. Nor doe these places make Justification and Regeneration all one; as Master Towne, with other Antinomians doe. For we are not regenerated by faith, but that we may beleeve; but we are justified by faith. 2. Regeneration putteth in us a new birth, the image of the second Adam; Justification formally is for the imputed righteousnesse of Christ, which is in Christ, not in us. And it seemes to me, that they make Justification and Sanctification all one: for the Author saith, that Christ not onelyonly repenteth in us, but for us, Christ obeyed for us, and is the end of the Law to every one that beleeveth. Now what mysterious sense can be here, I cannot dreame; Sure, it is no Gospel-secret; if the meaning (that Christ repenteth, and obeyeth for us,) be, that Christ by his grace worketh in us repentance, and new obedience, and mortification, and the change of the whole man; its a good and sound sense. But then how must all assurances from repentance and new obedience, be the rotten conclusions of Legall Teachers? To see all these wrought by Christ, as the efficient and meritorious cause, and to ascribe them to the Spirit of Jesus, and thence conclude, we are Justified, as all Protestant Divines teach, is no rotten conclusion of Legall Teachers. For sure, if we ascribe them to nature, to free will, to our selves, and confide in them, as parts of our righteousnesse,No assurance can flow from acts of sanctification performed by our good nature. and from them, in that notion, draw the assurance of our Justification, as Papists, and Arminians doe, and as the Saints out of fleshly presumption may doe; this is no doctrine of Protestants. Is the Sunne obliged to me, because I borrow light from it? Or the Flouds and Rivers beholden to men because they drinke out of them? The new man is a creature of Christs finding; cursed bee they that sacrifice to Free-will; p. 79Its a strange God. The kingdome of grace, is a Hospitall of free graces to sick men: all we doe, the least good thought, or gracious motion in the soule, is a flower, and a rose of Christs planting, and an Apple that grew on the tree of life; a sinner is the stocke, but free Grace the sap. Christs Father the Husbandman, life and growing is from Jesus the wine tree; wee are but poore twigs that bring forth fruit in Christ. But I feare the sense of this, that Christ repenteth for us, and obeyeth for us, he being the end of the Law to overy one that beleeveth; be farre otherwise, to wit, that Christs obedience of the Law,The Antinom…an Mortification, a delusion. he being the end of the Law, as also his passive obedience is ours. If this be the intended sense, then all our Sanctification is nothing, but the Sanctification and holy active obedience of Christ. I yeeld this to be a broad, a faire and easie way to heaven. Christ doth all for us, Christ weeped for my sinnes, and that is all the repentance required in me, if I beleeve that Christ was mortified, and dead to the world for me, that is my mortification; and if I beleeve, that the Change of the whole man was truely in Christ, this is my true holinesse: then my walking in holinesse cannot bee rewarded with life eternall, nor have any influence as a way, or meanes leading to the kingdome. 2. Christs active obedience imputed to the sinner, can be no evidence of justification, because it is in Christ, not in me; any evidence, or marke of Justification must bee inherent in the beleever, not in Christ. 3. And one and the same thing cannot be a marke and a signe of it selfe. Now the active obedience of Christ imputed to the sinner, is holden to be a part of Justification.

5. The Scripture doth indeed bid you see nothing in your self, How we see righteousnesse in our selves.that can buy the righteousnesse of Christ, or be an hire and wages to ransome imputed righteousnesse; and Legall Teachers, not any Protestant Divines, b…d you see something,aaRise, reigne, er. 7. pa▪ 2. a great something of merit, and selfe-righteousnesse in your selfe. And Antinomians say, that the New creature, or the New man mentioned in the Gospel, is not meant of Grace, but of Christ. The Scripture maketh Christ and Justification the cause, and Sanctification and the New creature the effect; 2 Cor. 5.17. If any man be in Christ, hee is a new creature. And this assertion maketh Sanctification, as form…lly distinguished from Christ and Justification, just nothing. And Antinomians say, bbRise, reigne, er. 15. pag. 3.that in the regenerate p. 80and Saints there is no inherent righteousnesse, no grace or graces in the soules of beleevers, but in Christ onelyonly. And M. Saltmarsh saith the same, that our sorrow, repentance, mortification, and change of the whole man, are nothing in us; but they are in Christ, Holinesse and mortification, inherent in us.and must be apprehended by faith, as things unseen: whereas the divine nature is in the Saints, 2 Pet. 1.4. Faith dwelleth in us. 2 Tim. 1.5. The new creation and image of Christ is in the mind, Ephes. 4.23. The seed of God abideth in us, 1 Joh. 3.9. The anoynting that teacheth all things, foreign, remaineth in you, 1 Joh. 2.27. and Ezek. 36.…6. I will give you an heart of flesh, and I will put my Spirit foreign in the inner part, or in the midst of you.

Antinomians teach, Rise reigne er, 17. pag 4.That true poverty of spirit doth kill and take away the sight of grace. And, (d)(d)Rise, reigne er, 77 pag. 15. Antinomians deny all inherent holinesse to be in us.Sanctification is so farre from evidencing a good estate, that it darkens it rather; and a man may more clearly see Christ, when hee seeth no sanctification, then when hee sees it; the darker my sanctification is, the brighter is my justification. So Saltmarsh, The Scriptures bid you see nothing in your selfe, or all as nothing; these Teachers bid you see something in your selfe. And its a walking by faith, and not by sight; and a life hid with Christ in God, to beleeve more truth in our owne graces, then wee see or feel. Now its true,How we are to see grace in our selves. the Saints out of weaknesse mis-prize the Spirit's working in them, and while they under-value themselves, they under-rate the new creation in themselves, and tacitely upbraid and …lander the grace of Christ, and lessen the heavenly treasure, because it is in an earthen vessell; but poverty of spirit and grace will see, and doe see grace inherent in it selfe, though as the fruit of grace. Cant. 1.5. I am black (O daughters of Jerusalem) but comely, as the tents of Kedar. Vers. 11. While the King sitteth at his table, my spikenard sendeth forth the smell thereof. The Saints as they make a judgement of Christ and his beauty, so also of themselves; My heart waked. I am sick of love. Psal. 116.16. O Lord, truly I am thy servant. Psal. 63.1. My soule thirsteth for thee, my flesh longeth after thee. Psal. 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. Psal. 130.6. My soule waiteth for the Lord, more then they that watch for the morning. So Ezekiah, Esay 38.3. Paul, 2 Cor. 1.12. 2 Tim. 4.7, 8. p. 811 Cor. 15.9, 10. And others have set out in its colours the image of Christ in it selfe; but not as leaving out Christ, and taking in merit; nor doth the sense of sanctification darken justification, or lessen it to nothing, except where wee abuse it to merit, and selfe-confidence, as Peter did; who in point of selfe-confidence ought to have forgotten the things that are behind. 2. Yea, to say wee see justification more clearly, when wee se… no sanctification, is to make the water and the Spirit, 1 Joh. 5.8. dumb or false witnesses, that either speak nothing, or tell lies. 3. It is against the office of the Spirit, which is to make us know foreign, the things that are freely given us of God, such as faith, repentance, love, mortification, Act. 5.…. 2 Tim. 2.25. Phil. 1.29. Ephes. 2.8. Rom. 5.5. Gal. 2.20. I grant by accident, when sin appeareth to a Saint out of measure sinfull, and hee seeth how little good hee hath, that hee is blind, naked, poore, and hath no money, nor price, that hee is sold as a wretched man under a body of sin, Rom. 7.14, 24. it heighteneth the excellency and worth of the ransome and bloud holden forth in Just…fication: And white righteousnesse,Nothingn…sse in our selves heighteneth the price of Christ. free and glorious, set beside black guiltinesse, and no sanctification compearing as price or hire, maketh Christ appeare to be choycer then gold or rubies. Yea, when I see no sanctification to buy Christ, then justification is more lovely, eye-sweet, taking, and soule-ravishing; as the more light, the more darknesse is discovered; and the more sin, the higher is Jesus Christ. And by all this, the Saints professing their owne integrity, and holy walking before God, should see something in themselves, not understanding the mystery of the Gospel, and erre miserably with Legall Teachers, and darken free justification by grace: And one grace of God should obscure and destroy another; for to see, feel, and professe sanctification, is an act of supernaturall feeling, and of grace; how then can it darken the faith of the remission of sinnes in Christ?

But it may be asked, When the Saints cannot be assured that God is their Father, in regard of sin, unbeleefe, and present deadnesse, what reasons would you use to raise their spirits up to the assurance of their interest and relation to God, as to their Father?

Ans. There is no way of arguing Saints out of their unbeleefe, except hee that laboureth to strengthen them, being an p. 82Interpreter, How Ministers are to deale with troubled soules.one of a thousand, who can shew a man his righteousnesse, be so acquainted with the condition of the afflicted soule, that hee see in him some inherent qualification, that may argue to the Physician there is some, lesse or more of Christ in the soule of the man; else if hee know him to be a person yet utterly void of Christ, sure hee must deale with him that is under the Law, in a more legall and violent manner, then with him whom hee conceiveth to be under the Gospel; for one and the same physick cannot suit with contrary complexions. The Author professeth hee dealeth with sinners as sinners, and so with all sinners; as if physick for the gut were fit physick for the stone in the bladder. I goe not so high, but speak to a weak son, who hath God for his Father, but under soule-trouble doubteth whether God be his Father or not.

If hee lay downe a principle that hee was never in Christ, because of such and such sinnes; you are not, who ever intends to cure him, to yeeld so much, and to deale with him according to a false supposall, as if hee were not in Christ: but must labour to prove hee is in Christ; which to no purpose is done, by proving fair generalls, as Saltmarsh, with other Libertines, doth; that is, you but till the sand, and beat the aire to prove, that Gods love is eternall, and his covenant and decree of election to his chosen so stable and unalterable, as no sin can hinder the flowings of eternall love, when you make not sure to the man, that hee is loved with an everlasting love.

Hence these considerations for easing the afflicted conscience of a weak child of God.

Asser. 1. The soule labouring under doubts whether God be his Father, is to hold off two rocks, either confiding or resting on duties, or neglecting of duties: the former is to make a Christ of duties; as if Christ himselfe were not more lovely and desirable,Christ more to be chosen then the comforts and peace that results from duties. then the comfortable accidents of joy, comfort, and peace in doing duties. Yea, take the formall vision of God, in an immediate fruition in heaven, as a duty, and as in that notion contra-distinguished from the objective vision of Christ, then Christ is to be enjoyed, loved, rested on, infinitely above the duties of vision, beatifice love, eternall resting on him, yea, above imputed righteousnesse, assurance of pardon, reconciliation; as the King is more then his bracelets of gold, his myrrhe, Spikenard, perfumes, oyntment, kisses; the tree more desireable p. 83then a fleece of apples that groweth on it for the fourth part of a yeare. 2. Sinne, it must be to sue and woe the Kings Attendants and Courtiers by himselfe, or to make duties Christ, and Christ but a Man-servant and Mediator to duties, sense, comfort, assurance, or the like. 3. The Whelps of the Beare are taken from her by swift riding away with them, and by casting down one of them, that shee may lose time in gaining the rest, while shee returneth back againe so many myles to bring that one to the den. And the smell of some delicious fields, they say, so taketh the dogs, that they forget the prey, and follow it no more. To smell so much in duties, and to be so sick and impotent in loving and resting on them, as to lie down in the way, and seek Christ no more, is doubtlesse a neglect of Christ. And thus high our Doctrine never advanced Sanctification, nor enthroned any acts, duties, or qualifications, under the notion of witnesses, or creators of peace or reconciliation; how our hearts may abuse them, is another thing.

Asser. 2. What, advise you then a deserted soule to goe on in duties? and seek righteousnesse in himselfe? By no meanes; to seek righteousnesse in himselfe, that is highest pride: but will you call it pride for a starving man to beg? Is it selfe-denyall for such a one to be starke dumb, and to pray none in his famishing condition for food? Did the Spouse seek her selfe in this duty? Cant. 3. Watchmen, VnderUnder soule-trouble we are to doe▪ but not to rest and … in what wee doe.saw yee him whom my soule loveth? Was this a resolution of pride? Chap. 3.2. I will rise now, and goe about the City in the streets, and in the broad wayes, I will seek him whom my soule loveth. And is it selfe-righteousnesse for the Spouse to send her hearty respects of service to Christ, when shee cannot have one word from him, nor one smile? Cant. 5.6. Tell my beloved that I am sick of love. Nor doe I think Mary Magdalen was in a distemper of Pharisaicall righteousnesse, when shee rose and prevented the morning skie, and came weeping to the grave; O Angels, saw yee the Lord? Gardener, whither have you carried him? May I not doe these duties, when I misse him? May I not wake in the night? May I not doe well to f…ed a love-feaver for the want of him? May I not both pray, and say, Daughters of Jerusalem, pray for mee? May I not make a din through all the streets and the broad wayes, and trouble all the Watch-men and Shepherds, and pray them, Can you lead me to his tent, and tell me p. 84where hee lieth? O but all these were to be done in faith: True; but are they not duties of love-sicknesse I owe to Christ also? I know they cannot bring to mee everlasting righteousnesse; but is not seeking and knocking, stairs to finding and opening?

Asser. 3. Another counsell is; force not a Law-suit, seeke not,Love-Iealousies under desenti…n. buy not a plea against Christ. Conscience a tender peece under Jealousies saith, O he loveth not me, Christ hath forgotten me, joyne not in such a quarrell with conscience. Have not cold and low thoughts of Christs love to you, because he is out of sight, he is not out of languor of love for you.

Asser. 4. Unbeliefe is a Witch, an Inchantresse, and covers Christs face with a veile of hatred, wrath, displeasure. Examine what grounds of reason you have to mis-beleeve, or breake with Christ; say, he had broken with you, yet because you know it not, for suspition; lose not such a friend as Christ, if you get never more of him, you may sweare and vow to take to hell with you (if so he deale with you) the pawnes, and love-tokens you once received, that they may bee witnesses what Christ is, and may be the remnants, seedes, and leavings, of the high esteeme you once had of him.

Desertions have a time.Asser. 5. A time Christ must have to goe and come, and therefore must be waited on. We give the Sea houres to ebbe and slow, and the Moone dayes to decrease and grow full; and the Winter-sunne and the Summer-sunne monthes to goe away, and returne; and whether we will, or no, God and Nature take their time, and aske us no leave: Why has God given to us eyes within, and without, but that David may weare his eyes, while they be at the point of failing, in looking up, and in waiting for God, Psal. 69.

Christ recompences his absence with doubled smilings.Asser. 6. And though you were in hell, and he in heaven, he is worthy to be waited on; the first warme smile of a new returne, is sufficient to recompence all sorrow in his absence, to say nothing of everlasting huggings, and embracings.

Asser. 7. Nor is this a good reason; I find sinne, rottennesse, and so a deserved curse in all my workes of sanctification;Saltmarsh Free Grace, c. …. pag. …8. therefore why should I make them any bottome for assurance, but I must take in Christ heere for Sanctification: for if workes of this kind be not done in Faith, to the knowledge of the doer; they can witnesse nothing, but beare a false testimony p. 85of Christ; nor doe we ever teach, that Christ is to bee decourted from our workes of Sanctification;Works of sanctification, though polluted with sinne may bottome assurance. but even faith it selfe, which is a bottome of peace to Antinomians, by this reason, must be cashiered; for as the love of Christ, our prayers, humility, are not formally sinnes, but onelyonly concomitantly, in regard that sinne adhereth to them; as muddy water is not formally clay and mudde, but in mixture its clayie, and muddie; so our Faith is concomitantly sinnefull; both because often its weake, and so wanting many degrees, and mixed with sinne, deserves a curse, as well as works of Sanctification, but it apprehendeth Christ and righteousnes in him, and so it bottometh our assurance: If by apprehending, you meane to bring to you certaine knowledge, and assurance, that Christ is made my righteousnesse; then you beg the question, if you deny this to works of Sanctification. For, 1 John 2.3. Hereby we know that we know him, if we keep his commandements. Ver. 5. And who so keepeth his word, in him verily the love of God is perfected: hereby, (that is, by keeping his word, called twise before, vers. 3.4. The keeping of his Commandements; and vers. 6. Walking as he walked:) Hereby (saith he) know wee, that we are in him, in Christ our propitiation and righteousnesse; and thus are we justified by keeping the Commandements of God, because by this we apprehend, and know that we are justified. 2. But then all that are justified must bee fully perswaded of their justification, and that faith is essentially a perswasion and assurance of the love of God to me in Christ, its more then I could ever learne to bee the nature of Faith, a cons…quent separable I beleeve it is. 3. If by apprehending Christ and his righteousnesse, be understood a relying, and fiduciall acquiescing and recumbencie on Christ for salvation: It is granted in this sense, that Faith is a bottome to our assurance of our being in Christ; but that it breedeth assurance, in a reflect knowledge, alwaies that a beleever is in Christ, is not true: for, 1. I may beleeve, and be justified, and not know; yea positively doubt, that I beleeve and am justified;We doe not at all times know that we beleeve. as thousands have pardon, and have no peace nor assurance of their pardon, and have faith in Christ, and in his free love, and have no feeling of Christ, and of his free love. For we beleeve aaSaltmarsh ibid. 84.more truth of our owne graces (and so of our faith and assurance of our pardon) then we can see or feele, which is Gods dispensation, p. 86that our life should be hid with Christ in God; Ergo, the life of Faith, by which the just doth live, is hid; and above the reach of feeling at all times. 2. As Faith which is the direct act of knowing and relying on Christ for pardon, is a worke of the Spirit, above the reach of reason; so also the reflect act of my knowing and feeling, that I beleeve and am in Christ, which proceedeth sometime from Faith, and the immediate Testimony of the Spirit; sometime from our walking in Christ, 1 John 2.3, 4. 1 Joh. 3.14. is a supernaturall work, above the compasse and reach of our Free-will, and is dispensed according to the spirations and stirrings of the free grace of God; and as the keeping of his Commandements,There is need of the a…uall influ…nce of grace to the refl…ct knowledge of ou… faith, and spirituall condition. actu primo, and in it selfe, giveth Testimony that the soule is in Christ, and justified, even as the act of beleeving in it selfe doth the same; yet that wee actu secundo, efficaciously know and feele that we are in Christ, from the irradiation and light of Faith, and sincere walking with God, is not necessary, save onelyonly when the winde of the actuall motion and flowing of the Spirit, concurre with these meanes; just as the Gospel-promises of themselves are life, and power, but they then onelyonly actually, actu secundo, animate and quicken whithered soules, when the Lord is pleased to contribute his influence, in the shinin… of his Spirit. Otherwise I may walke in darkenesse, yea, b…eeve, pray, love, die for paine of love, and have no ligh… … reflect knowledge, and feeling that I am in Christ, Esay …0.10. I may be sicke of love for Christ, call, knock, pray, conferr with the watchmen, and daughters of Jerusalem, and be at a low ebbe in my own sense; yea the beloved may to my feeling and actuall assurance have withdrawne himselfe, Cant. 3.1, 2, 3, 4, 5. Cant. 5.5, 6, 7, 8. and all my inherent evidences cannot quicken me in any tollerable assurance. It's true, Sanctification may bee darkned, yea, and Faith also, when there is nothing to the faith-failing and outer dying but this onelyonly of Christ the head,The witnessing of …anctification sometime darke. (all the life of a Saint retyring not to his faint heart, but to his strong head,) I have prayed for you, that your faith faile not: but the darke evening of Davids, both Faith and Sanctification, and of Peter in his denying of his Master, and his Judaizing, Gal. 2. When he and others, ver. 14. foreign, do crook and halt betweene Grace and the Law, as the people did between Jehovah and Baal; their profession of Jehovah, and Christs p. 87grace being long, and their practise short, and inclining too much to Baal, and salvation by the Law: as halting is a walking with a long and a short legge, the body unevenly inclining to both sides of the way: this darkening (I say) was in the second acts of Faith and Sanctification: but life and sap was at the roote of the Oake-tree, when it was lopt, hewed, and by winter stormes spoyled of the beauty of its leaves. Wee doe not say, that Sanctification doth at all times, actually beare witnesse, or a like sensibly, and convincingly, that the soule is justified, is in Christ; there be degrees, and intermission, and sicke dayes, both of Faith and Sanctification. But we say, roses and flowers have been ever since the creation, and shall be to the end of the world, because though they vanish in winter, yet in their causes they are as eternall as the earth: so is Faith, and the bloomings, and greene blossomings of Sanctification, alwaies; but there is a Sommer, when they cast forth their leaves and beautie.

Asser. 8. To presse duties out of a principle of Faith, is to presse Christ upon soules, nor can the seeing of beames,Duties performed in faith, not contrary to free Grace. and light in the ayre, or of Wine-grapes on the tree, be a denying of the Sunne to be in the firmanent, or of life and sap to be in the Vine-tree: to see and feele in our selves grapes, and fruits of righteousnesse, except we make the grace of Christ a bastard, and mis father it, is no darkening of Christ, and free Grace, 1 Cor. 15.9, 10.

Asser. 9. There is a great difficultie, yea an impossibility, when the Lord hides himselfe,The difficulty of a…tai…i…g comfort when God deserteth and goeth behind the Mountaine, to command the flowing and emanations of Free grace.

1. Because desertion were not desertion, if it were under the dominion of our Free-will. For desertion as a punishment of sinne, cannot be in the free-will of him that is punished; every punishment, as such is contrary to the will of the punished: and desertion as an act of free dispensation for triall, must be a worke of omnipotent dominion.

2. As in workes of nature and art, so is it heere, that God may be seene in both; doth not men sweat, till, sow much, and the sun and summer, and clouds, warme dewes and raines smile upon cornes and meddowes, yet God steppeth in betweene the mouth of the Husbandman and the sickle, and blasteth all; and the Lord takes away the physme, stay and staffe of corne and p. 88grasse; and there is bread enough, and yet famine and starving for hunger. Doe not some rise early, and goe late to bed, eat the bread of sorrow; yet the armed souldier of God, extreme poverty, breaketh in upon the house? Doe not watch-men wake all the night, yet the City is surprised and taken in the dawning, because the Lord keepeth not th… City? The Lord doth all this, to shew that hee is the supreme and absolute Lord of all second causes. Why, but hee hath as eminent and independent a Lordship in the acts of his free departure, and returns, in the sense of his love. Hath not the King of Saints a withdrawing roome, and an hiding place? Is not his presence and manifestations his owne? The deserted soule prayeth, cryeth, weepeth; the Pastor speaketh with the tongue of the learned; the Christian friend argueth, exhorteth; experience and the dayes of old come to mind; the promises convince, and speake home to the soule; the poore man remembreth God, and hee is troubled; the Church, and many Churches pray, Christians weep and pray; yet Christ is still absent, the man cannot have, from all these, one halfe smile from Christ's face; the vision will not speak one word of joy: All these can no more command a raging sea and stormy winds to be still, and create calmnesse in the soule, then a child is able to wheele about the third heavens, in a course contrary to its naturall motion. Omnipotency is in this departure. God himselfe is in the dispensation, and absolute freedom of an independent dominion acteth in the Lord's covering of himselfe with a cloud, and putteth an iron crosse-barre on the doore of his pavilion; and can you stirre Omnipotency, and remove it? Think you praying can charme and break independent dominion, working to shew it selfe as a dominion?

3. The sense of Christ which is wanting in desertion, cannot be enforced by perswasion, no more then you can, by words, perswade the deafe to heare. Oratory cannot make the taste feele the sweetnesse of honey. There is a light that cometh from heaven,Sense of Christ's absence cannot be out-reas…ned. above the sunne and moone; yea, above the Gospel; and is not extracted, or educed out of the potency of either the soule, nay nor of the Gospel, (I conceive,) that bringeth forth, in act, the white stone, and the new name: and as nature and instincts naturall performe their naturall duties without any oratory, so as perswasion cannot make the fire to burne, nor the p. 89sunne to shine, nor the bird to build its nest, nor the lambe to know its mother; nature doth all these: So neither doth the perswasion of Paul, preaching the Gospel, Act. 26.28. Act. 16.14. the same thing, and every way the same worke, that the Lord doth, in perswading Japhet to dwell in the tents of Shem, Gen. 9.27. I could easily admit, that wee are patients in receiving the predetermination active of the Holy Ghost in either beleeving, or in actuall enlightening, and the actuall witnesse-light by which Christ shineth in the heart, for producing actuall assurance; though in the same moment and order of time (not of nature) wee be also agents.

Asser. 10. Though meanes must not be neglected, as praying, and waiting on the watch-tower, for the breathings of renewed assurance; yet as touching the time, manner, way and measure of the speaking of the vision, God's absolute dominion is more to be respected here, then all the stirrings and motions of the under wheels of prayer, preaching, conference.

Asser. 11. The soule should be argued with, and convinced, thus: Why,Wee may … argue a troubled soule. will you not give Christ your good leave to tutor and guide you to heaven? He hath carried a world of Saints over the same seas you are now in, and Christ payed the fare of the ship himselfe, not one of them are found dead on the shore; they were all as black and sun-burnt as you are, but they are now a faire and beautifull company, without spot before the throne, and clothed in white; they are now on the sunny side of the river, in the good Land where glory groweth, farre above sighing and jealousie. You are guilty of the breach of the Priviledge of Christ; 1. Hee is a free Prince, and his Prerogative Royall is uncapable of failing against the Fundamentall Lawes of Righteousnesse, in the measuring out either worke or wages, grace or glory. Mat. 20.13. Friend, I doe thee no wrong: mine owne is mine owne.

Object. O but hee is sparing in his grace, his love-visits are thin sowen, as straw-berries in the rock.

Answ. I answer for him; 1. The quantity of grace is a branch of his freedome. 2. Why doe you not complaine of your sparing improving of two talents, rather then of his niggard giving of one only. Hee cannot sin against his liberty in his measuring out of grace; you cannot but sin in receiving. Never man, except the man Christ, durst, since the creation, p. 90(the holiest I will not except) face an account with God, for Evangelick receipts;All in glory farre short of what they owe to Christ. Christ to this day is behind with Moses, David, Isaiah, Jeremiah, Job, Peter, John, Paul, and all the Saints, in the using of grace, they were below grace, and Christ was necessitate to write in the close of their counts with a pen of grace, and ink of his bloud, Friend, you owe me this, but I forgive you. They flew all up to heaven with millions of arrear…s, more then ever they wrought for: As some godly rich man may say, This poore man was addebted to me thousands, now hee is dead in my debt, I forgive him, his grave is his acquittance; I have done with it. Christ upbraids not you with old debts, that would sink you; why cast yee up in his teeth, his free gifts? 3. Think it mercy hee made you not a gray-stone, but a beleeving Saint: And there is no imaginable compari…on, between his free gifts, and your bad deserving.

God cannot …e quarrelled in deserting.2. The way of his going and coming should not be quarrelled. The Lord walketh here in a liberty of dispensation; a summer-sunne is heritage to no Land. It was not a bloud of a daily temper that Paul was in, when hee said, Rom. 8.38. For I am perswaded, that neither death, nor life, &c. shall be able to separate us from the love of God in Christ. It was a high and great feast, when Christ saith to his Church, Cant. 5.1. I am come into my garden, my Sister, my Spouse, I have gathered my myrrhe with my spice, I have eaten my honey-comb with my honey: eat, O friends, d…inke, yea drinke abundantly, O beloved. Its true, hee is alwayes in his Church, his Garden, gathering lillies; but stormes and snowes often cover his Garden.

Wee cannot beare fulnesse of glory in this life.3. Were assurance alway full moon, as Christ's faith in his saddest soule-trouble was bank-full sea, and full moon; and were our joy ever full, then should the Saints heaven on earth, and their heaven above the visible heavens, differ in the accident of place, and happily, in some fewer degrees of glory; but there is a wisdome of God to be reverenced here. The Saints in this life are narrow vessels; and such old bottles could not containe the new wine that Christ drinketh with his, in his Fathers Kingdome, Mat. 17. When the Disciples see the glory of Christ in the Mount, Peter saith, Vers. 4. Lord, it is good for us to be here: but when that glory cometh nearer to them, and a cloud over-shaddowes them, Luk. 9.34. and they heare p. 91the voyce of God speak out of the cloud, Mark. 9.7. They fell down on their face, Mat. 17.6▪ foreign, They were sore afraid. Why afraid? Because of the exceeding glory, which they testified was good, but knew not what they said. Wee know not that this joy is unspeakable. We rejoyce, foreign, with joy that no man can relate: How then can a man containe it? I may speak of a thousand millions of things more excellent and glorious then I can feel. Should God poure in as much of Christ in us in this life, as wee would in our private wisdome, or folly desire, the vessell would break, and the wine runne out: We must cry sometimes, Lord, hold thy hand. Wee are as unable to beare the joyes of heaven in this life, as to endure the paines of hell. Every drop of Christ's honey-comb is a talent weight; and the fulnesse of it must be reserved, till wee be enlarged vessels, sitted for glory.

Asser. 12. Wee doe not consider, that Christ absent hath stronger impulsions of love,Longings after Christ▪ strongest in absence. then when present in sense and full assurance: as is cleare in that large Song of the high praises of Christ, which is uttered by the Church, Cant. 5. when he had with-drawn himselfe, Vers. 6. and Shee was sick of love for him. Vers. 9, 10, 11, 12, 13, 14, 15, 16. 2. There is a sort of heavenly antiperistasis, a desire of him kindled, through occasions of absence; as wee are hottest in seeking after precious things, when they are absent, and farthest from our enjoying. Absence sets on fire love. The impression of his kissing, embracing, lovely and patient knocking, Open to me, my sister, my love, my dove; the print of his foot-steps, the remanents of the smell of his precious oyntments, his shaddow when hee goeth out at doors, are coals to burne the soule. Psal. 63.6. When I remember thee, upon my bed, and meditate on thee in the night watches. I cannot sleep, for the love of Christ, in the night. What followes? Vers. 8. My soule followes hard, cleaveth strong after thee. Psal. 77.3. I remembred God, and was troubled: rather, I remembred God, and rejoyced: But the memory of old love, and of absent and with-drawing consolations, break the heart. How doe some weep, and cast-aside their harps, when they remember the seven yeare old embracements of Christ, and Christ's virgin-love, and Sion-sweet songs in the dayes of their youth? Cant. 5. when the Church rose, but after the time, to open to Christ, when hee was gone, and had withdrawn p. 92himselfe, Vers. 5. Mine hands (saith the Church) dropped with myrrhe, and my fingers with sweet-smelling mirrhe upon the handles of the barre. Then her love to Christ was strongest, her bowels moved, the smell of his love, like sweet-smelling myrrhe, was mighty rank, and piercing.

Asser. 13. Why, but then when the wheeles are on moving, and the longing after Christ awaked,When the soul is in la…guishi…g disp…sition after Chris…, its fittest to pray him home againe. and one foot, wee should pray Christ home againe, and love him in to his owne house, and sigh him out of his place, from beyond the mountaine into the soule againe; as the Spouse doth, Cant. 3.1, 2, …, 4, 5. if ever he be found, when he is sought, it will be now, though time, and manner of returning be his owne.

Asser. 14. Nor are we to beleeve that Christs love is coy, or humorous in absenting himselfe,Christs love not lordly. or that he is lordly, high, difficill, inexorable, in letting out the sense, the assurance of his love, or his presence; as we dreame a thousand false opinions of Christ under absence, nor doe wee consider that security and indulgence to our lusts loses Christ, and therefore its just, that as we sinne in roses, we should sorrow in thornes.

Asser. 15. If the Lords hiding himselfe, be not formally an act of Grace, yet intentionally on Gods part, it is; as at his returne againe, hee commeth with two heavens, and the gold chaine sodered is strongest in that linke which was broken; and the result of Christs returne to his garden, Cant. 5.1. is a feast of honey,The Lords joyfull returne after desertion. and milke, and refined wines: when he is returned, then his Spicknand, his perfume, his myrrhe, aloes, and cassia, casteth a smell even up to heaven; in the falles of the Saints, this is seen; David after his fall hearing mercy, feeling God had healed his bones, that were broken, Psal. 51. there is more of Gods praises within him, then he can vent, he prayeth God would broach the vessell, that the new wine may come out, Vers. 15. O Lord open thou my lips, that my mouth may shew forth thy praise: and after the meeting of the Lord and the forlorne Sonne, besides the poore sonnes expression, full of sense: consider how much sense and joy is in the Father; It is a Parable, yet it sayeth much of God. Luke 15. vers. 20. And when he was yet a great way off, his Father saw him. Christ the Father of age or eternity, foreign Esay 9.6. knoweth a friend a farre off, and his heart kindles, and growes warme when hee sees him, p. 93Were he thousands and millions of miles from God, yet ayming to come, he sees him, and had compassion; he sees with moved bowells, and ranne, how swift is Christs love, and fell on his necke, and kissed him. O what expression of tendernesse! and to all these, is added a new robe, and a Ring for ornament, and a feast, the fatte Calfe is killed, and the Lord sings, and daunces, Vers. 23, 24, 25. Peters denyall of Christ, brought him to weeping, flowing from the Spirit of Grace powred on Davids house, Zach. 12.10. And Peter had the more grace, that he losed grace, for a time. As after drawing bloud and cutting a veine, more commeth in the place; and after a great Feaver, and decay of strength, in a recovery, Nature repaireth it selfe more copiously. And often in our sad troubles, wee have that complaint of God, which he rebuketh his people for; Esay …0.27. Why sayest thou O Jaakob, and speakest O Israel, my way is hid from the Lord, and my judgement is passed over from God; that is, the Lord takes no notice of my affliction, and hee forgets to right me, as if I were hid out of his sight: and David Psal. 31.22. I said in my hast, I am cut off from before thine eyes. Its not unlike a word which Cain spake, with a farre other mind, Gen. 4.14. From thy face shall I be hid. But this is 1. To judge God to be faint and weake, as if hee could doe no more, but were expi…ing, Esay 40. vers. 28. He will bee both weake and wearied, if he forget his owne; and our darkenesse cannot rob the Lord of light, and infinite knowledge, he cannot forget his office as Redeemer. God is not like the Storke that leaves her egges in the Sand, and forgets that they may be crushed and broken. When Christ goes away, hee leaves his heart and love behind in the soule, till hee returne againe himselfe; if the young creation be in the soule, he must come backe to his nest, to warme with his wings, the young tender birth.

Asser. 16. Nor is Christ so farre departed at any time, but you may know the soule he hath been in, yea hee stands at the side of the sicke bed, weeping for his pained childe; yea your groanes pierceth his bowels, Jer. 31.20.How neare Christ is in desertion. For since I spoke against him (saith the Lord) I doe earnestly remember him; its not the lesse true, that the head of a swoning sonne, lyeth in the bosome and the two armes of Christ; that the weake man beleeveth, that he is utterly gone away.

p. 94Asser. 17. Nor will Christ more reckon in a Legall way, for the slips,Christ pardoneth love-errors, and can hardy punish them. mis-judgings, and love-rovings of a spirituall distemper, then a Father can whip his childe with a rod, because he mis-knoweth his Father, and uttereth words of folly in the height of a feavor. Christ must pardon the fancie, and sinnes of sicke love; the errors of the love of Christ, are almost innocent crimes, though unbeliefe make love-lyes of Jesus Christ. There be some over-lovings, as it were, that foames out, rash and hasty jealousies of Christ, when acts of fiery and flaming desires doe out-runne acts of faith: as hunger hath no reason; so the inundations and swellings of the love of Christ, flow over their banks, that we so strongly desire the Lord to returne, that we beleeve he will never returne.

Asser. 18. Though hid Jewels be no Jewels, a losed Christ, no Christ, to sense, yet is their an unvisible, and an undiscerned instinct of heaven, that hindered the soule to give Christ over.

Shall we upon all this, extend all these Spirituall considerations to all men,Saltmarsh in hi… Free-grace, cap. V. pag. 92 93. It is a lie and not a Gospel-secret, that none are to question their faith, whether it be true or no. whether they bee in Christ, or not. Some teach us this, as the great Gospel-secret concerning Faith; That none ought to question, whether they beleeve God to be their Father, Christ their Redeemer, or no; but are to beleeve till they bee perswaded, that they doe beleeve, and feele more and more of the truth of their faith, or beliefe; righteousnesse being revealed from faith to faith: The 1. ground of this is, Christs command to beleeve; now commands, of this nature are to be obeyed, not disputed.

But this is so farre from being a Gospel-secret, that it is not a Gospel truth; and sends poore soules to seeke honey in a nest of Waspes, the path-way to presumption. For though these who truly beleeve, ought not to doubt of their beliefe, yet these who have lamps of faith, and no oyle, ought to question, whether there be oyle in their lamps, or no, and true faith with their profession, else the foolish Virgines were not farre out, who never questioned their faith, till it was out of time to buy oyle; and that these Virgines should beleeve, they had oyle in their lamps, when they had none, till they should bee perswaded, that empty lamps, were full lamps, and a bastard faith, true faith, were to oblige them to feed upon the East-winde, till there should be a faith produced in the imagination, that the East is the West. 2. All the Scriptures that charge us to trie p. 95our selves, 1 Cor. 11.…8. To examine our selves, whether we be in the faith, and to know our selves, We may so far question our faith, as to try whether it be true or not.that Jesus Christ is in us, except we be reprobats. 2 Cor. 13.5. and to know the things that are freely given us of God. 1 Cor. 2.12. and so to know our faith, Phil. 1.29. doe evince that wee are to trie, and so farre to question, whether we beleeve, or not; as multitudes are obliged to acknowledge, their faith is but fancy, and that there is a thing like faith, which is nothing such; and that we are not to deceive our selves, with a vaine presumption, which looketh like faith, and is no faith. And James 2. many who beleeve there is a God, and imagine they have faith, being voide of good works, and of love, in which the life and efficacie of faith is much seene, have no more faith, then Devils have, Vers. 18, …9▪ 20. (….) It is true that we are to beleeve on the name of his Sonne Jesus Christ, without any disputing concerning the equity of the command of beleeving, or of our obligation to beleeve: For both are most just. And to dispute th… holy and just will of God, is to oppose our carnall reason, to the wisdome of God; but we are no…, because wee cannot dispute the holy command of God; nor to reason our duty, not to examine whether that which wee conceive, wee doe as a dutie be a bastard and false conception, or a true and genuine dutie;We are to beleeve after Christs fashion and order not after our owne. nor, because I may not reason the precept of beleeving, given by Jesus Christ, am I therefore to beleeve, in any order that I please, and to come to Christ, whether I bee weary and laden with sinne, or not weary and laden. Christ commandeth mee to beleeve, Ergo, remaining in my wickednesse, regarding iniquity in my heart, without despairing of salvation in my selfe, I am to beleeve, I shall deny this c…ns…quence. It is all one, as if Antinomians would argue thus; All within the visibl… Church are obliged to beleeve and r…st on Christ for salvation; whether they be elect or reprobate? whether their whoorish heart be broken with the sense of sinne, or whole? Ergo, they are obliged to presume, or to rest on Christ, their righteousnesse, whether they distrust their owne, or not.

Object. 2. Wee find not any, in the whole course of Christ's preaching, or the Discioles, that asked the question, Saltmarsh, …6.64.whether they beleeved or not; or whether their faith were true faith or no. It were a disparagement to the Lord of the feast to aske, whether his dainties were reall or delusions.— The way to be p. 96sure of the truth of good things, is tasting and feeling: Eat, O friends, drinke, yea drink abundantly, O beloved.

There is nothing in Scripture to prove that the Saints have not doubted of their temptations.Answ. This reason would inferre, that there is not a Saint on earth capable of such a sinne, as to doubt whether they beleeve or not; because wee read not of it in any of the hearers of Christ, or the Apostles: This is a bad consequence, except you say, All the various conditions of troubled consciences are set down, in particular examples, in the New Testament. Which is contrary to all experiences of the Saints. 2. It is one thing to doubt of the truth of the promises, and another thing to doubt, whether my apprehension of the promise be true or false: The latter is not alwayes sin; for it may be my apprehension of the truth of the promises be beside the line, and off the way; and then I question not Christ's dainties (which to doe were unbeleefe) but my owne deluded fancie, which may appeare to be faith, and is nothing lesse: the former is indeed unbeleefe, not the latter. 3. Its true, tasting makes sure the truth of the Lord's good things, that are inclosed in the promises; but then, an unconverted sinner, who is void of spirituall senses, cannot be the beloved, nor the friend that Christ speaketh to, Cant. 5.1. Wee doe not say, a beleever ought to doubt, whether hee hath true faith or no: but because the command of beleeving obliegeth the non-converted, as well as the converted, shall the naturall man eat as a friend and a beloved, hee remaining in nature, and not yet converted, and this man in nature ought not to doubt, whether his fancie be faith or not, but hee is oblieged to beleeve, that is, to imagine that his fancie is faith? 4. I see not how, if the faith of the Saints be tried as gold in the fire, they may not through the prevalencie of temptation be shaken in their faith, as Peter was, when hee denyed his Saviour;Beleevers doe doubt whether they beleeve or not, under gre…t temptations. and Paul; who 2 Cor. 1, 8. was pressed out of measure, above strength, despaired of life, had the sentence of death. 2 Cor. 7.5. was troubled on every side, fightings without, and feares within: and the sonnes of God, who may feare that they have received the spirit of bondage to feare againe, opposite to the Spirit of adoption, Rom. 8.15. but that they may faint in their tribulations, Ephes. 3.13. and may be surprised with feare, which hath torment, and must be cast out, 1 Joh. 4.18. and may be ready to faint and die, Revel. 3.2. and turne luke-warme, be wretched, miserable, poore, blind, naked, and p. 97yet beleeve the contrary of themselves, Revel. 3.16, 17. All these may come, and often doe come to that low condition of spirit, after Justification, as to say and think that all men are liars, their faith is no faith, that they are forsaken of God, to their own sense, and cast out of his sight, and question whether they ever did beleeve, or no: And why would the Apostle say, Patience bringeth forth experience, and experience hope, and hope maketh not ashamed, Rom. 5.4. if experience that ever God loved me, or that ever I beleeved, to my present sense, cannot be removed? But this is but the Doctrine of (a)(a)Story rise, reign, er, 32▪Famulists; who teach, That after the revelation of the Spirit, neither devill nor sinne can make the soule to doubt. And (b)(b)Er. 10.To question whether God be my deare Father, after, or upon the committing of some hainous sinnes, (as murther, incest, &c.) doth prove a man to be in the Covenant of works. Doe not they then teach us a way of despairing, who say, that (c)(c)Saltmarsh Free-grace, cap. 5. pag. 93.Wee find not in the whole course of Christ's preaching, or the Disciples, that any asked the question, whether they beleeved, or no; whether their faith were true faith, or no? What then shall thousands of smoking flaxes and weak reeds doe, who often ask this question,Doubting in beleevers no signe that th…y are under the Law. and say and think, Ah, I have no faith; my faith is but counterfeit mettall? And then by this Doctrine of despaire, beleevers ought to conclude, I am not under Grace, but under the Law, and a Covenant of works, and so not in Christ; yea, whatever lusters were in me before, I am in no condition of any wee read of in the New Testament, who were hearers of Christ and the Apostles; for Libertines, never true beleevers, doubted whether their faith was true, or not.

Object. 3. For any to doubt whether they beleeve or no, is a question, that Christ onelyonly can satisfie, Saltmarsh, Ibid. pag. 64.who is the Author and Finisher of our faith. Who can more properly shew one that hee sees, then the Light which enlightens him?

Answ. Christ solves not questions that no man ever made: S. thinkes that beleevers never doubt whether their faith be true faith, or not; which is a strong way of beleeving: and those must be so strong in the faith, who doubt not of this, as they are above all temptations. But this will be found against the experience of all beleevers. It is most true, none can work faith, but the onelyonly Creator and Author of faith: but will the Author hence inferre, no man, the most wicked, nor any that ever p. 98heard Christ or his Apostles preach, doubted of their faith? 2. The sunne, with all its light, cannot perswade a blind man who seeth not, that hee seeth: beleevers often think they see, when they see not, and think they are blind, when they see; as experience and Scripture, Revel. 3.16, 17. Joh. 9.38, 39. teach us.

Object. 4. Faith is truly and simply this, A being perswaded more or lesse of Christ's love: and therefore it is called a beleeving with the heart. Now, what infallible signe is there to perswade any that they are perswaded, when themselves question the truth of their perswasion: God onelyonly shall perswade Japhet. Who can more principally, and with clearer satisfaction perswade the Spouse, Saltmarsh▪ pag 95.of the good will of him shee loves, but himselfe? Can all the love-tokens, or testimoniall rings and bracelets? They may concurre and help in the manifestation, but it is the voyce of the beloved, that doth the turne: My beloved spake and said unto me, Rise my love, my faire one; saith the Spouse.

Answ. 1. Faith may be a perswasion in some sense, but that it is a perswasion that my faith or perswasion is true, not counterfeit, and so formally, is utterly denyed. How many beleeve and love Christ with the heart, who are not perswaded that they doe so; yea, much doubt whether they beleeve with the heart, and would give a world to know (if it were possible) that they truly love God? No Divine, who knoweth that a direct act of faith and to beleeve, is, when there is no reflexe act, can deny this. 2. Arguments or signes, in accurate speech, are not called infallible,actu secundo; the word of God is in it selfe infallible,Sanctification in it selfe is an infallible sign… of justification, but not ever so to us. actu pr…o: But to Aristotle, this, In the beginning God created the heaven and the earth, is not infallible, actu secundo; nor are the promises, Hee that beleeveth, shall be saved. Knocke, and it shall be opened. Hee that overcometh, shall inherite all things; actu secundo; to a beleever, who, under a distemper, doth doubt of them, infallible. So, The love of the brethren, 1 Joh. 3.14. The keeping of the Commandements, and the word of Jesus, is infallible in it selfe. That I know Christ savingly, and that hee dwelleth in me, 1 Joh. 2. vers. 3.5. but that it infallibly concludeth so to me, actu secundo, is not sure, except the wind blow faire from heaven, and the Spirit act in me. So the love-tokens and testimoniall rings and bracelets of the Husband, p. 99my love to the Saints, my keeping of his word, my holy walking in Christ, being the works of his Spirit, which dwelt in Jesus Christ, are actu primo, in themselves, as infallible signes of the Bridegromes love to me; as the Beloved's word who spake and said, Arise, my love: And if the spirations and breathings of the Spirit goe not along, both the voice and the love-bracelets (for Christ is no more counterfeit in his love-tokens, then in his word, when hee speaks as a Husband) are alike ineffectuall to perswade the soule. I see no reason to call the workes of Sanctification inferiour helps in the Manifestation, more then the voice of the Beloved; for both without the Spirit are equally ineffectuall: and if the Spirit breathe and move with them, both are effectuall, & actu primo, & secundo, and they infallibly perswade. It is then a weake Argument, None can simply perswade Japhet but God; ergo, The word of the Bridegrome onelyonly can infallibly perswade; or, therefore love-bracelets cannot infallibly perswade: for the word not quickned by the Spirit of Jesus, cannot simply perswade; and the Lords perswading of Japhet, is the Lords work of converting Japhet, not his enlightening of Japhet to know his faith to be true faith. Hence for that which infallibly perswadeth us, I say,

1. Our act of beleeving doth no more perswade of it selfe that wee doe beleeve,How acts of sanctification make good that wee beleeve. except the Spirit breathe with the act of beleeving, for actuall illumination and perswasion, then any other act of loving Christ, his Saints, or universall intention, or sincerity of heart to obey, doth prove to us that wee beleeve; for many beleeve who know not, yea, doubt of their beleeving, because the Holy Ghost maketh not the light of faith effectuall to perswade, that they truly beleeve.

2. Asser. The testimony of the Holy Spirit, is the efficacious and actuall illumination and irradiation of the Sunne of righteousnesse and his Spirit, Assurance may flow from oth…r ma…ks the… the immediate testimony of the Spirit.assuring us that wee are the sonnes of God. This light cometh from inherent acts of grace in us: 1 Joh. 2.3, 4, …. chap. 3.14. (2) From the testimony and rejoycing which resulteth from a good conscience: 2 Cor. 1.12. 2 Tim. 4.6, 7, 8. 1 Tim. 6.17, 18. Heb. 13.18. (3.) From the experience they have had of the Lords dealing with their soules, and the love of God spread abroad in the heart, by the Holy Ghost: Rom. 5.3, 4, 5. (4) From a sincere aime and respect to p. 100all the Commandements of God, Psal. 119.6. Acts 24.16. 1 Joh. 3.20, 21. 1 Thess. 5.23. Phil. 4.12. Revel. 22.14, 15. (5.) From the positive marks that Christ putteth on his Children as markes of true blessednesse, Math. 5.3, 4, 5, 6, 7, 8, 9, 10, 11. Psal. 119.1, 2. Psal. 32.1, 2. (6.) From the judgement that the Saints maketh of themselves, and their owne begunne communion with God, Psal. 73.25. Psal. 18.20, 1, 22. Psal. 26.3, 4.8. Psal. 40.9 10.7.8. Job 31. Job 29. Esay …8.3. Psal. 42.1, 2. Psal. 6….1, 2, 3, 4 8. Psal. 84.2, 3, 4, 5. Psal. 119.…0, 31, 40.46.50.57.60, 62, 63.81.82.97.98▪ 99.101, 103, 111, 112.125.127.128.136.139, 145.148.162.164. Cant. 1.5. chap. 2.4.5.6.16. chap. 3.1, 2, 3, 4, 5. chap. 5.6, 7, 8, 9, 10, 11, 12. All which were needlesse floorishes, if they had neither peace, consolation, nor assurance from these, as from marks and signes which do infallibly convince, (the light, breathings and irradiations of the Holy Ghost concurring with them) that they are in a saving condition, who have these qualifications, in them. (7.) Because by holy walking, the Saints make their calling and election sure and firme, not to God, but to themselves, 2 Pet. 1.10, 11, 12. vers. 5.6, 7.

The inward testimony of the Spirit.Asser. 3. As there is in the eye, lumen innatum; in the eare, aer internus; a certaine inbred light, to make the eye see lights, and colours without; and a sound and aire in the eare within, to make it discerne the sounds that are without. So is there a grace, a new nature, an habituall instinct of heaven, to discerne the Lords Spirit immediatly testifying, that we are the Sonnes of God, Rom. 8.16. 1 Cor. 1.12. Grace within knoweth Christ speaking without, the voice of my beloved. As the Lambe knoweth, by an internall instinct, the mother; but for wakening and quickening of the instinct to apprehend this, there is neede of opened eyes, and the presence of the mother to the eye, or of the bleating of the mother, to a waking eare; for instincts cannot worke in the sleepe, if the Spirit speake, and the voice behind be heard, the soule knoweth what sound it heareth, but not otherwaies; it is but curiositie so to compare the evidence by signes and markes of Sanctification,The holy Ghost speaketh by marks of Sanctification. with that evidence, that commeth from the Spirits immediate voice, or testimonie, so as the former should be lesse sure, fallible, conjecturall; and the latter infallible, sure and efficaciously convincing. For the evidences are both supernaturall, certaine, divine, and p. 101strongly convincing, if there bee any deception in either, it is because of the dulnesse of our apprehension, or our imagination, which fancieth, we see, what we see not, or from our unbelief who will not be convinced. For the Holy Ghost speaketh the same thing, by his operations of grace, in holy walking, that he speaketh by either the Word preached, or by the Word, and immediat voice of the Spirit, witnessing to our Spirit; and there is the same authority revealing to us a thing hid, and the same thing revealed; it maybe, there be a variation of the degrees, of light and divine irradiation: Or the one may cary in to the soule a more deepe impression of God then the other, and the radiation of light in the subject, may be more strong in the one, then in the other; but of themselves they are both infallible, supernaturall, and convincing.

It is doubted which of these evidences bee more free, and partake more of the nature of Grace.How An…i…omians compare the evidence from marks of sanctification, and that which is from faith, together. Antinomians conceive that an evidence by marks in our self is more selfie, lesse free, and neerer to a seeking of assurance in our selfe, then that evidence which resulteth from the immediate testimony of the Spirit. But the ground they build on is false, and the superstructure is lesse sure. If it were a matter of giving and receiving, or of wages and worke, it were something, but its a matter of meere knowledge, God reveiling our condition to us one way, not another. Possibly the more externall, the more immediate, and farre a thing be from a condition, even of Grace, the more free, as the election to Glory, the paying of the ransome of Christs bloud, or the act of attonement are most free, for they require not so much as the condition of faith wrought by the free Grace of God; but Justification (say our Divines) requireth faith, as a condition. And heere God may keep his hands free of any knot, or obligation of a condition; and it would seeme that the immediate testimony of the Spirit, Degrees of freedome of grace.is more free then evidence from inherent marks, the wind seemeth to be freer in its motion, which hath not a restriction to fixed causes, rather at this houre, then at that; the Sea againe in its ebbing and flowing, and the Sunne in its rising and going downe, are more fettered to set times, and condition of naturall causes, yet all these detract nothing from the freedome of God the creator, in his concurring with these causes; nor doe conditions that are wrought in us irresistably by the grace of God, lay any tye on p. 102that independent, soveraigne, and high freedome of Grace, which doth no lesse justifie, and save us freely, then chuse us to glory, and redeeme us with the same freedome, without p…ice and hire:Antinomians who deny all preparations before faith, must hold that faith …loweth from naturall principles in us, as Pelagi…ns of old aid. onelyonly I will mind Libertines, who deny that Justification, the covenant of grace and salvation, have any the most gracious conditions in us; for that should obscure the freedom of Grace, (they say) all within the visible Church, without aany preparations, are immediatly to beleeve salvation and remission of sinnes to themselves in particular. But I hope, Faith is a worke of free Grace, and must presuppose, conversion and a new heart, as an essentiall condition, else with Pelagians, they must say, that out of the principles of nature, all are to beleeve; and this obscureth farre more the freedome of the grace of God working Faith in us, then all the conditions of Grace, which we hold to be subservient, not contrary to the freedome of grace.

Pag. 95.Object. 5. We ought to beleeve, till we be perswaded that we beleeve. Ephes. 1.13. In whom after yee beleeved, yee were sealed. The way to be warme, is not onelyonly to aske for a fire, or whether there be a fire or no, or to hold out the hands a little toward it, and away, and wish for a greater; but to stand close to that fire, and gather heat.

Answ. 1. That beleeving bringeth perswasion, I doubt not; but not such a sealing with the broad and great seale of heaven,The broad seal of the Spirit puls no man beyond all hazard of doubting, is Libertines dreame. as excludeth all doubting, as Antinomians teach; nor doth the place proove it. For these who can flee with such strong wings, and are above all doubting, (1.) need not Christs intercession, that their faith faile not, they are above, and beyond the Sphere of all obligation to Grace: nor (2.) need they pray, Leade us not into temptation. Nor (3.) need they beare in meekenesse, the overtaken weake ones, who trip and stumble unawares, considering lest they also be tempted, Gal. 6.1. (4.) The faith of the strongest is not full Moone, or uncapable of growing, Phil. 3.12. (5.) There is neede of praising of Grace, for the prevailing victory of a faith beyond doubting. (6.) Nor neede such pray Christ to encrease their faith. Judge then of Libertines, who talke of a broad seale, of perfect assurance, and say, aaRise, reigne, er, 42.There is no assurance true and right, unlesse it be without feare and doubting.

2. The way to be warme at a painted fire, such as is the immediate p. 103revealing of Christ to an unconverted sinner, never humbled, nor despairing of himselfe, which is the Libertines dead faith, is not the way to be warmed, nor are we to beleeve in Christ, but in Christs owne way and order: and its safe to call in question, whether such a painted fire be fire; nor are wee to goe on in this beleeving, till wee be perswaded that we beleeve, truely this is no Gospel-secret.

If Libertines say, its unpossible to beleeve, but we must despaire in our selves. I answer, So I beleeve; but then must it follow, that Libertines deceive, and are deceived, when they teach, that sinners as sinners are to beleeve, because sinners despairing of salvation in themselves, must be fewer in number, then sinners as sinners; for sinners as sinners, comprehendeth Pharisees, and all secure and malitious slaves of hell; but selfe-despairing sinners include not any such, farre lesse include they all sinners, they be onelyonly such sinners as are halfe sicke, looking a farre off, with halfe an eye to Jesus Christ, not daring fully to make out to Jesus Christ; proud Pharisees despaire not of salvation in themselves, for then they should not be proud Pharisees in so farre; but Libertines teach us, that Pharisees remaining Pharisees, without any preparations going before, are immediatly to beleeve in Christ, if they say, Selfe-despaire is an essentiall part of Faith, not a preparation going before faith; they erre: Judas, Cain, despaire of salvation both in themselves and in Christ, yet have they not any essentiall part of saving faith, nor can any essentiall part of saving faith bee in such, nor can any come to Christ, and beleeve in him, whil first they know sin by the law, and their mouth be stopp'd, that the law cannot justifie nor save them, Rom. .19 20, 21. An… M…. Eaton and the Antinomians that are not meere Familists, and Enthysiasts rejecting all written Scripture, doe also grant this; then it must be unpossible, that any can beleeve, but some preparation fore-going there must be; and because all sinners as sinners have not such preparation, all sinners as sinners are not at the first clap, to beleeve in the soule Physitian Christ, but onelyonly such as in Christs order are plowed, ere Christ sow on them, and selfe-condemned ere they beleeve in Christ.

Object. 6. Wee are no more to question our faith, then wee ought to question Christ the foundation of our faith, Saltmarsh 65.for salvation to the soule in particular is destroyed by unbeliefe, they p. 104entered not in because of unbeleefe: The word profitted not, being not mixed with faith.

Answ. 1. Wee cannot question Christ, more then wee can question whether God be God; but wee may examine Paul's Doctrine,Doubting whether the sound beleevers …aith be true or not, is not that unbeleefe that excludeth us out of the eternall rest. as the Beroans did; wee may try our owne faith, if it can hold water. If some would wash their false coyne, and bring it to the touch-stone, the false mettall would be seen. 2. The unbeleefe in weake ones doubting of their faith, is not that which destroyes salvation, and excludeth men out of the holy Land: they are cruell to weak reeds, who exclude them out of heaven, because in their mis-judging distempers they exclude themselves; were Christ as cruell to a faint beleever, who is sick of mis-givings, as hee is to himselfe, who could be saved? But a beleever may appeale from himselfe ill-informed, and doubting groundlesly, to meek Jesus well-informed, and judging aright a weak reed, to be a reed; a sick beleever, and a swouning faith, to be a beleever, and a faith, that will beare a soule to heaven. A weak hackney, if spritie, may accomplish a great journey.

Object. 7. Satan puts us cleane back here; wee are proving o… faith by our works, Ibid. 69.when as no works can be proved solidly good, but by our faith; for without faith its unpossible to please God. Wee know that every piece of money is valued according to the image and superscription; if Cesar be not there, though it be silver, yet it is not coyne, it is not so currant: So there is not any thing of Sanctification currant, and of true practicall use and comfort to a beleever, if Christ be not there. Crispe Crisp. Vol. 2. Ser. XV.saith, Sanctification and good works are litigious grounds of our faith. This bordereth with the language of Libertines. (b)(b)Rise, reigne, er, 72.It is a fundamentall and soule-damning errour to make sanctification an evidence of justification. And (c)(c)Ibid. 73.Christ's worke of grace can no more distinguish betweene an hypocrite and a Saint, then the raine that falls from heaven, between the just and the unjust. And (d)(d)Er. 75.The Spirit gives such full evidence of my good estate spiritually, that I have no need to be tryed by the fruits of sanctification, this were to light a candle to the sunne.

Answ. 1. That which the Spirit of God calleth saving knowledge, 1 Joh. 3.14. Hereby know we, &c. 1 Joh. 2.3, 4, 5. that doth Libertines affirme to be a policy of Satan, leading us back p. 105againe, and a soule-condemning errour. (2) 1 Joh. 3.10. In this are the children of God manifest, Scriptures and reasons from thence make good that we know our justification by our sanctification.and the children of the Devill: whosoever doth not righteousnesse, is not of God, neither hee that loveth not his brother. This is some other difference then the raine can make between the just and the unjust. And 1 Joh. 5.8. And there are three that bear witnesse on earth, the Spirit, and the water, and the bloud; and these three agree in one. And that wee may know that the Spirit is in us, is evident, 1 Joh. 4.12, 13. No man hath seen God at any time. If wee love one another, God dwelleth in us, and his love is perfected in us. H…reby wee know that wee dwell in him, and hee in us; because hee hath given us of his Spirit. Now, 1 Joh. 3.3. Every man that hath this hope in him, purifieth himselfe, even as hee is pure. And, Rom. 8.1. There is therefore now no condemnation to them that are in Christ Jesus, which walk not after the flesh, but after the Spirit. 2 Cor. 7.1. Having therefore these promises (dearly beloved) let us cleanse our selves from all filthinesse of the flesh and Spirit, perfecting holinesse in the feare of God. Hence wee argue, Whoever walketh after the Spirit, must know his Guide that leads the sonnes of God, Rom. 8.14. and whoever purgeth himselfe, and loveth his brother, and perfecteth holinesse in the feare of God, he must know that hee so doth; but hee that doth walk so, knoweth that he is in Christ, freed from condemnation, and that God dwelleth in him; for it is expresse Scripture: Hee that is holy, may know hee is chosen to be holy, Ephes. 1.4. Now, Who shall lay any thing to the charge of Gods chosen? It is God that justifieth, Rom. 8.33. Hee that is conformed to the image of his Son, and called, may know that hee is predestinated thereunto, Rom. 8.29, 30. and shall be glorified. Now, Crispe (a)(a)Ser. 15. Vol. 2.laboureth to prove, that these which commonly goe for marks and infallible signes of our justification and interest in Christ, which are universall obedience, sincerity, love to the brethren, Libertines say there be no m…rks in the children of God of true sanctification, which can difference them from hypocrites.are either found in no man in their perfection, or they be such marks as agree to good and bad, to hypocrites and Saints; and so are not infallible marks; just as the falling of raine, and the shining of the sunne, doth not difference between just and unjust men, because both have a like portion and share in sunne and raine. Now for the former reason; Faith and the light of it is unperfect, capable of accession, and so tainted with sinne: and if p. 106this be a strong reason, it cannot give assurance; which Libertines doe not all hold. The other is the saying of Papists, teaching us to doubt of our salvation, because there be such shifts, wiles, circuits, and lurking places in a mans heart, that hee can give no infallible judgement, with any divine certainty, of himselfe or his owne spirituall state. But is there not so much darknesse, so much night and blindnesse in our mind, as in admitting of the light of immediate witnessing of the Spirit, (which they call, the Broad-seale of heaven) wee may no lesse be deceived, then wee are in the light that resulteth from our signes of sanctification? There is a like darknesse, and no lesse delusions, from the white Spirits, the day-light-ghosts and Angels of Enthusiasts, and dumbe and Scripture-lesse inspirations, then in black Spirits. But sure wee walke not in the wayes of sanctification sleeping,Works of sanctification are not doubtsome warrants and evidences of justification. nor doth the Spirit perfect holinesse, in the Saints, as in a night-dreame; wee being led with fancie as frantick men are. Shall the Saints, when they attest the Lord of their sincere desire and unfained intentions, though mixed with great weaknesse, bring before God their integrity, and their rejoycing of a good conscience, as Paul, the Apostles, Peter, John, James; Lord, thou knowest that I love thee; David, who desired God might try him; Job, Ezekiah, Jeremiah, Daniel, &c. hold forth to God their conjectures, fancies, and such moth-eaten and rotten signes of their justification, as Crispe, and others say may be, and were in Pharisees, in Papists, Hypocrites, and bloudy Oppressours, carnall Jewes following the righteousnesse of the Law, Publicans, Heathen, Harlots, all the wicked Sects? for Crispe saith, All these have your marks (b)(b)Vol. 2. Ser. XV. pag. 434, 435, 436, 437 438, 439, 440 441, &c.of sanctification, such as are universall obedience, sincerity, zeale for God, love to the brethren. Zechariah and Elizabeth were righteous before God, walking in all the commandements and ordinances of the Lord, blamelesse, Luk. 1.6. was this such a righteousnesse, attested by the Holy Ghost, as is in Paul a persecuter, in Heathens, in Pharisees, in carnall Jewes? I grant it was not that righteousnesse of God through faith, Phil. 3. yet it was a fruit and infallible signe of that righteousnesse, and such as did prove them to be in Christ. And 2. all our acts of sanctification are no acts, no infallible marks of justification to my soule, except they be done in faith; yea, without faith they are sinne, Rom. 14.23. but when I find they are done in faith, they adde p. 107a further degree of evidence and certitude, that they argue me to have saving faith and interest in Christ, as in the Lord my righteousnesse, Jer. 23.6. for that is his name. And this reason doth conclude, its unlawfull to seek any ground of assurance in sanctification, except wee would with Papists argue in a circle, thus, How know you that your works are signes of justification? Because they are stamped with faith. And how know you that your justification and faith are not counterfeit? By your works.

But this is not the Papists circle, because workes to my sense and spirituall discerning, may,Works may prove faith, and faith workes to be done in Christ and doe adde evidence and light to faith, and faith addeth evidence and light to works; as wee prove the cause from the effect, and the effect from the cause, especially under desertion, without the fault of circular arguing; but Papists beleeve the Scripture to bee the word of God, because the Church saith so, else it should be no word of God, to them more then the Turkes Alcaron; and they beleeve that the Church saith, that Scripture is the Word of God, because the Scripture saith, that the Church saith so.

This is no proof at all, and a vaine consequence, without Faith its unpossible to please God, no worke can bee proved solidly Gods, without faith, but how then followeth it; Ergo, we cannot prove faith to bee true from good works. Saltmarsh can make no Logicke out of this; nothing followeth from this antecedent, but ergo, by hypocriticall works done without faith, we cannot prove our faith to be true faith, valeat totum, the conclusion is not against us. Wee acknowledge, except good works carry the stampe and image of faith, they are not good works; but if they carry this stampe, as we presuppose they do, in this debate, because works are more sensible to us then faith it followeth well, then we may know our faith by our workes; and a beleever doing workes in faith, and out of warmenesse of love to Christ, and a sincere sense of his debt, he may bee ignorant that he doth them in faith, but a coale of love to Christ, smoaking in his soule, and the sincere sense of the debt that love layeth on him to doe that; yea, and to swimme through hell to pleasure Christ, are ordinarily more sensible then faith, and led us to know, there must be faith where these are.

3. Nor are ours litigious and disputable marks, except when our darknesse raiseth disputes, more then the Gospel it selfe, is litigious; for men of corrupt minds, raise doubts against the p. 108Gospel, and weake beleevers sometime would argue themselves out of faith, Christ, out of imputed righteousnesse, election of grace and effectuall calling; yet are not these litigious points, and say, that the evidence of the Spirit be as light and evident as the Sunne light in it selfe: so is the Gospel, yet are we to seeke evidences for our faith and peace, in such markes as the Holy Ghost has made way-markes to heaven; by this we know, &c. but we build our knowledge and sense on these markes, as on secondary pillars and helps, which a divine, and supernaturall certitude, furnisheth, though without the influence of the Spirit, they shine not evidently to us; but our faith resteth on the testimony of the Spirit, witnessing to our hearts; and this is not to bring a candle to give light to the Sunne; but to adde the light of supernaturall sense, to the light of divine faith; else they may as well say, that the confirming evidence that comes to our sense from the Sacraments, addeth some thing to the Word, which is a light, and a Sunne-light to our eyes, if we did confide in them, as causes of our justification, it were Pharisaicall: but divine motives, and secondary grounds, though they bee mixed of themselves with sinnefull imperfections, may be, by divine Institution, helps and confirmatory grounds of our faith and joy; and the Scripture saith so, as we heard alledged.

The question proposed by F. Cornewell I shall not father upon that learned and godly Divine, Master Cotton: Whether a man may evidence his justification by his Sanctification: hee should have added, whether he may evidence to himselfe, or his owne conscience, his justification; for that so, he may evidence i…,The question mistated by M. Cornwell. in a conjecturall way to others, no man doubts. 2. The question is mistated; as if Sanctification did formally evidence Justification, as Justification, in abstracto, and Faith in its actuall working; its enough against Antinomians, if it evidence to the sense of the person, that he is in the state of justification, and that hee hath faith to lay hold on Christs righteousnesse, when he esteemes the Saints precious,Wh…t wa… Sanctifi…on doth evidence Justification. and placeth his delight in them. Sanctification doth not as Libertines would imagine, evidence justification, as faith doth evidence it, with such a sort of clearenesse, as light evidenceth colours, making them actually visible; now light is no signe or evident marke of colours. Love and workes of sanctification doe not so evidence justification; as if justification were the object of good works; that p. 109way faith doth evidence justification, but sanctification doth evidence justification to be in the soule, where sanctification is, though it doth not render justification actually visible to the soule, as light maketh colours to be actually visible; or as faith by the light of the Spirit, rendreth justification visible: for even as smoake evidenceth there is fire, there where smoake is, though smoake render no fire visible to the eye; and the moving o… the pulse evidenceth that there is yet life, though the man be i… a swoone, and no other acts of life doe appeare to the eye, an… the morning starre in the East when its darke, evidenceth tha… the Sunne shall shortly rise, yet it maketh not the Sunne visibl… to the eye; and the streames prove there is an head-spring, whence these streames issue; yet they shew not in what part of the earth the head-spring is; so as to make it visible to the eye: so doth Sanctification give evidence of Justification, onelyonly as markes, signes, and gracious effects giveth evidence of the cause; as when I find love in my soule, and a care to please God in all things; and this I may know to bee in mee, from the reflect light of the Spirit, and from these I know there is faith in me, and justification, though I feele not the operation of faith in the meane time, yet the effect and signe makes a report of the cause; as acts of life, eating and drinking, and walking in me doth assure me, that I have the life of nature. So the vitall acts of the life of Faith doe, as signes and effects give evidences of the cause and fountaine; yet there is no necessity that with the same light, by which I know the effect, I know the cause; because this is but a light of arguing, and of heavenly Logick, by which we know (by the light of the Spirits arguing) that we know God, by the light of Faith; because wee keep his Commandements: and know arguitivè, by Gods Logick, that we are translated from death to life, because wee love the Brethren; in effect we know, rather the person must bee justified, in whom these gracious evidences are, by heare-say, report, or consequence; then we know, or see justification it selfe, in abstracto, or faith it selfe; but the light of faith, the testimony of the Spirit, by the operation of free Grace, will cause us, as it were, with our eyes see justification and faith, not by report, but as we see the Sunne light. A 3. Error there is in the state of the question, that never a Protestant Divine (Arminians and Socinians I disclame, as no Protestants) made either p. 110Sanctification a cause of Justification, but an effect; nor common Sanctification that goeth before Justification, and union with Christ, voide of all feeling of our need of Christ, an evident signe of Justification. If Master Cornewell dreame, that we thus heighten preparations before conversion, as he seemes in his Arguments, against gratious conditions in the soule, before faith; he knowes not our mind; and as other Antinomians doe, refutes he knowes not what. And 4. We had never a question with Antinomians, touching the first assurance of justification, such as is proper to the light of faith. Hee might have spared all his Arguments, to prove that we are first assured of our justification by faith, not by good workes; For wee grant the arguments of one sort of assurance, which is proper to Faith; and they prove nothing against another sort of assurance; by signes and effects, which is also Divine. To Antinomians 1. to be justified by Faith; 2. and to come to the sense and knowledge of justification, which either was from eternitie, as some say; or when Christ dyed on the Crosse, as others; or when we first take life in the wombe, as a third sort dreame: And 3. to be assured of our justification, are all one. And so to be justified by faith, Peace from justification, and peace from sanctification how different.should be, to bee justified by workes, which they in their conscience know, we are as farre against, as any men. But they should remember, that the peace and comfort that the Saints extract out of their holy walking, is a farre other peace, then that peace which is the naturall issue of justification, of which Paul saith, Rom. 5.1. Being therefore justified by faith, we have peace foreign with God through Jesus Christ our Lord; and the peace that issueth from our holy walking; or at least, if they bee the same peace, it comes not one and the same way. For 1. Peace which is the fruit of justification, is a peace in the court of God, as the peace that a broken man hath in the court of justice, when he knoweth his Surety hath payed the debts; he dare looke Justice in the face without any warre, having assurance that warre is removed, and enmity with God cried downe, and all sinnes are freely pardoned; the peace that issues from our holy walking is in the court of conscience, and sense of sincerity, and straightnesse of walking; and is grounded on holy walking, as on a secondary helpe; and if there were not some confidence, that the sinfulnesse of these works, are freely pardoned, there should be little p. 111peace at all. 2. The former peace is immediatly from pardon, that is the true cause of peace; the latter from signes, which dwell as neighbours with pardon; and is onelyonly peace, as it hath a necessary relation to pardon; and is resolved in some promise of God, and not as it is a worke of our owne: as hungering for Christ, as its not the ground of pardon, so its not the ground of peace that issueth from pardon; yet it is the ground of a comfortable word of promise, Blessed are they that hunger and thirst for Righteousnesse, for they shall be satisfied. And the like, I say, of assurance, comfort, joy, that result from holy walking, and from justifying faith; we never placed good works in so eminent a place, as to ascribe these same effects to them, and to faith in Christ.

Then Master Cornewell loseth his labour to prove, that God doth not first declare and pronounce us righteous, upon sight and evidence of our sanctification, which is a righteousnesse of our owne. For to pronounce us righteous, is to justifie us; and doth Master Cornewell know any Protestant Divines, who teach that God, either first or last doth justifie us for our inherent Sanctification?

Then M^r. Cornwell does confound evidence and assurance of justification, as if they were both one.To be …ssured of righteo…snesse, and to know that we are in that state, are two diffirēt things, For many Saints have assurance of justification, so far as they are assuredly justified, & doubt much of their estate, through want of evidence: as many beleeve, and many times doubt, whether they beleeve or no. Therefore the Argument to prove Abrahams assurance of justification, Rom. 4. cannot conclude, that Abraham had not divine evidence and assurance, that hee was justified, by his holy walking, as by signes and fruits of faith. The assurance of Christ's righteousnesse is a direct act of faith, apprehending imputed righteousnesse: the evidence of our justification we now speak of, is the reflect light, not by which wee are justified, but by which we know that we are justified: and the Argument that proves the one, cannot prove the other.

Object. 3. If the promise be made sure of God unto faith, Cornwell▪ pag. 12.of grace, then it is not first made sure of faith unto works;

But the promise is made sure of God, to faith, out of grace, Rom. 4.5. to him that worketh not, but beleeveth: The opposition between grace and works, Rom. 11.6. Rom. 4.4. is not onelyonly between grace and the merits of works, but between grace p. 112and the debt due to works: Now to him that worketh, is the reward not reckoned of grace, but of debt, Rom. 4.4. Right of promise maketh a worke to be of debt, not of grace.

Answ. The promise is made of righteousnesse and free justification by the grace of Christ; by the promise, that is, by the promised seed, Rom. 4. but these places speak not one word of the reflect evidence that a man hath in his owne soule, by which hee knowes in himselfe hee is justified. This Disputer knowes not what hee sayes:M Cornwell proveth what is not in question. hee proves we have no promise to be justified by works, nor any assurance thereof from working; that is not the question now; but hee should prove, that wee cannot know and make evident to our owne soules that wee are assuredly justified, and that wee beleeve, when we bring forth the fruits of faith: There is one cause why there is life in this tree, and another cause, why all that passe by, and the tree it selfe, (if wee suppose it to be capable of reason, as man is) doth know it hath life and sweet sap: this latter is knowne to the tree and to others, by bringing forth good fruit. As if there may not be sundry causes, foreign and foreign, of the being of a thing, and to know the being of a thing: Bringing forth fruit is not the cause of the life of the tree, good works are not the cause of our justification; but we know well the tree hath life, when wee see it brings forth fruit; as wee know we are justified, and in Christ, when we walke after the Spirit, and not after the flesh. The whole Argument is of a direct assurance, called certitudo entis, or of the object: The Question is, touching reflect certainty, how persons may be sure in their own conscience, called certitudo mentis; and so it concludeth not the Question.

Many things are made over to vsus, by the debt of promise, that a…e ours ou… of free gra…c also.2. Its Antinomian doctrine to make opposition between the Gospel promise, and the debt of the promise: the debt of works, Rom. 4. and Rom. 11. is Law-debt due to the worker, as an hireling is worthy of his wages, because hee hath done the work perfectly, according to a covenant made with his Master: In which case, no man sayes the wages of the labourer is a free-gift. But if whatever the Lord promise to us in the Gospel, make God a debter, and the thing promised to be debt, then let Antinomians speak out, for they say, Rise, reign, a…d ruine, cr….The whole letter of Scripture (and so of the whole Gospel-promises) hold forth a covenant of works, contrary to Gal. 4. where there be two p. 113covenants, one of works, another of grace; and contrary to the promises of grace in the Gospel, Joh. 2.16. Heb. 8.10, 11, 12. Mat. 11.28. 1 Tim.1.15. (2) All the promises of the Gospel must make salvation debt: was not Christ promised in the Prophets to the lost world? Rom. 1.2. The inheritance is not by Law, but by promise, Gal. 3.17, 18. Rom. 9.8, 9. Luk. 1.45, 54, 55, 68, 69, 70. Is Christ come to save sinners by debt, or by grace? is salvation debt? its promised. Is not righteousnesse promised to him that beleeves, Rom. 4.5? then righteousnesse must be debt, and so not of grace; for Cornwell telleth us, Pag. 13. The right which a man hath by promise to a worke, maketh the assurance of the promise but of debt unto him; and then the promise is not sure to him out of grace. Conditionall Gospel-promises argue free grace, not debt.Then all the promises of an established Kingdome to David, and his seed, if they should keep Gods commandements, all the blessings and salvation promised to beleevers in the Old and New Testament, so they bring forth the fruits of a lively faith, are mercies of debt, not of free-grace. I well remember that the Famulists (b)(b)Rise, reign, er. 62.say, It is dangerous to close with Christ in a promise. And (c)(c)Rise, er. 38.There can be no true closing with Christ in a promise that hath a qualification or condition expressed. I rather beleeve the Holy Ghost, Ho, every one that thirsteth, come to the water, come buy wine and milke without money and without price, Isai. 55.1. And if any man thirst, let him come to me and drink, Joh. 7.37. And whosoever will, let him take of the water of life freely, Revel. 22.17. Mar. 1.15. If Cornwell can free willing, thirsting, desiring, from working, hee hath much divinity: Yet the water of life and salvation promised to such cannot be debt, but free grace; for they are promised to these freely, and to be bestowed without money. Of the same straine is the fourth Argument of Cornwell.