A Faithful Messenger Sent After the Antinomians, Title page – To the reader

A Faithful Messenger Sent After the Antinomians · Title page – To the reader

A faithfull MESSENGER Sent after the ANTINOMIANS: To try their power in their laſt place of refuge, who are fled to Gods Decrees for ſhelter, as Ioab did to the hornes of the Altar, and ſay that they will dye there, 1 Kings 2.29.30.

Imprimatur Ja. Cranford.

You that were ſometimes alienated and enemies in your minds by wicked workes, yet now hath he reconciled,

Col. 1.21.

The Scripture foreſeeing that God would juſtifie the Heathen through faith,

Galat. 3.8.

If ye hearken to theſe judgments, and keep and do them, then the Lord thy God ſhall keep unto thee the Covenant, and the mercy which he ſware unto thy Fathers, and he wil love thee,

Deut. 7.12.13.

But as many as received him, to them he gave power to become the ſons of God even, to them that beleeve on his name,

John 1.12.

LONDON, Printed by M. Okes for T. Bankes, and are to be ſold in Blackfryers, on the top of Bridewelſtairs, 1644

To the READER.

CHriſtian Reader, the Apoſtle ſaith there muſt be hereſies among you, that they which are approved may be manifeſt among you, 1 Cor. 11.19. And Chriſt ſaith: It maſt needs be that offences come, but woe be to that man by whom the offence commeth, Math. 18.7. Then rouze up thy ſelfe as againſt all ſects and ſchiſmes ſo againſt this one hereſie trimd up with ſome additions by our Antinomians, in which they confound Gods Decrees, and his worke… together, and alſo his prom…ſes and performances, and they caſt a cloud over the omisſience of God, and ſo would perſwade us that he doth not ſee his creatures perfectly as they are, and where they are, but as if he ſaw a man in one kingdome, when hee is in another, becauſe he was there, or as if he ſaw them on earth, when they are gone to heaven or hell becauſe they were there, or as if he ſaw them in many places at once, or as if he ſ…w mans birth and death all at once, & as if he ſaw Angels very good, and yet curſed Devills at the ſame time, and as if he ſaw man in innocency, and falne all at once, and that he ſhould bleſſe all his Creatures here before, and curſe them all at once. But here we may ſafely make theſe concluſions; Firſt, that it is againſt the nature of God to ſee all his creatures created, and yet not created all at once.

Secondly, it is againſt the nature of God to ſee a creature in one place when he is in ather, or in many places all at once.

Thirdly, it is againſt the nature of God to ſee his changeable creatures in ſeverall conditions all at once, as to be in their bloud: and yet juſtified all at once, and to ſee them in their innocency, and faln all at once; but theſe men would make the God of order to be the author of all confuſion: for when all the creatures under heaven were corrupted by the ſin of man, and lay under a curſe, then theſe men ſay that they were in the favour of God juſtified, ſanctified, called and adopted the ſons of God, but can a fountaine ſend forth ſalt water and freſh, Iam. 3. If not, how ſhall the fountain of living water do ſo. Doth God ſay, that al his creatures were made very good, Gen. 1.31 & yet at the ſame time ſo great part of them curſed divells and reprobates, what blaſphemy is this to charge the God of truth that cannot ly with lying and deſembling, or elſe with blindneſſe, as if he did not ſee them cleerely, and ſo call them good through miſtakes, as Iſaac bleſſed Jacob, ſo becauſe the heathen ſhall hereafter be juſtif…ed through faith, Gal. 3.8. Theſe men would make God uncapable of the paſſage of time here with us, and ſo have them juſt before their time: But the times and ſeaſons the Father hath kept in his own power, Acts 1.7. Then doth not he know he can keep his promiſe to a thouſand generations, Pſal. 105.8. And performe it the ſame day. Exod. 12.41. Then although he knew when his creatures were made very good, that ſome of them would not long continue in that condition, but by ſin become devils and reprobates, yet it wil not follow that God ſaw them ſo ſoone as they were made, neither on the contrary wil it follow that when the Lord ſaw the earth corrupt, that God ſaw all things at that inſtant very good, becauſe they were ſo at firſt, but when he ſaid they were good, they were ſo indeed, although he know that man would fall, that ſo his purpoſes might be brought forth in their ſeverall ages and times, wherein they were appointed, for there is a time before the decrees bring forth, Zeph. 2.1.2. And till that time the elect are children of wrath; Even as others all that time, they were without God and without Chriſt, Ephe. 2.3.12 And without his ſpirit, and therefore none of his, Rom. 8.9. There was no difference till our hearts be purified by faith, Acts 15.9. The Scripture hath concluded all under ſin, that the promiſe by faith of Ieſus Chriſt might be given to them that beleeve, Gal. 3.22. God ſaw his people before converſion, to be enemies, and alienated in their minds, and after converſion he ſees them now reconciled, Coloſ. 1.21. Yet God doth not change: Neither is there ſhadow of changing in him, Iames 1.17. But the Creatures change daily evill, and waxe worſe and worſe, 2 Tim. 3.13. And Gods people grow in grace as new borne babes. 2 Pet. 2.2.

Then ſure the Lord ſees all their changes, before the Creation God loved nothing but himſelfe, becauſe there was no other object, and this love to himſelfe was the moving cauſe why he made all the creatures, to ſet forth his owne glory, and thoſe that glorifie him moſt, are the moſt beloved of him; then a man that is wholly ſanctified, is more beloved than he that is but in part ſanctified; and he that is but in part ſanctified, more beloved than he that is not ſanctified at all; and he that hath a being hath ſomething in him that God loves, when as he that hath no being, hath nothing to be beloved. Then what a folly is it to ſay the child of God is actually beloved of God, Iuſtified, Sanctified, called, & Adopted before they have any being; theſe things are more largely anſwered in this Booke, which here I have written for thy better information; read it, and if thou receive any benefit or ſatisfaction herein, give God the praiſe, and me remember in thy prayers. And ſo I commend thee to God, and to the Word of his grace, Which is able to build thee up, and to give thee an Inheritance among all them that are ſanctified, Acts 20 32.

Thine in the Lord Ieſus Thomas Bakewell.

p. 1A faithful meſſenger ſent after the Antinomians to their laſt refuge, who are fled to Gods decrees for SHELTER.

THe occaſion of this addition to my former diſcourſe againſt the Autinomians tenets, is their flying for ſhelter to Gods decrees, which I had thought, I had ſufficiently barrd them from before, but they being ſencible of their own weakneſſe, as not being able to behold the clear ſun-beams of truth with fixed eyes, durſt not ſtand it out, but away they fled, but this meſſenger will purſue them to their place of refuge, and try their power there, and he doubts not of the victory, for by faith the walls of this City wil fal down ſlat before Gods people, And curſed be the man before the Lord, that raiſeth up and buildeth the Citie Iericho, Ioſh. 6.26. 1 K. 16.34.

But theſe builders have been employed in repairing this old hereſie theſe fourteen years, to my knowledg, for then ſome of theſe held, that a man is actually in the favour of God, reconciled in Chriſt, juſtified, ſanctified, called and adopted, all this actually in election, ſuch were Paul and Manaſſes before converſion, yea they were borne ſo into the world, and I have had this diſputation in writing by me ever ſince, which I had with them, and now more enlarged.

This they would prove from thoſe words of Paul. God was in Chriſt, reconciling the world to himſelf, 2 Cor. 5.19. I anſwer, this will prove nothing for their purpoſe, for it is impived, there was a world before God did actually recencileit to himſelfe, but we know the age of the world, when it was made, and how old it is, but for Gods decrees, they have bin from all eternity, and are as old as himſelf, but if their tenets were true, we might boaſt of our Progenitors, and ſay that Adam had his actuall being as ſoon as God, even from all eternity, if Gods decrees and actions, his purpoſes and performances, were all actually done at the ſame time. But to prove this, they muſt be conſtrained to carry the works of God to his decrees, and ſay, that all the works of God were created and actually made, from al eternity, being actually made in his decrees, or elſe they muſt be forced to bring down the decrees of God to the works of creation, and ſay, that neither God nor his decrees had any being before the Creation, and ſo the creatures are as old as their Creator, which were miſerable Atheiſme for any man to think ſo, ſaith the Apoſtle. God by Chriſt made all things in heaven and in earth, viſible, and inviſible, and he is before all things, Golloſſ. 1.16, 17. And ſaith wiſedome, which is Chriſt: The Lord poſſeſſed me in the beginning of his way, before his works of old: I was from everlaſting, or ever the earth was, when there was no depths I was brought forth, when there was no fountaines abounding with water, p. 2before the mountains were ſetled, before the hills, was I brought forth, while as yet he had not made the earth nor the fields, nor the higheſt part of the duſt of the world. Prov. 8.22, 23, 24, 25, 26. And ſaith David: Thy throne is eſtabliſhed of old, thou art from everlaſting. Pſal. 93.2. Then ſurely God had his being before the world was, and if they would beleeve Moſes whom they ſo much deſpiſe, he would ſhew them the original and firſt beginning of all the creatures in his firſt of Geneſis, and how that the 3 perſons in trinity conſulted about the creation of man, before they actually did it, ſaying, Let us make man in our Image, after our likenes. ver. 26. & every days work was done by a ſpeciall command from God: he ſpake & it was done, he commanded, & it ſtood faſt, Pſa. 33.9. Thus God commanded, and the ſpirit of God mooved upon the face of the deep, and ſaith Chriſt: When he prepard the heavens, I was there: when hee ſet a compaſſe upon the face of the depth: when he eſtabliſhed the clouds above: when he ſtrengthned the fountains of the deep: when he gave to the ſea his decree, that the waters ſhould not paſſe his Commandement: when hee appointed the foundations of the earth: Then I was by him, as one brought up with him: and I was daily his delight, rejoycing alwais before him. Prov. 8.27, 28, 29, 30. But after the creation, then Chriſt rejoyceth in the habitable part of his earth: and his delight is with the ſonnes of men, verſe 31. But to ſay that the Creatures were actually made in Gods decree, they had as good ſay they had no beginning, and ſo deny that article of their faith, that God made heaven and earth? again, if they ſay God reconciled his people to himſelf actually from all eternity in the decrees, then I demand of them when the breach was made, which muſt needs go before reconciliation, wil they make the creature older then the Creator, and ſay they did offend before his decrees, this curſed error is the ground of all confuſion, for if they ſay God actually made all things when he decreed to make them, it is as much as to ſay, there was no decrees at all; There was once a queſtion put to Auſtine, what God did before he made the world, and his anſwer was, that hee then made hell for ſuch Inquiſiters: but if our Antinomians had bin put to anſwer it, they would have ſaid, that then God reconciled them, juſtified and ſanctified them, called, & adopted them, and all this actually in his decree; but here Paul doth not ſay God hath reconciled the world, but that God was in Chriſt reconciling the world; neither doth he ſay before the world was, but when the world was, then the truth is this, when the world was made, and Adam had ſinned, then God began actually to reconcile falne man to himſelf by faith, in the Meſſiah that ſhould breake the ſerpents head, & ſo God hath been ever ſince reconciling his elect to himſelfe, as they fall in the ſeverall ages of the world, ſaith Chriſt: My father worketh hitherto, and I work. Iohn 5.17. Yet I grant that the Apoſtles, when this was ſpoken, were reconciled: for ſaith Paul, God hath reconciled us to himſelfe by Ieſus Chriſt. 2 Cor. 5 18. But others, although they were elected as wel as they, yet they were not actually reconciled to God, only they had the word of reconciliation, p. 3and the miniſtry of reconciliation: and ſaith Paul, wee pray you in Chriſt's ſtead to be reconciled to God, although by the bleſſing of God upon their preaching and prayers, many were reconciled to the Lord, or added to the Lord. Acts 5.14. And you that were ſometimes alienated, and enemies in your minde by wicked workes, yet now hath he reconciled, Coloſſ. 1.21. There was a time when we were enemies, yet afterwards reconciled by the death of his ſon, Rom. 5.10. Againe, if all things were actually done in Gods decrees, or done becauſe they are decreed to be done, then how wil they diſtinguiſh between the decrees of God, his works & actions. The holding of this would overthrow his decrees w^ch are his purpoſes, from al eternity to create, govern, and diſpoſe of al his creatures. Then art thou called to the ſtate of grace, it is becauſe that the purpoſe of God was to do it from all eternity, Thou art called according to his purpoſe. Rom. 8.28. Again, it is the manifold wiſedome of God made knowne to his Church. It is according to the eternall purpoſe which he purpoſed in Chriſt Ieſus, Epheſ. 3.10, 11. Again, hath God made known to thee the miſtery of his will, it is according to his good pleaſure which he had purpoſed in himſelfe, Epheſ. 1.9. Is any ſaved? it is becauſe God hath purpoſed it from all eternity, who hath ſaved us according to his purpoſe and grace, 2 Tim. 1.9. Hath God made over to his people an eternall inheritance? It is becauſe he did predeſtinate them according to his purpoſe, who worketh all things according to the counſel of his own wil, yet they enjoy it not til the diſpenſation of the fulneſſe of times, then God wil gather together all things in Chriſt, Epheſ. 1.10, 11. Again, God hath opened a door of faith to the Gentiles, Acts 14.27. It is becauſe God purpoſed it before, for the Scripture foreſaw that God would juſtifie the heathen through faith, Gal. 3.8. Thus God purpoſed to juſtifie them? Again, if God ſhould actually make all his creatures when he did decree them, this would confound the beginning and ending of all things, but the Prophets declaring the end from the beginning, and from antient times the things that are not yet done, ſaying, My counſel ſhal ſtand, and I wil do all my pleaſure: yea, I have ſpoken it, I wil alſo bring it to paſſe, I have purpoſed, I wil alſo do it, Eſa 46.10, 11. And ſaith David, in thy booke were al my members written, this was in Gods decree, yet they had no actual being: for ſaith he, as yet there was none of them, Pſ. 139.16. The counſel of the Lord ſtandeth for ever, and the thoughts of his heart to all generations, Pſal. 33.11. Again, for other things, the Edomites which came of Eſau are become ſervants to David, and to Iſrael which came of Jacob, 2 Sam. 8.14. It is becauſe the Lord had purpoſed it, for he told Rebecca long before, when thoſe two notions were in her wombe, that the elder ſhould ſerve the younger, Gen. 25 23. Now ſaith Paul, this was done that the purpoſe of God according to election might ſtand not of workes, but of him that calleth: for the children were not yet born, when it was ſaid the elder ſhould ſerve the younger, Rom. 9.11, 12. Now it may be they wil carpe at the next words, becauſe it is written by Mallac…y: J…cob have I loved, & Eſau have p. 4hated, verſ 13. I anſwer in Mal. 1, 2. It is not ſpoken of their perſons, but of poſterity: I have loved you of Jacob, and I have hated the poſterity of Eſau, and laid his mountains and his heritage waſt for the dragons of the wilderneſſe, ſo that Eſau ſaith, we are impoveriſhed, verſ 3 4. And ſo they became ſervants to the ſeed of Jacob, 2 Sam. 8.14. But this cannot be underſtood of their perſons, that the elder ſhould ſerve the younger, for Eſau was the greater man for riches and honour, and Iacob bowed himſelfe ſeven times together to him, & called him his Lord Eſau, Gen. 33.3. Aagine, the Aſſyrian was a Caedar in Lebanon, yet ſaith the Lord: I have delivered him into the hand of the mighty one of the heathen, hee ſhall deale with him: I have driven him out for his wickedneſſe, and ſtrangers, the terrible of the nations have out him off and left him, Ezek. 32.12. All this is according to the purpoſe of God long before, for ſaith the Lord, I will break the Aſſyrian in my land, and upon my mountains, tread him under foote, then ſhal his yoak depart from off them, and his burden from their ſhoulders, (now marke) this is the purpoſe that is purpoſed, for the Lord hath purpoſed, and who ſhall diſanul it, Iſa. 14.25.26, 27. And ſo every purpoſe of the Lord ſhal be performed againſt Babylon, Ier. 51.29. Therefore heare the counſel of the Lord, that he hath taken againſt Babylon, & his purpoſes that he hath purpoſed againſt the land of the Caldeans.

Thus you ſee what ever actions the Lord doth, it is to performe his purpoſe that went before, and to ſay that any of the workes of God were done without premeditation, or a purpoſe going before, were to compare him to the fooliſh Builder, which did not conſider before hand, and count the coſt of his Building, Luke 14.28. Or like the Oſtrich, that leaveth her egges in the ſand, and forgetteth that the foot may cruſh them, or that the wild beaſt might break them: Shee is hardened againſt her young ones, as though they were not hers, her labour is in vaine without feare, becauſe God hath deprived her of wiſedome, neither hath he imparted to her underſtanding, Iob 39.13.14.15.16.17. Then what blaſphemy is this to ſay, God doth any workes without premeditation, or a purpoſe going before, by hab nab, as fools uſe to do, that have neither wit, nor forecaſt: The Antinomians may doe well to confider what it is to confound the decrees and purpoſes of God, with his workes and actions. Saith the Lord, I will performe my good word towards you, I know the thoughts that I thinke towards you, thoughts of peace, and not of evill, to give you an expected end, Jer. 29.10.11. He will performe his mercy promiſed, Luke 1.72. The end ſhall be at the time appointed, Dan. 11.27.35. But how could theſe things be, if all things were actually done in Gods Decree? againe, How could he keepe his promiſe to a thouſand Generations? Pſal. 105.8. Again, what uſe were there of the faithfulneſſe of God, which keepeth Covenant to a thouſand Generations? Againe, if all things were actually done from all eternity when they were all decreed, then to what uſe ſhould wee have of Faith to believe perticular promiſes to be performed in ſeverall ages of p. 5the world, for we know ſome are yet to be performed, if all were done already, how ſhould we live by Faith? Againe, to what purpoſe is it ſaid, that yee have need of patience, that after yee have done the will of God, yee might receive the promiſe? Heb. 10.36. And what a vain thing it were to pray for the performance of any promiſe, if we doe beleeve that all is actually done already: well may theſe people caſt off all holy obedience to the Law of God, and faith alſo, from faſtning upon any promiſe as yet to be performed, for ſay they, all is done already, and no duty is left for them to doe, for they have gotten free grace that frees them from all faith and obedience, and ſo at one clap, they caſt away both Law and Goſpell, ô my ſoule, come not thou into their ſecret, nor unto their aſſembly, mine honour be not thou united, Gen 496.

But they will ſay, God loved his people from all eternity with the love of good will, although not with the love of delight: I anſwer, it is true, the Counſell of Gods will was from all eternity, for ſaith Chriſt. This is the Fathers will which hath ſent me, that all which he hath given me, I ſhould loſe nothing: And this is the will of him that ſent me, that every one that ſeeth the Son, and beleeveth on him, may have everlaſting life, and I will raiſe him up at the laſt day, John 6.39.40. But when others are left to periſh in their ſin, this alſo is according to the will of God, they were ordained to this condemnation, Jude 4. And who hath reſiſted his will, Rom. 9.19. Thus all things come to paſſe according to the ſecret will of God, a ſparrow cannot fall to the ground without his will, Mat. 10.29. Now, it will not follow that God loves all things that comes to paſſe according to his will, for ſin it ſelfe could not be without his permitting will, yet I hope they will not ſay that ſin is beloved of God, becauſe he permitteth the being of it, although his will is good, and therefore a good will; yet I deny not but God loves his work in the very Devils and Reprobates in the time of their being: If this be the love of good will, they meane I ſhall grant as much, but yet the creature may periſh for all this good will.

Againe, I demaund how there can be any true love without delight, here they would meaſure the love of God by their owne buſhell, for they ſay, that they beare good will to Chriſt and the Goſpell, but they neither love the Father, nor his Law, but if theſe men did truly love the Sonne, they would love the Father alſo, 1 John 5.1. But let them have what pretence they will, they neither delight in the Father, nor the Sonne, becauſe they abhor all Bonds, and Covenants that ſhould ingage them to obedience, doe they not rage againſt God, and Chriſt his anointed? ſaying, let us break their bonds aſunder, and caſt their cords from us, Pſal. 2.1.3. Neither will they hazard any thing for the name of Chriſt, but ſaith Paul, I am not onelyonly ready to be bound, but to die at Jeruſalem for the name of the Lord Ieſus, Acts 21.15. They pretend love to Chriſt, and his Goſpell, but yet, they will not fight, nor ſtrive together, for the faith of the Goſpell, Phil. 1.27. Nor contend earneſtly, for the faith that was once given to the Saints, Jude …

p. 6againſt ſin, Heb. 12.4. If they did truly love Chriſt, they would fight againſt his enemies, to reſcue his Goſpell, and his people whom they ſay they love; but this is their love of good will, ſeparated from their love of delight.

But ſuppoſe they ſay, if one man purpoſe to doe good to another, this is actuall love; So if God purpoſed from all eternity to doe good to his Elect, this is actuall love: I anſwer, A man may not onelyonly purpoſe to doe good, but he may alſo doe it, and yet not love him to whom it is done: as the unjuſt Judge did deliver the poore widow, becauſe ſhee troubled him, but not through love to her, for he neither feared God, nor regarded man, Luke 18.4.5. And the Phariſees gave Almes, but not through love to the poore, but to get praiſe themſelves, Mat. 6.2. So God may cauſe the Sun to ſhine, and the raine to fall, he gave them a King in his wrath, and quailes in the wildernes, but not in love: But now, although men ſin when they ſeeke their owne praiſe, and doe any good worke without love, yet God doth not ſo: Againe, when one man intends to doe good to another, there is an object for his love; but before the Creation, there was no object for Gods love but himſelfe, therefore God loved nothing before the Creation but himſelfe, it was not his love to the Creatures that moved him to create them, but it was love to himſelfe to ſet forth his owne glory. Epheſ. 1.12. According us he hath choſen us in him before the foundation of the world, that we ſhould bee holy, and without blame before him in love. ver. 4. Here you ſee Holineſſe goes before Love, and not Love before Holineſſe, and alſo Obedience goeth before Love, Deut. 7.12.13. Iohn 14.21.23. And Reformation goeth before Love, Hoſea 14.4.

They would ſet forth Gods love to his people by the love of David to Abſolom; When Abſolom fled, the ſoule of King David longed to gee forth unto Abſolom, 2 Sam. 13.38.39. And in the next Chapter the King ſaid, Let him turne to his owne houſe, and let him not ſee my face. So he dwelt twofull yeares, and ſaw not the Kings face, Ver. 24.28. Thus they would have God to love his people from all Eternity, although they doe not ſee his face, that is, although he doe not manifeſt himſelfe unto them: I anſwer, Abſolom was Davids naturall Sonne, then although he offended his Father, yet his Son-ſhip remained ſtill, and Abſolom was in preſent being, and an Object fit for his love, being his Son; But before the Creation we had no being, then there was no Object for Gods Love, but himſelfe: Againe, then we were neither the Sons of God by Creation, nor by Adoption, nor nothing in us lovely, beyond the Creation, hence I conclude, that all the Love of God then to his people, was but a purpoſe to make them lovely, and then to love them.

But they will alledge the words of Iohn, God ſo loved the world, that he ſent his onelyonly begotten Son that whoſe ever beleeveth in him ſhall not periſh but have … laſting life. John 3.16. Here ſay they is actuall love, going before the ſen…ing of Chriſt: I anſwer, if they look back, they may ſee Chriſt tend…ed before, p. 7ver. 14. As the Serpent was in the wildernes, and alſo it may be ſuppoſed, that Faith was given to ſome of them to receive, and cloſe with Chriſt, in theſe words, Whoſoever beleeveth in him, ſhall not periſh, but have eternall life, ver. 15 then it followes, ver. 16. God ſo loved the world, but what is meant by the world here, but thoſe beleevers who had Chriſt tendred before, and had Faith given them to receive him; As many as received him, he gave power to become the Sons of God, even to them that believe on his name, John 1.12. And ſo Mr. Perkins reads it in his Expoſition on Iude, Page 52. He that believeth in Chriſt, ſhall not periſh, but have everlaſting life. But why ſhall not believers periſh? Becauſe ſaith he, God ſo loves the world of Believers. So then firſt God gives his people Faith, and makes them lovely, and then he loves them with actuall Love: and ſaith he in the ſame Booke, page 104. The proper cauſe of the Decree of God, muſt be in himſelfe, becauſe it was before the creatures were, he decreed to love one, and to hate another, this he purpoſed in himſelfe, Epheſ. 1.9. God needs not goe out of himſelfe for motives from outward reſpects to chuſe, or refuſe, but becauſe his good pleaſure is ſuch, Mat. 11.25. Then fore-ſight of Faith in ſome, or infidelity in others, nor love to ſome and hatred to others, was the cauſe of chuſiug ſome, and refuſing others, ſeeing Gods decree is in order and time before the creature, which being the latter, cannot be the cauſe of the former, and ſaith Mr. Calvin Inſtit 3.22.3. Speaking of thoſe that would have fore-ſight of Faith and Holineſſe to be the cauſe of Election, but ſaith he, how ſhall theſe things agree together, that thoſe things which are derived from Election, ſhould be the cauſe of Election; We are elected, that we may be holy, that ſo God may love us, Ephe. 1.4. Not becauſe we are holy, ſo then the cauſe of Election was in God himſelfe, Epheſ. 1.9. Saith he, God conſidered nothing without himſelfe, whereby he had regard too in his decrees, therefore the end of Election tends to the praiſe of the glory of his grace, ver. 6. So that it was not actuall love to the people of God from all Eternity, that moved God to ſend them a Saviour, the moving cauſe was then in himſelfe. Againe, I anſwer from another like place to this, Luke 7.47. Many ſins were forgiven her, for ſhee loved much. Will they ſay here, the womans love went before Gods forgiveneſſe? If they ſay no, then I ſay they muſt needs conclude the ſame from that place in Iohn 3.16. That God did not love them before the ſending of Chriſt, and beſides, if they affirme the contrary, they overthrow their firſt Argument, for then they ſaid that they were reconcil'd in Chriſt before the world was; but here they would have all to be done before the ſending of Chriſt, but if this were ſo, I demand to what purpoſe he came, if not to reconcile, and to adopt us, and ſo to bring us into the love and favour of God, the diſcovery of their owne contradictions might be a ſufficient confutation of it.

Againe, the world here with God ſo loved, may be underſtood more generall and then more ſpeciall: Firſt, more generall, he hath diſpoſed the whole world, p. 8and then more ſpeciall: Firſt, more generall, he hath diſpoſed the whole world, Job 34.13. that is, God diſpoſeth of Heaven and Earth, and all creatures in them, The world is mine, meaning all things that ever God made, Pſal. 50. He ſhall judge the whole world with right, Pſal. 96.13. That is, he will doe all his creatures juſtice, and ſo here, God ſo loved the world, John, that is, God ſo loued all his creatures, and ſaw them all very good, Gen. 1.31. When he had finiſhed them, he reſted, and was refreſhed, Exo. 31.17. So greatly did God delight in the workes of his hands, that he was not willing they ſhould be all deſtroyed, in regard they were all very good, therefore he ſent mankind a Saviour, that ſo all his creatures might be preſerved, I mean, ſome of every kind: The Elect Angels ſhould be eſtabliſhed by Chriſt, that they cannot fall, as alſo the higheſt Heaven is eſtabliſhed that it cannot be moved, but the lower heavens and the earth with all the creatures in them are defiled with ſin, The Heavens are not cleane in his ſight, Job 15.15. And the Angels that fell, he chargeth with folly, Job 4.18. And the Earth alſo is corrupt before God, For all fleſh had corrupted his way, Gen. 6 11.12. So then all the creatures in the two lower heavens, and the earth are corrupted by the ſin of man, and partake with him in puniſhments, but by Chriſt they that are ſound alive at the day of judgment ſhall be reſtored agame to their firſt perfection, and ſo remaine for ever, And their earneſt expectation is, when they ſhall be delivered, Rom. 8. See the Saints Inheritance after the day of judgment, this world of creatures God ſo loved, that he ſent to mankind a Saviour, that ſome of all the workes of God may be preſerved for ever, For the new Heavens, and the new Earth which I will make, ſhall remaine before me, ſaith the Lord, Iſai…h 66.22.

The ſecond exception of this word (world) is more ſpecially to be taken for the world of believers, that is, all the beleevers from the firſt to the laſt, in the time of their being, and this world was never without beleivers ſince Chriſt was promiſed to Adam and Eve, they having a juſtifying Faith wrought in them they ſhould not periſh, nor any true beleevers that diſcended of them; For God ſo loved the world of believers, that he ſent his Son to be the Saviour of the world, 1 John 4.14. And Chriſt gave his life unto the world, John 6.33. And bee taketh away the ſins of the world, John 1.29. But theſe places muſt needs bee underſtood to be the world of believers, they ſhall never periſh, but have everlaſting life, for God ſo loved the world of believers, is to take away their ſinnes; They are his people, children that wil not lye; So he was their Saviour. Iſa. 63.8. When Iſrael was a child (ſaith the Lord) then I loved him, Hoſea 11.1. But all this will not prove that God loved him before he was a Child, from all Eternity, before they were adopted or ſanctified by the Spirit.

But they will ſay, God loved Iacob, and hated Eſau before they were borne, becauſe the Apoſtle quoting Malachi, ſaith; It is written, Jacob have I loved, and Eſau have I hated, Rom. 9. I anſwer, the Prophet wrote this a long time p. 9after their death: now if he ſay after their death, that God loved one, and hated the other in the time of their being: wil that prove that God either loved or hated before they were, all that the Apoſtle ſaith, was done before they were born; is this, that the elder ſhould ſerve the younger; this was the purpoſe of God according to election, Rom. 9.11, 12. And Gen. 25.23. Yet this was not to be underſtood of their perſons, but the elder nation ſhould ſerve the younger, which was alſo fulfilled 2 Sam 8.14. Where it is ſaid, that al they of Edom became ſervants to David K. of Iſrael: Then they alleadg theſe words of Moſes, Deu. 7 6, 7, 8. That God loved them before they were, but in the text there is no ſuch matter, but is plainly ſpoken to thoſe that were then in preſent being, ſaying, Thou art a holy people, the Lord thy God hath choſen thee to be a ſpeciall people: Now the reaſon why God choſe this people, and loved them, was not becauſe they were more in number then other people, but becauſe the Lord would keep the oath which he had ſworn to their fathers, verſ 7, 8. But here is nothing to prove that God loved them before they were: if we would ſpeak of Gods love before their being, then it is this, The Lord loved their fathers in the time of their being, and therefore he choſe their ſeed, Deut. 4.37. Again, if they ſay God ſees all things at once, both paſt, preſent, and to come? and therefore the elect that are to be juſtified, he ever ſaw them juſtified, and therefore they were alwaies beloved from all eternity. I anſwer by this rule, that God once ſaw David commit adultery, and murther, for it was done in his ſight, Pſal. 51.4. Therefore hee ſees David acting thoſe fins now, and will ſee them ſo for ever, and becauſe Chriſt once looked upon Peter, when he denyed him with curſing and ſwearing: therefore now he looks upon him at this preſent, and ſees him curſing, forſwearing, and denying him, and becauſe Chriſt was once angry with Peter, and ſaid, get thee behind me Sathan, thou art an offence unto me, and ſavoureſt not the things that be of God, but the things that be of men, Math. 16.23. Wil it follow that Peter is now an offence to Chriſt, and that Chriſt now ſees that he ſavours not the things of God, & doth God ſee Paul now perſecuting his people, becauſe he once ſaw him do ſo, and for the ſins of Manaſſes and Moſes, who ſaith, we have ſinned in the light of thy countenance, Pſal 90.8. Doth God now ſee them at this preſent, acting thoſe ſins which they committed when they were here, becauſe time was when he ſaw them in the very act of thoſe abhominations. A boy of 7 years old might anſwer that God hath perfect remembrance of them, but yet he ſees them as paſt & not in preſent being: And God once heard the groanings of Iſrael in Egypt under the Task-maſters, he looked upon them, and had reſpect unto them, Exod. 2.24, 25. But wil it follow, that now God ſees Pharaoh tiranizing over them, at this preſent, they being in heaven out of his reach, there the wicked ceaſe from troubling and there the weary be at reſt, and hear not the voice of the oppreſſor, Iob 3.17, 18. And ſo time was, when God ſaw Hezekiah ſicke of the plague, but now doth God ſee him ſick of the plague in heaven: and God ſaw Davids wounds p. 10ſtinke and putrifie, for it was inflicted on him for his fooliſhneſſe, Pſal. 38.5. But now doth God ſee Davids running ſores in heaven, becauſe he once ſaw them in time paſt, or whether hath he a perfect remembrance of them, not as in preſent being, but as paſt: God ſaw what Amaleck did to Iſrael when they came out of Egypt, Exod. 17.14. But afterward in the time of Samuel the Prophet, ſaith the Lord: I remember what Amaleck did to Iſrael, 1 Sam. 15.2. And ſo the Lord ſaw all the paſſages of Iſrael in the wilderneſſe; yet ſaith he, I remember the kindneſſe of thy youth, when thou walkedſt after me in the wilderneſſe, Jer. 2.2. But God ſees all theſe things now as paſt, yet in his perfect remembrance, as wee ſay, to remember ſuch a thing paſt, as if it were but now done, ſo then God may have a perfect remembrance of things paſt, and yet not bring them back again to a perfect being: God ſaw all the creatures drowned in Noahs flood, but it were folly to thinke that God now ſees the water ſpread over all the earth, above the higheſt mountaines, & all of us drownd in the deluge. And ſo for things to come, God hath in his mind what to do hereafter, as Daniel ſaid to the King, Dan. 2.28. But the decrees are not yet brought forth, Zeph. 2.1, 2. As for example, God hath in his decree, purpoſed to deſtroy the world with fire and brimſtone, but wil it follow therefore, that God now ſees all his creatures at this preſent in a burning flame: or whether is it low, as David ſaith, Thou knoweſt my thoughts long before, or a far off, Pſal. 139.2. So God ſees things that are to come, but not as in preſent being, the Scripture foreſaw that God would juſtifie the heathen through faith, Gal. 3.8. But yet not in actuall being, it was in his ſight afar off, as a man may have the frame of a houſe, or the model of it in his minde before it be actually builded: ſo was all the world in the mind of God, before it was created, God ſaw the moddel of it from all eternity, yet not as really done, but only in his purpoſe. But when God had created all his works, he ſaw them all, and ſaid they were all very good, Gen. 1.31. But now wil ſome of thoſe curſed heritiques ſtep forth and ſay, that God diſſembled, when he ſaid they were all very good, for ſay they, he ſees all things paſt, preſent, and to come at once, and therefore he at that time, ſaw ſome of the Angels falne, and were then curſed devils, and a great part of mankind were then reprobates, and all the creatures under heaven defiled with ſin at that preſent: how wil theſe men cleare themſelves of blaſphemy, if they hold theſe wicked tenets, that man is actually juſtified in the ſight of God, becauſe hereafter he ſhalbe juſtified, by this argument the whole earth was curſed of God, and ſome of the Angels were falne, and then curſed as ſoone as before they were created, yea at that preſent, when God ſaid they were all very good. And ſo on the contrary, when the Angels had ſinned, and were caſt out of heaven, and man had ſinned, and was caſt out of Paradiſe, and the whole earth curſed for mans ſin; will theſe men ſay, that God now looks upon divels, & ſinful men, as in the time of their Innocency, and becauſe God once ſaid, they were all very good, wil he now ſay they are very good, what blaſphemy is this? God p. 11ſaith, wo be to them that call evil good, and wil he do it: if this were ſo, why then were all the creatures curſed for the ſin of man, for by their argument, God did once ſee man innocent, therefore God alwaies ſees man innocent: for God ſees thoſe that are effectually called, to be actually juſtified, therefore he alwaies ſaw them actually juſtified, this is Antinomian divinity, but we ſay that God ſees all things that are in preſent being, perfectly as ſo: but for things paſt, hee hath a perfect remembrance of them, as if they were in preſent being, but yet he ſees them as paſt, and for things to come, as not yet in preſent being; God wil hereafter juſtifie, ſanctifie, adopt and ſave his elect, yet they are not ſo, till they have faith, & effectual calling: Other ſheepe I have which are not of this fold, them alſo I muſt bring in, John 10.16. But for the preſent they are not brought in.

Suppoſe they ſay, Chriſt looked on the young man in the Goſpel, and loved him, Mat. 10.21. Although he was an hypocrite, and without any ſaving grace, I anſwer, he loves the devil as to own his own work in him; but yet hee may be damn'd for all that: but ſuppoſe they ſay, that God in his love and in his pitty redeemed them, & carryed them all the days of old, Iſay 63.9. I anſwer, as before, God loved his own work upon them, and ſo redeemed them from Pharaohs bondage: But they rebelled and vexed his holy ſpirit, therefore he was turned to bee their enemy, and fought againſt them, verſ, 10. But when God loves in Chriſt, he loves for ever, John 13.1. But this love is peculiar to his people, as David ſaith: Remember me ô Lord with that favour thou beareſt unto thy people, ô viſit mee with thy ſalvation, that I may ſee the good of thy choſen, and rejoyce in the gladneſſe of thy nation, and glory with thine inheritance, Pſal. 106.4, 5. Now this love is peculiar to Gods people, neither have the elect this love from all eternity, nor yet before converſion, for Gods anger muſt be turned away, and their backſlidings healed, and then he wil love them freely, Hoſ. 14.4. Saith Chriſt: Hee that keepeth my commandements, is he that loveth me, and he that loveth me, ſhal be loved of my father, and I wil love him: and if any man love me, he will keepe my words, and my father wil love him, and I wil manifeſt my ſelfe unto him; for we wil come unto him, and make our abode with him, John 14.21, 22, 23. And if ye keep my commandements, ye ſhal abide in my love, even as I kept my fathers commandements, and abide in his love, John 15.9, 10. If ye hearken to theſe judgments, and keep and do them, then the Lord thy God ſhal keepe unto thee the Covenant and the mercy which he ſware unto thy fathers, and hee will love thee, Deut. 7.12, 13. But now thus ſaith the Lord that created thee, ô Jacob, and he that formed thee, ô Iſrael: feare not, I have redeemed thee, I have called thee by thy name, thou art mine. And then after all this it followes: Since thou waſt pretious in my ſight, thou haſt been honourable, and I have loved thee, Iſay 43.1.4. And leſt any ſhould think Gods love was before the ſending of Chriſt, the Apoſtles ſeemes purpoſely to prevent it, praying thus: The grace of our Lord Ieſus Chriſt, putting that in the firſt place, and then the love of God, and the communion p. 12of the holy Ghoſt be with you all, Amen, 2 Cor. 13.14. Being juſtified by faith, we have grace with God, but no peace before faith in Jeſus Chriſt, but then follows many priviledges as free acceſſe into his preſence, and rejoycing in hope of the glory of God, becauſe the love of God is now ſhed in our hearts by the holy Ghoſt, Rom. 5.1, 2.5. So then when Gods love comes, then comes ſaith: And when faith comes, then comes the holy Ghoſt, and dwels in our hearts, Epheſ. 3.17. Thou haſt a little ſtrength, and haſt kept my word, and baſt not denyed my name: then it follows: They ſhall know that I have loved thee, Rev. 3.8, 9. But before the creation, there was no word given to be kept, not ſtrength to keep it, therefore no love before the world was. Again, ſaith the Lord: Whom I love, I rebuke and chaſten, Rev. 3.19. But did God correct any before the creation: if he did, let them prove it: And he ſcourgeth every ſonne that he receiveth, Heb. 12.6. So then if they were adopted the ſons of God before the creation, they muſt ſhew that they were corrected before, for the ſpirit of bondage goes before the ſpirit of adoption. Suppoſe they ſay that God commended his love to us in that while we were ſinners Chriſt dyed for us, Rom. 5.8. Therefore ſay they, Chriſt loved us, while we were in our ſins. I anſwer, it is true, Chriſt dyed for us, when we were in ourſins, and Chriſt was tendred unto us, in that condition, as a man may tender his love to a woman, whom he would have to be his wife, but this wil not hold, that ſhe therefore is his wife, becauſe hee hath tendred his love to her, no, ſhe muſt conſent to that motion, and then be given to him, and then ſhe is his wife; ſo when God tendered Chriſt unto us, and gave us faith, whereby we are capable to make a contract, and ſo gives us to Chriſt, then wee have right, and a true title to Chriſt, and all his benefits, and not before.

But now, becauſe we deny that any can be actually loved, or juſtified before Faith; Suppoſe they like ſubtill Sophiſters ſhall ſay, that we hold that a man may have true ſaving Faith ſome ſpace of time, and yet not the man juſtified, becauſe we ſay that faith juſtifies by reflecting back, and taking hold of the righteouſneſſe of Chriſt: I anſwer, when we ſate in the ſtate of nature, we were in darkneſſe; but when we were baptized with the holy Ghoſt, and with fire, then wee ſee a great light, Mat. 3.10.4.16. No ſooner doth the candle burne but it gives a light, ſaith David, Thou wilt lighten my candle, the Lord my God will lighten my darkneſſe. Pſal. 18.28. But as ſoone as the heart is touched, and faith wrought in it by this light, immediately it ſees Chriſt, then how can it chuſe but take hold immediately; But for us to diſtinguiſh the time betweene the infuſing of Faith, and the reflecting act of it, is beyond our capacity as much, as to diſtinguiſh whether fire or light comes firſt to the candle, yet in order of nature, ſire muſt goe before the light, and ſo faith muſt goe before the operation: But for the time I cannot diſtinguiſh, if not in naturall things, much leſſe in ſpirituall things.

Againe, ſuppoſe they ſay, doth not God love them that have faith wrought in p. 13their ſoules, before it take hold of Chriſt to juſtifie us? I anſwer, let what faith will be wrought in the ſoule, till it takes hold of Chriſt, it doth not juſtifie, and therefore for the preſent Gods love is not to him, as to his reall child, for ſaith Mr. Perkins, the very ſeeds of ſaving faith brings forth groanings, and earneſt deſires of the favour of God in Chriſt, and makes us hunger, and thirſt after his righteouſneſſe, Mat. 5.6. But if the ſeeds of faith doe this, what will faith it ſelfe doe? Is there any time for it to he idle in the ſoule before it take hold on Chriſt to juſtifie? I know none, therfore when it is wrought, God loves that man as his reall childe, but the more they ſtand upon theſe nice diſtractions, the more they diſplay their folly.

But they reply from thoſe words of Ieremiah, ſaith the Lord, I have loved thee with an everlaſting love, Jer. 31.3. This ſay they being everlaſting, is from all eternity: I anſwer, when God loves his people, he loves them for ever, Jo. 13.1. His louelove neuer faileth, 1 Cor. 13.8. No waters can quench this louelove, Cant. 8.7. He will reſt in his love, Zeph. 3.17. So his love unto his people is eternall, He will neuer leaue them, nor forſake them, Heb. 13.5. But all this will not prove that God loved them from everlaſting, although he love them unto everlaſting from the time of their being, and ſaith Mr. Perkins on his Expoſition on the Creed, Page 396. God neither hates them indeed, nor loves them indeed before they are, and concerning thoſe two Nations that came of Iacob, and Eſau, he ſaith, God did purpoſe to love one, and hate the other, Page 374. as alſo many able Divines have well approved of this booke before it was publiſhed. So then although God love his people for ever, yet if we ſpeake of the time paſt beyond the Creation, or beyond their actuall being, it was but intentionall, or a purpoſe to louelove them. When God built this great Fabrick of Heauen and Earth, with all the variety of creatures in them, his firſt thought was on himſelfe, delighting himſelfe in his owne Attributes, and in the manifeſtation of them to his creatures, as his power and wiſedome in the workes of Creation, and his works of love, and mercy, and goodnes; in the workes of his providence, and his holineſſe, and juſtice; in the puniſhment of ſin, and ſhewing mercy and forgivenes to whom he pleaſeth, Thus he made all things for himſelfe, Prov. 16.4. To ſet forth the glory of his Attributes, then the love of God to himſelfe was the firſt moving cauſe to bring all things about to his owne glory, as Nebuchadnezzar built Babell the great houſe of his Kindome, to ſhew forth his power and might, and for the honour of his Majeſty, Dan. 4.30. Theſe were his firſt thoughts, then to accompliſh this, he thought of Timber and Stones, and ſuch materials as he was to uſe in the worke; but although theſe ſecond thoughts came into his mind before the worke was done, yet it was not his love to the ſtones and timber that moved him to build that great Fabrick, but it was the love to his owne honour and Majeſty that moved him to doe it; So it was not Gods actuall love to the Saints that moued him from all eternity to doe all his great p. 14works, but the love to his own honour and glory that was the mouing cauſe of all his workes, and as a man may have the modell or frame of his houſe in his mind before he begin to build it; So had the Lord the modell, or frame of the whole world in his mind before he began to create them, and as mans affections are no more to one ſtone, than to another before they be ſquared, and fitted for the building, and then he actually loves them; So when the Lord finds us all mixed together with the wicked, There is no difference Rom. 3.22. Acts 15.9. till wee are ſquared, and fitted, and made living ſtones for his ſpirituall Temple, and then he loves us, and though God ſaw all things from all eternity in the thoughts of his heart, yet not as being actually then created, and perfectly finiſhed, but they were in the thoughts of his heart, how they ſhould be, and where they ſhould be, he ſeeth all things that are not, as if they were, not that they are really ſo indeed, no not in his ſight, God ſees all the travels of men out of one Kingdome into another, and their birth, and death, and their ſoules departure either to Heaven, or Hell, but not as if he ſaw them in many places at once, this were to make the creature Omni-preſent, to be in many places at once; and to ſay God ſees our birth and death all at once, would ſeeme to repute him uncapable of the paſſage of time here with us, & ſo they would make him unable to performe his promiſe at the time appointed; But God is able to keepe his promiſe to a thouſand Generations, Pſal. 105.8. And performe it the ſelfe-ſame day, Exod. 12.41. The Lord bid the people write the ſelf-ſame day, and ſhall we thinke that hee doth not keepe a ſtrict account of time, till time bee no more? yet in Heaven I grant there is no account of time, by houres, daies, and yeares, but wee having the account of time, and according to our account, God did ſee one thing comming after another into execution, and not all being actually done from all eternity, therefore he is faithfull to performe every promiſe made unto his people in the very inſtant of time promiſed, he ſees the way and meanes which he hath decreed, to bring about all things to their appointed ends; So God from all eternity ſaw his people in his purpoſe to give them a being, and when they have a being, he ſees them as having a being, but ſince the fall, he ſees his Elect in their bloud before converſion, and after converſion, as his owne children, yet as having ſin in them, and in the world to come as without ſin: now if they ſhould ſay, that Gods love to the creatures before they were, moved him to doe all that is done to them, then I demand what moved God towards them, when all mankind fell out of this louelove of God in that ſin of Adam, was it not his purpoſe to doe them good? now if they ſay that God alwaies actually loued them, then I reply, that if this be true, Chriſt died in vaine, but the truth is, When we were enemies to God, we were again reconciled by the bloud of his Son, Rom. 5.10. ſee Col. 1.21. And to ſay that God actually loved them before they had any being, is all one as to ſay, God loved them before his owne Image was ſtamped upon them, which every creature hath ſome reſemblance, more or leſte by Creation, therefore p. 15being made, they were all very good, but not before: Againe, if God ſhould actually love his Elect from all eternity, then on the contrary, he muſt actually hate the Reprobate before they have any ſin, and if God ſhould actually love the Elect from all eternity, then this love was fruitleſſe till the time of Creation: Againe, we are all borne children of wrath even as others, and ſlaves of the Devill, now, doth God love any more in us at that time, than what we had left off the worke of God by Creation, and ſo he loves the Divell, as to owne his workeman-ſhip in him, then here is the difference, God is purpoſed to doe good to his Elect, although for the preſent they lie in the guilt of Adams ſin, but God hath no purpoſe to doe good unto the Divels that ſinned: Againe, if God loved ſlaves of the Divell, then what doth hinder but ſuch may be ſaved, and goe to Heaven in that condition; but if this be true, what need is there of the new Birth, nay, it matters not in what condition we are, if God love us; But yee have not ſo learned Chriſt; If ſo be yee have been taught as the truth is in Ieſus; Then put off the former converſation, the old man, which is corrupt, Epheſ. 4.20, 21, 22. Yet God loveth the leaſt meaſure of grace that he hath wrought in his people, Hee hath wrought in us that which is well pleaſing in his ſight, Heb. 13.21. Let us have grace, whereby wee may ſerve God acceptably, Chap. 12.28. I exhort you by the Lord Ieſus, that as yee have received of us, how yee ought to walke, and to pleaſe God, ſo you would abound more and more, 1 Theſſ. 4.1. You pleaſe God, now labour to pleaſe him better, walke as Chriſt walked, 1 John 2.6. So ſhall you grow in favour with God and man as he did, and be able daily to doe his will more and more, as ſtrength and wiſedome increaſeth, Luke 2.52. And at length with Daniel, be a man greatly beloved, Dan. 10.11. And with Mary, highly favoured, Luke 1.28. Being full of faith, Acts 6.5. Now it is not God that changeth in his love, but the change lies in us, for Gods love is infinite in greatnes like himſelfe, ſo that no creature being finite, is able to containe this infinite love of God, it is like the Ocean Seas, nothing is able to contain it but himſelf, & al the creatures are but as ſo many veſſels of ſeveral ſizes caſt into this Ocean, and every one receives his meaſure, but the beaſts and ſowles are not able to receive ſo much as men, nor men before converſion, being dead in ſin, and having no hand of faith to receive it, as he that hath a new life infuſed into him, and the hand of faith given him, whereby he is made more capable to receive a greater meaſure, nor he that is but in part ſanctified, and having the burden of ſin upon him, as he that is wholly ſanctified, and freed from all ſin, and ſo as faith increaſeth, wee are more able to receive this infinite love of God, and ſome have fiue Talents, ſome but two: now if God make ſome creatures more capable to receive, and then beſtowes more of this infinite love upon them, this muſt needs bee agreeable to what God purpoſed to beſtow on them from all Eternity: Againe, ſome to whom God hath purpoſed to beſtow leſſe, yet they may hauehave it in actuall poſſeſſion ſooner than thoſe to whom God hath purpoſed p. 16to beſtow more, ſaith Paul: Andronicus and Iunia were in Chriſt before me, Romans, 16.7.

Yet Paul I ſuppoſe did ſoon exceed them, and ſo the laſt became firſt, for hee was not behind the very chiefeſt Apoſtles: he did improve his tallant more then they all, yet while he was a perſecutor, a blaſphemer, and injurious, then I ſay Andronicus and Iunia were more beloved then he, becauſe his graces lay in the purpoſe of God, and they had it in actual poſſeſſion, again, Chriſt chides ſome for their little faith, Mat. 14.21. And others he highly commends for their great faith, Mat. 8.10.15.28. Some are more carnall then ſpirituall yet babes in Chriſt, 1 Cor. 3.1. Heb. 5.12. But herein is my father glorified, when we bear much fruit, John 15.8. Rom. 4.20. Chriſt himſelf, the more he grew in ſtrength and wiſedome, the more able was hee to perform the work of Mediator-ſhip, therefore as he encreaſed in ſtrength and wiſedome, he encreaſed in favour with God and men. Luke 2.52. becauſe then he was able to do more, both for God and man: Thus the greateſt veſſel being caſt into this ocean recovereth the greateſt meaſure of this infinite love of God: Again, the love of God is alſo eternall, like himſelf, and God hath made ſome creatures eternall, to keepe their meaſure that they have received, for ever, whereas other creatures are mortall, and not able to keep that meaſure of love which they have received for ever, becauſe the veſſel wil decay, and ſo that love which they received, returns back into the …cean, where it was before the creation, and for thoſe Angels that were made eternall veſſels, and yet careleſſe to keep their meaſure of love which they had received: They ſhal ſuffer eternally the loſſe of this infinite love of God, Jude 5. And the reſt that did not ſin, were eſtabliſhed by Chriſt, but for man, all ſinned, and came ſhort of the glory of God: the Scripture hath concluded all under ſin, that the promiſe by faith of Jeſus Chriſt might be given to them that beleeve, Gal. 3.22. All were under the curſe, and might juſtly have ſuffered eternally with the reprobate, had not Chriſt redeemed us from the curſe, Gal. 3.13. And he prepared this broken veſſel to make us meet for our Maſters uſe, 2 Tim. 2.20.21. For this is the wil of God, even our ſanctification, and that we ſhould know how to poſſeſſe our veſſels in ſanctification and honour, 1 Theſ. 4.3.4. But God did not impart this infinite love into theſe veſſels, before they were, and that actually from all eternity. Again, they alleadg that place in Ezek. 16.6, 7, 8, 9. That the Lord ſaith: When I paſſed by thee, I ſaw thee polluted in thine own blood, now when I looked upon thee, behold thy time was the time of love: I anſwer firſt, God doth not ſay in that time, that he looked upon that polluted ſinner, that he loved her, but thus; Behold thy time was the time of love that is, thy time of effectual calling out of the ſtate of ſin, into the ſtate of grace by true faith and repentance and reformation: Thus not my time when I ſaw thee polluted, but thy time when thou art waſhed and cleanſed, that was the time of love, for ſaith the Lord: When I ſaw thee polluted, J ſaid unto thee live, yea when thou waſt in thy blood, I ſaid unto p. 17thee live, verſ 6. Now this was ſuch a powerful voyce, as when hee ſaid in the creation, let there be light, and there was light, or ſuch a voice, by which Chriſt raiſed up dead Lazarus to life, Iohn 11.44. For marke, I cauſed thee to multiply as the bud of the field, thou art encreaſed and waxen great, and thou art come to excellent ornaments, whereas thou waſt naked and bare, verſ, 6. This was the time of love, verſ 7. For thoſe ornaments was the righteouſneſſe of Chriſt to juſtifie her, for ſaith he, I ſpread my skirt over thee to cover thy nakedneſſe, verſ 8. Yea, ſhe had the grace of faith-wrought in her, wherby ſhe was capable to enter into Covenant with God, and ſo ſaith he, thou becameſt mine, verſ 8. After this ſhe declared her ſelf to be waſhed with the water of ſanctification, and adorned with all thoſe graces following, verſ, 9.10.11.12.13.14. Then was ſhe actually loved of Chriſt: but this will not prove, that the elect are actually loved of God from all eternity; For when God actually loves a man, He draws that man by thoſe cords and bands of love to him againe, Hoſ. 11.4. We love God, becauſe he firſt loved us, 1 John 4.19. Love is a bond of perfectneſſe. Coloſ. 3.14. But this could not draw us before we were, the love of God is ſhed abroad in your hearts by the holy Ghoſt, Rem. 5.5. But he that hath no bowels of compaſſion toward his brother, how dwelleth the love of God in him, Ioh. 3.17. Now keep your ſelves in the love of God thus, of ſome have compaſſion, and others ſave with feare, pulling them out of the fire, Jude 21, 22, 23. But was Paul ſuch a one before his converſion, when he made havock of the Church of God, and breathed out threatning and ſlaughter againſt the Deſciples of the Lord, did this love of God dwel in him then, our heavenly Father wil give his ſpirit to them that aske him, Lu. 11.13. But can they aske him before they were: While Peter was yet ſpeaking, the holy Ghoſt fel on them which heard the word, Acts 10.44. Then was this actually done in Gods decree, or did the holy Ghoſt dwel in Paul before converſion, by working or acting grace in his heart, or was he then led by the ſpirit of God into all truth, Iohn 16.13. When he perſecuted and made havocke and breathed out threatning and ſlaughter againſt the Saints of God, was the love of God then ſhed into his ſoule, or did he then love the Saints of God, when he ſo thirſted for their blood, it is true, he then loved them, as the wolfe doth his prey: But the true love of God, is the infuſion of that grace of love into their ſoul, which both knits them to God, and to his people, but this could not be before their converſion, then ſure it was not before their being. When God infuſeth the graces of his ſpirit into the ſoule, by thoſe graces be ſanctifies it, and theſe are not the cauſes of our ſalvation, but they are a part of it, as the firſt fruits of that harveſt, Rom. 8.33. Iam. 1.18. And the earneſt of that bargain: He hath given unto us the earneſt of his ſpirit, 2 Cor. 5.5. After that ye beleeved ye were ſealed with that holy ſpirit of promiſe, which is the earneſt of our inheritance, Epheſ. 1.13.14. Meaning the graces of Gods ſpirit, Mat. 7.11. Compared with Luke 11.13. Therefore the promiſes commonly run, and are made to them that are ſanctified, p. 18and ſeldome or never to them that are juſtified, becauſe the perfecting of ſanctification is the laſt work, and brings us into ful happineſſe to al eternity, then imputed righteouſneſſe ceaſeth, and faith ceaſeth, aad prayer ceaſeth, and the interceſſion of Chriſt ceaſeth, but the righteouſneſſe of ſanctification that is begun is us here, being purchaſed by Chriſt alſo, and wrought by his ſpirit in us that abideth with us, to all eternity, for it is eternal life begun in us, then what a miſerable delution is that which ſpeaketh evil of that eternal life that is begun within us, ſaying, what have we to do with that dungy durty duties of ſanctification, we thank God through Jeſus Chriſt, we have nothing to do with them: theſe are workes for horne-book Chriſtians, but let me tel them, that the promiſe of heaven and happineſſe, is only made to holineſſe: Bleſſed are the pure in heart, for they ſhall ſee God, Mat. 5. And without holineſſe, no man ſhall ſee the Lord, Heb. 12.14. Again, Heaven is the inheritance of them that are ſanctified, Acts 20.32. But no unclean thing ſhall enter into it, Rev. 21.27. Now all the perſons in Trinity may be ſaid to ſanctifie us: To them that are ſanctified by God the Father, Jude 1. I am the Lord that doth ſanctifie you, Exo. 31.13. Levit. 20.8.21.8. The very God of Peace ſanctifie you, 1 Theſ. 5.23. God the father ſanctifies us, by giving his ſon to purchaſe it for us, and by ſending the holy Ghoſt to worke it in us, and by hearing and granting thoſe petitions which are moved in us, by his own ſpirit, Rom. 8.26. Secondly, God the Son is ſaid to ſanctifie us, firſt by the purchaſe that he gave for it, he hath waſhed away our ſins in his owne blood, Rev. 1.5. The blood of Chriſt doth purge your conſciences from dead workes to ſerve the living God, Heb. 9.14. Secondly, by his ordinances, the word and Sacraments: Chriſt gave himſelf for his Church, that he might ſanctifie it with the waſhing of water by the word, Epheſ. 5.26. Firſt by the word, in ſhewing us our ſins by it, and alſo our duties, and begetting faith in us by it, whereby wee have both knowledg of, and power to do theſe duties, and to refraine thoſe vices diſcovered by it, and alſo by the Sacraments, by ſtrengthning and encreaſing faith, & all other graces in us. Thirdly, We are ſanctified by the ſpirit of God, 1 Cor. 6.11. 2 Theſ. 2.13. Now as the Father works by the Son, and the holy Ghoſt, ſo the holy Ghoſt workes both from the Father and the Son, therefore it is ſaid: Your heavenly father wil give the ſpirit to them that aske him, Lu. 11.13. The Father ſhal give you another comforter, John 14.16. And ſaith the Son: If I goe not away, the Comforter will not come unto you, but if I depart, I wil ſend him unto you, John 16.7. Now ſaith the Apoſtle: He ſaved us by the waſhing of regeneration, and renewing of the holy Ghoſt, which is ſhed on us abundantly, through Ieſus Chriſt our Saviour, Tit. 3.5, 6. The ſpirit of God ſanctifies by changing us into the ſame image from glory to glory, that is: From the glory of grace begun, to the glory of grace perfected, 2 Cor. 3.18. And by leading us into all truth John 16.13. This is done by inward motions and comforts, encreaſing that, which he before infuſed into us.

p. 19Again, it is ſaid, that faith ſanctifies, that they may receive forgiveneſſe of ſins, and an inheritance among them that are ſanctified by faith, Acts 26.18. Purifying their hearts by faith, Acts 15.9. When faith takes hold and receives the blood of Chriſt, and makes it ours, ſo it juſtifies us, as an inſtrument or a hand laying hold on Chriſt the juſtifier; But as faith works by love, Gal. 5.6. And ſtirs up all other graces in their lively motion, ſo it ſanctifies us, when it makes us love God unfainedly, and ſtirs up a lively hope that maketh not aſhamed, and fear to offend God, and care to pleaſe him, and a zeal for his glory, humility, & ſelf denyall, mortifying ſin, and a chearful walking with God in all holy obedience: thus faith may be ſaid to ſanctifie, and although other graces were infuſed into us by the ſpirit of God, as wel as faith, yet when faith acts them, and ſtirres them up in their lively motion, this ſecond working may be called the fruits of faith, becauſe they are acted and encreaſed by it inſtrumentally, although the graces themſelves are all the fruits of Gods ſpirit wrought in us, Gal. 5.22. But our Antinomians are ſtrangers to this kind of working, for they will have the ſpirit of God to do his own work, and they muſt be as empty trunks for it, and as dead ſtones, without life or motion, yea their faith they ſo much booſt of, muſt be but a ſpectator to look on, their love muſt free them from obedience, and their faith is without labour, but ſaith Paul; Remembring without ceaſing your work of faith, & labour of love, 1 Theſ. 1.3. Heb. 6.10. Again, the Saints are not rewarded according to the righteouſneſſe of Chriſt imputed to them, for then they ſhould bee as high in glory as Chriſt, yet I grant that to be the cauſe of our ſalvation, but we are ſaved according to the meaſure of our ſanctification that is wrought in us by the ſpirit of God: neither are the reprobates rewarded according to the imputation and guilt of originall ſin, although that was the cauſe of damnation, for then all ſhould be tormented alike: but they are rewarded according to their actual ſins committed in their own perſons: For he that treaſureth ſin, he treaſureth up wrath againſt the day of wrath, Rom. 2.5. There are degrees of torments in hel, as there are degrees of ſin here: A wicked mans heart gathereth iniquity to it ſelf, Pſal. 41.6. Now he that gathereth moſt ſin here, ſhall have the moſt torment hereafter, for ſo he treaſures up wrath againſt the day of wrath: Evill men and ſeducers waxe worſe and worſe, 2 Tim. 3.13. Then them that for a pretence make long prayers, when they intend to devour widdowes houſes, ſuch ſhall receive the greater damnation, Mat. 23, 14. And ſome have more means to prevent ſin then others: Therefore it ſhalbe eaſier at the day of judgment for Sodom, then for Capernaum, and for Tyre & Sidon, then for Chorazin & Bethſaida, Mat. 11.22.24 Again, ſome their ſinnes are as gnats and moats, and ſome are as huge as beames and cammels, Mat. 7.14.23, 24. Therefore ſome ſhalbe beaten with many ſtripes, and ſome with few ſtripes, Lu. 12.47.48. For he ſhalbe puniſhed more that ſins againſt knowledg and conſcience, againſt counſel and admonition, againſt promiſes and Covenants, and under the means of grace, and cleare ſun-ſhine of the p. 20Goſpel, then he that ſins through much weakneſſe and ignorance, and beſet with ſtrong temptations, and without the means of grace, and without admonition or counſel to the contrary the former ſhal certainly be puniſhed more then the latter, of theſe: Again, ſome, their ſin is more ſcandalous then others, being in ſome eminēt place in the world, whoſe example doth much hurt to others, ſaith the Lord: Thou makeſt the enemies of God to blaſpheme, 2 Sam. 12.14. This being againſt much mercy, ſhalbe puniſhed more then he that hath not received ſo much, as being in a mean place, and not taken notice of, his ſins being more private. Again, he that goeth on in ſin 30. or 40. years, ſhalbe puniſhed more then he that dyeth an Infant: Yea an untimely birth is better then he, Eccleſ. 6.3. It is ſome mercy to a reprobate to be taken away in his youth for the longer he lives here, the more he encreaſeth his torment hereafter? his going on in ſin, is a bringing fuell daily to that unquencheable fire.

So likewiſe there are degrees of glory in Heaven, as there are degrees of grace here, For every one ſhall receive according to his owne labours, 1 Cor. 3.8. For God wil render to every man according to their works, Pſal. 62.12. Now mans works or labours differ in their goodnes; Firſt, in their kind, ſome are imployed in curing bodily diſeaſes, and ſome are imployed about curing of ſoules; now this latter is a more noble work, than the former, and rewarded accordingly; For they that are wiſe, ſhall ſhine as the brightnes of the firmament, but they that turne many to righteouſneſſe, ſhall ſhine as the Stars, Dan. 12.3. Now as the ſtars exceed the firmament in glory; ſo thoſe that are imployed in the curing of ſoules, exceed in glory, thoſe that have beene imployed about the diſeaſes of the body: Again, the labours of the righteous differ in the manner of performance, ſome are done with a greater love, and a greater zeale, and a greater care, and conſcience to diſcharge their duties, and ſome with leſſe love, zeale, care, and conſcience to diſcharge their duties; now the former ſhall receive the greater reward, for ſo it is promiſed, Every one ſhall receive according to his owne labours, 1 Cor. 3.8. Againe, they differ in their meaſure; Some labour but one boure, & ſome beare the burden and heat of the day; and ſome have better imployed their talent, than others, for ſome have gained ten more, and ſome but five more, Luke 19.16.18. So anſwerable, was their glory, ver. 17.19. But ſuppoſe they object and ſay, thoſe that wrought but one houre in the day, and thoſe that bore the burden and heat of the day. every man had his penny, Mat. 20.10. Here I might give an anſwer to this, as ſome have done, and ſay, this peny is to be underſtood Caeſars coyne for ſubſtance, and not for quantity, as, when Chriſt called for Caeſars coyne they ſhewed him a peny. Mat. 21.19. Aſwell they might have brought a ſhilling, if it was of Caeſars coyne, but I have not liking to this anſwer, for when the laſt received a peny, the firſt ſuppoſed that they ſhould have received more, yet they likewiſe received every man a peny, ver. 10. So that the quantity being equal to thoſe that wrought but one houre, is the thing that offends them: Againe, p. 21ſome it may be will anſwer, that ſuch a one as Paul, comming into the vineyard but one houre, might doe as much work in that houre, as others that had laboured all the day, and ſo receive all alike; but this I wave alſo, knowing that the moſt labouring Chriſtians many times are as long and ſometimes longer in the vineyard of Chriſt, than thoſe that have been ſomething remiſſe, and therefore in reaſon ſhould have a greater reward, yet not for their work, but according to their work, Pſal. 62.12. But theſe anſwers I approve not, for in the Chap. before, Peter ſaid unto Chriſt; Behold, wee have forſaken all, and followed thee, what ſhall wee have; Chriſt anſwered, in this world an hundred fold, that is, a ſufficiency of outward things, ſuch as they had forſaken, and this Parable comes in as a reaſon of it; For the Kingdom of Heaven is like unto an Houſholder, which went out early in the morning to hire Labourers into his vineyard, and ſome agreed for a peny a day, and ſome ſtood to their Lords courteſie, Mat 20.1.2.4.

Now this vineyard is the ſpirituall Kingdome, or Church of Chriſt, and this peny, is to be underſtood all outward things, and this day, is to be underſtood the time of our life in this world; now the Apoſtles left their poſſeſſions, and ſo did many more, neither ſaid any of them, that ought of the things that he poſſeſſed, was his owne, but they had all things common, Acts 4 32. Now theſe went into the ſpirituall Kingdome, or Church of Chriſt; never ſo much as minding theſe outward things, but caſt themſelves wholly upon their Lords courteſie, although they take a journey all the world over, and provide neither gold, nor ſilver, nor braſſe in their purſe, nor ſcrip for their journeys, neither two coats, neither ſhooes, nor ſtaves, for the workman is worthy of his meat, Mat. 10.9, 10. In like manner the ſeaventy diſciples were ſent out, Luke 10.3.4.7. Thou ſhalt not muzzle the oxe that treadeth out the corne, the labourer is worthy of his hire, 1 Tim. 5.18. But doth God take care for oxen, 1 Cor. 9.6. And will he not take care for thoſe that labour in his vineyard, that they ſhall want nothing that is good for them, Pſal. 34.9.10. Eſpecially thoſe in the firſt planting of the Goſpell, who left their Trades and callings, as Paul ſaith; But wee will give our ſelves continually to prayer, and to the miniſtry of the word, Acts 6.4. But now it is not required that we ſhould leave our poſſeſſions, Trades, and callings when wee enter into the ſpirituall Kingdome, or Church of Chriſt, only our heart ſhould not be ſet upon theſe things. So then all that can be gathered from this Parable, is this, thoſe that enter into the ſpirituall Kingdome, or Church of Chriſt, their outward peny for the day of this life ſhalbe all alike, there is no ſort of men that have any promiſe for more of outward things, than other men, Eccleſ. 9.2. But what is this concerning the glory of Heaven? ſaith Paul, There is one glory of the Sun, and another of the Moone, and another glory of the Stars, for as one ſtar differeth from another in glory, ſo alſo is the reſurrection of the dead, 1 Cor. 15.41.42. So the Saints of God, they that have done moſt, and in the beſt manner, being acted by the ſtrongeſt Faith, and with the pureſt aimes at the glory p. 22of God, they ſhall receive moſt of God, For the Lord will render to every man according to his work, Pſal. 62.12. Bleſſed are they that dye in the Lord, one reaſon is, becauſe their workes follow them, Revel. 14, 13. The Lord will give both, grace and glory to them that walk uprightly, Pſal. 84.11. He giveth more grace to the humble, Jam. 4.6. Thus you ſee they that moſt, and beſt improve their Talent of grace here, ſhall have both more grace here, and glory hereafter, therefore the workes of Sanctification are well-pleaſing to the Lord in a juſtified perſon, and the more Sanctification wee have here, the more glory wee ſhall have in Heaven for ever, for what is the glory of Heaven but the perfection of ſanctification which is begun here, and the grace of Sanctification is nothing elſe but glory begun, therefore the Apoſtle in that golden chaine of grace, he puts glorified, in the place of ſanctified, Rom. 8.30. He that believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation, but it paſſed from death to life, John 5.24. It is eternall life to know God to be the onelyonly true God and Ieſus Chriſt whom he hath ſent, Jo. 17.3. and this knowledge is in all beleivers; So then I conclude, he that moſt increaſeth in grace here, muſt needs increaſe his glory hereafter. Yet this hinders not the ſpirit of God, from being both the Author of grace and glory, and the degrees thereof, for this ſanctification is that work of grace, wrought by the ſpirit of God in beleevers, which adornes them, and makes them fit Temples for himſelfe to dwel in, he infuſing grace into them, makes them all glorious within, Pſal. 45.13. This work is done onelyonly by the ſpirit of God in the firſt infuſing of it, and we are more paſſive in the worke, but we improving that Tallent, and growing in grace as we are commanded, 2 Pet. 3.18. In this we are labourers together with God, 1 Cor. 3.9. And ſo doing, we may both increaſe our grace here, and glory hereafter. This Sanctification, or work of grace that is wrought in the ſoule, differs both from inherent righteouſneſſe, and from imputed righteouſneſſe; for inherent righteouſneſſe is that civill juſtice that we have by the light of nature; which is bred and borne with us, and cannot properly be called grace, but nature; The Gentiles doe by nature, the things contained in the Law, which ſhewes the work of the Law, written in their hearts, Ro. 2.14, 15. This was not infuſed into us, but growes from naturall principles. But the righteouſnes of Sanctification, is that worke of grace infuſed into us by the ſpirit of God, as clean water that is poured into a ſtinking veſſel, which doth ſomething corrupt the ſcent of it, & takes off that ſweet ſavour that ſhould aſcend up into the noſtrils of God, ſo that we dare not appeare in the preſence of God, at his ſeat of juſtice, having nothing but this upon us, yet in its proper place, is wel-pleaſing to the Lord, as I ſaid before; For he hath wrought in us that which is wel-pleaſing in his ſight, Heb. 13.21. But if wee ſhould preſume to put this righteouſnes of Sanctification, in the the place of juſtification, and ſo ſtand before Gods Tribunall Seat, having onelyonly this, it would he as filthy rags, and as a menſtruous cloth, Iſa. 30.22. & 64.6. and could p. 23not juſtifie us in the ſight of God.

Now imputed righteouſneſſe, is that holineſſe of the humane nature of Chriſt, which is without us, and remaines onelyonly in Chriſt, and therefore it is pure, and cleane in the ſight of God, as the water in the Fountaine; In this alone, we dare appeare in the preſence of God, and by this perfect righteouſnes of Chriſt, without us; the defects of our Sanctification in our owne perſons, is covered, ſo that now our works of Sanctification are accepted, and all our failings are made up by that perfect reghteouſneſſe which onelyonly remaines in Chriſt, and imputed unto us, and all our ſins are imputed to him, ſo long as we carry about with us this body of ſin, Chriſt makes intereſſion for all our failings, till this mortall, ſhall put on immortality, and this corruption, ſhall put on incorruption, and we by death, bee freed from ſin, Rom. 6.7. Then ſhall this imputation of Chriſts righteouſneſſe ceaſe, and we ſhall be fully, and perfectly ſanctified in degrees, and this ſhall bee our glorification, and our happines to all Eternity, when all defects, and weakneſſes ſhall be done away; This ſhall be the honour of all the Saints, Pſal. 149.9.

Thus you ſee, that God did not actually love his people from all eternity, if wee look beyond the Creation, it was but intentionall, or a purpoſe to love them, and when Adam was created, then God loved him as the principle of his creatures, and after the fall before converſion, God onelyonly loves that workmanſhip of his in man that is left ſince the fall, and after converſion, as his owne child, yet but in part ſanctified, and in heaven as wholly ſanctified: Again, ſome have more grace here, than others, and ſhall have more glory, than others, and therefore more beloved, than others, yet the change lies onelyonly in us, and not in God, For there is no variableneſſe with God, neither ſhadow of turning, James 1.17. Chriſt is the ſame yeſterday, to day, and for ever, Heb. 13.8. And ſaith the Lord: I change not, therefore the ſons of Jacob are not conſumed, Mal. 3.6. But as al the creatures differ in their goodneſſe, ſo every one receives his meaſure of the love of God: take the creatures in their firſt creation, yet then God did not love a dog, ſo wel as he loved a man, nor the foules of heaven as the Angels of heaven.

If this were well obſerved, it might be ſufficient to convince them of another groſſe errour that was then defended againſt me, & ſtil they hold the ſame, which is this: After a man is converted, he is as dead as before, even as dead as a ſtone, and all his actions in themſelves, as they came from him, are as bad as the works of the devill. They being empty trunks for the ſpirit of God to move in perſonally, as they ſay, without any change of the man, therefore after converſion, they are as dead as before, and only thoſe works that the ſpirit of God doth alone by himſelf in them, are good, but for thoſe that the ſpirit of God doth by us, thoſe they ſay, are as bad as the works of the Divell, as for example: Suppoſe the ſpirit of God ſhal move us to the duty of prayer, or any other duty according to his wil, this motion they grant to be good; but when we receive this motion by faith and perform this duty that we are moved to doe, this ſay they, is as bad as the p. 24work of the Devil? And when the ſpirit of God moves us, and drawes us, this is goed: But when we run after him, as the Spouſe ſaith, Cant. 1.4. This is no better then the work of the divel, and when the ſpirit of God perſwades us that our ſins are forgiven, and that we are in Covenant with God, reconciled in Chriſt, this they ſay is good: but when we receive & take this by our faith; This ſay they, is as bad as the work of the divel: and ſo when the ſpirit of God pronounceth us juſt, that is good: but ſanctification wherby we declare our ſelves juſt, that is as bad as the work of the Divell. Again I anſwer, if it were poſſible to ſeparate the works of faith in a beleever, from the works of corrupted nature, then this might be true; Yet I grant, that their failings and ſinful actions, as Davids adultery, & Peters denying of his Mr. theſe were the works of corrupted nature, becauſe the divel was the Author of them: But there repentance and reformation was not the workes of corrupted nature, then it appears to me, that all their actions were not ſo bad as the works of the devill: neither was Pauls preaching ſo bad as his perſecuting and blaſpheming before converſion? For when a child of God is in the way of obedience, although his actions are not perfectly good, yet they are not without ſome goodneſſe in them, being acted by faith, and regulated by the word of God, and tend to his glory; Such actions cannot be before converſion, neither are they to be found in devils: nay the very ſins of Gods people are not ſo bad as they were before converſion, as the works of the divel: For the ſpirit luſteth againſt the fleſh, that they cannot ſin as they would, Gal. 5.17. Again: The life of a beleever is by faith in the ſon of God, Gal. 2.20. The juſt do live by their faith, Hab 2.4. Neither can they live without it: So then they cannot ſin as before, becauſe the ſeed of God remaineth in them, 1 John 3.6.9. And the ſpirit of God leadeth them into all truth, John 16.13. And the ſpirit of God dwelleth in them ſo, that if the Divel tempt them to ſin, greater is he that is in you, than he that is in the world, 1 John 4.4. And if the world tempt us (ſaith Chriſt) be of good cheare, I have overcome the world, John 16.33. And we are borne of God, and we have faith, and this is the victory by which wee overcome the world, even our faith, 1 John 5.4. And if the fleſh would ſin, the ſpirit luſteth againſt the fleſh, that we cannot doe thoſe things we would, Gal. 5.17. Then are Gods people as dead as before, and all their works as bad as the works of the Divell; Againe, we are made living ſtones, and built up into a ſpirituall houſe, and we are an holy Prieſt-hood to offer up ſpirituall Sacrifices, acceptable to God by Ieſus Chriſt, 1 Pet. 2.5. But the ſacrifice of the wicked is abhomination, Pro. 15. And their praier alſo, Pro. 28.9. And we are made new creatures, and caſt into a new mould of Doctrine, and led by another Principle, which made Peter ſay, Wee cannot but ſpeake the things that we have heard and ſeen, Acts 4.20. We doe not obey by conſtraint, but willingly, Phil. 14. Thy people ſhall be a willing people in the day of thy power, Pſal. 110.3. So that although wee bee changed, and our heart ſet upon another object, yet wee goe on freely, the will being changed, p. 25wheels all parts of body and ſoule, as a willing inſtrument in the hand of Chriſt, who is the author and finiſher of our faith. Heb. 12.3.

Then although we had no hand in the firſt infuſion of grace, but were meere paſſives in the worke, yet when the new life of faith is put into us, and we made living ſtones, then we are labourers together with God, & that ſalvation which he hath begun, we worke it out with feare and trembling, and increaſe our talent of faith by trading, and ſo ſhalbe our ſalvation hereafter in greater glory, as I ſhewed before; For it is our onelyonly buſines here to improve our Talent, Luke 19.13. And to grow in grace, 2 Pet. 3.13. And the ſtrongeſt Chriſtians muſt ſay with the Apoſtles, Lord increaſe our faith, Luke 17.3. Then ſure our workes are not ſo bad as the works of the Divel, neither are we as dead as a ſtone, if we ſin after grace is given, it is either through ſome weaknes, or in ſome paſſion, or through the violence of ſome temptation, for there is an inward principle flat againſt it; Then eat thy bread with joy, and drinke thy wine with a merry heart, for God now accepteth thy works, Eccleſ. 9.7. And ſo I leave the reader to judge, whether the actions of Gods people, be as bad as the works of the Divell, and themſelves as dead as a ſtone. Againe, my Oppoſite at that time maintained againſt me, that God was the Author of ſin, for (ſaith he) murder is a ſin, yet God commanded Abraham to ſlay his Son, and deceit and robbery are ſins, yet God gave way to Iſrael to rob the Egiptians, Exod. 3.21. And who gave Iacob for a ſpoile, and Iſrael to the robbers, did not the Lord? Iſa. 42.24. And lying is a ſin that ſhuts out of heaven, yet God ſends the Divel to be a lying ſpirit in the mouth of Ahab's Prophets, and the Lord ſtird up David to number the people, 2 Sam. 24.1. And wee pray that Chriſt may not lead us into temptation.

To theſe I anſwer, that God is above his Lawes, and doth whatſoever hee pleaſeth; I know that the Lord is great, our Lord is above all Gods, whatſoever the Lord pleaſed, that did he, in heaven and in earth, in the ſea, and in all deepe places, Pſal. 135.5.6. If he adde a new commandement upon ſome ſpeciall occaſion, or if he take away, who can hinder him, or who will ſay unto him, what doſt thou? Job 9:12. Why doſt thou ſtrive with him, he giveth no account of his matters, Job 33.13. Then how dare theſe men call God to give account to them? Nay but o…man, who art thou that replieſt againſt God? Rom. 9.20. Shall he that contendeth with the Almighty, inſtruct him? he that reproveth God, let him anſwer it, wilt thou diſa…ull my judgment, wilt thou condemne me that thou maiſt be righteous? Job 40.2.8. Then what if God was pleaſed to try Abrahams faith? Heb. 11.17. Muſt they harbour ill thoughts againſt God; Touching the Almighty, we cannot find him out, Job 37.23. Oh the depth of the riches, both of the wiſedome and knowledge of God! How unſearchable are his judgments, and his waies paſt finding out? Rom. 11.33. Then what if God permit the Divel to be a lying ſpirit, he did not infuſe lies into him, but as a juſt p. 26Judge upon Ahab that would not heare the Prophet of God when he ſpake the truth, he is now puniſhed by them that ſpeake lies; And ſo was Iacob given to the ſpotle, and Iſrael to robbers, not by infuſing the ſinne of theft into thoſe that robbed and ſpoiled, but as a puniſhment of ſome ſin in Iſrael, abuſing thoſe creatures, either to pride or drunkennes, gluttony or whoredome, or ſome way or other, for commonly, the ſin may be ſeen in the puniſhment, certainely ſome way or other they ſinned with thoſe creatures, that the Lord in juſtice cauſed them to be taken from them, and becauſe the Egiptians were ſo cruel to Iſrael, the Lord by his over-ruling providence, who hath the hearts of men in his owne hand, therefore he can eaſily make theſe enemies to be at peace with thoſe that pleaſe him, Pro. 16.17. So that he gave them favour with the Egiptians to lend them jewels, and other needfull things for their uſe, and then the Lord brought them out of that Land, that they could not reſtore them againe; now this was no ſin, becauſe they did obey the revealed will of God, both to borrow, and to goe away with them; now actions are not firſt evill, and then God is offended with them; but when God is offended with them, then thoſe actions become evill; as on the contrary, actions are not firſt good, and then approved of God, but firſt approved of God, and then good, becauſe he approveth them: Againe, God hath hedged his people about, and Chriſt prayes God to keep them from the evill, Iohn 17.13. But if they grow wanton of Gods protection, and ſleight the prayer of Chriſt, and be remiſſe, and careleſſe to pleaſe God in all things, what if God withdraw his protection from them, and ſo they fall neceſſarily into ſin and miſery, muſt God be blamed for it, who ſhall bind him to keep them from ſin and miſery? he gave them power at the firſt toſtand, and they prodigally loſt that power, now, muſt God be bound to ſupply prodigals at their pleaſure? they have careleſly waſted that which they were truſted with already; now I ſuppoſe, they themſelves would not ſtill ſupply a prodigall whom they have much truſted already, and he takes no care to keep, not to improve any thing, but ſpends all that comes into his hands; then why ſhould God be blamed for not doing that which they would not doe themſelves? Againe, God knowes how to bring good out of evill, and he can make the very falls of his people to be profitable unto them, ſo that all things ſhall worke for their good, yea their very ſins; as we read of many failings in David, before thoſe great and foule ſins of murder and adultery, but thoſe falls gave him cauſe to ſee his weakneſſe, and ſeeling the ſmart of it in his conſcience, he ever walked more watchfully afterwards; and ſo Peter was full of failings before that he fell into that great ſin of denying his Maſter, with curſing and ſwearing, but that ſo pierced his heart with griefe and ſorrow, that it ſtirrd up more careſulneſſe to pleaſe God, and feare to offend him, than before, ſo that we read not of ſo many of his failings after that, as before; nay after this (ſaith he) muſt we obey God, or men? judge yee, he that denyed Chriſt through feare of men, now he cannot but ſpeake the things which p. 27hee hath ſeen and heard, Acts 4.19.20. & 5.28.29. So then God may have a hand in ſin as it is an action, and yet be cleare from the defilement of it, as alſo he is the Author of all actions, and yet not the Author of that ſin that cleaves to, and defiles thoſe actions; as a man is the cauſe why his horſe moves, yet if he move lamely, that is from himſelfe, no ſin can be committed without God, hee hath a hand in all ſin, and yet no ſin can cleave to him. Oh the infinite holineſſe of our God! Ioſeph's brethren ſold their brother into Egypt, yet (ſaith he) you did not ſell me, it was the Lord that ſold me hither; now they ſinned through malice to their brother, and through envy to prevent the accompliſhment of his dreames, this was their end in it why they ſold him, but God did mercy to him, and them, and their poſterity, to ſave much people alive, Gen. 50.2.

And the Jews crucified Chriſt, yet (ſaith Peter) you have done but what God determined ſhould be done, Acts 4.28. But they finned in murdering him without a cauſe unjuſtly, and all to ſatisfie their luſt and malice upon him. But God ſaw that his death was juſt, when he tooke our ſins upon him by imputation, and ſo condemned him for the ſame, yet not ayming at that end which they did, to ſatisfie his malice, but in his great mercy to his Church and people, to ſave their ſoules eternally.

Thus God by his over-ruling providence, can make the wrath of man to praiſe him, and the remainder of wrath will he reſtraine, Pſal. 76.10. Like a wiſe Phiſitian, who is able to make a ſoveraigne medicine of ranke poyſon; he can handle ſin, and he can make good uſe of ſin, and yet be free from the guilt of it; for in him we live, move, & have our being, ſo that the hand that is ſtretched cut to ſlay another, could not move without the Lord, and yet he is clear from the ſin of murder; for no action in it ſelfe is a ſin, for God is the Author of it, but the finfull intent of the heart makes it to be a ſin, and this was infuſed by the Divell, and not by the Lord. Then let us ſay with David, Againſt thee onelyonly have I ſinned, and done evill in thy ſight, that thou mayſt be juſtified when thou ſpeakeſt, and cleare when thou judgeſt, Pſal. 51.4. O Lord righteouſnes belongs to thee, but unto us confuſion of faces, Dan. 9.7.

But theſe men ſpeake rightly of themſelves, out of their owne mouthes they may juſtly be condemned, being as they ſay, as dead as a ſtone after converſion, and all they have to doe, is but to let the ſpirit of God doe his owne workes in them, and by them, ſo that their beſt works as being acted by them, are done; But as we move a ſtone, ſo the ſpirit of God moveth them by their owne confeſſion, and ſtill they are as dead as a ſtone, and their beſt works are no better than the workes of the Divell.

Againe, if they ſin, they ſay the ſpirit of God is the Author of it, for they are as dead as before, even as dead as a ſtone, and therefore alas they cannot ſinne of themſelves, but as he leads them, neither can they have any thought of ſin, but as be infuſeth it; As if a ſword kill a man, muſt we blame the ſword, or the man; p. 28So if the ſpirit of God take and move them to doe ſome ſinfull action, muſt they be blamed who are as dead as a ſtone, or the ſpirit of God that moveth, & imployeth them about that ſinfull action.

On the horrible Blaſphemy of theſe men againſt the pure and bleſſed ſpirit of God, now in this cleare and glorious Sun-ſhine of the Goſpell of Jeſus Chriſt! how neere doe theſe men come to that unpardonable ſin? Let the judicious and godly Reader judge, that yee may the better marke them which cauſed diviſions and offences contrary to the Doctrine which yee have learned, and avoid them; For they that are ſuch, ſerve not the Lord Ieſus, but their owne bellies, and by good words, and faire ſpeeches, deceive the hearts of the ſimple, Rom. 16.17.18.

Theſe things are the ſubſtance of that diſputation which I had with ſome of them ſo long agon, and ſtill they hold the ſame errors that Eaton raked out of the dunghill of former Heretiques, and now they are wrapped up in that ſweet honey-combe, that they may the better goe downe to poyſon their ſoule, which is the end for which the father of lies doth imploy them while they are in his ſervice.

An anſwer to certaine cavils made againſt my Book, Intituled (A ſhort view of the Antinomian Errors) by ſome of them, and ſent to me in two letters, in the name of John Walker, but I know none ſuch.