Influences of the Life of Grace, Part 3 · Chapter 13

Influences of the Life of Grace · Part 3 · Chapter 13

p. 340CHAP. XIII.

Q. 13. What the unrenewed and the renewed can do in the reſpective dead condition at the uſe of means? 2. Influences work as God ſets them on. 3. A gracious heart reflects upon it ſelf. 4. We may do more by the habit of grace then we do. 5. Divers caſes of renewed and unrenewed. 7. No promiſe is made to uſing of external means only, yet a ſad threatning is made to the not uſing of them. 8. The oppoſition by unbelief that reprobates make to the Goſpel.

IT is a matter of difficulty to determine, becauſe of the various caſes, what we may here do in the uſing of means. 1. Unrenewed men and renewed both can do leſs in uſing of means, when two mountains and two rivers are in the way, then when one only is before them; an unrenewed having both his natural corruption and a ſtrong temptation againſt him can do no leſs. So Naaman by his office being obliged to go to the houſe of the Idol-God Rimmon, and not yet converted, could more hardly abſtain from that outward Idolatry, then now when to natural corruption fear of offending his maſter the King of Aſſyria is added. No doubt Pilate naturally loathed and hated Chriſt, as Herod Acts 12. did the Apoſtles and the Goſpel, but when Pilate is afraid to offend the people, and to ſeem an enemy to Caeſar, and Herod willing to pleaſure the Jews, it's no wonder then both be not only weakned in uſing the means to believe in Chriſt, but alſo poſitively oppoſe Chriſt and the Goſpel, and if both had been engaged in a profeſſion of Chriſt, as many now are, they might have uſed means more largely to believe, p. 341and preferred Chriſt not in their heart and real eſtimation of mind to men pleaſing, but in ſome externals alſo; but that ſhould be no concludent argument that they really loved Chriſt, becauſe a name may put men to hazard court, and means, and life, rather then deny Chriſt.

2.Corruption and temptation both encreaſe the difficulty of uſing of means. This ſeems a conſiderable difference, the earth cannot plow and ſow wheat of it ſelf, yet when it is plowed and laboured, and ſeeded, it can enlive and nouriſh the ſown corn; but though we can do much more in the uſing of means then we do, yet means work upon us, if they be only external,Influences work as God ſets them on. by no neceſſity of nature, but according as he ſtirs, who hath mercy on whom he will, though men run and will: Nor can we deny but the child of God, indued with an habit of grace, hath actu primo, a power to draw life from the head,The gracious heart may reflect upon it ſelf ſpiritual actings and purge it ſelf. as the living members can draw nouriſhment from the ſtomach through the liver and veins; yet the Sun and heaven hath influence in all actings of nature; the neceſſity of actual grace doth not remove any of the vertue and power of the habit of grace: ſo doth the renewed heart lie fair to a Goſpel-command: and as actions vital are immanent, and received often on themſelves, ſo here, the heart renewed can work upon the heart. Prov. 23. 19. Hear thou my ſon and be wiſe, and guide thine heart in the way: it's grace that guides the heart in the way, but the graced heart alſo guides it ſelf, in its manner of working, in the way of God. 1 Tim. 5. 22. Keep thy ſelf pure. 2 Tim. 2. 15. Study to ſhew thy ſelf approved unto God. Jude v. 21. Keep your ſelves in the love of God. So 1 Joh. 3. 3. Every man that hath this hope purifieth himſelf, even as he is pure. The ſea purgeth it ſelf of mire and dirt, and new wine caſteth out the ſcum and refuſe, and gold melted ſeperates and caſts out its droſs, and the ſuperfluity of the mettal; far more doth the renewed heart keep it ſelf by a lively power againſt every power contrary to it ſelf: only the heart cannot plow the heart, and remove its rockineſs, the Lord by an omnipotent infuſion of a new ſpirit doth that. Ezech. 36. 26. I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh.

Now 2. The renewed man does not ſo much as the renewed p. 342heart would carry him to do: it's clear ſaving wiſedom, if David had improved it, ſhould have kept him from adultery and murther. Pſalm. 51. 6. Beh…ld, thou haſt delighted in truth in the reins, 1. Caſe, We may do more by the habit of grace then we do.and in the hidden part, thou makeſt me to know wiſedom. So is fornication againſt the price of redemption that Chriſt hath given for us, 1 Cor. 6. 19, 20.

3. The renewed man may and doth forget that the habit of grace is given to him to trade withal, and for promoving of acts of ſanctification; he thinks as Papiſts do, it's given to be his juſtification and pardon, and that it may compenſe his other ſins; this I may do becauſe I am a renewed man;2. Caſe. We vainly look tha… the habit of grace is given to be our juſtification, and that for a diſpenſation for ſin. and the gifts and ca…ings of God are without repentance; and God will diſpenſe with it, I being in a ſtate of grace. But the Scripture ſaith, 1 Kings 15. 5. David did that which was right in the ſight of the Lord, ſave only in the matter of Uriah the Hittite: and ſo David's being a man according to Gods heart was no ſhelter to his ſhedding of innocent blood. Now grace is not given to the child of God as a piece of overguilded copper to a child to play withal, as if he needed not to trade with it, nor to put it to the bank.

3. The unrenewed man is under the debt of Goſpel-obedience to Chriſt: a deep habitual ſleepineſs on the ſluggard frees him neither from an obligation to the duty of plowing, nor from that juſtice of God which cloathes the ſleeper with rags. Now the ſhift that the natural man hath,3. Caſe. Inability to do without grace is pretended by the lawleſs bankrupt and by the humble convert, but for divers ends. is, No man can come to the Son except the Father of Chriſt draw him: it's true, and Scripture-truth of it ſelf; But it's told, 1. By the proud and the lawleſs bankrupt as a ſhift. 2. It is told alſo by the humble and broken diver. In the former mans ſenſe the meaning is, I cannot believe; I can do no more, he denies me grace, blame himſelf; hence he muſt keep his luſts.

But 1. Nature and acting of nature muſt be before the acting of grace; he hath not denied to you the grace of uſing external means, to come to the aſſembly of the Saints, to lend the ear, and not to turn the ear away from the law, and this you refuſe.

p. 3432. Proud fools would caſhier both Law and Goſpel: but that eminent preacher Mr.Fenner's Wilful impenitency page 60. Will. Fenner, God will not help that man to go that hath legs to go and will not. 2. God is to be waited for in the way of his judgements, Iſa 26. 8. ſo thou muſt not look to fetch God out of his walk, 4. The unrenewed man would have God to come down to his way.the means of grace and ſalvation. 3. Heaven is an end, and an end can never be gotten without means. 4. God will not ſet up another door to heaven for any man in the world—he'll never make another Bible; Pag. 62, 63.either be ruled by this or by none: the drunkards way ſhall never be his; the worldlings way ſhall never be his. The truth is,5. The natural man would be in heaven without means. the carnal man would be carried ſleeping with his luſts and filthineſs in Chriſts boſome in heaven, as an eagle flies over a river and never wets one feather; he would be over word, reading, hearing of Sermons, learning, knowledge, repenting, mortification, ſelf-denial; there be no Bibles nor Ordinances in heaven, and by a miracle he would be over all theſe: otherwiſe I hear, I pray, I whore not, but the way of doing I cannot reach; and if I cannot get this way chalked out, let me lie (ſaith he) where I am; God can do this, and he will not, but he will have the Goſpel, like a milſtone, tied about every mans neck that ſhall be ſaved. Even among men this is no excuſe, ah, you muſt pity him (ſay ye) it's his natural temper; he is mad in a prevailing habit of malice, he is kind and loving otherwiſe: will ye judge and law-abſolve him from the guilt of man-ſlaughter, and ſpare his life for that? Another acts a prank of covetouſneſs, and goes along in an act of treaſon; ah, (ſay ſome) he is a ſimple man, and ſhort-witted, but otherwiſe not wicked, in that he hath been fooliſh; we ſa… his other virtneſs ſatisfie not the Law; he hath wit to act miſchief, and is a greedy fool.

2. This ſame tale is ſaid by the humbled man, Ah, I cannot believe, and I look upon this weakneſs as afflictive paining wickedneſs, and he weeps over his wounds, and weeps over his Phyſitian, and this complaining is good, and hath good in it. But another doubt there is, there is no promiſe of rewarding natural acting with faith; true, what then? will ye go no farther then on natures leading becauſe there is no promiſe of grace made to natures acting?

p. 3442.6. No promiſe made to uſing of external means only. We are obliged to obey God in the covenant of works, and believe in Chriſt in the covenant of grace: ſuppoſe there had been no hire of life eternal in the one or the other; the Lord might ſtand on his points, and command as Law-giver, and never come down as a Covenanter, to hire and to bude us as children to embrace a great and large Kingdom on a low condition, a poor farthing or half penny of faith.

3. There is no promiſe of a rich harveſt made to all who plow painfully, but often the contrary; the race is not to the ſwift, nor the battle to the ſtrong, Eccleſ. 9. 10. nor have they ever riches who riſe early and go late to bed, and eat the bread of ſorrow, Pſal. 127. and for that ſhall the huſbandman hang up the plow, and till none? there is not a promiſe made that all that ſail ſhall bring home rich ſhips full of gold; what then? are all the Merchants in the earth looſed from the duty of trading, and ſailing cried down? then all ſhipping muſt be laid aſide.

4.7. But there is a ſad threatning to the n…t uſing of means external, an… yet no promiſe made to the only uſing of means external. There is not a promiſe made to uſing of means, but there is a ſad threatning of wrath to ſuch as uſe no means; he that plows none, but ſleeps in Summer, ſhall be cloathed with rags: but there is no word that all who plow painfully ſhall be rich men, and cloathed in ſcarlet, Prov. 28. 7. He that turns away his ear from hearing the Law, even his prayer ſhall be abomination; but all that hear the Law are not converted; this ſhews that the Lord is provoked by the not uſing of means in natural men, as both the Lords plea with the wicked cleareth, and their ſinful neglect of not putting God to it, to ſee if God will not do more, when they have done but a little of their duty; the Lord is at the pains to charm them, and doth it wiſely, they will be deaf as the adder; well then, Pſal. 58. ſince they will keep the Serpents poiſon whether God, who uſeth means to the contrary, will or no. v. 4, 5, 6. Break their teeth, O God, in their mouth. 7. Let them melt away as waters which run continually. 8. As a ſnail which melteth, let every one of them paſs away. So plagued and melted away ſinners, you might have been charmed by God and would not, can you blame God? Jer. 51. 9. We would have healed Babylon, but ſhe is not p. 345healed: well then, it follows, forſake her, let us go every one into his own Country, for her judgement is reached up to heaven, and is lifted up unto the skies. So God is clear, and even Babylons refuſing to be healed, and to hear the Prophets, and her nelecting means is juſtly plagued, Prov. 1. 20. What can wiſedom do more but cry and utter her voice, and throw over the line to ſuch as are in the Kingdome of darkneſs, the promiſes? 22. Behold, I will pour out my ſpirit to you. But v. 24. Ye refuſed, no man regarded. 25. ye ſet at nought all my counſel, and would have none of my reproof. 29. They hated knowledge, and did not chooſe the fear of the Lord; and therefore the Lord laughs at their deſtruction, and mocks when their fear cometh. And Luke 14. 16, 17, 18. many are bidden come to the Supper,The oppoſition made by Reprobates to Chriſt in the Goſpel is only in the outer gate. and the Lord is cleared, an offer is made to them; they all with one conſent refuſe the uſe of other means, and the Lord ſaith, none of them who were bidden ſhall taſte of his Supper. So the Lords juſtice goes no farther then the obſtinacy of men, who refuſe to come in at the outer gate oppoſes him. Chriſt and reprobates ſo never come to wreſtling, and to ay and no in the inner gate, or in the pains of the new birth: the ſentence of a refuſed treaty with Chriſt, long e're it come to the out-breaking of the new birth cuts, them off: green corn is froſt-ſlain long e're it come to the blade; and it's not the rotting of a white and ripe harveſt that is the loſs of it; it's juſt providence in the Gardiner to cut down and throw over the hedge a plant that is withered while it is yet young, as it is right that he hew down a tree ready to bear fruit when it's barren and rotten. The Lord hath not ſet down in his word the degrees of tranſgreſſion againſt the covenant of works; ſome in Adam might have been more, ſome leſs grievous tranſgreſſors (ſhould all have been ſaved or damned by that only covenant;) and ſince it cannot be denied that multitudes within the viſible Church periſh for their ſin againſt the Law, or the externally propoſed Covenant of grace, and yet all theſe ſo periſhing are not alike guilty; our Saviour ſays ſome had greater guiltineſs in his ſufferings then Pilate had, John 19. 11. holy and ſpotleſs juſtice doth cut off ſome in their ſins for p. 246ſinning againſt that Covenant, whether it be the Covenant of grace ſo called, or the Covenant of works, who even are many mile diſtant from ſinning againſt the actings of the regenerating ſpirit, and ſome come neerer to the ſtrangling of the new birth,Reprobates reſiſt not the formal acts of Regeneration. and are cut off by holy juſtice alſo. When our Saviour ſaith, John 3. 18, 36. He that believeth not is condemned already, and the wrath of God abideth on him; his meaning ſhall not be, that all condemned within the viſible Church periſh, becauſe the man coming to the nick of a gracious receiving of Chriſt, and having done all requiſite to a profeſſor until it come to the breaking forth of the new birth, he there only fails; for many ſins and degrees of failing againſt that Covenant (however it be called) go before that, by reaſon whereof men are ſaid not to believe in the Son of God, and upon which account they remain under wrath, and are condemned for non-believing: he who will not hear of the Phyſitian, though he never come within reach of perſonal communing with him, dies of his diſeaſe deſervedly, becauſe he contemns the only Phyſitian who can cure him, as well as he who ſees the Phyſitians face, hears his words, and beats back on his face the ſaving cup which would cure his diſeaſe.

Yet withal here we would beware of Mr. Baxter's order of ſetting repentance and works of new obedience before juſtification, which is indeed a new covenant of works, meriting the ſprinkling of Chriſts blood and waſhing in juſtification, and this blood payeth them back again; for by the merit of Chriſts blood good works do juſtifie and ſave.

2.Mr. Baxter's order of repentance before juſtification. How clean walkers in new obedience muſt men be? w…aſhen e're they come neer the fountain, redeemed before they be redeemed.

3. So muſt men ſweet and repent of their life before they be juſtified compleatly, but of half or quarter remiſſion and juſtification the Scripture is ſilent: it cruſhes joy, peace, hope, liberty ſpiritual, for if men earn not out their repentance, they may and do loſe their labour and reward before the third part of the day be ended; p. 247nor does the man accept Chriſt as Lord in a naked intention to ſerve him; for ſo ſaving faith includes in its nature an intention of new obedience to God: but a man cannot be ſaid to have his reward of pardon, becauſe he hath wrought his work, or reformed his life only in his intention, or becauſe he intends to work his work, Scripture ſhould here ſpeak.

4. Why doth not Mr. Baxter ſay right down, tacienti quod in ſe eſt Deus non denegat gratiam? The Lord hath made the covenant of grace with all mankind, Americans, Braſilians, with theſe of Chinah, and it hath theſe two halfs: 1. Do and live the life of grace and of faith. 2. Do and live the life of glory. So that the Goſpel and pardon, and the life of grace are promiſed to the Americans, ſo they trade well with nature, or a general grace of Chriſt crucified, they know not whom, and they never heard of; ſhew ſuch a covenant made in Scripture, and made with the Braſilians.

It's true, the Scripture ſaith, repent for remiſſion, and repent, that your ſins may be blotted out, Acts 2. 37, 38. Acts 3. 19. But truth ſuffers here. Antinomians to exclude ſtrict walking, make repentance to be nothing but faith. So Mr. Denne, Hobſon. &c. Again, Socinians, and Mr. Baxter, a man of a ſtrong wit, on the other extream to exclude the looſe faith of many, make Goſpel-faith to be nothing but repentance and new obedience. But the place Acts 2. can no more prove that repentance, and a fixed walk in good works, is ſuch a part of the new Covenant, as this, do and live the life of faith, and be pardoned, then that Baptiſm, which is in the text joyned with repentance, is neceſſarily required before pardon; whereas both repentance, faith, baptiſm, new obedience, are the way to the poſſeſſion of the crown; not cauſes, not the price, not the ranſome of the right and title to the crown, and both as conditions of pardon and title to the crown and the place. Acts 3. 19. ſpeaks of repentance continued all the life (for ſuch a repentance is commanded in both places, and all along in Scripture, Matth. 3. 8, 11. Matth. 3. 13. Acts 11. 18. Acts 13. 24. Acts 26. 20. Ezech. 14. 6. Matth. 4. 17. Mark 1. 15. Mark 6. 12. p. 348Acts 17. 30. Rev. 2. 7. Rev. 3. 19. as a work not of a day, but of all the life) alſo the words ſhould bear, that ſins were not pardoned until the time of refreſhment, that is, till the day of the eternal happineſs and reſt from our labours of this life, in which day ſins are only blotted out declaratively, ſaith Diodati. But let it ſtand, repent, that you may be pardoned; and that a turning to God is a condition and a way, and a means of remiſſion of ſins: it ſhall not hold up the fabrick of Mr. Baxters juſtification by inherent righteouſneſs; for ſure in concreto no man is pardoned who continues in his ſinful way, but he that repents and ſo continues repenting that he may be pardoned to himſelf and to others, is the only juſtified man of all thoſe that are adult and come to age. For the Apoſtles, Acts 2. 3. John Baptiſt, Matth. 3. having to do with looſe profeſſors and hypocrites, who ſought righteouſneſs by law-works, and yet ſlighted Law and all Law-works, do urge firſt repentance ſincere. 2. Continuing to the end. 3. Viſible to themſelves and others; nor do we bid proud and whole Phariſees, and men going on ſecurely, and workers of iniquity, as ſuch, immediately lay hold on Chriſt as their Saviour: and it's true, the motive of Gods abundant pardoning, and ſo the faith of pardoning mercy leads to repentance, Iſa. 55. 6, 7. let the wicked return, for he will abundantly pardon; and therefore faith goeth before repentance as touching ſome acts. In theſe Matth. 6. 14, 15. If ye forgive not, your father will not forgive you. Chriſt ſpeaks not of the order, as if we muſt firſt love our neighbour and our enemies as our ſelves before we be juſtified; nor is the holy Ghoſt upon order, 1 John 1. 19. Prov. 28. 13. Romans 10. 8, 9, 10, 13. as if penitent confeſſion of ſin to Chriſt, forſaking of all ſin, and ſound and compleat repentance, muſt go before juſtification and forgiveneſs: but the Lord deſigns the perſons pardoned, that they muſt be ſuch as forgive their enemies, forſake their ſins; becauſe men are ready to ſooth themſelves, as if haters of their brethren might be (while they habitually continue in ſuch a wicked way) juſtified before God.

Mr. Baxter in his confeſſion, c. 5. ſect. 1. concl. 6. page 101. p. 349I believe that by the new law of grace, or the promiſe, God hath delivered all men (in the tenour of the promiſe the promulgation reaches not to all) from the guilt of ſin, and as to the deſtructive puniſhment, on condition they will accept of Chriſt and life; and no man is accepted out of this promiſe (till they remedieſly reject it) but it is ſo general, that whoſoever will have Chriſt, may have him (on his terms) though none will have him till Gods ſpecial grace make them willing, yet whoſoever will is called to drink of the water of life.

My doubts are ſhortly theſe, 1. What Scripture ſaith that Chriſt hath delivered all men, Doubts and reaſons againſt Mr. Baxter's new remedying Law of grace made to all mankind.i. e. Braſilians, Indians, all the race of man from the guilt of ſin, as to the deſtructive puniſhment, or from hell, why not from their vain converſation? 1 Pet. 1. 18. the ſame ranſome is payed to ſave from the one as well as the other.

2. How is it not a ſcenical and a poor delivery, and ſatisfaction and ranſome paid to juſtice, if juſtice inflict eternal deſtructive puniſhment on all Braſilians, Indians: millions of this huge (all) muſt then be the covenanted people of God if they be ſaved conditionally; can a covenant-promiſe be made to all, if all be not the people of God by this covenant-promiſe?

3. Can a promiſe of God never promulgated, never by fame or ſound of words reaching the ears of theſe to whom the promiſe is made, be either promiſe or obliging Law? the Lord's will to do good is but a meer decree, never a promiſe till it be ſpoken; was there ſuch a thing from eternity as a promiſe of God to make the world? a decree there was, never a promiſe. God ſaid never in Old or New Teſtament, if all the Braſilians, Indians, ſhall believe in Chriſt, they are ſaved: and to them come to age a promiſe conditional it cannot be; when not only never promulgated, but Apoſtles and others are expreſly forbidden to promulgate it to the Gentiles, Matth. 10. 5. Acts 16. 6. as being no people of God, Lo-ammi, not obtained mercy in Chriſt, Hoſ. 1. 10. 1▪ Pet. 3. 10. Rom. 10. 24, 25. and yet for all theſe Chriſt died, all theſe Chriſt ſaved conditionally; they are ſaved, and my people, and I promiſe to them life in my Son ſo they believe, but tell them not of it; what a Goſpel is this?

p. 2504. How can the Braſilians be guilty of remedyleſſe rejecting of a Chriſt they never heard of? for how ſhall they believe in him of whom they never heard? Rom. 10. 14. how have they ſin in hating Chriſt; for Chriſt came never to them, either in proper perſon, or the Goſpel, John 15. 22, 23. preached?

5. How can this promiſe be ſo wide and general, as none are excepted? for either Chriſt dyed not for Infants, and ſo no Infants are redeemed, nor waſhed in the blood of Chriſt, no Infants are part of the world or mankind, or Infants are condemned for not actual accepting of Chriſt and life, and for wilful and remedileſſe rejecting of Chriſt, becauſe they will not come to Chriſt and drink; as Rev. 22. 17.

6. If whoſoever will have Chriſt may have him, Braſilians and Indians, and grace be univerſal, as ſaith Mr. Baxter; Braſilians and all Mankind muſt be freeholders, and ſoveraigns of Heaven and Hell, of the Decrees of Election and Reprobation, of Effectual calling: it muſt then be in him that runs and wills, and not in God who ſhews mercy; nor doth the Lord have mercy on whom he will: It's but a mock to ſay, that God's ſpeciall grace doth make men willing; for Americans and Braſilians are Lords, having in their power both general and ſpecial grace; except Mr. Baxter yield to us a grace which doth predetermine or indec…inably bow, fix and ſet the free will the way the Lord decrees, and that the Lord muſt infuſe a new ſupernatural power, and it is above us to have ſpecial ſaving grace, and that the Lord beſtows on his choſen, becauſe he hath freely choſen them; and then the matter is not in their, may have, or may not have.

7. Mr. Baxter would have done well to have put one Scripture at leaſt to this; For neither in that John 7. 37, 38. nor Rev. 22. 7. cries the Lord to Braſilians and Indians, Whoſoever will, let him come and drink of the water of life; for that promiſe is made only to thoſe within the viſible Church, who are the called of God, and doe, and may hear it. But the Braſiilians and millions of that kind are not the called of God.

p. 2518. A remedying Law we acknowledge in the new Covenant; but it is remedying to clear the juſtice of God, and to make theſe within the viſible Church the refuſers of the Goſpel more inexcuſable then Sodome, Matth. 10. 15. then Tyrus and Sidon, Matth. 11. 23, 21, 22, 23, 24, then a people of an unknown language, Ezech. 3. 5, 6, 7.

But 1. It ſhould be proved from Scripture by Mr. Baxter before he had aſierted with Moſ. Amyrald and other Univerſaliſts, his new remedying Law, as remedying the juſtly deſerved miſery of Americans and Braſilians; For ſure if Chriſt died for them, and hath ſtricken with all the ſavages on earth, …ews, and Gentiles for whom he died, and with all generations of men, a new Goſpel-covenant of the greateſt love among men, in Chriſt's dying for them; and yet this Covenant is never revealed to them by either revelation made by preachers, nor by the works of Creation and Providence, nor by the Law of the Goſpel written in the hearts of theſe men,

There is 1. little Remedy for clearing the glory of divine juſtice, to make their furnace hotter in Hell for a Chymerical and imaginary ſin of which their conſcience cannot accuſe them; for how can they be guilty in rejecting a Chriſt they never heard of, and by no ſuperable providence could hear? in that the Goſpel came neither by Angels, nor by Men gifted with tongues, nor by inſpiration to their knowledge; and this darkens the glory of God's juſtice. Its true, Abimelech and Pharaoh and others may be plagued for ſins they actually know not; but light of conſcience teacheth that Adultery and Oppreſſion of innocent ſtrangers, deſerve judgement. But read we ever that Braſilians, Indians, or the wiſeſt of Heathen, Socrates, Plato, Cicero, and the moſt tender of them, die with any ſuch challenge? ah, we ſinned againſt the blood of the Son of God ſhed for us! What, and ſhall the Lord write and ſpeak to Iſrael in their hearing? I brought you ou… of Egypt, and yet he will not tell the millions of the Heathen Chriſt dyed for them, and ſaved them from the guilt of ſin and everlaſting wrath, as touching their everlaſting deſtruction? which love yet he expreſſed not to them.

p. 3522. Though it ill becomes us to cenſure the wiſedom of God; if the Lord rebuke thoſe within the viſible Church for refuſing offered mercy; as Jer. 3. John 5. 40. John 8. 21. how doth he not reprove the Braſilians for rejecting a promiſe of ſo much love?

3. As no reprobate can be guilty of love of Election to glory from eternity (ſuppone ſuch a love had been in the heart of God towards them) becauſe it was never revealed to them: So if there be ſuch a law of grace and Covenant-promiſe, the Law-giver, the Mediator God-man was never revealed to the Braſilians.

2. Where is this wide promiſe and Covenant to be found in Scripture? who are the parties?

3. What is the nature of the Covenant? whether is it a Covenant of works (do this and live) or a Covenant of grace (believe this, and you have the reward of the Goſpel preached, to wit, the reſtored image of God) and where is this in Scripture?

4. A remedying Law muſt bring a remedy to men: the remedy is either real; and ſo ſome real help muſt be conferred upon fallen man: ſhew if there be one Braſilian healed and ſaved thereby: a real power of believing in Chriſt, and laying hold on the Goſpel-promiſe remote or nearer, cannot be given to all in Chriſt, for any thing we read in Scripture, ſince the Braſilians are heirs of wrath, cannot receive the things of God, 1 Cor. 2. 14. cannot believe or come to Chriſt. John 6. 44. cannot ſubmit their wiſedom to the Law of God. Rom. 8. 7. cannot bring forth good fruit more then thiſtles or thornes can bring forth figs or wine grapes,Ʋniverſal Redemption extols nature and free will, and makes a moral ſwaſion, which heals not nature: all the grace that the Goſpel owns. Luke 6. 43, 44. Matth. 7. 16, 17. being dead in ſins. Epheſ. 2. 2, 5. Walking in the vanity of their mind, having their under…tanding darkned, being alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſs that is in their hearts, Epheſ. 4. 17. 18. Enemies in their minds by wicked works, Coloſ. 1. 21. Fooliſh, diſobedient, deceived, ſerving divers hearts, Tit. 1. 3. having an heart of ſtone, Ezek. 36. 26. uncircumciſed, Deut, foreign30. 6. Jer. 9. 26. deceitful above all things, deſperately wicked, Jer. 17. 9. every imagination of mans heart only evill every day. Gen. 6. 5. from his youth, Gen. 8. 21. p. 353So that a Braſilian muſt be born over again,Auguſt. lib. 1. ad Bonif. c. 15. Julian. Sic nos dicimus liberum arbitrium in omnibus eſſe naturaliter, nec Adae peccato pe…ire po…uiſſe; quod ſcripturarum omnium authoritate firmatur. Lib 2. imperf. oper. fol. 133. Liberum arbitrium (inquiunt Pelag…ani) & poſt pecca…a tam plenum eſt quam fuit ante peccata. Pelagius lib. 1. de lib. a b. apud Auguſt. c. 18. Habemus poſſibilitatem utriſu que partis à Deo inſitam, velut quandam (ut ita dicam) radicem fractiferam atque ſoecundam, quae ex voluntate hominis diverſa gig…at & pari…t, & quae poſſit ad prop…ium culto is arbitri un v…l nitere flore virtutum, vel ſentibus horrere vitiorum. Lib. 1. impe…f. oper. fol. 381. Hanc voluntatem & concupiſcentium ante peccatum in Paradiſo fuiſſe, res illa declarat,—non potuit—eſſe fructus peccati In Epiſt. ad Demetr. Pelagius, Eſt enim in animis noſtris quaedam, ut ita dixerim, ſanctitas, quae velut in arce animi praeſidens, exercet mali, bonique judicium, & ut honeſtis rectiſque artibus faver, ita ſiniſtra opera condemnat. Auguſt. de gratia Chriſti c 10. Pelag us, operatur in nobis velle quod bonum eſt, v…l…e quod ſanctum eſt, dum nos &c. futurae gloriae magnitudine & praemiorum pollicita ione ſuccendit, dum revelatione ſapientiae in defiderium Dei ſtupentem ſu ſcitat voluntatem, dum nobis ſuadet omne quod bonum eſt. Auguſt. Epiſt. ad patres Mileſita…os; tribuit Pelagianis quod ad omnia vitae perficienda mandata, ſola tantumodo libertate contenderemus. Auguſt. 9. 9. Veteris & N. Teſt. q. 3. Deus bonus qui fecit exiſtere quod non exſtiterat; juſtus, quia quaecun que fecit ut proficerent, propriae libertatis arbitrio dimiſſa ſunt: quia tamen non tam perfecta ſunt, ut labi non poſſent, ſeminaria his legis ineſſe decrevit, naturaliter addens auxilia manifeſia legis, ut authoritas ejus perfecta eſſet hominibus. Ja. Arm. diſp. priv. 8. th. 4. Sim. Epiſcop. Remonſ. in conf. ſua, c 1. ſect. 14. Remon. in Apol. c. 1. fo 33. Poteſt homo abſque gratia Spiritus ſancti ſenſus Scripturae, quantum ſufficit ad ſalutem, intelligere, nec opus eſt ſuperinfuſa potentia in intellectu, ſufficit ſola literalis Evangelii oblatio. Corvinus Arminii ſectator con. Til. c. 12. pa. 48. Diximus nos credere per renovationem ſpiritus, praevia renovatione mentis & affectuum, voluntatem quoque mutari, renovari, & ex mala bonam fieri. Corv. con. Moli. c. 32. S. 23. & 13. Primo itaque volumus per gratiam mentem illuminantem & cor, hoc eſt affectus reformantem, effici bonos actus, five fidei, five converſionis: per actus autem habitus acquiri, per quos rurſus cum fidei adjutorio actus eliciuntur. Corvinus contra Tilenum c. 6. pag. 234. 235. Tria praecipue manſerunt in homine poſt lapſum, quae ipſum capacem novi foederis capacem faciunt. 1. Reliquiae imaginis Dei, quas Dens ex gratia in homine reliquit. 2. Manſiſſe libertatem ad bonum & malum, prout intellectus monſtraverit. 3. Manſiſſe in illo affectum naturalem, ad illud omne de ſiderandum quod ſibi bouum eſſe intelligit. Remon. in ſcriptis Synod. art. 4. pag. 164. Cum homines irregeniti dicuntur caeci, in tenebris poſiti—nihil aliud denotat, quam rerum divinarum & voluntatis ſalvificae ignaros & neſcios, ac proinde et am à Dei timore aliencs: at ex eo nihil aliud concludi poteſt, quam eos indigere clara veritatis propoſitione, ut ſcientiam conſequantur. Remon. in ſcrip. Syn. art. 3. & 4. pag. 6. Ad voluntatem quod attinet, de ea ita pronunciamus, in ſtatu irregenerationis non habere ad volendum …llum bonum ſalutare: Hoc confi…mant argumento Pelagio digno, neque enim voluntas id velle poteſt, quod in illo ſtatu intellectus ſcire non poteſt, unde fit ut affectus quoque deſſituti ſpeciali Spiritus ſancti gratia & renovatione, bonum ullum quod vere ſalvificum appetere non poſſunt; quare libertatem volendi indifferenter tam bonum ſalutare quam malum in ſtatu lapſus, voluntati ad eſſe negamus, quia potius liberum arbitrium ad bona hujuſmodi, non modo vulneratum, ſauciatum, infirmatum, inclinatum, attenuatum eſt; ſed & raptivum & perdi…um & amiſſum, ejuſque vires non modo debilitatae & caſſae niſi reſtaurentut à gratia, ſed planae nullae; hoc illi, ſed nihil ſani. Remon. Synod. art. 3. & 4. pag. 7. quare, cum ante lapſum intellectus primorum parentem noſſet quod bonum eſſet ſalutare, quod malum, in lapſu boni ſalutaris & ſalvifici cognitione deſtituta mens, nequaquam illud ut volendum voluntati monſtrare potuit, nec voluntas illud velle: libertatem itaque & potentiam volendi tam bonum ſalutare, quam malum non habuit; eam tamen libertatem quae homini eſſentialis eſt, retinuit; Nihil ſani hic, nulla eſt intrinſeca laeſio in voluntate per lapſum, nulla ablatio potentiae bonum ab intellectu monſtratum amplectendi. Sic Jeſuita Suarez, tom. de grat. c. 8. prolog. 4. n. 14. Per peccatum originale nulla ignorantia pravae diſpoſitionis in nos transfunditur, ſed ſola ignorantia negationis & privationis, quatenus naſcimur ſine fide, ſine ullo habitu, vel per ſe vel per accidens infuſo, & ſine ulla ſpecie vel principio cognoſcendi praeter nudam potentiam intelligendi; eam autem ignorantiam vel neſcientiam haberet homo creatus in puris naturalibus. Jeſuita Martinez de Ripalda de ente ſupernaturali lib. 1. di. p. 4. ſect. 3. 11. 21. Bonitas & poſſibilitas objecti ſupernaturalis voluntati propoſita, ſufficit excitare in voluntate deſiderium, ex ſe abſolutum & efficax, quid deſideraret hic Pelagius? Nihil prorſus, videat lector quaeſo in 2. Thom. tract. de gra…. q. 1. & ſeq. Gab. Vaſq. in 12. tom. h. diſp. 91. c. 2. & ſeq. Phil. Gamach. 12. q. 109. c. 4. Alphonſ. Curiel. 12. q. 189. art. 2. dub. ult. or he cannot enter into the Kingdome of God, John 3. 3. Nor can fleſh and blood, but the Father of Chriſt only cauſe us believe that Jeſus Chriſt is the Son of the living God, Matth. 16. 16. Now this is but a moral work to Mr. Baxter, to cauſe a dead man live: and if there were no intrinſecal wound, impotency and deadneſs in the ſoul, but only moral dimneſs of mind, ſo as the literal, clear, external and objective propoſal of the Goſpel, which wakens the ſtupid will, as Pelagians and Arminians ſay, perfects the whole work of the new-birth, and grace is nothing but the letter of the Goſpel; and the ſtrongeſt operation of this grace is onelyonly moral ſwaſion and counſel: as if by Rhetorick, and good words, the mid-wife could bring forth the birth; and this remedy that Chriſt brings to Braſilians, is at beſt, the raiſing of man dead and rotten in the grave, by blowing a Trumpet beſide him, and by making a perſwaſive oration over his dead corps: if ſo, the man ſo raiſed was never dead: Nor is the remedying Law ſo much; for a preaching of the Goſpel comes never to the ears of millions, with whom this remedying Covenant is made: and it were a ſtrong inducement, as any can be, to move Braſilians, Americans, thoſe of China and Turkey, to receive the Goſpel, to ſhew them Chriſt by the blood of his Croſſe hath made peace between God and you: ye are all of you, old and young, bought with a price, ranſomed by the blood of God: ye are not your own, Chriſt hath taken away your ſins, and does now begin upon a new ſcore; God hath expreſt the greateſt love imaginable, he hath redeemed you his enemies: this in the Old or New Teſtament is never told them; for then the Miniſters of the Goſpel ſhould find all the Pagans a Church, bought with the blood of Chriſt, and the reality of a Church ſhould be in all ſocieties of the earth. But ſuch glad news are preached to the choſen in the viſible Church only; never to Braſilians: Paul preaches at Athens, Acts 17. Creation, not one word of Redemption: as alſo Ariſtotle, Plato, and others ſhould beget over again to God Creator all their diſciples, whom they find rude and ignorant, and infuſe by moral ſwaſion and teaching a new life p. 354of learning: and all rude and ignorant men before they be taught Methaphyſick, Mathematicks, ſhould be dead in ignorance, enemies in their heart to knowledge and Philoſophy: and the ſame ground ſhould make Miniſters ſuppoſe there were no learning, and teaching of the Father in drawing of men to Chriſt, by that Omnipotency, which raiſed Chriſt from the dead and created the world, John 6. 44, 45. Epheſ. 1. 17, 18. 19. 2 Cor. 4. 4. as true real Fathers of the new-birth, by only the letter of the Goſpel, as Ariſtotle and Plato are fathers to beget Philoſophy in men. Now for any remedying Goſpel-promiſe that is made to Braſilians to purchaſe by way of merit, we ſhall believe it, when Mr. Baxter ſhall prove that to Indians and Braſilians, who lived and dyed without the ſound of the leaſt notice, or rumour of the Goſpel, Chriſt hath purchaſed and merited grace to believe the Goſpel.

2. That Chriſt by the blood of his Croſſe hath made peace betwixt God and the Braſilians, who ſo lived and dyed without the Goſpel; that Chriſt hath ſatisfied upon the Croſſe for their ſins againſt the Law, and born their fins in his own body on the tree; that Braſilians being dead to ſins ſhould live unto righteouſneſs, by whoſe ſtripes Braſilians are healed, 1 Pet. 2. 24. that Chriſt ſuffered for Braſilians to bring them to God, 1 Pet. 3. 18. that Chriſt bought Braſilians from their vain converſation with his blood, 1 Pet. 1. 18. that Chriſt gave himſelf for wild Indians, that he might redeem them from all iniquity, and purifie to himſelf a peculiar people, zealous of good works, Tit. 2. 14. And who ſo tell us of a general, dubious, and conditional intention in the Father giving his Son to death, and of the Son's giving himſelf to death for all theſe poor ſavages to whom he would never ſend the air of a rumour that he ſo loved them; and of a ſpecial intention going along with the free decree of Election to glory, that ſo many only ſhould live unto righteouſneſſe, be redeemed from all iniquity, are holden to prove two ſuch redemptions, two ſuch loves of Chriſt dying, two ſuch intentions and decrees, two ſuch providences: one ſpecial redemption, one ſpecial greateſt love, one ſpecial intention, one fatherly providence p. 355indeed toward the elect; we find John 10. 10, 11. John 3. 16. John. 11. 51, 52. 2 Cor. 5. 14, 15. Rev. 1. 5, 6. Rev. 5. 9, 10. 1 Pet. 2. 24. 1 Pet. 3. 18. 1 Pet. 1. 18. Tit. 1. 14. Gal. 1. 4. John 15. 13. Rom. 8. 32, 33. Iſa. 53. 4, 5, 6. Rev. 14. 4. all which places make the redeemed to be loved with the greateſt love, ſanctified, bought from their vain converſation, redeemed from among men, made Kings and Prieſts to God, delivered from this preſent evil world, redeemed from all iniquity, &c. we leave the other General, dubious love, intention, and reconciliation of Braſilians, to our Adverſaries to be made out by Scripture.

And Q. What is the grace of Chriſt's meritorious blood if it be ſhed for all and every one, if it put the nature and free will of all and every one in a better condition, and if his merit reſtore not the image of God into a more firm and excellent condition then we had in the firſt Adam? and what healing of nature, and the reſtoring of the image of God is made to the ſavages who eat men as we do beevs, kill their aged fathers, uſe wives promiſcuouſly, and never heard one word of the Goſpel?