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, [Page 2]before 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, [Page 3]and 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 [Page 4]hated, 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 [Page 5]the 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 onely 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 [...]

against 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 onely 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 onely 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, [Page 7] ver. 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, [Page 8]and 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 [Page 9]after 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 [Page 10] stinke 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 [Page 11]saith, 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 [Page 12]of 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 [Page 13]their 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 loue neuer faileth, 1 Cor. 13.8. No waters can quench this loue, 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 loue 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 [Page 14]works, 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 loue 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 [Page 15]being 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 haue it in actuall possession sooner than those to whom God hath purposed [Page 16]to 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 [Page 17]thee 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, [Page 18]and 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.

Again, 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 [Page 20]Gospel, 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, [Page 21]some 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 [Page 22]of 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 onely 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 one­ly 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 onely this, it would he as filthy rags, and as a menstruous cloth, Isa. 30.22. & 64.6. and could [Page 23]not 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 onely 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 onely 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 onely 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 onely 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 [Page 24]work 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, [Page 25]wheels 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 onely 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 [Page 26]Judge 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 [Page 27]hee 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 onely 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; [Page 28]So 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.