they are temperate, who ftrive for an earthly Crown, we are temperate and diligent to obtain an eternal Crown, 2 Cor. 4. 16, 17. For which caufe we faint not, &c. for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Were all Doing for Life, and an Eye to Gain by Service, fuch a legal and wicked thing, as fome reprefent it, fure the Bleffed Jefus would have admonished his Dif ciples, and not aufwer them as he doth, Mat. 19. 27, 28, 29. Then answered Peter, and faid unto him, Behold we have forfaken all, and followed thee: What shall we have therefore 3 And Fefus faid unto them, Verily, &c. Te shall fit upon twelve thrones, judging the twelve tribes of Ifrael, &c.

4. The Doctor's Argument from the Vanity of propofing our own Gain by Labour and Duties, be-caufe all is fixed and given already; is to make the Decree an effectual Means to overthrow the Government of Christ, and brand all his Offers to Sinners with Weakness and Falfhood. Should nor poor Sinners pray as they can, abftain from Sin, confider and apply the Word with an Eye to Converfion? Why doth God call them to this? Should. not they wait and ftrive to believe and repent, with an Eye to Forgiveness and efcaping Wrath? Why elfe fhould God encourage them with an Offer of thefe upon fuch Terms; and tell the Unbelievers, that they refuse these Mercies by new Forfeitures? But by the Doctor's Scheme, the Elect may be idle, and the Non-ele&t do beft when they defpair; for there's no Connexion between thefe Benefits, and thefe Graces or Duties. And fo the Non-elect are in the fame Cafe with Devils, there being no feri ous Offer to them; nay, their Cafe is worse than Devils, for thefe Offers are made to them for no other Defiga, but to increase their Condemnation : Nevery Sin of theirs, is the Sin against the

Holy

Holy Ghoft; that is, every Sin is alike, the Unpardonable Sin, and not only that Blafphemy againft the Holy Ghoft. To fay no more, Chrift hath no Rule of diftributive Juftice, but his own eternal Purpose, and Mens Regards to his promi-fed Benefits, are all forbidden, even when our Refpect to them, is that which fubferves his Government, and is fuppofed in all the Methods of it.

5. And why should we intend the Glory of God, the Service of Chrift, or the Good of others? Are not these as determined as our own Good? Hath not God fixed and fecured his own Glory? Doth Chrift need our Services more than our felves? Shall any other Perfons receive more Good than God hath already given and provided for them? Why should we intend there in our Duties, more. than our own Profit? the very fame Reason excu. feth from all, and fo we ought to intend nothing at all. I could fhew, had I room, that we cannot fincerely aim at our Souls Good, but we therein aim at God's Glory. Nor doth God ever require us to intend his Glory, but in a Concurrence with an Eye to our own Salvation.

TESTIMONIES.

You have feen in the laft Chapter, the Affembly's and Congregational Elders Judgment; and that we are not the lefs under Grace, for being encouraged to do good by the Promifes, &c. The Cafe is fo plain, that I fhall only give the Judgement of the greater part of those Reverend Divines whofe Names are fet in the Front of Dr.Crifp's Works, and interpreted by the Weak to a contrary Purpofe than what they intended. These Divines, in the Preface to Mr. Flavel's Book against Antinomianism, (which they approve of) inform us, 'That to fay, Salvation is not the End of any good Work we do; or, We are to act from Life, and

་

'not for Life; were to abandon the Humane Nature; it were to teach us to violate the great Precepts of the Gofpel; it fuppofeth one bound to do more for the Salvation of others, than our "own; 'twere to make all the Threatnings of E"ternal Death, and Promises of Eternal Life we 'find in the Gospel of our Blessed Lord, ufelefs as 'Motives to fhun the one, or obtain the other: It "makes the Scripture-Chara&ers and Commendation of the moft eminent Saints, a Fault. Had I feen this fooner, it might have spared some of my Reasons.

The Grounds of the Doctor's Mistake.

Because we ought not to do any thing from carmal Self-love, therefore we ought to do nothing from Rational and Spiritual Self-love. Because Chrift redeemed us, that we may not live to ourselves as our own Lords; therefore we must not, in obeying him, regard the Rewards he promiseth us, as he is our Lord. Because we muft aim at God's Glory above all; therefore we muft not at all intend our own Happiness in the enjoyment of this God. Because we muft aim at the good of others; therefore we must not aim at our own good. cause we fhould obey God from Gratitude and Love; therefore we should not obey him from any Hope, or Filial Fear. Because God hath engaged to give Life and Happiness to the Elect, when they have finifhed their Warfare and Work; therefore they muft not intend the obtaining that Happiness, in any part of that Work or Warfare.

Be

CHAP.

137

CHAP. XV.

Of the Way to attain Affurance.

TRUTH. THE ordinary Way whereby a Man Tattineth a well-grounded Assurance,

is not by immediate obje&tive Revelation, or an inward Voice faying, Thy fins are forgiven thee; But when the Believer is examining his Heart and Life by the Word, the Holy Spirit enlightens the Mind there to difcern Faith, and Love, and fuch other Qualifications which the Gospel declareth to be infallible Signs of Regeneration: And he adds fuch power to the Teftimony of Confcience, for the Truth and In-being of thefe Graces, as begets in the Soul a joyful fenfe of its reconciled State; and fome comfortable freedom from those Fears which accompany a doubting Chriftian; and ac cording to the Evidence of these Graces, Affurance is ordinarily ftrong or weak.

ERROUR. Affurance is not attained by the Evi dence of Scripture-Marks or Signs of Grace, or by the Spirits difcovering to us that he hath wrought in our Hearts any holy Qualifications: But Afurance comes only by an inward Voice of the Spirit, faying, Thy fins are forgiven thee; and. our believing thereupon that our Sins are forgi

ven.

Proved, that this is Dr. Crifp's Opinion.

P. 491. Would you know that the Lord hath laid your Iniquities on Christ? you must know it thus &

1. Is there a Voice behind thee, or within thee, faying particularly to thee in thyself, Thy fins are forgiven thee? Dost thou fee this Voice agree with the Word of Grace? That is, dost thou see it held out to most vile and wretched Creatures as thou canst

be and upon this Revelation of the Mind of the Lord by his Spirit, according to that Word, doth the Lord give thee to receive that Testimony of the Spirit, to fit down with it, as fatisfied that upon this thou makest full reckoning, thou hast propriety in this particularly to tby felf? If thou dost receive that 7eftimony according to that Word, here is thy Evidence, Thou hast thy Propriety and Portion in this. On this Point the Doctor spends much time: Sermon 15, is to prove, That Love to the Brethren, Univerfal Obedience, Sincerity, and Singleneß of Heart, and all other inherent Qualifications, are not Signs by which we should judge our State. Sermon 16. he calls the Revealing Evidence of the Spirit, and endeavours to prove this immediate Revelation: P.473. he puts this Objection, We will not deny but it is the Voice of the Spirit will fatisfit the Cafe: But fuppoft I hear Such a Voice? &e. Here is the Doubt; If the Word itself did bear witneẞ to this particular Voice of the Spirit, then could I be fatisfi ed this were the Voice of the Spirit of God that Speaks; but if the Word do not bear witness to this Voice, &c. I dare not trust it. He anfwers, This Voice is always according to the Word. But, p.475. he tells us, The Word according to which the Spirit of the Lord fpeaks, when he speaks Peace to his Prople, is the Word of Grace: And that VVord of Grace, is no more but this; God was in Christ, reconciling the VVorld unto himself, not imputing their Trefpaf fes unto them: This is the VVord of Grace, according to which it peaks, reconciling the VVorld to himfelf; even the VVorld, when Men are no otherwise but meerly Men of the VVorld.

Reader,