Principle in the Habit and Source in the seed and beginning is first given to the Elect in their Regeneration and Conversion to be the original of all actual Graces in them this is called the new creature the new man created after Gods Image the divine Nature the forming of Christ within c. Of this children are capable if they be not of actual Grace which yet seems probable This is inherent Grace in the first principles and Habits thereof both gratis data and gratum faciens in an Orthodox not in a popish sense Secondly Inherent Grace in the Branches and streams in the Acts and Effects in the fruits and progress is variously denominated from the Objects Subjects manner of acting c. it s called faith to express the motion of the renewed soul towards God in Christ upon conjugal terms believing his Truth closing with his Person trusting his Promises depending on his Mercy deriving from his fulness observing him in all things which is called the life of faith It s called Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it turns the whole soul from all sin to God Both in purpose and endeavour through his Spirit this and all other Graces are still concomitants and subsequents of faith in their gradual proportion It s called love to denote the affectionate embracing of God in Christ and in his people for Christs sake as the most amiable object It s called obedience as it acts the whole man to a free and full compliance with Gods Will revealed in his Word It s called Thankfulness as it affects the heart with the sense of Mercy received It s called self-denial as it moves the soul to prefer Christ before all things else and part with any thing for his sake It s termed Patience in regard of sorrowfull evils which it learns to bear submissively It s named humility with respect to its low thoughts of self submitted still to Christ It s nominated Temperance in regard of its care to avoid all excessive use of Creatures It s termed Zeal as it moves with fervour for good against evil It s termed Justice or Righteousness in respect of its readiness to give every one their due It s called Prudence as it regards all due means tending to right ends It s termed Wisdom as it s acquainted with the best things in their nature cause and end Thus Grace inherent hath its various appellations and distinctions both habitually and actually being the Grace properly meant in the Text as being that Grace which is capable of Growth The Knowledge of Christ is taken also in a sense more large or more strict 1. LArgely and commonly for a notional Knowledge void of saving Faith and Love such as puffs up an empty Brain 2. Strictly and specially for that saving applicative knowledge which includes all Grace by an elegant Hebraism verbs of sense and knowledge signifying both affectum effectum Natural knowledge of things is acquired by sense Reason or Authority Thus in spirituals this knowledge of Christs is spiritually sensible and rationally fiducial Its a conjugal knowledge which implies 1. Apprehension of the Truth of Christs proper Object 2. Credit and Assent thereto upon his divine Authority 3. Personal consent and particular Applications in mutual Acception and Reciprocation Grace and Knowlede in the Text may be understood 1. Distinctly Conjunctly 1. DIstinctly shewing the excellent Worth and needfull use of every Grace and of the knowledge of Christ 2. Conjunctly by a figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and Knowledge signifies gracious Knowledge as in that like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and Apostleship for gracious Apostleship So the sense will be very emphatical suiting our purpose in characterizing this excellent Jewel so singularly transcendent beyond all other This precious Jewel is curiously set out in the golden ring of divine Records where you find it held forth in its radient Lustre whose glorious beams may be contracted for our clearer apprehension into plain description you may then observe it to be a conjugal acquaintance with Jesus Christ our Lord and Saviour wrought in Gods Elect by the special operation of his renewing Spirit and effectually improved to Gods honor and mans good in every Relation toward God and Man This is the choice Jewel whose eminent worth hath been in all ages so incomparably prized by the Word and friends of God Every Page of Scripture sets forth the peculiar Eminency thereof every precept and Promise every prefiguration and Prophesie every President and performance points unto this This was under the Old Testament more ceremonially vailed and under the New is more Evangelically Revealed This is the centre wherein all the Lines of Scripture do meet All the Patriarchs aimed still at this Abraham saw his day and rejoiced Davi◠is full of it Job was divinely advised to such an Acquaintance as to the source and sum of all good Paul accounted all loss and dung in comparison of this excellent Knowledge and rationally determined to know nothing else Peter sums all up in this Good Reason for it if we consider the Object and subject the cause and Nature the property and effect thereof which are all hinted in the former Description Reason 1. The proper Object adequate of this gracious Knowledge is our Lord and Saviour Jesus Christ a singular Jewel indeed in every consideration The Paramount and Non-such the chiefest of ten thousand both in his Person and Office in his progress and Purchase in his Relation and Influence 1. The Person of Christ is a noble Paragon considered as God as Man as God-man 1. CHrist is God blessed for ever the eternal Son of his eternall Father co-essential and co-equal with him the the Brightness of his Glory and the express Image or Character of his Person in whom dwells the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantially and bodily the only begotton of the Father full of Grace and Truth essentially one with the Father though personally distinct by an eternal Generation unutterable to man firmly to be believed on Gods Testimony and piously adored not curiously pried into The wonderful Wisdom of the Father who was his Delight before Time by whom in time he made the world and upholds all by the word of his power Essentially he is God of himself Personally God the Son of God the Father His proper Name is the Word of God the Wonderful Councellor the Father of Eternity He that doth what ever the Father doth and to be worshipped as the Father is worshipped He that sends the Spirit from the Father who being in the form and substance of God thought it no robbery to be equal with God To him be glory for ever Amen 2. Christ as Man is the Rare Object of this Knowledge For the word was made flesh and dwelt among
be a common Road for every Notion pretending to new Light Observe well the great gate of your understanding that no disguised enemy may slip in unaware Sift and search every thing by Scripture-Light that ye may know the Truth Watch narrowly the Fort of Judgement and Conscience that carnal Reasonings may not get in and thrust out spiritual Reason Let divine Reason by the Scripture of Truth fortifie the same against all surprises of the enemy Yield up your selves therefore to the Spirit of Truth for effectual renewing that through the Blood of Christ you may have it purified and pacified If Error get once into your conscience he will make sad work there Exercise your self therefore to have it alwaies void of offence towards God and man The Cittadel of your Will requires a special watch Keep your heart with all diligence for out of it are the issues of life Have a singular eie to the Ammunition of your Affections if wild-fire get thither it will make work indeed See them all well ordered and well guarded least any be mounted for Error against Truth and for Revolt against perseverance Your Love and hatred your desire and fear your joy and grief your anger and distaste your hope and despair are Guns of great use if well managed but if error get once the mastery they will tear you and others to pieces Stand on your watch then as Christ commands all in these sleepy daies Watch and pray watch and Believe watch and Labour against such an enemy The Baits are specious that will entice you but dreadful hooks lie close under them Deadly poisons desperate Diseases will tempt you round under fair disguises Satans Powder-plots are most desperate in these later daies His venom is refined and sublimed to its height His old stratagems are revived afresh with more plausibleness Unclean spirits struggle and rage most stil when near ejection The Lord will keep you whilst you keep close to him in his Word and Waies He is with you whilst you keep with him if you forsake him he will forsake you 2. Relatively Keep close to your work in looking to others All Superiours have a special charge to keep their Inferiours from these dreadful Evils Study and improve your Relations well to this very end whether Political or Ecclesiastical Magistratical or Ministerial whether Parental or Magisterial Take heed to your selves and to the whole flock committed to your charge Act Gods part towards them and act like God whom you Represent Use all such means in Church or state as Christ himself would use were he in your place If fair Means will do good so much the better but rather then fail use sharper Tools If Lenatives will not avail Corrosives must be used When a Limb is gangreend and mortified it cals for Iron and fire If the Patient grow phrentick he must be bound and kept very close and solitary If the disease be contagious company must be kept off If the sore will not fairly resolve by proper discussives it must be ripened lanced cleansed with stronger medicines If a member be broken disjointed or wrenced you can hardly cure it without pain and trouble Superiors are Physitians in their kind if your Patients be froward you need the more wisdom care diligence You are Shepheards and Rulers of men all your Titles of Honor will still mind you of your Duty and Burthen Dignity and Duty are still inseparable You are set over others for their good Keep off therefore these great evils from them and keep them from these evils of revolting Errors The external man is within your reach The internal man accounts to God alone They that so honour God he will surely honor but they that dispise him in slighting his work shall become vile and base Whilst you act like God in acting for God the Glory will be his and the comfort yours in the furtherance of the publique good God looks now for such to stand in the Gap and make up the breach to prevent a fatal ruin One man of note may do a world of good one Moses one Phineas one Joshua one Nehemiah may be an eminent Saviour under Christ in this Israel Who is on Gods side now against Blasphemy and damnable Heresie against divisions and strong delusions Act Gods part now in your relations with zeal and courage with prudence and care Its Gods own work you may well trust him for Council and strength support and blessing The Lord never yet failed faithfull Reformers who denied themselves for the publique Weal Carnal policy will discourage you Divine Policy will quicken you still Christ himself met with strong Contradictions from all evil men and evil Spirits Your worst enemies are conquered ones both in Spirituals and in Temporals remember and improve all your experiences renewed so often for these many years Error discountenanced will soon wear away whereas Truth opposed will gather more strength Sinfull tolerations are the devils Nurses in all relations publique private Be zealous for God mind his Interest then shall your interest besurely settled Doctrine 4. The Grace and Knowledge of Christ is a singular Jewel THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace in Scripture-sense hath divers acceptions improperly and properly Improperly it signifies in a larger sense Thanks Joy Liberality Gift Office c. Properly and strictly it denotes two things 1 Gods special favour towards his Elect. 2. His sanctifying work in the Elect the former is favouring Grace this later is renewing Grace 1. It signifies Gods peculiar favour towards his Elect and that considered in the fountain and streams 1. Grace in the spring is called his pleasure purpose councill of his Will Amor Benevolentiae his love of benevolence 2. Favouring Grace in the stream signifies the various emanations of that eternal Love in all the expressions thereof towards them sutably to all their necessities thence the denominations of his predestinating and redeeming Grace his adopting and pardoning Grace his supplying and supporting Grace c. Which are in God one single intire Act that is variously denominated from its object This is Amor beneficientiae his love of beneficence whence flows his Amor Complacentiae his love of delight embracing of them Secondly Grace signifies also properly Gods sanctifying work of his Spirit in his Elect called the fruits of his Spirit the work of his Grace the gift from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often the peculiar saving operations of his gracious Spirit in them and by them this Grace is considerable in the Root and Branches in the habit and acts in the principle and effects in the seed and fruits in the source and streams in the beginning and progress thereof being often called metonymically the Spirit for the gifts thereof 1. Renewing Grace in the Root and
our selves as becomes us that we may not behold vanity 2. Is our Hearing spiritually employed in listning after the Fathers Commands Christs invitations the Spirits motions in his Word and Rod within and without us Is our ear opened to our Beloved and boared to the posts of his house that we may not hearken after any Tempter 3. Have we a spiritual Smell after the perfumes of Christs precious Garments the droppings of his Graces and Benefits and the fragrancy of his divine Spices Do we odorare the sweetness of his Garden and prefer it before all the rankness of sin self of the World and Satan 4. Is our Taste spiritually active to relish the dainties of Christ the pleasures of his Table the choiceness of his feast Do we prefer his flaggons and apples Do we relish him in his sweetness and comfort before all the worlds chear all and all in him Do we therefore abhor the bitterness attending every sin though sugard with Pleasure Profit or Honor Do we taste and know how good the Lord is 5. Is our Touch also spiritually employed to feel the difference between heat and cold between good and evil in the things of Christ Is this sense as others so well exercised to avoid all evil and embrace the good 2. The Internal sense receives from those Cinque Ports and Gates all sorts of Objects to be orderly view'd and compar'd laid up and improved by the faculties called Common sense Phantasie and Memory Are we thus spiritually sensible through this gracions Knowledge 1. BY common sense and general Perception of the species of things with their circumstantiated differences of Motion Rest Magnitude Number c. to give thereof a definitive intimation unto the Phantasie Doth Christs Spirit thus help us to discern of all things presented for a spiritual use to be faithfully reviewed and transmitted for orderly Improvement Do we keep watch and take due account of all sorts of Passengers and Guests coming to visit our internal man that they may be punctually discerned and orderly dealt with 2. Phantasie or Imagination entertaining those various Objects compares divides and composes them much like a Printer doth order his work with multitudes of variations and flowrishes Have we a like spiritual skill faithfully to compare the things that differ to separate the good from the evil to compose all things to spiritual advantage 3. Memory laies up what is thus ordered and laieth it out again as there is occasion in the naâ—ural man Is it so with us in the spiritual man Do we remember well the things of Christs Glory and of our own Peace Do we so record what he teaches us as to improve it in season and order Do we so lay up as to lay out in the best manner Are we carefull not to forget him or any thing of his Do we therefore beware of oblivion-water that we become not like wretched Israel 2. Sensitive Life acts by way of motion upward and downward to the right and left forward and backward in Pulsation and Respiration Do we move thus spiritually 1. DO we move upward towards Christ and Heaven aspiring still after Eternity Is our Center above and our Load-stone there where Christ sits at the right hand of God Is there a divine fire within us bending still heaven-ward to its first original 2. Do we move downward against every sin Do we labor still to tread self and Satan under foot with all sublunaries as Christ and his spouse eminently do 3. Do we move to the right in compassion and brotherly Love friendly assistance and Christian forbearance as Christ and his Apostles teach us practically 4. Do we move to the left by pittying and bemoaning sinners praying for them reproving of them and directing and exhorting them that yet remain in the gall of bitterness and in the bonds of iniquity plucking some as brands out of the fire Christ himself did so in the days of his flesh 5. Do we move forward still toward the price of the heavenly calling looking at Jesus c Do we so press forward towards the Mark forgetting the things behind that we may lose no time in this race of ours 6. Do we move back sometime to hasten our pace that we may leap better in considering our ways with remorse of sin and strong resolves to be more diligent in learning Wisdom from former follies 7. Doth our Pulse beat spiritually with freeness strength and orderliness to signifie the due Composure and harmonious Accord of all our Vitals in the ways of Christ Doth our heart keep a right Circulation of spiritual blood from the Center to the Circumference with renewed Reciprocations Do the various Communications of his Spirit set out by the Title of seven Spirits to denote Perfection Variety and Sufficiency manifest themselves in the constant Tenor of of our spiritual Pulse by returning still to Christ what we are still receiving from him Are we sensible of any change there in weakness inaequality and disorderliness for speedy remove of all obstructions disturbing the same 8. Do we move also in Spiritual Respirations 1. Inspiring the fresh gales of his reviving Spirit who blows where he lists and breaths into us by internal and external motions to temper our Spirits and to revive them Do we therein imitate David and all the friends of Christ in their spiritual Pantings and longings 2. Expiring the fuliginous vapors of our sinfull hearts and breathing forth the desires of our souls to be rid of those fumes that are so noisom to all our vitals and still breeding feavourish heats in our internal man Do we long to eject these unwelcome Guests who still like that serpent in Aesop will be sure to sting and poison their host when they recover heat 3. Sensitive Life acts by Appetite Doth spiritual Life act so within us both Concupiscibly and Irascibly 1. The concupiscible Appetite acts the Affections of Love and Hatred Joy and Sorrow Desire and Disdain Is the like felt in us spiritually 1. DO we love Christ as the best Object for sweetness and beauty excellency and sutableness the incomparable Paragon of all Have we none in Heaven but him and none upon earth in comparison of him Do we love all his for his sake in subordination to himself Do we therefore love all the ways and means wherein his Love is shewed towards us that our Love may reciprocate towards him again 2. Do we hate sin and all Christs enemies as he hates them upon his account Do we abhor and detest whatsoever is contrary to that lovely Object as contrary to our very being also Hatred extends unto all the kinds Doth our Spirit thus abominate all sinful
they should be left to sin and suffer for their sin so considering them in massa corrupta this Act of his purpose is called Praedamnation being an Act of his Justice whereas the former is properly an Act of Soveraignty As Soveraign he passed by them absolutely but as a just God foreseeing their sin he fore-appointed them to Wrath. These various expressions denote one intire continued perfect Act of the divine Essence set out after our apprehension diversly and having distinct Denominations but externally from its several Objects being still immanent in God from Eternity non-transient They all set forth his Grace in the freeness and fulness in the singularity and sureness thereof Thus Christs knowledge improved will vindicate his Truth from all aspersions of injustice unmercifulness and unfaithfulness In all this he is just wronging none being bound to none He is mercifull in chusing and predestinating some He is faithfull and true observing his word exactly Blind eyes cannot sore eyes will not see this clear Truth with delight but fret at it as Cavillers in Pauls time with heavy charges But the Wisdom of Christ must be justified of her Children now as she was by himself and by his Apostles then It must needs wrong the Grace of Christ much to make it depend upon the foresight of faith or any thing else in the Creature and giving the Creature a priority at least so far God first appoints what shall be and so foresees that it shall be else he were not the first and last As God is eternal and certain so is his purpose eternal and certain The figments of mens brains are loathsom Idols that would bring God down to mans shallow reach and fall as Dagon before the Ark. 20. Christs redeeming Grace is much wronged First By the former mistakes Secondly By Pelagians Papists and Arminians First In extending it to all and every man individually alike so that Judas was as much redeemed as Peter in their sense Secondly In restraining it to a meer salvability or putting mankind into a Power of being saved and acquiring to God a new Power of saving men Thirdly in unsetling it and making it an uncertain Meteor wandring up and down among men waiting on their free Will to embrace or refuse it at their List Fourthly In enfeebling it so as that it hath with them no Power or Efficacy to save those so redeemed but that a person whom God in Christ did so redeem may perish nevertheless utterly Fifthly By divers of late who appear much more sober and godly yet incline too much to those dangerous Errors Sixthly By the Socinians Familists Behmenists Quakers who either wholly deny it or pass it in silence as needless and useless AGainst this Poison Christs Antidote improved will give singular help it will shew the Al-sufficiency and Efficacy of Christs oblation to all the Elect for whom he did fore-know those he did predestinate he called justified and glorified The necessity and operation thereof it clears also None but God man could save lost man Nothing but the full Obedience of him could satisfie infinite Justice and procure infinite Mercy Christ had not died had it not been of absolute necessity Without the blood of God there was no Remission That blood must needs be efficacious and saving to all redeemed by him For if whilst we were enemies we were reconciled to God by his death much more being reconciled shall we be saved from wrath by his life There is indeed First An external and professed Redemption which is mentioned in Scripture that proves ineffectual to eternal salvation Thus Apostates deny the Lord that bought them generally professedly Thus he is said to redeem the whole Creation It mentions in that sense a temporal Salvation generally for thus he saves both man and beast All Apostates professed to be redeemed by him and they were outwardly redeemed from much gross evil Secondly There is an eternal Redemption of Grace to Glory peculiar to Gods elect This differs from that as far as Heaven from Earth Christ the Redeemer is indeed Lord of all and makes use of all for the good of his redeemed ones The devils themselves and brutes are thus generally under his dominion as all Reprobates Yet it follows not that he died for them Gods Elect are the proper Objects of redeeming Grace All things else below come in accidentally secundarily subserviently and comprehensively under consideration in Christs Redemption which makes them all to advance Gods honor and his peoples good There is a dubious Homonymy in this word Grace which occasions much mistake Many take it generally for any favour shew'd by God to man But Scripture limits the sense thereof in most if not in all places to his peculiar favour shew'd to his Elect in Christ reaching their Redemption and Salvation efficaciously and infallibly Other Creatures enjoy many gifts as Abrahams secundary offspring but his Elect as Isaac alone his Inheritance This advances the Glory of Christs Grace in every consideration To make his blood impotent and uncertain cannot but much eclipse it His freeness and fulness his sureness and choiceness appear orientally in this redeeming Grace Neither may any Creature complain of any wrong herein Is not he free to do with his own what he pleases Was he ever bound to any Creature Doth any suffer but for their sins Doth not God make good every Word of his Christ was never a half-Saviour He came not barely to make men salvable but to save effectually and to the utmost His Redemption is as absolute as the Fathers Election though the offers of Grace be conditional indefinitly tendred to all sorts Christ came not to purchase any new Power to God but to fulfill his purpose in his effectual procuring of Salvation for all his He came for his lost sheep whom the Father Gave him to fetch them home efficaciously The Sons Redemption must needs keep parallel with the Fathers election Had salvation been intended to each man what could have hindred the effecting thereof If Christ died for Judas as for Peter then is Peter little more then Judas beholding to Christs Redemption It s not Christ it seems that makes the difference but some thing else If he died for them both but not alike then was his death therein peculiar to Peter which makes the difference Then was it impossible that Judas could be saved without that special thing and it was as impossible that he should have it seeing it was not intended to him To what purpose then did Christ die for him He was not salvable it seems by the grant supposed What else he had was common to him with other Creatures good in it self but abused by man That Christ came not to restore whole mankind appears in that every one is never effectually restored to primitive state Where the
and lately Infant Baptism in its purity Antiquity Right hath been fully made out as by all former Writers so lately by Mr. Marshal Mr. Blake Mr. Baxter Mr. Cobbet Dr. Winter Dr. Featley Dr. Goodwin Mr. Cotton Mr. Sidenham Dr Worth and many others 1 Cor. 10. 1 2 3 4 5 6 7 8 9 10 11. Matth. 15. 9. Consult Sleiden Alling Hornebeck Bulinger c. for the particulas Deut. 26. Deut. 29. 10 11. Gen. 17. 7 8 10 Ezek. 16. 20. Matth. 19. 13 14 15. Act. 2. 39. Heb. 13. 8. 1 Cor. 1. 20. Gal. 3. 8 9 14. Rom. 11. 16 17 20 23. Exod. 12. 48. Act. 16. 31. Luke 19. 9. Iohn 6. 44. About this Subject you may see most of our Protestant Divines as the Fathers also against schism as Irenaeus Austin c. More lately have written Dr. Field B. Iewel Dr. Willet and within these few years the Assembly of Divines Mr. Hudson Mr. Hooker Mr. Stone Mr. Caudry Mr. Cotton M. Baxter c. whose circumstantial differences are easily reconciled by moderate Christians who strive for Truth and Peace not for contentious Victory Eph. 1. 23. 1 Tim. 3. 15. Eph. 4. 3 4 5 6. Ezek. 11 19. Iohn 10. 16. Rom. 16. 17 18 19. 1 Iohn 3. 3. 1 Cor 5. 7 8 9 c. Cant. 6. 10. Rom. 14. 19. Psalm 34. 14. Heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow hard after as with hue cry with utmost diligence Augustin Propert and many other Fathers cleared this point of old The Reformed Churches have afforded successively many Champions thereto as Wickliff Bradward Calvin Zanch. Paraeus Iun. Chamier Twiss Pemble c. Lately Dr. Owen Mr. Baxter Mr. Resbury Dr. Kendal Dr. Prideaux c. Rom. 9. 11. Eph. 1. 3 4 5 6. Rom. 8. 28. 1 Pet. 1. 2. Iohn 6. 70. Rom. 8. 28. Matth. 25. 12. Eph 1. 5 11. The Arminian distinction of Gods Antecedent and Consequent Will is found insufficient to theiâ— scope cross to all Divine Attributes 2 Thes 2. 13 14. Rom. 8. 28 29 30. Act. 13. 48. 2 Tim. 2. 19. * The Apostle Rom. 9. brings three signal Instances of this great Truth for a sure demonstration 1. In Jacobs Posterity ver 5. 6. 2. In Abrahams seed ver 7 8 9. 3. In Isaacs family ver 10. 11 12 c. to take off all mistakes shewing the first absolute Ground of difference between man and man to flow from Gods bosom for ordaining the future state of all his creatures according to the purposed pleasure of his wil. As for the execution or Justice or decreeing thereof he delights not in the sinners death but in glorifying of Justice 1 Thes 5. 9. Rom. 9. 22 23. Iude. 4. Prov. 16. 4. Rom. 9. 14 15 c. Rom. 9. 19 20 c. Iam. 1. 2 Pet. 2. 1 Iohn 3. Rom. 11. 6 7 c. Upon this Text see Mr. R. Resburies Elaborate Lectures Dei voluntas rerum necessitas August de Genes ad liter Many choice Pleces of this Theme you may consult with left by Augustin Propert Bradward Calvin Luther Paraeus Zanch. Twiss Chamier Molin Downame and many more Ancient and modern Dr. Owen Dr. Kendal Mr. Lyford Mr. Resbury c. have taken off many sad mistakes herein in their late writings against Arminianism See the writings about them Rom. 8 28 29 30 Act. 20. 28. Heb. 9. 22. Rom. 5. 8 9 10. 2 Pet. 2. 1. 1 Tim. 4. 10. Psalm 36. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salvabis Septuag thou shalt save answering the Hebrew Rom. 8. 28. Matth. 20. 15. Rom. 11. 35. Heb. 7. 25. Luk. 19. 9 10. Ioh. 10. 16 28 29 30. Matth. 3. 5. Col. 1. 23. Iohn 1. 29. Psal 32. 32. Iohn 6 33. 2 Cor. 5. 19. 1 Iohn 5. 19. Iohn 17. 9. Revel 13. 3. Iohn 14. 17. Iohn 17. 25. 2 Pet. 2. 5. He distinguishes the â—orld of the ungodly from the saved Ones Matth. 5. 3 6. Esay 48. 22. Esay 57. 21. Iohn 6. 37. Act. 15. 18. 2 Tim. 2. 19. It s no disgrace to the sufficiency of the Sun that so many blind eyes share not in its Light Some are wilfully all naturally some judicially many sluggishly blind in spirituals All are born blind Satan blinds further some fall asleep others wilfully shut their eyes some are offended others judicially blinded There is no fault in the Natural or Spiritual Sun but in the creature sin is from self Rom. 5. 1 Cor. 15. 22. You may see largely on this Subject Augustin Epiphan Prosper Chamier Magdeb Centur. Calvin Luther Chemnit Paraeus Zanchius Bradwardine Ames Dr. Twiss Anatom and Histor of Socinian Trelcatium Vtrumque Iun. Theses Davenant Bishop Jewel Rivet Hornebeck de Socin Willets Synops Dr. Owens Display of Arminians c. Mr. Ant. Burges Lectures Mr. Downams System Mr. Baxters Rest Mr. Perkins Hooker Shepheard Cotton Dr. Preston Sibs c. See the Books about them Gen. 6. 5. Psalm 14 Psalm 53. Ierem. 17. 9. Psalm 51. 5. Iohn 3. 3 5. 6. Matth. 18. 3. Eph. 1. 17 18 19. 2 Cor. 5. 17. 1 Iohn 3. 14. Act. 26. 8. Ezek. 36. 26 27. Iohn 3. 3 5 6 7. Rom. 2. Rom. 3. Psalm 58. 3. Eph. 2. 1 2 3 11 12. Eph. 4. 17 18 19. Tit. 1. 15 16. 2 Tim. 2. 25 26. * Act. â—4 27. Act. 16. 14. Gen. 6. 5. Gen. 8. 21. The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that speech of God appears to be not causal as many take it but discretive as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etsi although aggravating mans sinfulness as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to import 1 Tim. 1. 13. where he doth not extenuate but aggravate his sin 1 Cor. 16. 9. Col. 4. 3. Rom. 8. 28 29 30. Iohn 6. 37 44 45. Ezek. 36. 2 26 27. Ierem. 31. 33. Ier. 32. 39 40. Psalm 89. Rom. 7. Col. 3. Hos 2. 14 19 20. Gen. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrew reads Emphatically God will efficaciously perswade Japhet enlarging the heart of Gentiles towards Christ il a hirera en douceur as the French reads it He will sweetly and surely draw them Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuadeo Revel 3. 21. Rom. 8. 7 8. Rom. 8. 2 9. Rom. 7. 25. Necessity and liberty meet together in Heaven on Earth yea in Hell itself Eph. 4. 24. 1 Pet. 1. 14 15. Matth. 13. Prov. 4. 18. Luke 13. Mark 4. Rom. 7. Phil. 2. 13. Eph. 2. 8 9 10. Rom. 9. 16. Iam. 1. 18. Eph. 1. 6. Men sin wilfully though necessarily It s a necessity conditional not absolute It was contracted by a mans own fault it opposes not his Liberty of choice whether in point of contradiction towards contrary acts willing or nilling or of contrariety towards contrary objects good or evil The sinner chuses evil in refusing good willingly without constraint Gods Decree infuses no evil into a man nor his Providence Psalm 58. 3. Iob 14. 4. Matth. 7. 16. Luke 6. 44. Iam. 3. 12. Eph. 2. 1 2