ô house of Israel Christs will is heaven Christ thinks it is best that his Fathers will stand and his humane will be repealed Rom. 15.3 for even Christ pleased not himselfe to have no will of your owne is the Pearle in the ring a Jewel in submission 2. that the Lords end is good he minds to have me home to heaven then as in his six dayes workes of creation he made nothing ill so hee hath been working these five thousand years and all his works of providence are as good as his works of creation hee cannot chuse an ill meane for a good end if God draw my way to heaven through fire tortures bloud poverty though hee should traile me through hell hee cannot erre in leading I may erre in following Object But there is a better way beside and hee leades others through a rosie and greene valley and my way within few inches to it is a wildernesse of thornes Answ. Gold absolutely is better then a draught of water but comparatively water is better to Sampson dying for thirst then all the gold in the earth So cutting a veine is in it selfe ill but comparatively letting bloud through a cut veine is good for a man in danger of an extreame Feaver there is no better way out of heaven for thee then the very way that the Lord leades thee God not onely chuses persons but also things and every crosse that befalls thee is a chosen and selected crosse and it was shapen in length and breadth and measure and weight up before the Throne by Gods owne wise hand Heaven is the workehouse of all befals thee every evill is the birth that lay in the wombe of an infinitely wise decree so God is said to frame evill as a Potter doth an earthen vessell so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jatsar signifieth Jer. 18.11 to frame a vessell of clay is a work of art and wisedome so it s a worke of deliberation and choise God is said to devise judgement against Babylon Jer. 51.12 And the Lord hath done to his people the things which he devised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to think meditate studie devise Deut. 19.18 and Isai. 45.7 he creates darknesse and evill it is such a worke of omnipotency and wisedome as the making of a world of nothing then if God follow infinite art in shaping vengeance against Babylon farre more must he wisely study to mould and shape afflictions for his owne for no afflictions befalleth the Saints but they be well framed chosen wisely studied forged and created crosses A Potter cannot frame by deeper Art and judgement a water-pot for such an end and use a fashioner cannot frame clothes in proportion for a mans body so fitly as the wise Lord in judgement and cunning shapes frames this affliction as a measure for thy foot only poverty for this man and its shapen to his measure wicked children and the sword on Davids house fittest for him such a loathsom disease for this Saint want of friends and banishment for such a man another more and heavier should be shapen to wide for thy soule and another lighter should have been too strait short and narrow for thee It s comfortable when I beleeve the draught portraiture and lineaments of my affliction were framed and carved in all the limmes bones parts qualities of it in the wise decree and in the heart and breast of Christ It were not good to bear a Crosse of the Devils shaping were there as much wormwood and gall in the Saints cup as the Devil would have in it then hell should be in every cup and how many hells should I drink and how often should the Church drinke death It s good I know Christ brewed the cup then it will worke the end for be it never so contrary and soure to my taste and so unsavory Christ will not taste poyson in it he hath purposed I should sail with no other winde to heaven and I know its better then any winde to me for that Port. Rule 6. Christ prescribes no way to his Father but in the generall The Lords will be done on me saith he be what it will Let hell and death and Devils malice and heavens indignation and enmity and warre ill-will and persecution from earth hard measure from friends and lovers if the will of my Father so be welcome with my soule welcome black crosse welcome pale death welcome curses and all the curses of God that the just Law could lay on all my children and they are a faire number welcome wrath of God welcome shame and the cold grave The submission of faith subscribeth a blanke paper let the Lord write in what he pleaseth patience dares not contest and stand upon pennies or pounds on hundreds or thousands with God Moses and Paul dare referre their heaven and their share in Christ and the book of life to Christ so the Lord may be glorified Submissive faith putteth much upon Christ Let him slay me yet I will trust in him said Iob 13.15 Heman alledgeth it was not one single crosse Psal. 88.7 Thou hast afflicted me with all thy waves And David Psal. 42.7 All thy waves and thy billowes are gone over me One of Gods waves could have drowned David afflictions coming in Armies and in a battle-array say that one single Souldier cannot subdue us Lawfull warre is the most violent and the last remedy against a State and it argueth a great necessity of the Sword Job had an Army sent against him and from heaven too cap. 6.4 The terrors of God doe set themselves in array against me See what a catalogue of sufferings Paul did referre to God 2 Cor. 11.23 24 25 c. one good violent death would have made away a stronger man then Paul yet he was willing for Christ to be in deaths ofen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many deaths many stripes many prisons five times nine and thirty stripes this was neer two hundred stripes every one of them was a little death Thrice beaten with rods once stoned thrice in shipwrack night and day sailing in the deep in journeying often in perils of waters in perils of robbers in perils of his owne country men in perils by the heathen in perils in the City in perils in the wildernes in perils in the Sea in perils among false brethren in wearinesse and painfulnesse in watching often in hunger in thirst in fasting often in cold in nakednesse c. Many of us would either have a crosse of our own carving as we love will-worship and will-duties so we love will-suffering and desire nothing more then if that we must suffer Christ with his tongue would licke all the gall off our crosse and leave nothing but honey and a crosse of sugar and milk we love to suffer with a reserve and to die upon a condition an indefinite and catholique resignation of our selves without exception to Christ and to undergoe many furnaces many hels
Christs love is stronger then hell Our affections often take fire from difficulties as absence of the Beloved kindles a new fire Stollen bread because stollen is sweeter and not our nature onely but longing after Christ nititur in vetitum inclineth to that which is forbidden What if Christ be longed for and loved more when absent then present 2. The other Character is That when the end is obtained all operation for or about the meanes ceaseth and the soule hath a complacency in the fruition of the end When the wretches chests are full hee hath an heart-quietnesse in gold Luk. 12. Soule take thine ease but if the soule have an akeing and a disquieting motion after gold is obtained it is not because gold was not his end but because hee hath not obtained it in such a large measure as hee would or because it s but a sick and lame end and cannot satiate but rather sharpen soule-thirst after such corruptible things When Christ is obtained the soule hath sweet peace Hee that drinketh of the water of life thirsts no more appetitu desiderii as longing with anxiety for this as wee doe for earthly things which we want though hee have appetitum complacâ—ntiae a desire of complacency and a sweet self-quietnesse that his heritage pleaseth him well and his lines are fallen in pleasant parts and rests on his portion and would not change it with ten thousand worlds Men by this who are fishing and hunting after some other thing then Christ may know what is their end when Christ and Reformation come to their doores they will have neither but cast out their lines for another prey Men now fish and angle for gaine in lieu of godlinesse Vers. 28. Father glorifie thy Name Then came there a voyce from heaven saying I have both glorified it and will glorifie it againe Here is the last Article of Christs prayer Father glorifie thy Name 2. The Returne of Christs prayer by an audible answer from heaven This Prayer Glorifie thy Name Father is of an higher straine Father I am willing to die so thou be glorified in giving to me strength to suffer and thou redeeme lost man by me and by so doing glorifie thy Name Christ never in his hardest suffering would be wanting to glorifie God Now how farre the glory of God in doing and suffering should be intended and desired by us in these considerations I propose 1. Wee are to preferre the Lords glory to our owne life and salvation no point of self-denyall and renouncing of self-pleasing can reach higher then this when Christ is willing to be the passive object of the glory of God Put me Father to shame and suffering so thou maist be glorified Paul and Moses are not farre out but they are farre out of themselves when the one for the glory of the Lord in savinâ— the people of God willeth his name may be razed out of the book of life and the other to be separated from Christ for the salvation of his kinsmen Gods chosen people When Abraham is willing that Glory to the Lord should be written with the ink of his sonne Isaac's bloud and the Martyrs that their paine may praise God they then levell at the right end for that must be the most perfect intention that comes nearest to the most perfect This is nearest to Gods intention for hee created and still worketh all for this end that hee may be glorified Pro. 16.4 Revel 4.11 Rom. 11.37 Now if Christ put all to sea and hazard all hee hath to guard the Lords Name from dishonour and made his soule his life his heaven his glory a bridge to keep dry and safe the Glory of God that it sink not and if God would rather his deare Son should be crowned with the Crosse and his bloud squeezed out with his precious life then that any shame should come to his Name then are wee to interpose our selves even to sufferings and shame for the glory of God Suppose a Saint were divided in foure and every member with life in it and torment of paine fixed in the foure corners of the heaven East and West and South and North and the soule in the convexity of heaven under the paine of the torment of the gnawing worme that can never die these five were oblieged to cry with a loud voyce in the hearing of heaven of earth of hell of Men and Angels and all creatures Glory glory be to the spotlesse and pure justice of the Lord for this our paine and when the damned are noted to speake against their sentence of condemnation When saw we thee hungry and fed thee not c. Mat. 25. it is cleare they are oblieged to acquiesce to this that they are made clay-vessels passively to be filled to the brim with the glory of revenging justice and ought in hell to praise the glory of revenging wrath as the Saints in heaven are bottles and vessels of mercy from bottom to brim filled with the glory of mercy to praise his grace in heaven who redeemed them the one Psalme is as due and just as the other What the damned doe not or doe in the contrary is their sinne One prayed his death paine torment sad afflictions that may out-runne him ere hee escape into the grave yea that his hell might with his owne good will be a printed booke on which Angels and Men may read the glory of inviolable justice 2. Wee love that the holinesses and grace of others were ours that we might glorifie God but we glorifie him not with that which he hath given us yea we have a sort of wicked emulation and envy if others glorifie God not we Moses acquiesced to Gods dispensation that the Lord might be glorified in the peoples possessing of the holy Land though hee himselfe should not bee their leader but not at the first There is a cumbersome piece called I ego selfe that hath an itching soule for glory due to another 3. O how unwilling are wee that the Lords glory over-weigh our ease and humour Master forbid Eldad and Medad to Prophecie saith Joshua No Moses will have God glorified be the instruments who will 4. There is a two fold glory here due to God 1. Active the glory of duties to be performed by us 2. Passive the glory of events that results from the Lords government of the world wee are to care for both but wee doe it not orderly We are more carefull of Gods passive glory which belongs to himselfe then we ought to be Hence say we what confusions be there in the world Nation breakes covenant with Nation Heresies and blasphemies prevaile Antichrist is yet on his throne the Churches over Sea oppressed the people of God led to the Shambles as slaughter-sheep and destroyed and killed Hundreds of Thousands killed in Ireland many thousands in England and very many thousands about the space of one year taken away in Scotland with the Sword and the
eternall life to all and every one upon faire conditions if their free will play the game of salvation and damnation handsomely as if Christ were not free wills choisest tutor 4. All and every man are received in this covenant in the new state of reconciliation grace and favour and justification from any breach of the Law or the first covenant all are once fairely delivered both young and old from damnation and wrath all the heathen are reconciled and justified by Christ in his blood and all sinnes now are against the 1. Covenant of grace Christ and all mankinde now beginne to reckon on a new score 2. Though the ship be broken and all mankinde sent to Sea to die there yet so are they cast over board as Christ the surety of a better Covenant is made the great vessell that ship-broken men may if it seeme good to Lord free will swimme unto and so come safe the second time to land 3. So as there be two Redemptions in Christ two Justifications by grace 4. Yet neither the tydings of this new covenant made with all men nor this state of reconciliation or justification are ever revealed to the thousand part of mankind and though all and every one be under this Law of Faith and Covenant of Grace yet is this obliging and supernaturall Law never promulgate to millions of mankind whom it obligeth to obedience so farre forth as by the good industry and improving of common gifts of nature or rather the hire and merit of men out of Christ to make a conquest of the preached Gospell and Christ free will doing its best 5. All and every Mothers sonne and children of Adam are called and invited yea and Christ by our Text draweth all and every man though they will not be drawn say they the sole cause of election reprobation of salvation damnation lying on mans free will 6. All and every one are furnished with all externall meanes of salvation with sufficient grace and absolute indifferenciâ— and power of free will to say ay or no to the drawing of Christ and purchase by industrious improvement and carefull husbanding of the common gifts or relicts of nature and their new sufficient grace if they could give it a name to us a farther degree of grace while they conquesse the Preaching of the Gospell and the grace of conversion Yet so are they let Christ doe his best as all may be converted or not any one at all but all lost and all may persevere in grace and be saved as not one men shall be damned and all may so totally and finally fall away from grace as not one man may persevere but all be eternally lost if free will use his owne liberty notwithstanding of the Lords eternall decrees of Election or Reprobation or of Christs death the strength of free grace the intercession of Christ at the right hand of God the unchangeable love of God for all these can doe nothing to marre the absolute and independent free will of men to worke as it listeth for either wayes Propos. 1. Election is the decree of free grace setting apart certaine definite individuall and particular men to glory 1. The men chosen and drawne are by head designed Jaakob not Esau before the children had done good or evill though Esau be elder Isaak must be the Sonne of the promise father and mother were free grace rather 〈…〉 of Abraham and Sarah now paâ—led natures 〈…〉 Eâ—mael Peter and John not Judas the Sonne of 〈…〉 Abraham and his house worshipping Idols beyond the 〈◊〉 is singled out not any other the Lord sets his love on 〈◊〉 Jews because he loved them Deut 7.7 When their Father 〈…〉 Amorite and their mother an Hittite and they dy◠〈…〉 bloud Ezech. 16.3.4.5.6.7 not any one of the rest of the Canaanites the Tribes of Judah is the King by Tribe not any of the rest of the Families Low Jephtahs Family not anâ— of the rest of the sonnes of that Family None of the seven sonnes but the dispised shepheard the ruddy Boy singing after the Ew's David forgotten by all as none of the number 2. They are pointed out with the finger with pronownes Psalm 87.5 And of Sion its said this man Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and man shall be born in Sion Esai 49.1 The Lord hath called me from the womb from the bowels of my mother hath hee made mention of my name Thou art head or member or of which the Prophet spake it s all one in the mouth of God by name from eternity John Anna c. Esai 43.1 O Israel feare not for I have redeemed thee I have called thee by thy name thou art mine So the Lord points them out with the finger Esai 49.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold these shall come from farre and behold these from the North. North-land men and from the Sea Ilanders or from the West West-land men so it may be read and these from the land of Shimin Ezech. 36.20 These are the people of the Lord. Hebr. 11.13 All these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 died in the Faith they are named and told by the head Revel 14.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are thrise in one Verse These are they that are not defiled with women these are they that follow the Lambe whithersoever he goeth These were redeemed from amongst men 3. They are defined by their countrey Esai 19.18 Five Cities of the land of Egypt shall speake the Language of Canaan Vers. 24. In that day Israel shall bee the third part with Egypt and Assyria even a blessing in the midst of the Land Vers. 25. Whom the Lord of Hosts shall blesse saying blessed be Egypt my people and Assyria the worke of my hand Zephan 3.10 From beyond the river of Ethiopia my suppliants even the daughters of my dispersed shall come .4 Their names are particularly inrolled in the Lambes booke of life Luk. 10.20 Revel 13.8 Revel 20.15 As Citizens of some famous incorporation or Senators that governes a Citie are written in the booke of Records of the King or Citie so these that are to follow the Lambe cloathed in white are booked in the publike Register of heaven in the minde of God to be members of the heavenly Society 5. It was no blind bargaine that Christ made hee knew what he gave hee knew what he got Christ told downe a definite and certaine Ransome as a told summe of money every penny reckoned and layed and he knew who was his own and whom and how many by the head and name he bought there is no hazard that one come in in the lieu and roome of another Joh. 10.14 I am the good Shepherd how is that made good He hath particular care of all the flock by the head he knowes how many and who are his if any bee not his if any be sicke or lost or wandered away that proves a good Shepherd I know my sheepe
pay praises to our Creditor Christ or rather suspend while we be up before the Throne with the millions of broken men the ingaged Saints that there wee may sing our debts in an everlasting Psalme for here we can but sigh them the booke of our ingagements to Christ is written full Page and Margent within and without it s a huge book of many volumes and the millions of Angeâ—s to whom Christ is head Col. 2.10 owe their Redemption from possible sinnes and possible chaines of eternall vengeance that their fellow-Anâ—â—ls actually lye under Then O what huge sumâ—â—â—s are all the inhabitants of heauen owing to Christ And what can Angels and Men say but Christ is the head of Principalities and Powers Col. 2.10 Yea the Head over all things to the Church which is his body the fulnesse of him that filleth all in all Ephes. 1.22 23. The Chiefetaine of ten thousands yea of all the Lords millions and hoasts in heaven and earth Cant. 5.10 When all the created expressions and dainty flowres of being Heavens Sunne Moone Starres Seas Birds Fishes Trees Flowres Herbes that are in the element of nature or issued out of Christ there bee infinite possibilities of more rich beings in him when out of Christ doe streame such rivers of full grace to Angels and Men and to all Creatures beside that by participation in their kinde communicate with them in drops and bedewings of free goodnesse it being a result of courtesie and freenesse of Mediatory grace that the systeme and body of the Creation which for our sinne is condemned to perish should continue and subsist in being and beautie Yet o what more and infinite more of whole and entire Christ remaineth in him never seene nay not comprehensible by created capacities and when not onely in the Sphere of grace but in that highest Orbe and Region of glory such hoasts and numerous tâ—oups of glorified Peeces redeemed Saints and elect Angels that are by anticipation ransommed from their contingent fall into sinne and possible eternity of â—â—ngeance doe stand beside him as created emanations and twigs that sprang out of Christ there iâ— an infinitenesse invisible and incomprehensible in him yâ—a yet when all these chips created leavings small blossomes daughters and births of goodnesse and grace have streamed out from him he is the same infinite Godhead and would and doth out-tyre and weary Men and Angels and whatsoever is possible to be created with the only act of wondring and surveying of so capacious and boundlesse a Christ here is Gospel-worke for all eternity to gloryfied work-men Angels and Ransomed Men to digge into this Gold-mine to roule this soule-delighting and precious stone to behold view inquire and search into his excellency And this is the saciety the top and prime of heavens glory and happinesse to see and never out-see to wonder and never over-wonder the vertues of him that sits on the Throne to bee filled but never satiate with Christ. And must it then not be our sinne that we stand aloofe from Christ Surely if we did not love the part above the whole and the drosse of that part even the froward will more then our soule Christ should not be so farre out of either request or fashion as he is If Antinomians offend or such as are out of ignorance seduced hate me for heightning Christ not in a Gospel-license as they doe but in a strict and acurate walking in commanding of which both law and Gospel doe friendly agree and never did and never could jarre or contest I threaten them in this I write with the revenge of good will to have them saved in a weake ayme and a farre off at least desire to offer to their view such a Gospel-Idea and repâ—esentation of Christ as the Prophets and Apostles have shewne in the word of his Kingdome who opens the secrets of the Father to the Sonnes of men And for Arminians now risen in England and such as are both Arminians and Antinomians such as is M. Den and others they lye stated to me in no other view but as enemies of the grace of God and when Antinomians and Anabaptists now in England joyne hands with Pelagians Iesuits and Arminians I cannot but wonder why the Arminians Socinians and Antichristian abusers of free grace and free-will-worshippers should bee more defended and patronized now as the godly party then at that time when the Godly cryed out so much against them and out-prayed the uncleane Prophet out of the Land Sure a white and a black Devill must be of the same kinred Grace is alwaies grace never wantonnesse Nor can we ynough praise and admire the flowings the rich emanations and deep living Springs of the Sea of that fulnesse of grace that is in Christ. Come and draw the Well is deepe and what drops or dewings fall on Angels or Men are but chips of of that huge and boundlesse body of the fulnesse of grace that is in Christ one Lillie is nothing to a boundlesse and broad field of Lillies Christ is the Mountaine of Roses O! how high how capacious how full how beautifull how greene could we smell him who feeds among Lillies till the day breake and the shaddowes flee away and dive into the gold veines of the unsearchable Riches of Christ and be drunken with his wine we should say It s good to be here and to gather up the fragments that fall from Christ. His Crowne shines with Diamonds and Pearles to and through all Generations The Land of Emanuel is an excellent soyle O but his heaven lyes well and warmely and heartsomely nigh to the Sunne the Sunne of righteousnesse the fruit of the Land is excellent glory growes on the very out-fields of it O what dewings of pure and unmixed joyes lye for eternâ—ty on these eternally springing mountains and gardens of Spices and what doe we here Why doe we toyle our selves in gathering sticks to our nest when to morrow wee shall be gone out of this Would these considerations out-worke and tyre us out of our selfe to him it were our all-happinesse 1. Many Ambassadours God sent to us none like Christ he is God and the noble and substantiall representation of God the very selfe of God God sending and God sent the fellow of God his companion and God and not another God but a Sonne another subsistence and person 2. For kindred and birth a begotten Sonne and never begunne to be a Sonne nor to have a Father of Gods most ancient house a branch of the King of Ages that was never young And in reference to us the first begotten of many brethren 3. For Office never one like him to make peace betweene God and Man by the bloud of an eternall Covenant a dayes-man wholly for God God in nature mind will power holynesse and infinite perfection a dayes-man for himselfe a dayes-man wholly for us on our side by birth bloud good-will for us with us and us in nature 4. What
when England had often before and have now opportunity they will not lift Christ up on his throne nor put his Crowne Royall on his head but doe put it on their owne head but the judgement is not yet at an end Scotland hath not walked worthy of the Gospel but have fallen from their first love We take not a deliberate list of every limbe thigh legge and member of this nationall wrath and we neither see wherefore we are afflicted nor how For this cause came I to this houre There is some peculiar act of Christs will here holden forth and that is Christs peculiar intention to die for his people in which we are to consider the activenesse of Christs will in dying for man which may be seene 1. In his free offering of himselfe and his service to the Father Psalm 40.6 Sacrifice and offering thou didst not desire mine eares hast thou opened Heb. 10.5 A body that is the office house and instrumentall subject of obedience to the death as the eare is of hearing and obeying the commandements of God thou hast prepared me Vers. 7. Then said I loe I come in the volumne of thy booke it is written of me to doe thy will ô God In these words Christ is brought in as a servant with three excellent quallities 1. Physically he is fitted with a body and a soule to offer to God for us as in a servant there are required strong limbs and armes to endure drudgery in this he was borne of his mother for this sad service his Master furnished him for this even the seed of mans flesh and bloud for suffering 2. There were morall habilities in him promptitude of of will So the Lord is brought in as a Lord and Master in justice crying servant O Sonne and servant Jesus I have a businesse for thee of great concernment At the first word as all good servants doe Christ takes him to his feet and compeares before his God his Master and Lord Loe I come here am I so servants of old answered their Master What service wilt thou command so hard which I will not undergoe Master here 's a body for thy worke here be cheekes for the nippers a face for those that will plucke off the haire a backe for smiting a body for the crosse and the grave Christ as a servant uncovered standing on feet would say Lord send mee thy seruant to the Garden to worke under the burden of thy wrath till I sweat blood bid me goe to shame to scourging and spitting is it thy will I goe up on the cursed crosse and bee made a curse for sinners that I be crucified and die that I goe lower in to the utter halfe of hell the grave which is a sad journey loe here am I willing to obey all 3. There was in Christ not onely willingnesse but delight Psal. 40.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God I delight to doe thy will every servant cannot say this to his Master thy Law is in the midst of my heart 2. His willingnesse to die was a part of his Testament and last Will he dyed with good will and left in Legacy his death and the fruits of it his blessing his heart his love his peace his life to his bride in Testament confirmed by Law to all his poore brethren and friends Heb. 9 17. and John 14.27 Peace I leave in testament with you But the Orphane and the poore friend gets not all that his dying Father and friend leaves in Testament but Christ gives possession himselfe ere he die My peace I give to you but to the point His latter Will was willingnesse to die 3. No externall force could take his life from him against his will John 10.18 No man taketh my life from me but I lay it downe of my selfe I have power to lay it downe and I have power to take it againe Yet lest it should seeme a will-action in Christ and â—o not obedience he addeth This Commandement that is the will of a Superiour have I received of my Father Compelled obedience is no obedience exact willingnesse was a substantiall and essentiall ingredient in Christs obedience Acts of Grace cannot be extorted can yee teare a shoure of raine from God in an extreame drouth or bread from him in your hunger against his will Farre lesse since Christs dying was an act of pure grace can any compell him to dye for man Love arrested his holy will and that made him runne apace to dye for us O blessed be his good will who burned himselfe in the Bush in a fire of free love 4. Though dying be a passion yet Christs dying was both a passion and an action Will added as much perfume and strength of obedience as nature and paine shard-ship shame and abasement could doe his life was not so much plucked from him as out of his owne hand As an Agent he offered his bloud and soule yea himselfe to God through the eternall Spirit Hebr. 9.14 Love was the coard the chaine that did bind Christ to the Altar 5. Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this intention came to this houre so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often in Scripture Not onely his will but the floure of his will his intention was to die for Christs eye and his heart and his love was on his Bride the intention is the most eminent act that Love can put forth Christs eye and his heart being upon his Spouse he made our salvation his end and measure of his love to compasse this end the Lord laid many Oares in the water his rising earely his night watching his toyling his sweating his soare and hard Soule-travell as being heavy with Child of this end O might I have a redeemed people was all his care and his soule was eased when dying bleeding crying he went thorough hell and death and slept in deaths blacke and cold prison and his Redeemed ones in his armes When hee came to the end of this sad journey and found his Ramsomed ones he said I have sought you with a heavie heart faire and foule way sad and weary and all is well bestowed since I have gained you Let us up together to the hill of Spices to our Fathers house to the highest mountaine of Frankincense All that Christ did was for this end That he might deliver us from this present evill world Galat. 1.4 That he might be a ransome for many Matth. 20.28 That we might have life and have it more abundantly Joh. 10.10 That he might seeke and save the lost Luke 19.10 That he might present his wife a glorious Church to himselfe not having spot or wrinkle or any such thing but that she should bee holy and without blemish Ephes. 5.26 27. that wee being dead to sinne should live to righteousnesse 1 Pet. 2.24 Christ came to seeke and travelled ever till he found his desire a redeemed and saved people and then hee rested Even as hee journyed through
cannot determine the will of an inferiour as hee himselfe can doe Sure my knowledge and will are inferiour powers in comparison of Angels 1 Cor. 13.1 Yet have I greater dominion over my owne understanding and will then thâ— Angels have over my understanding and will and can know my owne actuall thoughts and determine mine owne will by grace which no superiour powers of Angels or any els save the Almighty can doe I rather conceive that the outward and inward senses humors imagination fancie memory bâ—ing naturall agents and Scripture clearely shewing that Angels and Devils can and doe worke upon naturall agents have a power over all our dispositions temperature senses fancie imagination memory therefore what is naturall in the acts of understanding and memory not morall Angels doe and may know What heart-secrets Devils know from the disposition of body palenesse rednesse trembling dejected countenance are good conjectures and surer it may be then wee can apprehend but no certaine knowledge God onely knowes all the thoughts of man and his secrets 1 King 8.39 For thou even thou onely knowest the hearts of all the children of men Prov. 15.11 Hâ—ll and distruction are before the Lord how much more then the hearts of the children of men He that can read hell and destruction and all the secrets of darknesse can also read as a booke opened at noone-day the midnight-thoughts of all the children of men Psal. 44.21 Jerem. 17. Rom. 8.27 1 Thess. 2.4 Rev. 2.23 Acts 1.24 Prov. 17.3 Prov. 21.2 Joh. 2.24 25. Yea to know the present thoughts is propâ—r to God Matth. 19. â— And Jesus knowing their thoughts said wherefore think yee evill in your heart Nor can Angels see the present thoughts come out in action for otherwise the man himselfe knoweth his owne thoughts when he actually thinketh them 1 Cor. 2.11 els he could not be convinced of the sinnefulnâ—sse of them nor comforted in the spiritualnesse and preciousnesse of them It s a fond opinion of some who say Angels can see the thoughts of the heart when they are but not what they are whether they he good or bad love or hatred for that is non-sense to see Morall acts and not bee able to passe any judgement on them or that Angels see our thoughts but not whether they be intense and vehement or cold and remisse for its proper to God as the searcher of hearts to know the secrets of the heart and all the qualities of it that he may accordingly judge them And if Angels see them as Morall acts they must know the vehemencie or slownesse of them the Scripture placeth also the difficultie of knowing the thoughts and the distance and remotenesse of them from the understanding of men or Angels in the thoughts themselves not in the vehemencie or slownesse of the thoughts and it s but an evasion that some have that Angels may know the thoughts and acts of the will in themselves but not know to what end they are directed and that the intention of the minde is the great secret that God hath reserved to himselfe because 1. The Scripture placeth the secrecie of the free acts of will and understanding in the acts themselves and not in the intention for so most of the actions of Men and Angels their speaking this not that their walking to this Citie their eating sleeping now not another time their praying hearing reading shall be secrets known to God onely not to Angels or Men just as the acts of understanding the will are because the particular intention whether wee doe these sincerely for a good or bad end yea often for what end we doe them is amongst the secrets of the heart as farre distant from the understanding of Men or Angels as any secret can be 2. The intention of all our elicite acts that issueth from wâ—ll and understanding are also acts of the heart and reines that fall under the present question and the greatest secrets in man Hebr. 4.12 Neither see I any reason from the disproportion betweene the knowing faculty and the understanding of Angels why Angels may not know the thoughts of my heart aswell as I may know them my selfe nor can the reason bee as Suarez saith Because Angels though they have sufficient power in the facuâ—ty of understanding to know these things yet have not in their understanding the species the babies images and representations of heart-secrets but with his good leave this is Petitio principij For the question is how commeth it to passe that Angels who have the species of higher and more profound things as of the naturall knowledge that there is a God that hee is infinite eternall yet have not the species of an object farre inferiour and yet intelligible to wit of the heart-actions of a man 2. When I aske how commeth it that an Angel or a Man knoweth not this I aske indeed how cometh it to passe that an Angel or a Man wanteth such a species of such a thing so Suarez saith in effect Angels know not heart-secrets because they know not heart-secrets I conceive God hath laid a covering over the hearts of Men and Angels from his own free and wise will and reserved that secret to himselfe For God gave speech to men and a way how Angels should communicate their thoughts to Angels and Men which is Angel-speaking and this gift had bin uselesse if Angels and Men could intuitively read and behold the thoughts of one anothers hearts nor is it usefull for the end of reasonable nature for love and societie that we know the secrets of one anothers hearts for the author of nature giveth not that by nature which with lesse impeachment of love and not without danger of contention and hatred may by industrie be acquired And we should take heed what is written in the booke of our heart when such a searching eye readeth it as God and will one day read out to the hearing of Men and Angels all these secrets Eccles. 12.14 except we bee pardoned in Christ many state-secrets many foule contrivances may come out to our everlasting shame And for this cause we are to blesse the Lord who hath reserved from Satans Princedome and left out of his charter any power to compell our will It s true Satan hath a bordering or as it were some out-land Prince-dome over Sauls will in that he can sit and ride on his melancholie so as he is moved to throw a Javeling at Jonathan and to seeke to kill David yet so as he that is so acted by an evill Spirit is blame-worthy and then it must be presumed he hath some dominion over his will Acts 5.2 Peter saith to Ananias why hath Satan filled thine heart to lye to the holy Ghost Here the Holy Ghost arraigneth not Satan but Ananias for a lye which yet came from the Father of lyes Which is 1. Because there was fewell and powder in the harth before and Satan did but blow the
their own sparks Answ. If to bid men abstaine from flagitious sinnes and from seeking glory of men that are both neck-breakes of faith Joh. 5.44 and bring men under eternall displeasure both before and after we beleeve be to walk in the light of our own Sparks then when the Lord forbids these in his Law and commandeth both the beleever and unbeleever the contrary vertues he must counsell the same with us To beleeve and not be humbled and despaire of salvation in your selfe is to presume he that beleeveth right is cast on that broaken board like a ship-broken man either must I cast my self on the Rock Christ or then drown eternally and perish The unjust Steward was at what shall I doe ere he came to a wise resolution to goe the road way that Christ leades all beleevers is not to walke in the light of our own sparks It s one thing to seeke qualifications of our selves trusting in them and another thing to seek qualifications in our selves as preparatory duties wrought by Christs grace the former we disclaime not the latter Object 7. I will relate mine own experience First when I was minded to make away my selfe for my sinne the Lord sent into my minde this word I have loved thee with an everlasting love Ah thought I then hath God loved me with such an everlasting love and shall I sin against such a God 2. Many doubts and feares arose from the examination of my self I was afraid of being deluded 3. The Promise Esai 55.1 did sweetly stay my heart Christ in his ordinances witnessed to me that he was mine 4. I went on for some time full of joy 5. I was in feares againe that I could not pray but I had a promise I will fulfill the desires of them that feare me c. Answ. The method of the conversion of a deluded Antinomian is no rule to others 2. Nor doe I thinke that Gâ—d keeps one way with all especially when this mâ—â—s â—â—st stâ—p is from nature and thoughts of selfe-murther up to the Lambs booke of life the secret of eternall election in the bâ—â—ast of God I have loved thee with an eternal love How knew the Author this to bee Gods voice from a qualification in his soule It kept him from selfe-murther Yee see qualifications in our selfe which the Author saith is the way of Legall Preachers are required in any that beleeve 2. It is utterly false that the Gospel-faith commanded to all the Elect and Reprobate is the apprehention of Gods eternall love to me in particular the Scripture saith no such thing Experience contrary to Scripture can be no leading rule So the Antinomian way of conversion is that every soule-troubled for sinne Elect or Reprobate is immediatly without any foregoing preparations or humiliation or worke of the law to beleeve that God loved him with an everlasting love A manifest lie for so Reprobats are to beleeve a ly as the first Gospel-truth This is I confesse a honey-way and so Evangelike that all the damned are to beleeve that God did beare to them the same everlasting good will and love he had in heart toward Jacob. 2. All Reprobates may abstaine from selfe-murther out of this principle of the Lords everlasting love of election revealed immediately at first without any previous signes or qualifications going before 3. The Gospel wee teach saith eternall election is that secret in the heart of the Lambe called his booke so as really God first loves and chooses the sinner to salvation and we are blacked with hell lying amongst the pots till Christ take us up and wash and lick the Leopard Spots off us but to our sense and apprehension wee first love and choose him as our onely liking and then by our faith and his love on us we know he hath first loved us with an everlasting love but there be many turnings windings ups and and downes ere it come to this I have not heard of such an experience that at the first without any more adoe forthwith the Lord saith Come up hither I will cause thee read thy name in the Lambs booke of life The same Author saith Election is the secret of God and belongeth to the Lord. Pag. 104. and shall the beleeving of the love of election to glory bee the first Medicine that you give to all troubled consciences Elect and Reprobate This is to quench the fire by casting in oyle but if Antinomians take two wayes one with the unconverted Elect troubled in conscience another with unconverted Reprobats so troubled we should bee glad to heare these two new wayes 4. In the second place he is so well acquainted with the way of the Spirit as if through the casement of the Cabinet-counsell of God he had seene and reckoned on his fingers all the steps of the staires he saith He had many doubts and feares to be deluded that is hee doubted if his faith was true and saving for this is all the delusion to be feared upon self-examination So Pag. 24. c. 2. But you may read his words chap. 5. pag. 93. I find not any saith the same Author in the whole course of Christs preaching or the Disciples when they preached to them to beleeve asking the question whether they beleeved or no. then it is like this experience finds no warrant or precedent in the Saints to whom Christ and the Apostles preached 5. The sweet witnessing of the Spirit from Esai 55.1 Ho every one that thirsts come to the waters is Gospel-honey but consider if there were no law-worke preparing no needle making a hole before Christ should sew together the sides of the wound It s but a delusion 1. Because Esai 61.1 no whole-hearted sinners meet with Christ none come at first laughing to Christ all that come to Jesus for helpe come with the teare in their eye 2. To come dry and withered to the waters Esai 55.1 is the required preparation 3. The gold in a beggars purse in great abundance is to be suspected for stollen gold because he laboured not for it This I say not because preparations and sweatings and running that goe before conversion are merits or such as deserve conversion or that conversion is due to them Antinomians impute this to us but unjustly I humbly conceive it not to be the doctrine of Luther Calvine or Protestants which Libertines charge us with that I may cleare us in this let these propositions speake for us Propos. 1. We cannot receive the Spirit by the preaching of the Law and covenant of Works but by the hearing of the promises of the Gospel Gal. 3. The Law its alone can chase men from Christ but never make a new creature nor can the letter of the Gospel without the Spirit doe it Propos. 2. when we looke for any thing in our selves or thinke that an unrenewed man is a confiding person to purchase Christ we bewilder our selves and vanish in foolishnesse This wrong
New man mentioned in the Gospel is not meant of Grace but of Christ and by love 1 Cor. 13.13 and by the armour mentioned Ephes. 6. are meant Christ. So said that vile man Pocquius that we and Christ are made one as Evah was formed out of a rib of Adams side he meaneth one person 3. Man following his lusts and committing all sin with greedinesse is made spirituall and mortified by Christs death so also Pocquius who said to sin without sense is the Spirituall life we are restored to in Christ So Antinomians aime at this that what ever the regenerate do they are as free of sin before God as Christ or the Elect Angels and this is the begun Spirituall Life 4. Libertines in Calvins time said that life eternall was in this life and that the resurrection was past as Hymeneus and Phyletus who made shipwrack of the faith because a man knowes his soule is an immortall Spirit living in the heavens and because Christ hath taken away the opinion and sense of death by his death and so hath restored us to life Mistris Hutchison and her Disciples the Familists of New England denying the immortality of the soule and the resurrection of these our mortall bodies affirmed all the resurrection they knew was the union of the soule with Christ in this life I never could observe any considerable difference between the foule Heresies of the Familists of New England and of Old England either by the writings of or conference with them nor of either from the damnable Doctrine of Hymeneus and Phyletus and the old Libertines who said The Resurrection was past Vse 3. The drawing of sinners to Christ if he draw so sweetly and with such a loving condiscension cannot be a violence offered to free will by which the naturall and concreated liberty of the creature is destroyed for there remaines a naturall indifferency by which reason and judgement proposeth to the elective faculty divers objects that have no naturall connexion with will so as the will should be bowed to any of them as the fire casteth out heat and the Sun light and the stone falleth downward its true in drawing of a sinner Christ is carried into the heart with a greater weight of love and a stronger sway of grace then any other object whatsoever and with so prevailing a sway as masters the elective power that it cannot will to refuse yet it destroyes not the elective power because this non posse repudiare impotencie or unwillingnesse to reject Christ to speak so is a most free vitall kindly voluntary and delighting impotency and comes from the bowels and innate power of will and this is the Virgin-liberty and power of will But againe because Christs drawing is efficacious and strong and carries the businesse with a heavenly and loving prevalency the Arminian and Jesuiticall indifferency that New Pelagians ascribes to free will as an essentiall property of it by which when God and the pull and nerves of the right arme of Jesus Christ in his free grace have done what they can to draw a free Agent neverthelesse the man may refuse to be drawn if so it please free will though it displease God and crosse his decree and most hearty and naturall desire is a wicked fancie 1. Because by this dream God hath not a dominion and soveraign power over the created will of man to determine it for his own ends and to make use of it for the glory of his grace though the Lord with his soul desire so to doe but the creature hath an absolute free and independent power to crosse the desire of the Lords soule for its own destruction and a far other end which God intends but at the second hand and contrary to his naturall and essentiall desire as they teach to save his creature to wit that revenging justice may be declared in the eternall destruction of the most part of mankind whereas it was his desire that not only the most part but that all and every single Man and Angell the fallen Devils not excepted should be eternally saved 2. We beleeve that God the first cause as he decrees to all things that were from eternity in a state of poor possiblity so as of themselves they might be or might not be a futurition or a shall be or a non-futurition or a shall never be So he is midwife to his own blessed decrees and determines all created causes to bring forth these effects that were in the wombe of his holy decrees for all things that were to be and doe fall out in time were births from eternity that lay in the wombe of the decree of God evils of punishment or sins as permitted Acts 17.30 are not excepted So Zephaniah willeth the people to flee to God before the decree that is with child bring forth the birth Then God must in time open and unlock free will for all its actions Isai. 44.7 And who as I shall call and set it in order for me since I appointed or decreed the ancient people and the things that are coming or shall come let them shew unto them So God taketh this to him as proper to appoint things to come and no supposed God nor power what ever can share with him in it and let any man answer and give a reason why of ten thousand possible worlds of infinite things actions of Men and Angels that from eternity of themselves were only possible and might be or not be so many of them not more not fewer received a futurition that they shall come to passe and so fall out in time and others remained only possible and came never further to being and never fall out but from the only free decree and will of God who conceived in that infinite wombe of his eternall counsell and wisedome such things shall be such things shall only remaine possible and shall never be nor never come to passe As it was decreed that wicked men should break the legs of the two Theeves crucified with Christ and that they should not break Christs legs yet the breaking of Christs legs was in it selfe and from eternity no lesse possible then the breaking of the legs of the fellow-sufferers with him but Gods only decree gave a futurition and an actuall being to the one not to the other So are all the actions the chusings refusings â—illings willings of free will determined to be or not be and come to passe or not come to passe according as they were births conceived in the mother-decree of God from eternity Psal. 139.16 In thy booke were all my members written which in continuance were fashioned when as yet there were none of them 3. Hee that works all things according to the counsell of his will as Ephes. 1.11 Hee of whom and through whom and for whom are all things as Rom. 11.36 Hee that made all things for himselfe Pro. 16.4 even the
wicked for the ill day and for whose pleasure all things are Revel 4.11 must be such an Efficient and Author such a finall cause of all as shapeth a particular being to things actions and every creature as their determinate being must be from him If the being of the actions of free will rather then their not-being be from free will not from God but in a generall universall or disjunctive influence that is in such a way as whatever God decreed from eternity touching Peters acts of willing or nilling embracing or repudiating Christ or what way soever the Lord shape and mould his influence and concurrence in time either the one or the other may fall out and Peter may embrace Christ or not embrace him and so may Judas and all Men and Angels then shall I say The Kings heart and his nilling and willing is in the hand of his owne heart so the King turnes his owne heart whither soever hee determines his owne will and not as Solomon saith Pro. 21.1 in the hands of the Lord and the creature is master of worke Angels Men free and contingent necessary and naturall causes are Mint-masters to coyne what actions they will this or this election and reprobation vessels of mercy and of wrath beleeving or not-beleeving are in the hands of Angels and Men the creature shall be both Potter and clay The great Lord and former of all things and the vessel for Gods conditionall decree his collaterall and universall his disjunctive and dependent influence hath no force to cast the scale of free will to willing and so to salvation election inscription in the book of life more then to nilling damnation and blotting out or not-inrolling in the book of life but is indifferent to either is determined and bowed by the free will of man to which of the two shall seeme good to lord will and the Lord cannot turne the heart whither soever hee will Which close sets up fortune independent and absolute contingency and a supremacy and principality of working every effect and event on both sides of the sun and above the sun in order of nature by the creature before and without the efficiency of the cause of causes and the intention or counsell of God yea it involves the Lord in a fatall chaine hee must either concurre or the creature disposeth of the militia lawes and affaires of heaven and earth without the King of ages 1. I cannot make prayers to the Lord to determine my will to his obedience not to lead me into temptation 2. I cannot thank his free grace for either 3. I cannot intrust God with working in me to will and to doe Nor 4. comfort my selfe in the Lord 5. Nor be patiently submissive to God under all my calamities that befall me by the hand of men devils or creatures Why The Lord can doe no more then hee can hee had no more will nor counsell before time nor hand and disposing of the businesse in time for all these then for the just contradicent of these say the lord-patrones of indifferent and so absolute a free will 6. How doth Jacob pray that the Lord would give his sonnes favour with the Governour of Egypt whom hee beleeved to be a heathen and pray that God would change his brother Esau's heart and Esther and her maids pray that God would grant her favour in the eyes of Ahashuerus if God have not in his hand power to turne their hearts from hatred to favour as pleaseth him 7. The Lord takes on him to turne mens free will in mercy or judgement as pleaseth him Pro. 3. My sonne forget not my law so shalt thou find favour Vers. 4. with God and man The Lord gave Joseph favour in the eyes of Potiphar Gen. 39.21 God brought Daniel in favour and tender love with the Prince of the Eunuches Dan. 1.9 The Lord made his people to be pittied of all those that carried them captives Psal. 106.46 The Lord turned the hearts of the Egyptians to hate his people Psal. 105.25 Warre and peace are from the free wills of men as second causes yet the Lord saith according to his absolute dominion Isai. 45.7 I forme the light and create darknesse I make peace and create evill And Isai. 7.8 The Lord shall hisse for the fly that is in the uttermost part of the river of Egypt and for the bee that is in the land of Assyria and they shall come and shall rest all of them in the desolate valleys Isai. 10.6 I will send the Assyrian against an hypocriticall nation So Jer. 1.15 16. Isai. 13.1 2 3. Chap. 15.1 2 â— 17.1 2 3. 19.1 2 3 4. Now God could not be the Author of warre and peace as God and Soveraigne all-Disposer if it were in the indifferent arbitriment and free election of men that warre should freely issue from mans free will so as God could neither decree command ordaine it in his providence threaten it in his justice fore-see it in his wisdome and fore-tell it by his Prophets determine it by his free grace except the free will of nations and men first passe an act in this poore low Court of clay in the heads and brests of little lords free-will-men and make sure work on earth of its coming to passe and so the Almighty Soveraigne of all things should have the second conditionall vote of an after-game in heaven of all actions contingent and managed by free will of Angels and Men such as peace warre honour infamy riches poverty health sicknesse life or violent death by sword gibbet poyson c. hatred favour learning ignorance faith unbeleefe obedience to God disobedience salvation damnation long or short life sailing selling buying eating speaking joying weeping building planting praying praising cursing Christs coming of the seed of David the use of Prophets prophecying c. Object Is it not contrary to the nature of freedome to be determined by a forraigne and externall agent and that by a power stronger then the free will can resist or master If yee with a stronger power tye a sword to my arme and strongly and irresistibly throw my arme and sword both to kill a man can I be the murtherer of this man Answ. All the question here is Whether the Lords freedome and dominion in these actions of clay-vessels or mens must stand Wee had rather contend for the Lord and grace than for the creature and free will 2. It is contrary to the nature of freedome to be determined with one sort of determination not with another 1. With such a determination naturall as is in the stone to fall down the sun to give light its true but now the assumption is false 2. Should wee suppose that hee who tyes the sword to your arme so as hee carries along with him in that motion your reason judgement elective power so as you joyne in your arbitrary and free election yea and with delight and joy which is
love to all and every man nor gives he faith and salvation to all and every man yea the known and beleeved love of God in sending his Son to die for us is proper to the beleever 1 Ioh. 4.16.9 10. We have known and beleeved the love God hath to us God is love and he that dwelleth in love its a noble Princely pallace to lodge in dwelleth in God and God in him This cannot be said of the love that God beareth to the Reprobate yea and to the fallen Angels for Arminians say that God loved them with such a love but that love to Devils is now dried up long agoe and so that to Pharaoh Iudas Cain now in hell but this love is gone so dream they that love in God is like summer brooks that go dry in time of drought but the truth is Gods generall love to Arminians is a faint desire and a wish that all and every one men and Angels be saved and a bestowing on them means 1. Which the Lord knowes shall plunge them deeper in hell and make their everlasting chaines heavier and more fiery better he love them not 2. Such meanes as can be demonstrated free will without God or any determination or bowing to one hand rather then to another can and may absolutely master and over-master equally to conversion or obstinacy or to finall rebellion to salvation or damnation to make themselves free Princes and Lords of the book of life and the writing pen of eternall Election and Artists causes and masters of the decrees of Election or Reprobation For 1. Let God doe what he can or omnipotency or sweetnesse of free grace all that is possible free will hath the free and absolute casting of the ballance to will receive Christ open to the King of glory and be converted or to the contrary 2. In Election and Reprobation from eternity as Arminians in their last Apology goe no higher then time coepta est in temporo electio contra quam creditum est c. God doth no more in his generall decree for chusing of Jacob or Peter then of Pharaoh Esau or Judas but chuseth all indefinitely who shall beleeve But for the Assumption that Peter Iohn Pharaoh Judas Esau beleeve or not beleeve the eternall decree of God does nothing his means Gospel his inward grace such grace as they can grant doe no more nor can doe any more to determine the will to either side to beleeving or not beleeving then he can work contradictions or make free will and free obâ—dience to be no free will and no obedience for its repugnant say they to the nature of free-will that it should be determined by God And 〈…〉 such as is required of us now who are under commâ—â—â—ements threatnings promises were no obedience at all for if the Lord should determine the will say they and therefore Gods last decree of chusing those to life whom he foresees shall expire in faith and persevere to the end and of rejecting such as he foresees shall goe on in finall obstinacy against the Gospel is not any Scripturall decree of Election or Reprobation nor hath God any liberty in this to chuse this man not this man but all men chuse God and are foreseen finally to beleeve or not beleeve before and without any free decree of God so that the number of chosen Angels or men is in the power of the creatures free will not in the liberty of the former of all things so as we chuse God but God chuseth not us But 2. So none are within the compasse of Election or Reprobation but such as hear the Gospel and so all the Heathen are saved or damned by chance or without any will or decree of God or they must be neither capable of salvation nor damnatâ—on contrary to Scripture and experience for terrible judgements temporall and great externall favours befall Indians Americans and such as never heard of Christ and not without the counsell of Gods will if there be a providâ—nce that rules the world 2. God doth nothing in the Election of Peter more then of Iudas nor can grace and mercy have place in the chusing of the one rather then the other but as free will is foreseen to play the game ill or well so goe the eternall decrees of Election and Reprobation and there can be no such thing as that grace and the free pleasure of God who hath mercy on whom he will or because he will and hardens whom he will can have any place here 4. The Scripture no where speakes of any love of God in Christ to man but such as is efficacious in saving any other love is lip-love not reall and so to alledge this one place without authoritie of the Word is petitio principii a begging of the question for the love Ezâ—ch 16.8 Called the time of loves was such as saved all that were to bâ— saved amongst the people of God and cannot be understood of such a love as God did bear to the Heathen and the Cannanits for it separates them from all the world so Deut. 7.7 Psal. 146.19.20 Isai. 51.1 2 3. Isai. 52.3 4. Psal. 132 1â— Psal. 1â—5 4 Zech. 3.2 1 King 1.13 2 Chron. 6.6 Isai. 4â— 8 9. Deut. 14.2 Isai. 43 20. Dan. 1â— 15. 1 Chron. 16.13 Ezech. 20.5 Act. 13.17 Yee shall not finde that the love of God in Christ can consist with Reprobation or Damnation in all the Scripture but by the contrary it is a love that Christ hath to his wife in giving himselfe for her sanctifying washing and presenting her without spot or wrinkle before 〈…〉 a husband-love Ephes. 5.25 26. Ghostâ—iâ—us â—iâ—us 3.4 5 6. a great love quickning us together with Christ saving us by grace raising us up and making us â—it together with Jesus Christ in heavenly places Ephes. 2.4.5 a love causing washing of us and advancing us to bee Kings and Priests to God Revel 1.5 6. a love to Paul in particular and working life in Paul Gal. 2.20 I live no more but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the Sonne of God who loved mee and gave himselfe for me It is the love of God our Father who hath loved us and hath given us everlasting consolation and good hope through grace 2 Thes. 2.16 an everlasting love Jer. 31.3 a love before the foundation of the world Ephes. 1.3 4 before we doe good or evill Rom. 9.11 Not a love that fals to nothing by a consequent act of hatred nor a love to which the hatred of reprobation may succeed every hour and out of which wee may bee decourted a love that puts the honour of sonnes on us 1 Ioh. 3.1 It is a saving and a pittying love Isai. 63.9 a love which the Lord rests in Zeph. 3.17 a love continuing to the end Ioh. 13.1 a love that makes us more then conquerors Râ—m 8.37 It is a separating love
a worke of the old man What it is to put off the old man and to be poore in Spirit according to the divinitie of Familists What is sinne to Familists God is man to Familists The mind of Familists touching heaven and hell Page 24 25 Page 25. The excellency divinity necessity of the Scriptures as the meanes of our union with Christ. Gen. 17.1 Psal. 50 1. Isai. 44.24 Exod 20.1 2. Psal. â—9 7 8 9 10. 1 Cor. â— 23. Ioh 3 3â— 1 Cor. 1.23 â—â—el â— 1 2. Psal â— 9 8. Rom 15 4. Rom 7 7. Zâ—pâ— â— 1â— Zâ—ch 13 2. Acts 5. â—9 Acts â— 5 20. Phil. â—â— â—2 13. Gen. 3.15 Dan 9.24 Matth. 1.18 Acts 10.43 Psal 119.129 138.172 Dâ—ut 4.5 6. 2 Pet. 1.19 Heb. 4.12 All ordinances are creatures and not the ultimate object of faith Ordinances not our blessednesse but God onely The rise of Familisme No ceasing of the use of Ordinances in this â—ife What an union there is between Christ and the Saints in this life The soule injoying Christ here both at rest and in motion How the desiâ—es are swallowed up in Christ and how in him thâ—y are perfected The abundant satisfaction for the soule in Christ illustrated in five expressions The wonderfuâ—l charge and new beautie the soule acquireth by an union with God in this life The Familists heaven and hell refuted We lose not our selves in injoying Christ. God is not the being of things as Familists say A holy man is not God incarnate or deified as Familists blasphemously say How creatures hâ—ve no being being compared with God and yet have truely a borrowed being Creatures without sin may desire to keepe and to seek their sinlesse being and themselves God seekâ—th himselfe and his owne glory most of all withoâ—t any impeaâ—hment of his spotlesse holinesse When the soule injoyeth Christ it acteth in Christ. When the soule injoyeth Christ Christ draweth admiration and love out of it Christs beauty and excellency of it selfe inviteth comers The soule filled with God is so far above created lovers that they lose all capacity to reach it The soul overcomed with the love of Christ. Insinuations of Christs tendernesse of bowels to sinners What sparkles of grace all have The creature restored from its forfeiture in Christ. The place Rom. â—0 18. have they not heard c. is not for universall grace and is clearly expounded Their sound is gone out throâ—gh all thâ— earâ—â— Râ—m 1 is not a â—tâ—tion of bâ—t an allusion to the place Psâ—l 19 and can be understood of none â—ut the Apostles How all have sufficient grace No salvation without the Gospel preached 1. Question Touching universall grace 2. Question touching absolute election to glory and so of reprobation 3 Quest. touching Gods good wil to save and redeeme all in Jesus Christ. Arminians are for sâ—x universalities in the matter of Gods good will to save and redeeme all without exception An universall intention of God to save al Vniversall redemption of all An universall covenant of grace made with all and every mortall man Vniversal reconciliation and justification of all Vniversal vocation and dâ—awing of all Vâ—iveâ—sâ—ll 〈◊〉 grace given to all and every one by which they may if they will conquer the Gospell coversion salvation Vniversal apostacie or perseverance â—f all The Elect are 〈◊〉 by 〈◊〉 Pointed out with the finger Designed by their countrey Inrolled in a booke and written in heaven Particularly marked betweene the Father and the Sonne The sheep that Christ dyed for are particularly designed and circumscribed with such nots as are in none other Creation larger thâ—n Redemption The 〈…〉 Election and redemption aâ—e of the same spherre and exâ—ention so as they no commensuâ—â—ble Remonst Script Sinod aâ— 2. Redemptio seâ— reconciliatio nihil aliud est quam patus offensâ—ae placatio sive actio sive passio talis qua ossenso alicui satisfit hactenus ut in gratiam cum â—o qui ossendit reâ—ire velit Reâ—onciliationis hujus essectus 〈◊〉 divinae gratiae impetratio id est restitutio in talem staâ—â—â— in quo deus nobis non obstanie an plius justitia vindicatrice secundum misericorâ—iae â—uae astectum de novo sua beneficia communicare potest vult ea lege modo quo â—psi videtur per cam enim salvandi affectus qui fuit in deo ex misericordiae 〈◊〉 naturali aclato impedimento in plenarium voluntatâ—s propositum qâ—â—si exâ—â—t Remonst Necessitas distinctior is inter impetrationem applicationem apparet quod impetratio ex naturà rei ipsius etiam si aliter futurum esse certo Deus noverit posset sarta recta manere etiam si nulli essent quibus applicaretur aut qui fructum morris Christs suâ culpâ perciperent The Arminian distinction of a redemption purchased to all but never applyed or which may be applyed to none vaine and comfortlesse RedeÌ„ption was purchased by Christ out of-an efficacious intention that it should be applyed to Gods chosen ones not to keepe within himselfe How Christ is the Redeemer of the world A propitiation for the sins of the world by no Scripture or reason can be a power to transact with men for remission of sins in a Gospell-way or a Law-way 1 Pet. 2.24 explained and Isai. 53.6 The Lord laid on him the iniquities of us all The new English Arminiaâ—s worse then â—â—e old 2 Cor. 5.14 15. explained 1 Tim. 1.4 How Christ gave himselfe a ransome for all Mr. Moores objections removed No warâ—â—nt in the Word to pray for all and every one without exception God will have none to be saved by the Arminian way M. Moor Vniversall atâ—onement c. 11. p. 55 56. Mr. Moor ib. God quickneth not men dead in sins as they are suâ—h but aâ— they aâ—e châ—sâ—n of him Christ died not for â—inners as sinners nor for the righteous as râ—ghteous but for sinners as chosen to glory Moor p. 57. How Christ died not for obstinate sinners Page 58. How Christ died for beleevers Câ—rists thing for sinneâ—s thâ— high 〈◊〉 oâ— love Moore p 59. Pag. 60.61 Pag. 67. Joh 1.9 behold the lambe of God that taketh away the sinnes of the world vindicated What is the taking away of sinne Remonstr 1â— Scrip. Syno Arminian conditions of preaching the Gospel never revealed in thousands and so cannot oblige them to perform these conditions Christs Dominion is not a naked power to save such as may consist with the damnation of all The intrinsecall end of Christs death actuall reconciliation sanctification and salvation of â—is redeemed ones Christ having died hath not freedome by his death to transact with sinners by a covenant of grace or any other way because his dying is an essentiall Article of the Covenant of Grace All the comfortable relations in Christ as King Head Husband Shepherd Priest c. are nothing but empty words if the end of Christs death be only a possible salvation There is as good ground in