they are wise as the Devill is They are wise to doe evill but to doe good they have no knowledge They go for heads of wit and wise men who are deep politick profound State-Atheists who can with their contrivances roul about the wheeles of two Kingdomes and can stirre the helme of Europe and yet know nothing of God but all their wit runneth in the Devils channell to plot brew and hatch wickednesse lies subvert the cause of the just crush the Widdow and murther and starve the Fatherlesse beare downe Religion set up a humane earthly civill structure of Government in Christs Kingdome Let them goe for wise men but they are wise for the Devill Let the Lord speake to such Jerem. 8.8 How doe yee say we are wise and the Law of the Lord is with us Vers. 9. Loe they have rejected the Law of the Lord and what wisdome is in them Can these bee wise men and great State-wits and not rather State-sots who reject the Wisdome of God It s now counted State-wisdome in Scotland to patch up a false peace with Amaleck contrary to the Covenant of God though Saul give the Amalekits and their Kings peace God will give them no peace Vse 3. If Satan be so understanding and subtile so active a Spirit Then the Familists erre not knowing the Scriptures For they say the Devill is nothing yea not the creature any thing but God as saith the Bright-starre cap. 8. pag. 68. 69. Nothing is but God and his will pag. 77. There is nothing in the creature which is not the Creator himselfe and therefore the Sunne is no sooner hid but the beames cease to be So if God hide himselfe and withdraw his hand from the creatures they suddenly returne to their nothing But as the beame and beat though they containe nothing but Sunne and Fire yet lookt upon essentially as they are in themselves they are not Sunne and Fire but onely a certain dependant or a Spark of those right so the creature though all it consisteth of is God yet considered in the owne proper nature depends upon God it s consequently somewhat And that Blasphemous peece called Theologia Germanica written by a Priest in High Dutch and Englished by Giles Randall Printed at London 1646 by tolleration saith Sinne and the Devill is nothing but when the creature will challenge any good to it selfe as to live know briefly to be able to doe any thing that can bee termed good as though that good thing were appertaining to it then the creature averteth it selfe from God and that aversion is sinne And the Devils sinne was that he did arrogate this to himselfe that he was some thing and would bee some thing and that some thing was his and in his right and power this arrogancie to bee I to my selfe to bee mee and to bee mine was Satans aversion and fall and this is still in use So this Author Hell and the Devill cannot devise subtiller and vainer blasphemie for so the creature is not the creature the Devill is not a creature not a Spirit not a tempter not the Prince of the ayre not a roaring Lyon not a lyar and the Holy Ghost in terming the Devill an Angel created in the truth should sinne It s true nothing hath being of it selfe and independently and as the cause of all being but onely God the cause of causes and prime fountaine of being goodnesse and actions but hence it cannot follow that creatures are not true beings by participation of and dependance from the first Ocean fountaine and cause of all being and that goodnesse and actions may not be ascribed to them from their derived being they have from God 2. Christ-man in ascribing to himselfe that hee is man that he doth the will of his Father that hee loved his owne to the death should sinne Which is blasphemy 3. It is false for Men or Devils and sinnefull arogancy to say they can subsist or doe keepe their being without a dependance on God the onely first essentiall being but it is contrary to all truth that they sinne when they say they are the creatures of God and the dependent rayes and beames that flow from God and the good creatures of God though by created and dependant goodnesse they neither lye nor sinne not commit any act of arogancie then should it bee sinne to say that there were any creatures in the world which is to belie the Scripture 4. It s the cursed selfe-deniall of Familists to say when they doe good or ill righteousnesse or sinne It s not I but God in me that doth all And so that there is but one Spirit of life that acteth and working in all things in heaven and in earth and that is essentially God and the will of God which is all one with God 5. That vaine annihilation and nothinging of our selves in being and working yea to the annihilating of the man Christ under pretence of extolling God because God worketh immediately all good and evill in us say they and wee but suffer Gods will and when wee thus are mere patient and suffer Gâ—d to worke his will in us we are God himselfe perfect as God conforme to his will nothing in our selves we being no creatures but the Creator That God manifested in the flesh is God manifested in the flesh of all men that the passion of Christ in it selfe is imaginary but Christ crucified is our paines and tribulation which we should welcome as Jesus Christ and so cast all our afflictions into the furnace and flames of Christs torments As it is said Let that minde bee in you that was in Christ. Bright starre cap. 18. pag. 205. This I say is the dreadfull blasphemy now Printed and Preached at London without controlement for the which the judgements of God sad and heavie cannot bee farre from the Land I crave the Readers pardon that I named such non-senses and fooleries Vse 4. By all meanes beware of sinnes against light such as the Devils first sinne was 1. To sinne with a witnesse in the breast and a witnesse in heaven is to laugh at Christ in his face 2. It s the Devils backe fall he by such a sinne fell first from heaven by staring God on the face and out-dating light God Conscience and actuall conviction the Devill no question by himselfe was warned of his sinne and how deare it would cost him before he sinned Suppose wee that there is a way in a mountaine of yee where thousands in former times have slidden and fallen and bruised all their body and 〈◊〉 to powder would we willingly climb the same rocks and dreame we should escape the same danger Legions and millions of Devils fell and bruised their soules to dust on sinnes against light and knowledge yet doe we too daringly climbe the same rocks and sinne dayly against the Sunne-light of the Gospel-grace of God teaching us to deny ungodlinesse and worldly lusts and the warnings of our owne
voyce and more 3. When the axe or the saw boasteth it selfe against him that lifted it the Lord may use his liberty So to come to the second consideration when Peter proudly trusteth in himselfe I will dye with thee ere I deny thee the Lord to punish his pride must deny his assisting grace when Peter is tempred that he may know that natuâ—e is a sâ—rry undertaker that the man rideth to heaven on a whithered reed who aymeth to climbe that up-hill-city one his own flesâ—y and clay strength and God to show a black spot on a faire face in heaven will have it said there standeth David before the Throne who once committed adultâ—ry and to cover the shame of it from men killed most treacherously an innocent godly man God here out of the ashes of our sin will have a rose of free grace that filleth the foure corners of heaven with its smell to grow green up in the higher Paradise for a summer of eternity and will have no Tenants in heaven but the free-holders of grace it is a question wâ—ithâ—r there be more grace or more glory in heaven for the crown of glory is a crown of grace that vaâ—ie sea of the redemption of grace issued from under our sâ—nfull falls 7. Yea upon this reasonlesse and fleshly ground if we may omit prayâ—ng and so believing loving repenting mortifying our lusts when the Spirit stirres us not to these acts and say if God will suffer me to sinne let him see to it then upon the same ground all the justified Saints I should think them Devils not Saints might sin muâ—ther blaspheme whore oppresse commit Sodomy Incest as Lot deny Jâ—sus Chrâ—st as Peter did and say as wâ— are not to pray nor obliged to a constant course in prayer when Christ draweth not and when the Spirit moveth us not as Antimonians say with Mr Crispe and others error 49. pag. 9.10 Rise Reign so neither are we to abstaine from murther denying of Christ blasphemy Sodomy when the spirit of Christ draweth us not and moveth stirreth not our soule to abstinency and a holy feare and circumspection that we commit not such abominations and Peter might say I am not obliged to a constant course of confessing Christ before men unlesse the Spirit stirre me thereunto and David or any Saint might say If the Lord will suffer me to murther the innocent let him see to it for the Lords drawing and the Spirits stâ—â—â—ing is as necessary in a holy eschewing of sinnes â—f commission as in sins of omission and by as great and an every way equall necessity if the Lord withdraw himself and the Spirit stirre not we must fâ—llâ—n such abominations when tempted by Sathan and the flâ—sh as in the sins of sinfull omitting of praying praysing believing when the Spirit stirres us not thereunto but the truth is this necessity can neithâ—r lay the blame on the holy spotlesse dispensation of God nor free us from guiltinesse because between Gods withdrawing influence and the sin there doth interveen an obliging Law that forbids sin and our free-wâ—ll and reason acting the sin freely But we are commanded 2 Tim. 1.6 To stirre up the grace of God in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s on allusion to the Priests who were to keep in the fire that came from heaven grace is resembled to fire under ashes which with blowing of bellowes is made to revive and burn again it is the Prophets complaint Esa. 64. â— There is none that calleth upon thy name or stirres up himselfe to lay hold on thee the habit of grace may be warmed â—lown upon and kindled that as fire makes fire so grace may put forth it self in acts of grace and the seed of God in the Saints 1 Joh. 2.9 may bring forth births like it selfe motion here produceth heat Object But the actuall predetermination of grace is not in your hand and without this acts of praying and believing are unpossible to me Answ. If this were a sufficient reason then all works of nature whatever the creature doth were unpossible for the plow-man should not goe to till sow and reape because without the blessing of the common and naturall influence of the first cause he could do none of these things 2. Because the Saints know not the counsell and minde of God in his decree of joyning of his supernaturall influence or his suspending of the same to this or this act of praying beleeving hoping loving of Christ c. Therefore upon all occasions the Saints what ever be their present deadnesse and indisposition are to pray beleeve and to stirre up themselves to lay hold on God 1. Because as in naturall and morall actions men are not to neglect plowing earing journeying eating drinking sleeping buying and selling upon this ground because they are ignorant whether in the work the Lord shall be pleased to joyne his influence as the first cause without whom all inferiour causes can doe nothing So are not the Saints to neglect to pray because they are dead and indisposed upon the ground of their doubting and not knowing whether the Lord of grace will be pleased to adde his actuall assistance of grace to worke in them to will and to doe for the Lord may be pleased to adde his supernaturall influence in a moment his winde bloweth when it listeth his grace moveth swiftly when and where he pleaseth our good disposition is neither rule condition worke nor hire to move him to work 2. It is all one as if we willfully neglected to pray and resisted the predeterminating grace of God when wee know not whether the Lord shall deny his influence or no Yet we disobey the Lord commanding and so obliging us to pray for as if wee had his influence at our elbow attending us so wee are to pray and set to work yea our voluntarie refusing to pray wee onely conjecturing evil of God and of his free grace without ground must come from sinnefull wickednesse not from impotency and weaknesse for who told you that Christ would bee wanting in his influence You knew it not from any word of God and shall you fancie a jealousy against Christs love without any warrant even as a servant commanded to lift a burthen upon a sluggishnesse should say It came thither in a Cart and two horses when hee would never move an arme to take a tryall what he could doe though the burthen were above his strength when he will not doe as much as he can his disobedience is wilfull Therefore wee may say if wee speake of a voluntary willfull and groundlesse forsaking of God in order of time we first forsâ—ke God ere hee desert us but in order of nature God first forsaketh us that is he withdraweth his heavenly influence from us but so as before and after the act of withdrawing wee are willing that God should withdraw and be gone for we love in all the acts of sinning to havâ— a world
walke by faith not by sight So we are to beleeve our repentance true in him who hath repented for us our mortifying sinne true in him through whom we are more then conquerors our new obedience true in him who hath obeyed for us and is the end of the Law to every one that beleeveth our change of the whole man true in him who is righteousnesse and true holinesse And thus without faith its unpossible to please God This is Scripture-assurance to see every one in himselfe as nothing and himselfe every thing in Christ Faith is the ground of things hoped for and the evidence of things not seen All other assurances are rotten conclusions from the Word invented by Legall Teachers not understanding the mystery of the Kingdome of Christ. The Scriptures bid you see nothing in your selfe or all as nothing These teachers bid you see something in your selfe so as the leaving out Christ in Sanctification is the foundation of all doubts feares distractions And he that looketh on his repentance on his love on his humility on his obedience and not in the tincture of the bloud of Christ must needs beleeve weakely and vncomfortably Answer If a servant of sinne any Cain wakened with the terrors of God see his sinnes feele hell in his soule for them and have no warme thoughts of love and farre-off-affiance at least in Christ Jesus but flee from Christ and goe to the enemies of Christ for comfort as Judas did hee may strongly conclude I feele I am not sanctified I hate the Physitian Christ and runne from him Ergo I am not justified And from a true reall non-feeling of sanctification it s a strong consequence there 's no justification But from a mis-prizing of Grace and Sanctification in my selfe I cannot conclude I am not justified We know Papists in point of certaintie of salvation argue so many deluded Hypocrites beleeve or imagine they have oyle in their lamps yet they are deceived therefore the Saints can have no certainty they are in Christ. It s just like the answer now in hand A mis-judging of sanctification cannot argue no justification Ergo A true and reall judgement of no sanctification in Hypocrites and slaves of sinne cannot argue the persons to be justified who thus argue It is as if I should argue thus A frantick and a sleeping man cannot know that he is frantick and sleeping therefore a sober and a waking man cannot know that he is sober and waking For a deserted child of God is in some spirituall Phrensie and sleepe and does mis-prize Christ in himselfe and sanctification and therefore argueth often that he is not in Christ upon false principles But a wakened conscience in Cain and Judas doe strongly conclude I am not a new creature but a servant of sinne Ergo I am not justified and not in Christ and Cain in this consequence is sober and not asleepe 2. Not any Protestant Divine whom the Author calleth Legall Teachers ignorant of the mystery of the Gospel did ever teach that Faith new Obedience Repentance are grounds upon which God justifieth a sinner Antinomians who make Repentance and Mortification all one with Faith and as Master Den saith they are but a change of the minde to seeke righteousnesse and mortification in Christ not in our selves Thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie must say as wee are justified by faith so also by repentance and mortification if repentance be nothing but faith as they say 3. We seeke onely the evidence of justification in our holy walking as the Scripture doth 1 Pet. 1.24 Galat. 1.4 1 Pet. 1 18. 1 Joh. 3.14 Infinite places say these that live to Christ and are new Creatures must be in Christ and justified 2 Cor. 5.17 1 Cor. 6.9 10 11 12. Gal. 2.20 Col. 3.1 2 3 4. Then the arguing from the effect to the cause can be no rotten conclusion except by accident in a soule distempered under desertion and weakenesse 4. These places that make Christ our sanctification and Christ to live in us and beleevers to be the workemanship of Jesus created in him unto good workes c. Make not these to bee acts of Christ formally repenting perfectly in us sorrowing for sinne mortifying sinne perfectly in us as if wee were meere patients and were onely obliged to repent sorrow mortifie sinne when the Spirit breatheth â—n us and not otherwise as Libertines explaine themselves which I hope to refute hereafter 2. Nor doe these places make Justification and Regeneration all one as Master Towne with other Antinomians doe For we are not regenerated by faith but that we may beleeve but we are justified by faith 2. Regeneration putteth in us a new birth the image of the second Adam Justification formally is for the imputed righteousnesse of Christ which is in Christ not in us And it seemes to me that they make Justification and Sanctification all one for the Author saith that Christ not onely repenteth in us but for us Christ obeyed for us and is the end of the Law to every one that beleeveth Now what mysterious sense can be here I cannot dreame Sure it is no Gospel-secret if the meaning that Christ repenteth and obeyeth for us be that Christ by his grace worketh in us repentance and new obedience and mortification and the change of the whole man it s a good and sound sense But then how must all assurances from repentance and new obedience be the rotten conclusions of Legall Teachers To see all these wrought by Christ as the efficient and meritorious cause and to ascribe them to the Spirit of Jesus and thence conclude we are Justified as all Protestant Divines teach is no rotten conclusion of Legall Teachers For sure if we ascribe them to nature to free will to our selves and confide in them as parts of our righteousnesse and from them in that notion draw the assurance of our Justification as Papists and Arminians doe and as the Saints out of fleshly presumption may doe this is no doctrine of Protestants Is the Sunne obliged to me because I borrow light from it Or the Flouds and Rivers beholden to men because they drinke out of them The new man is a creature of Christs finding cursed bee they that sacrifice to Free-will It s a strange God The kingdome of grace is a Hospitall of free graces to sick men all we doe the least good thought or gracious motion in the soule is a flower and a rose of Christs planting and an Apple that grew on the tree of life a sinner is the stocke but free Grace the sap Christs Father the Husbandman life and growing is from Jesus the wine tree wee are but poore twigs that bring forth fruit in Christ. But I feare the sense of this that Christ repenteth for us and obeyeth for us he being the end of the Law to overy one that beleeveth be farre otherwise to wit that Christs obedience of the Law
deare bought and his intercession in heaven speaketh his hearty Amen and fullest consent of love to our Redemption 8. All this was done by Christ for nothing Grace fell from God on the creature by meere grace Grace is the onely hire of grace 9. When Ancient Love looked first on sinners how â—glie and black did the Lord see and fore-see us to be but Christ loved us not according to what wee were but to what Grace and Love was to make us and that was faire and spotlesse And this love was so free in the secret of eternall election that it was not increased by Christs merits and death but the merits death and fruit of this love had being and worth from Christs eternall love and Christs love hath no fountaine and cause but love 10. The Law of Gratitude tieth us to love Christ for hee hath loved us If the love of Christ be in us it worketh nothing in order to merit or hire Libertines need not weaken Christs love from doing upon this feare but love doth all in order to the debt of love and oblieged expressions to love which excludeth not Law but the Law 's rigid cursing and imperious commanding Christs love is most imperious but is no hireling and looks not to the penny wages but the free Crown But for this cause came I to this houre Here is the fifth Article in this Prayer a sort of correction in which Christ doth resigne his will as man to the will of God as Mat. 26.39 Luk. 22.42 Neverthelesse not my will but thine be done In this there is offered to us a question Whether or no there be in this Prayer any repugnancy in the humane will of Christ to the will of God For 1. a correction of the humane will seemeth to import a jarring and a discord 2. Christ desired that the contrary whereof hee knew was from eternity decreed of God 3. The Law of God is so spirituall straight and holy that it requireth not onely a conformity to it and our will actions words and purposes but also in all our affections desires first motions and inclinations of our heart that no unperfect and halfe-formed lustings arise in us even before the compleat consent of the will that may thwart or crosse the known Law and command of God and by this Thou shalt not lust Rom. 7. and the duty of the highest love wee owe to God to love him with all the heart soule mind and whole strength Mat. 22.37 Mark 12.33 Luk. 10.27 Some Arians and Arminians Joh. Geysteranus at the Synod of Dort have said blasphemously that there was concupiscence and a will repugnant to Gods will in the second Adam as in the first But this they spoke against the consubstantiality and deity of the Sonne of God To which wee say Asser. 1. Jesus Christ that holy thing Luk. 1.35 was a fit high Priest holy harmlesse undefiled separated from sinners Heb. 7.26 Which of you saith Christ to the Jewes convinceth me of sinne Joh. 8.46 There could not be a spot in this Lamb sacrificed for the sinnes of the world no prick in this Rose no cloud in this faire Sunne no blemish in this beautifull Well-beloved Asser. 2. An absolute resolved will or desire of heart to lust after that which God forbiddeth in his Law must be a sinfull jarring betweene the creature 's and the Creator's will Now Christ's will was conditionall and clearly submissive it lay ever levell with his Father's holy will Asser. 3. I shall not with some affirme that which in the generall is true a will contrary to Gods revealed command and will called voluntas signi which is our morall rule to obliege us is a sinne but a will contrary to Gods decree called voluntas bene-placiti which is not our rule oblieging except the Lord be pleased to impose it on us as a morall Law is not a sinne Peter and the Apostles after they heard that prophecie of their denying of Christ and their being sinfully scandalized and their forsaking of Christ when the Shepherd was smitten were oblieged to have a will contrary to that decree and to pray that they might not be led into temptation but might have grace to confesse their Saviour before men and not flee nor be scattered Here is a resolute will of men lawfully contrary to the revealed decree of God yet not sinfull But the Lords will that Christ should die for man as it was a decree of the wise and most gracious Lord pitying lost man so was it also a revealed commandement to Christ that hee should be willing to die and be obedient to the death even the death of the crosse Phil. 2.8 Yea a rule of such humble obedience as wee are oblieged to follow as is said Vers. 5. Let this mind be in you which was also in Christ Jesus c. If the Lords will that Christ should die be nothing but his meere decree it could not obliege us in the like case to be willing as John saith to lay down our life for the brethren Yea Joh. 10.18 Christ hath a commandement of God and the revealed will of God to die for us No man taketh it from me but I lay it down of my selfe I have power to lay it down I have power to take it againe this commandement have I received of my Father Here is an expresse commandement given to Christ to die for sinners and the Father loveth Christ for obedience to this commandement Asser. 4. A conditionall and a submissive desire though not agreeable to a positive Law and Commandement of God is no sinne nor doth the Law require a conformity in all our inclinations and the first motions of our desires to every command of God though most contrary to nature and our naturall and sinlesse inclinations 1. If God command Abraham to kill his onely begotten sonne and offer him in a sacrifice to God which was a meere positive commandement for it s not a command of the law of nature nor any other then positive for the father to kill the sonne if yet Abraham retaine a naturall inclination and love commanded also in the law of nature to save his sonnes life and to desire that hee may live this desire and inclination though contradictory to a positive command of God is no sinne because the fifth command grounded on the law of nature doth command it Nor did Gods precept Abraham kill now thy sonne even Isaac thine onely begotten sonne ever include this Abraham root out of thine heart all desire and inclination naturall in a father to preserve the life of the child So the positive command of the Father that the Son of God should lay down his life for his sheep did never root out of the sinlesse nature of the man Christ a naturall desire to preserve his owne being and life especially hee desiring it with speciall reservation of the will of God commanding that hee should die 2. A Martyr dying
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
all the Creation but till he found man a creature that he made according to his owne image hee had no Sabbath no rest His willingnesse to die respected his redeemed people whom out of meere mercy he loved and the worth of will and merit respected infinite justice which hee exactly satisfied Hence we learne 1. To imitate and follow our patterne Christ in voluntary obedience delighting to doe Gods will and to suffer Gods will It s said of Christ Hebr. 5.8 Though hee were a Sonne yet learned he obedience through suffering Hee was the excellentest Scholler among all his Schoole-fellowes and yet the rod of God was heaviest and most frequent on him he learned his Lesson beyond them all He was quick in understanding in the feare of the Lord Esai 11.3 He had in him an excellent Spirit The Spirit of Wisdome of Counsell of Knowledge and of the Feare of the Lord And was holy and obedient to the death the death of the Crosse. It s much to learn to be active for God but more to learne to be passive That is a profound science Phil. 4.12 I know how to be abased I am instructed to be hungry and to suffer need It 's the singular art of Grace to know how to love feare and obey God under death paine and hell It is a high lesson to learne the Mystery of that deepe Science of hunger want suffering stripes and torment and death for Christ. This is high Hebr. 10.34 Yee tooke patiently the spoiling of your goods knowing that in heaven ye have a better and more enduring substance They are but accidents wee have heere and these very separable Heaven is all substance Our obedience passive is not willing it s constrained We might by Grace turne clay into gold hell into heaven if we could looke in faith and patience on the persecution and reproaches of men as on the brutish and irrationall motion of a staffe or an axe that beates and cuts us suppose we knew no hand under God that wronged us hee curseth because the Lord hath bidden him For the freedome of Christs kingdome and the right government of his house and for opposing blasphemies and reproaching of Christ his Word Scripture Ordinances We are killed all the day long and counted the off-sâ—ourings of men could wee over-looke unthankfulnesse malice wickednesse persecution from men whom wee with our lives and bloud have redeemed from persecution and behold the highest Mover and first Wheele that moveth all under wheeles as if God onely were our party who humbles us that wee may be humbled then should wee be silent and our hearts should not rise at the exorbitances of men There is too much of nature in our sufferings too little submissive willingnesse The more action of a sanctified will in our sufferings it s the more acceptable and cometh nearest to Christ who did both runne for the Crown and was active and endured the Crosse and was most passive in an heavenly manner Heb. 12. 2. Let us learne of Christ to intend obedience to put a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our obedience Many heare the word but they intend not to heare many pray and intend not to pray many die in these warres for Christ but intend not to spend their life for Christ The holy and cleane cause of God cometh through many dirty and foule fingers This is the deep art of Providence Quest. What is a right and straight intention in serving God Asser. 1. When the deliberation of a bended will concurres with the intention its right as when there is an heart-conclusion for God Psal. 39.1 I said I will take heed to my wayes that I offend not with my tongue Psal. 31.14 But I trusted in the Lord I said Thou art my God Psal. 102.24 I said O my God take me not away in the midst of my dayes This was an intended prayer Psal. 119.57 I have said that I would keep thy words Asser. 2. The Saints are not so perfect in their intentions as God is their onely end 1. Because a piece of our selfe is mixed with our end there is some crook in our straightest line an angle in our perfectest circle when wee run most swiftly because of the in-dwelling of corruption we halt a little 2. Self-deniall is not perfect in this life Asser. 3. It s good when God is so pre-conceived in the intention as the principall actions and motions both have being and denomination from their predominant element Hony is is hony though not pure from wax A bâ—leever is not a simple element nor all grace and all sincerity Now in bodies carried with a predominant element the predominant is affirmed the subordinate denyed 1 Cor. 15.10 Yet not I but the grace of God with me 2 Cor. 4.5 For wee preach not our selves but Christ Jesus the Lord and our selves your servants for Christs sake Where Christ is the predominant element he is of weight to sway the whole soule in its motion And its right-down sincerity whatever Crispe with Papists say on the contrary though it require some graines of allowance to make it passe Asser. 4. Where Selfe is the predominant the intention is bastard and adulterate Jehu saith Come see my zeale for the Lord but hee onely saith it Hee could have said Come see my zeale for my selfe In the Jewes zeale Rom. 10.1 there 's a pound of selfe-righteousnesse for one halfe graine of Christ and of free-grace therefore it s not the right zeale of God Asser. 5. There be two characters of an intended end which are also here 1. All that the agent doth hee referreth to his end for his end is his God The wretch doth all in reference to gold that is his end And Joab did all for Court and honour for the chiefe end is the mans Master and useth a lord-ship over him Christ is so mighty through God that hee darkens the Scribes and Pharisees light because their end lieth in the fat womb of the world and it is gaine and glory all they doe is to make Christ out of the way So when the beleever sailes all winds rolleth every stone presseth all meanes for Christ as his end and his weight then stirres hee to the right port Christs love hath a dominion over lord-will One Adamant will cut another the sinner is a rock Christs love an Adamant Christs love setting on the wills intention burnes the soule to the bone Mary Magdalen cannot sleep and it s a ticklesome game where the heart is at the stake and Christ shee must have Apostles Angels Christ himselfe shall heare of it ere shee want him And the rougher and harder the meanes be when under-taken for Christ Christ must be a stronger and more love-working end When torment and burning quick are chosen for Christ its like hee is the end for love over-comes a rough and dangerous journey A sweet and desirable home is above a dirty and thorny way
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
come into condemnation but is passed from death to life Ch. 7.37 If any man thirst let him come to me and drink Acts 13.39 And by him all that beleeve are justified from all things from which yee could not be justified by the Law of Moses Acts 16.30 The Jaylor saith to Paul and Silas what must I doe to be saved Vers. 31. And they said beleeve on the name of the Lord Jesus Christ and thou shalt be saved and thy houshold There is an expresse required of the Jaylor which he must performe if he would be saved And Rom. 10. looke as a condition is required in the Law Vers. 5. For Moses describeth the righteousnesse of the Law that the man that doth these things shall live by them So beleeving is required as a condition of the Gospel Vers. 6. But the righteousnesse which is of Faith c. Ver. 9. Saith that if thou confesse with thy mouth the Lord Jesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 3.27.28.29.30 ch 4. ch 5. Faith is the condition of the Covenant of Grace and the only condition of Justification and of the title right and claime that the Elect have thorow Christ to life eternall Holy walking as a witnesse of faith is the way to the possession of the kingdome As Rom. 2.6 Who will render to every man according to his deeds Vers. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternall life Vers. 8. To them that are contentious Vers. 9. Tribulation and anguish upon every soule of man that doth evill of the Jew first and also of the Gentile Matth. 25.34 Then shall the King say to them on his right hand come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Ver. 33. For I was hungred and ye gave me meat I was thirstie and ye gave me drink c. And let Antinomians say we are freed from the Law as a rule of holy walking sure the Gospel and the Apostles command the very same duties in the letter of the Gospel that Moses commanded in the letter of the Law as that children obey their parents servants their masters that we abstaine from murther hatred of our brother stealing defrauding lying c. that we keepe our selves from Idols swearing strange gods I doe not say that these duties are commanded in the same way in the Gospel as in the Law For sure we are out of a principle of Evangelike love to render obedience and our obedience now is not Legall as commanded by Moses in strict termes of Law but as perfumed oyled honeyed with the Gospel-sense of remission of sinnes the tender love of God in Christ. So that wee justly challenge two extreme waies both blasphemous as we conceive 1. Arminians object to us that which the Antinomians truely teach to wit that we destroy all precepts commands exhortations and active obedience in the Gospel and render men under the Gospel meere blocks and stones which are immediately acted by the Spirit in all obedience and freed from the Letter of both Law and Gospel as from a Legall bondage This we utterly disclaime and doe obtest and beseech Antinomians as they love Christ and his truth to cleare themselves of this which to us is vilde Libertinisme And by this Arminians turne all the Gospel in literalem gratiam in a Law-Gospel in meere golden letters and sweet-honeyed commandements of Law-precepts and will have the Law possible justification by works conversion by the power of free will and morall suasion really without the mighty power of the Spirit and Gospel-grace and receive the doctrine of merit and set heaven and hell on new Polls to be rolled about as Globes on these two Poles the nilling and willing of free-will and they make grace to be sweet words of silke and gold on the other hand Antinomians doe exclude words letter-perswasions our actions conditions of Grace promises written or preached from the Gospel and make the Spirit and celestiall rapts immediate inspirations the Gospel it selfe and turne men regenerate into blocks and how M. Den can be both an Antinomian and loose us from the Law and an Arminian defending both universall attonement and the resistible working of grace and so subject us to the Law and to the doctrine of Merit and make us lords of our owne faith and conversion to God let him and his followers see to it Wee goe a middle way here and doe judge the Gospel to bee an Evangelike command and a promising and commanding Evangel and that the Holy Ghost graceth us to doe and the Letter of the Gospel obligeth us to doe Pos. 3. The decree of Election to glory may bee said to bee more free and gracious in one respect and justification and glorification and conversion more free in another respect and all the foure of meere free grace For Election as the cause and fountaine-grace is the great mother the wombe the infinite spring the bottomlesse ocean of all grace and wee say effects are more copiously and eminently in the cause then in themselves as water is more in the element and fountaine then in the streames the tree more in the life and sapp of life then in the branches and conversion and justification have more freedome and more of grace by way of extension because good will stayeth within the bowels and heart of God in free election but in conversion and justification infinite love comes out and here the Lord giveth us the great gift even himselfe Christ God the darling the delight the onely onely well-beloved of the Father and he giveth Faith to lay hold on Christ and the life of God and all the meanes of life in which there be many divided acts of grace to speake so which were all one in the wombe of the election of grace Pos. 4. Conversion justification are free for election and therefore election is more free but all these as they are in God are equally free and are one simple good will Though Christ justifie and crowne none but such as are quallified with the grace of beleeving yet beleeving is a condition that removeth nothing of the freedome of grace 1. Because it worketh nothing in the bowels of mercy and the free grace of God as a motive cause or moving condition that doth extract acts of grace out of God only we may conceive this order that Grace of electing to glory stirres another wheele to speak so of free love to give Faith effectuall calling justification and eternall glory 2. It s no hire nor work at all nor doth it justifie as a worke but onely lay hold on the Lord our righteousnesse Object There is more of God in election to glory then in giving of Faith or at least of Christs righteousnesse and eternall glory therfore there must bee more grace in the one then in
shee must leave her water-pot and for joy goe and tell tydings in the Citie Come and see I have found the Messiah Christ maketh a short preaching to Magdalen and in his owne way sayeth but Mary and Christ himselfe is in that word her will is fettered with love Peter makes a Sermon Acts 2. and there bee such coales of Paradice in his words that three thousand hearts must be captives to Christ and cry what shall we doe to bee saved Every key is not proportioned to every lock nor every word fit to open the heart But though Christ speake to men in the Grammar of their owne heart and calling I am farre from defending the congruous vocation of Jesuits once maintained by Arminius and his disciples at the conference at Hage but now for shame forsaken by Arminians For the Jesuits take this way asking the Question How commeth it to passe that of two men equally called and drawen to Christ and as they dreame but it is but a dreame affected and instructed with habituall and prevening grace of foure degrees the one man beleeves and is converted the other beleeves not but resists the calling of God They answer Christ calleth and draweth the one man when he foresees he is better disposed and shall obey as his free will being in good blood after sleep and a good banquet and fitter to weigh reasons and compare the way of godlinesse with the other way and he calleth the other though both in regard of grace and nature equall to him that is converted when he foresees he is in that order of providence and accidentall indisposition of sadnesse sleepinesse hunger and extrinsecall dispositions of minde that he shall certainely resist and both these callings are ordered and regulated by the two absolute decrees of Election and Reprobation from eternity The Arminians answer right downe the one is converted because he wills and consents whereas he might if it pleased him dissent and refuse the calling of God and the other is not converted because he will not be converted but refuses whereas he hath as much grace as the other and may if he will draw the actuall co-operaton of grace the habituall he hath equally in as large a measure as the other and be converted and beleeve nor is there any cause of this disparity in the man converted and the man not converted in God in his decree in his free grace but in the wil of the one and the not-willing of the other Our Divines say 1. There never were two men equall in all degrees as touching the measure and ounces of habituall saving internall grace yea that the never converted man had never any such grace 2. That the culpable and morall cause why the one is not converted rather then the other is his actuall resistance and corruption of nature never cured by saving grace but the adequate Physicall and onely separating cause is 1. The decree of free election drawing the one effectually not the other 2. Habituall saving grace seconded with the Lords efficacious actuall working in the one and the Lords denying of habituall and actuall grace to the other not because the will of the creature casts the ballance but because the Lord hath mercie on the one because he will and leaves the other to his owne hardnesse because he will and that the separting cause is not from the running willing and sweating of the one and the not-running and not-willing of the other but from the free unhired independent absolute grace of Christ. But the Jesuites congruous calling we utterly reject 1. Because this is the Pelagian way sacrilegiously robbing the grace of God for the Lord fore-seeth this man placed in such circumstances and course of providence will beleeve the other will not because he will do so and the other will not do so and both the placing of the one in such an opportunity and his willing beleeving and the other mans nilling not beleeving is in order before the fore-knowledge and far more before the decree of God and his actuall grace and therefore free-will is the cause why the one is converted not the other for both had equall habituall grace and the one is not to give thanks for his conversion comparatively more then the non-converted but to thank his owne free-will 2. The object of their fancy of their new middle science is a foreseen providence of the conversion of all that are willing to be converted and voluntary perseverance in grace and the non-conversion and finall impenitency of all the wicked that are willing to refuse Christ and these two goe before the prescience before the decrees of election and reprobation so as God is necessitated to chuse these and no other and to passe by these and no other what ever hath a future being before any decree of God cannot by any decree be altered or otherwise disposed of then it is to be So the Lord in all things decreed and that come to passe contingently must have nothing but an after-consent and an after-will to approve them when they were now all future before his decree this is to spoile God of all free will free decrees liberty and soveraignty in his decrees and that mens free will may be free and Independent to lay Gods freedome of Election and Reprobation under the creatures feet 3. Jesuites dream that Christ cannot conquer the will to a free consent except he lie in wait to catch the man when he hath been at a fat banquet after cups hath slept well is merry and when he sees the man is in a good blood then he drawes and invites and so catches the man and when he seeth the reprobate in a contrary ill blood though he seriously will and intend their salvation and gave his son to die for them yet then he draws when he foresees they by the dominion of free-will shall refuse and he drawes neither after nor before but at the time when he knowes free will is under such an ill houre as it freely came under without any act of Gods providence and free decree and in the which the called and drawn man shall certainly spit on Christ and resist the calling of God But this resolves heaven and hell salvation and damnation into such good or ill humours and orders of providence as a banquet no banquet a crabbed disposition or a merrie whereas grace which by an omnipotent and insuperable power removes the stony heart can more easily remove these humours and win the consent when the man is decreed for glory and besides that all men unconverted and in their own Element of corrupt nature are ill to speak to and in a sinfull blood of resisting except Christ tread upon their iron neck and subdue it and he spreads the skirts of his love over Jerusalem at the worst Ezek. 16.6.8 Scripture is silent of such a manner of drawing and the grace of Christ and his decree lyes under no
as Gods free will thinks good he is Tutor and Lord of his own hope and consolation Christ cannot help him to determine his will if so be he be a bad husband of his own nilling and willing let him see to it 4. It must be in him that willeth and runneth and deserveth well as on the separating cause that saveth or damneth not in God that sheweth mercy by this vain arguing of fast and loose free will doing and undoing all at its pleasure let Christ doe his best Arg. 4. Whom God predestinateth them he also calleth and glorifieth as all the predestinated are indeclinably called and glorified Rom. 8.30 Acts 13.48 1 Pet. 1.2 Now by this multitudes should be predestinate who are never called and glorified if they have it in their free and independent choyce to resist the drawing of Christ. Arg. 5. God as Augustine saith hath a greater dominion over our wils then we have over them our selves as he is more Master of the beings so of the operations that are created beings then the creature is and so he must use the creatures operations at his owne pleasure otherwise he hath made a creature free-will which is without the Sphear of his owne power whereas the freest will of a King the most Soveraigne and Independent on earth must run in his channell Pro. 21.1 Arg. 6. Christs Lordship and Princedome through his resurrection is in turning of hearts Acts 5.31 Rom. 11.23 Grace is stronger then Devils sin hell and death Rom. 14.4 Ephes. 3.20 Jude 24.1 John 2.14 1 John 4.4 Arg. 7. If it must lye at our doore more then Christs to apply the purchased Redemption and actually to be saved then we share more if not large equally with Christ in the work of our salvation nor can the Church pray Draw me we shall run why should we pray for that which is in our owne power saith Augustine for we are drawn and may not run 2. Why should Peter give thanks rather then Judas or another Peter both were equally drawne free will lost the day to the one and wins it to the other 3. Christ must but play an after-game and can doe nothing though with his soule he would save but as free will hath first done so must it bee 4. Nor am I to trust to omnipotency of grace for conversion for if I husband well natures hability the crop is my own 5. I may ingage the influence of free grace to follow mee and grace leades not drawes not my will I draw free grace Arg. 8. If free will bee Lord carver of the sinners being drawne to Christ then the making good of the Articles of the bargaine and covenant between the father and the Sonne must depend on mans free will Now 1. know the covenant betweene the Father and the Sonne is expressed first by simple prophesie or promise The Father passeth the word of a King Christ shall be his first borne the floure of the Family an Ensigne of the people nothing can stand good if the free will of Gentiles refuse to come under this Princes Royall Standart The Father prophecieth and promiseth Psalm 72.8 Christ shall have dominion from Sea to Sea and from the river to the ends of the earth Psal. 89.25 The Lord shall set his hand in the Sea and his right hand in the Rivers hee shall call God his Father his God the Rocke of his salvation Now there must be a condition in this Royall charter in Christs Magnâ Chartâ nothing can be done even when Christ goes up to a mountaine and lifts up his Royall Ensigne and Standart of love and cryes all mine come hither and when the people flocke in about him except free will as independent as God say Amen and yet it farre rather may say Nay and refuse the bargaine 2. The Father bargaineth by asking and giving Psalm 2.8 Aske of me and I will give thee Christ must be an heire by mans will not by his Fathers goodnesse if Christs sutes and demands Father give me the ends of the earth and Britaine for my inheritance Depend upon such an absolute ay and no of mans free will as may cast the bargaine whereas our consent was not sought nor were wee called to the counsell when the Father bargained to make us over to his Sonne 3. The Father bargaines by way of worke and hire or wages to give a seed to his Sonne Esai 53.10 When he shall make his soule an offering for sinne he shall see his seed this is not a bare sight of his seed but it s an injoying of them hee shall see his seed he shall prolong his daies the pleasure of the Lord shall prosper in his hand We cannot say it depends on men that Christ speed well in having a numerous seed and that wages be payed to Christ for his sore work of laying downe his life to save his people except we be more play-maker then God in this covenant Arg. 9. The Scripture right downe determineth this Controversie Rom. 9. No man hath resisted his will and It is not in him that willeth Augustine useth three Adverbs in the Lords manner of turning the heart Omnipotenter Indeclinabiliter Insuperabiliter Omnipotently Indeclinably and without short-coming Vse 1. O how sweet and strong is the grace of Christ It is a conquering thing Col. 1.11 Strengthned with all might according to his glorious power 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God Were they mighty through Angels and Men that were but one creature storming another But when Christ besiegeth a soule who can raise the siege Vers. 5. We bring downe every height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They goe not to a counsell of warre to advise upon quarters 2. They cannot flee For every thought is brought captive to the obedience of Christ. Christ riding on his horse of the Gospel and strength of free grace is swift and speedy and hath excellent successe Revel 6. He went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both conquering and that he might conquer Christ shoots not at the rovers to come short or beside the marke his arrowes of love are sharp and conquering The Spouse is out of her owne element and sicke and pained with love when she wants his presence and cannot dissemble nor hide it nor command her selfe Cant. 3. no more then a sicke person can master death or a swouning Cant. 5.6 My soule departed out of me drinke once of this strong wine of his love O death the Lyons teeth burning quicke all these torments are nothing to the love of Christ. O Christ wee cannot forsake Davids key is strong to open all hearts to open hell and bring in a new heaven of love to the soule Naturall habits and powers are strong fire cannot but cast our heat Lyons cannot but prey upon lambes wicked habits are strong Devils and cannot chuse but be destroying Devils The coales of the fire of Christs love burne not
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
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
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
onely begotten Sonne into the world that wee might live through him 5. The Scripture casts out a longer rope yet that thou mayest reach to Christ art thou not a Man if thou be not a sinner nor a visible Saint nor a bruised Reed thou art one of mankinde see the Gospel will not have thee to dispaire or to foment and harbour strange and far-off thoughts of Christ Tit. 3.4 But after that the kindnesse and love of God our Saviour to man appeared he saved us 1 Tim. 2.3 God our Saviour will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saved 6. The farthest from Christ must be creatures that are nothing but bits of the world now the name World is a frameder and a farther-off word then the name of Man or Sinners it s the farest off-word for fallen Angels are members and citizens of the World therefore the Gospel is preached to the World Christ is brought in in the Gospel as a World-lover as if he were a whole World-Saviour he takes away the sinnes of the world Ioh. 1.29 He so loves the world Joh. 3.16 He giveth his flesh for the life of the world Joh. 6.51 In this Grammar of the Holy Ghost observe wee by the way for resoluton the wisdome of God in framing the words of the Gospel It cannot be said that God loved all the world in Christ his beloved and all and every sinner and all the race of mankinde Yet laying downe this ground that God keepeth up in his minde the secrets of Election and Reprobation till he in his owne time be pleased to reveale them the Lord hath framed the Gospel-offer of Christ in such indefinite words and so generall yet without all double dealing lying or equivocating for his owne good pleasure is a rule both of his doings and speaches As 1. seldome doth the Lord open Election and Reprobation to men till they by grace or in the order of his justice open both the one and the other in their owne waies and therefore he holdeth out the offer of Christ so as none may cavell at the Gospel or begin a plea with Christ. 2. Seldome doth the Gospel speake who they be that are Elect who Reprobate yet doth the Gospel offer no ground of presuming on the one hand or of despairing on the other For if thou bee not a beleever nor a weake reed nor a Saint yet thou arâ— a sinner if not that thou art a man if not that thou art one of the world and though the Affirmative conclude not I am a sinner I am a man I am one of the world but it followeth not therefore I am elected to glory or Ergo I am ransomed of the Lord. Yet the Negative touching Reprobation holdeth I am a Sinner I am of the World I am a man hence it followeth not therefore I am a reprobate and therefore I have warrant to refuse the promise and Christ offered in the Gospel It followeth well therefore I must be humbled for sinne and beleeve in Christ there is roome left for all the Elect that they have no ground of standing aloofe from Christ and the rest never come and most willingly refuse to come nor have the Reprobate ground to quarrell at the decrees of God though they bee not chosen yet they are called as if they were chosen and they have no cause to quarrell at conjectures they have as faire a revealed warrant to beleeve as the Elect have they are men sinners of the world to whom Christ is offered why refuse they him upon an unrevealed warrant 4. The fourth ground of Christs good will to draw all men is that Christ goeth as farre in the dispensation of free grace as sinners as the chiefe of sinners Grace journies all along and can goe no further then Hell and Damnation Luk. 19.10 The Sonne of man came to seeke and to save that which is lost as if Christ would say is any man a sinner and who are not and a lost sinner see and behold I am a Saviour for that man Christ went as low downe to Hell in the freedome of grace to save as Zacheus in evill doing to destroy Mary Magdalen went as farre on toward Hell as seven Devils Grace in Christ went as farre on as to redeeme from seven Devils Manasseh as if he had intended to make sure worke of Hell runnes on to empawnd soule and salvation and gives himselfe to witchcraft observing of times to cause the streets of Hierusalem runne with bloud to all abominable idolatry mercy in the Lord went as neere hell to save him Paul goeth so farre on the mouth of the furnace as to waste the Church of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.3 to make heapes of dead men in the Church and there came nothing out of his nostrils for breathing and respiration Act. 9.1 but threatnings that is ripe purposes of bloud yea murthering of the Saints came out of his mouth with every word hee spoke but Christs free-grace pursues him hard and out-runnes him Christs grace came as it were a step below Paul and saved him 1 Tim. 1.14 And the grace of our Lord saith he was more or over-abundant in me through faith and love Jer. 3.1 And thou hast played the harlot with many companions or lovers yet returne to mâ—â—â— saith the Lord. It s here as if Christs rich grace and our extreme wickednesse should strive who should descend to the lowest roome in Hell the latter to destroy the former to save and here Christ defies the sinner to be more wicked then he can be gracious 5. Christ in the Gospel as a great Conquerour sends out Writs signed under his Excellencies hand come and meet me who will and be saved as farre as graced will can goe as farre goeth the good will of the conquering Prince Râ—vel 22.17 It s much worthy of observation how that sweet Evangelicke invitation is conceived Esai 55.1 Ho every one that thirsts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alas or ah every one that thirsts come to the waters and he that hath no silver come buy and eat as if the Lord were grieved and said woe is me alas that thirsty soules should die in their thirst and will not come to the water of life Christ and drink gratis freely and live For the Interjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ho is a marke of sorrowing as Ah or wo every one that thirsts Esai 1.4 Ah sinnefull nation or wo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sinnefull nation Vers. 24. Ah I will ease me or alas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ease me of my adversaries Jer. 22.18 They shall not say of Jehojachim ho or alas or woe to my brother ah Sister It expresseth two things 1. A vehemencie and a serious and unfamed ardencie of desire that we doe what is our duty and the concatenation of these two extreamely desired of God our comming to Christ and our salvation this morall connexion
or drawing grace therefore am I compelled as a Merchant who against his will casts his goods in the Sea to save his own life because the winds and stormes â—ver-master his desire to take a second course contrary to my naturall dâ—sire and gâ—acious and mild inclination to mâ—rcy to decree and ordain that all who before the acts also of my middle science free decree and just will were finally to resist my calling shall eternally perish and to will that Pharoah should not at the first or second command obey my will and let my people goe and therefore with a consequent or constrained will to suffer sinne to be to appoint death and hell and the eternall destruction of the greatest part of mankinde to be in the world for the declaration of my revenging justice because I could not hinder the entrance of sin into the world not Master free will as free if my dispensation of the first covenant made with Adam in Paradise should stand Whereupon I was compelled to take a second herbrie and a second winde like a Sea-man who is with a stronger crosse winde driven from his first wished port and to send my Sonne Iesus Christ into the world to die for sinners for that I could not better doe and out of love to save all offer him to all one way or other though I did foresee my desire and naturall kindnesse to save all should be far more thwarted and crossed by this way because force my consequent will must needs prepare a far hotter furnance in hell for the greatest part of mankinde since thousands of them must reject Christ in resisting the light of nature and the universall sufficient grace given to all which if free will should use well would have procured to them more grace and the benefit of the preached Gospel But a heavier plague of hardnes of heart and farre greater torments of fire then these I foresee must be the doome of such within the visible Church as resist my calling or having once obeyed may according to the liberty of independent free-will persevere if they will notwithstanding of the power of God by which they are kept to salvation the promises of the eternall covenant the efficacie of Christs perpetuall intercession of the in-dwelling of the holy Ghost that everlasting fountain of life c. may fully and finally fall away and turne Apostats and therefore all their hope of eternall life their assurance of glory their joy their consolation and comforts in any claim to life eternall and the state of adoption is not bottomed on my power to keep them my eternall covenant my Sons intercession I can do no more then I can but upon their own free will if they please and it s too pleasant to many they may all fall away and perish eternally and leave my Son a widdow without a wife a head without members a king without subjects And if Arminians will be so liberall or lavish of the comforts of God proper to the lords people Esa. 40.1 c. 49.13 the proper work of the holy Ghost the comforter Ioh. 14.16 c. 15.26 c. 16.7 the consolations of Christ Phil. 2.1 the everlasting the strong consolations 2. Thess. 2.16 Heb. 6.18 the heart comforts Col. 2.2 wherewith the Apostles and Saintâ— are comforted 2. Cor. 1.4.6.7 coming from the God of all comfort the Lord that comforteth Zion Esai 51.3 2. Cor. 1.3 Esai 51.12 blâ—ssing promised to the mourners Matth. 5.4 We desire Mr. Moore and other Arminians to injoy them but for us we a loâ—â—v neiâ—her assurance courage hope nor comforts in Christ or hâ—s death but on the regenerate and beleevers and this makes the doctrine of universall redemption more suspitious to us as not coming from God that they allow to all even dogs and swine the holy Ghost and the precious priviledge of the Saints Therefore thirdly we answer that the assumption is not ours but theirs let the assumpâ—â—on be But I beleeve and he proposition be corrected thus These for whom Christ laid down his life are some few choâ—en beleevers Bâ—t I am chosen and a beleeveâ— Ergo c. and we grant all so the assumption be made sure But I have no assurance hope nor comfort to rest on a generall good will that God beareth to all to Iudas Pharaoh Cain and to all mankinde no lesse then to me For I am of the same very mettall and by nature am heir of wrath as well as they 2. That far-off Good will that all be saved and that all obey the Lord from eternity did bear it to the fallen devils as well as to me O cold comfort and it works nothing in order to my actuâ—ll salvation more then to the aâ—â—uâ—ll salvation of Iudas the Traitor it 〈◊〉 on moving no wheels no câ—uses no effectuall means to pâ—ocure the powerfull apâ—licaâ—ion oâ— the purchased Redemption to mâ— more then to all tâ—aâ— are now spitting out blasphemie against eternall justâ—ce and are in fiâ—â—e chains of wrath cursing this Lord and his generall good will to save them But the fountain good will of God to save the elect runneth in another channel of free grace that separates person frâ—m person Iacob from Esau and sets the heart of God from eternitie and the tender bowels of Christ both from eveâ—lastiâ—g and as touching the execution of this good will and in time upon this man not this man without hire monâ—y or price 1. because Angels or Men can never answer that of Rom. 9.13.14.15 as it is written I have loved Iacob and have hated Esau and that before the one or the other had done good or evil Then the naturall Arminian objecteth what our Arminian does this day that must be unrighteousnesse to hate men absolutely and cast them off when they are not born and have neither done good nor evill Paul answereth it followeth in no sort that there is unrighteousnesse with God because verse 15. all is resolved on the will of God because it is his will for hee saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassiâ—n and upon this hâ—e infeâ—ies then the businesse of sepâ—â—ating Iaakob from Esau â—unnes not upon such wheeles as â—unning and willing swâ—ating and hunting by good endeavours Iaakob dâ—d here lesse and Eâ—au more but all goes on this on Gods free goodnesse and mercy all the difference between person and person is God has mercy because he will not because men will Now because Arminians say thâ—s is not meanâ— of election and reprobation but of temporary savours bestowed on Iaakob nor on Esau he aâ—eadgeth the example of Pharaoh a cruell Atheâ—st and a Tyrant who never sought justification by the works of the Law the reason why Pharaoh obtained not the mercy that others obtained I saith the Lord verse 17. told Pharaoh to his face for this purpose I raised thee up that I might make an
righteousnesse and life then other strangers to Christ and Gentiles Rom. 9.30 31 32 33. Rom. 10.1.2 3 4. Rom. 11.1.2 3 4 5 6 7 8 c. rejected and there should be others as good as these by nature that the Lord should have mercy on now in both these first God is free in his grace secondly just in his judgements though he neither call nor chuse accoâ—ding to works thirdly the damned creature most guilty and fourthly the Lord both jâ—stly sâ—vere and graciously meâ—cifull fifthly none have cause to complaine or quarrell with God and yet God might have carried the matter a farre other way sixthly the head cause of this various administration with Nations and persons is the deep high soveraign innocent holy independent will of the great Potter and Former of all things who has mercy on whom he will hardneth whom he wil and this is the depth without a bottom no creature Angel or Men can so behave them selves to their fellow-creatures yet be free just holy wise c. but sure one creature can deal with his fellow creature according to the rules and road-way of an antecedent consequent will so may the King deal with his people the Governour with those he governes the Father with his children the Commander with his souldiers the Lord of a Vine-yard with his hired servants all these may order their goodnesse mercy rewards punishments in a way levill with the use industry improvement of free-will or the rebeâ—lion unjustice wickednesse and slothfulnesse of their underlings but no Master nor Lord can call Labourers to his Vine-yard and exhort obâ—est beseech them all to labour and promise them hire and yet keep from the greatest part of them the power of â—â—â—rring armes or legs of free consenting to labour and suspend his so acting on the greatest part of them as they shall willingly be caâ—â—ied on to wilfull disobedience and to be the passive objects of his revenging justice according to the determinate counsell of the Lord of this Vine-yard because so he willed out of his absolute soveraignty to deal with some and deale a just contrary way with the least part of the labourers because hee pâ—â—posed to declare the glory of his grace on them either there is here an unsearchable depth or Paul knew nothing and this calmes my minde and answereth all that reason can say for universall atonement and the 1. Vse I aym at is that no Doctrine so endeareth Christ to a soule as this of particular redemption and free-grace separating one from another Psal. 147 1â— Prayse the Lord O Ierusalem and amongst manâ— groundâ— here is one vers 19. he sheweth his word unto Iacob his Statutes and his judgements to Israel ver 20. he hath not dealt so with any Nation and he speaketh not of the measure as if God had revealed the same grace in nature but in an inferiour degree to other Nations for hee saith as for his judgements they have not known them and thâ—n being full of God for this separating mercy he addeâ—h prayse yee the Lord Christ esteems this the floure of grace the grace of grace and blesseth his Father for it Matth. 11.25 I blesse thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to babes now because Arminians say the pride of the self-wise and the humility of babes are the causes separating the one from the other and so free-will is to share with the Father in the praise of the reveiled glory of the Gospel and the discovered excellency of Christ to babes rather then to wise men a literall revelation no doubt was common to all babes and prudent the swelled Pharisees and humbled sinners Christ praiâ—eth the eminency the blossom of grace the bloom of free-love in that the free-wil of the humble and the proud made not the separation but the good pleasure of God ver 27. No man knowes the Son but the Father and he to whom the Son will reveale him 2. That which is common to all shall never leave an impression of wonder and thankfull admiration I and we are swelled lofty and proud things and the Spirit of God commends grace highly in that it falls upon pronowns and persons and not on others 1 Cor. 15.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the least of of the Apostlâ—s vers 10. By the grace of God I am that I am and his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward me was not in vaine but I laboured more abundantly then they all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not I but the grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we our selves also were sometime out of our wits disobedient c. ver 4. but when the kindnesse and man-love of God our Saviour appeared ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saved us 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the chief of sinners ver 16. but for this cause I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in me first Iesus Christ might shew forth all long suffering Gal. 2.20 I am crucified with Christ but I live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not I but Christ lives in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the life that I now live in the flesh I live by the faith of the Son of God who has lovâ—d me and given himself for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you who were dead in sins and trespasses hath he quickned ver 4. for his great love wherewith he loved us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. even when we were dead in sins and trespasses he hath quickened us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with Christ ver 13. But now in Christ Iesus yee who somtimes were farre off are made neare by the blood of Christ the passing by my Father and mother and brother and sister neighbour and friend and taking me is a most indearing favour 3. Of all in Scotland and England all in Europe all Adams seed that ever were masters of a living soule in the womb or out of it the Lord passed by so many thousands and millions and the lot of free-grace fell upon me precisely by name and upon us and not upon thousands besides no lesse eligible then I was what thoughts will you have of the fâ—â—e lot of love that fell upon you ever since God was God when Christ shall lay such a load of love such a high weight and masse of love on you ye shall then think O how came I hither to sit in heavenly places with Christ that body that is trimmed cloathed and doubly embroydered with pure and unmixed glory is just made of the same lump of earth with the body of Judas or Cain that are now flaming and sinking to the bottom of the black and sad river of brimstone the Lord saith Ezek. 18.4 behold all souls are mine and
when your soule shall be loaden with glory and thousands of souls blowing and spitting out blasphemies on the Majesty of God out of the sense of the torment of the gnawing worm that never dies and yee consider the soule of Iudas might have been in my soules stead and my soule in the same place of torment that his is now in what wonder then Iohn cry out behold what love 4. How much love for extention and intention for one man and every one in covenant Psal 106.45 multitudes of mercies and Ps. 130.7 plentious redemption one David must have multitude of tender mercies Psal. 51.1 Psal. 69.13.16 It s not one love but loves many loves Ezech. 16.8 Cant. 1.2 He gives many salvations to one as if one heaven and one crown of glory were not enough Ephes. 2.4 he is rich in mercy and he quickned us when we were dead in sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For his multiplyed love every man has a particular act of love a particular act of atonement bestowed on him can ye multiply figures with a pen and write from the east to the west and then begin again and make the heaven of heavens all circular lines of figures it should wearie the arm of Angels to write the multiplyed loves of Christ. Christs love desires to engage many how many millions be there of elect Angels and men every one of them for his own part must have a heaven of love and Christ thinks it little enough that the first-bornes love be on them all and that they all be first-borne Col. 1.20 It pleased the Father by Christ to reconcile all things in heaven and in earth to himself All the Angels are Christs vassals and he is their head Col. 2.10 then Christ must have two eyes you seven eyes to see for every one and two legs for every Angel to walk withall Christ must have a huge hoast and numerous troups in his familie 2 Who then can number the sums of all the debts of free grace that Angels and me now Christ and when they shall be paid though sinnes shall be acquitted yet debts of undeserved love shall stand for ever and ever O how unsearchable is the riches of Christs grace Know yâ— O Angels O gloryfied Spirits where is the Brim or where is the bottom of free grace Yet not one sinner can have lesse grace then hee has hee has need of all he has no oyl to spare to lend to his neighbourâ— Matth. 25. Our deep diseases and festered wounds could have no lesse to cure them then infinite love and free grace passing all knowledge It was a broad wound that required a plaister as long and broad as infinite â—esus Christ. Paul bows his knee to the Master of the families of heaven and earth for this act of grace to weigh the love of Christ Ephes. 3.18 I pray saith he that ye may comprehend or overtake the love of God 2. How many are set on work to compasse that love as if one man could not be able to do it Yet I pray that ye with all the Saints may comprehend what is the bredth it s broader then the Sea or the earth and what is the length of it its longer then between East and West though ye could measure between the extremity of the higest ciâ—cle of the heaven of heavens and then it hath depth and heigth more then from the center of the earth to the circle of the Moon and up through all the orbes of the sâ—ven Planets and to the orbe of Sâ—atrreâ— and highest heavens who can comprehend either the diameter or circumâ—â—rence of so great a love Love is an Element that all the Elect Men and Angels swim in the the banks of the river swell above the circle of the Sunne to the highest of the highest heavens Christs love in the Gospel takes all alive as a mighty Conqueror his seed for multitude is like the drops of dew that come out of the womb of the morning Psal. 110. and they are the dew of the youth of Christ for Christ as a strong and vigorous young man full of strength who never fails through old age brings in the forces of the Gentiles like the flocks of Kedar Esai â—0 5 6. 5 Christs love outworks Hell and Devils Can yee seale up the Sunne that it cannot rise or can ye hinder the flowing of the Sea or lay a Law upon the Windes that they blow not farre lesse can ye hinder Christs wildernesse to blossom as a Rose or his grace to blow to flow over banks oâ—â—o flee with Eagles wings O how strong an agent iâ— Christs love that beares the sinnes of the world â—oh 1.29 It woâ—ks as fire doth by nature rather then by will and none can bind up Christs heart or restraine his bowels but he must work all to heaven that he has loved Vse 2. We are hence taught to acknowledge no love to be in God which is not effectuall in doing good to the creaâ—ure there is no lip-love no raw wel-wishing to the creature which God doth not make good we know but three sorts of love that God has to the creature all the three are like the fruitfull womb there is no miscarrying no barrennesse in the womb of divine love he loves all that he has made so farre as to give them a being to conserve them in being as long as he pleaseth hee had a desire to have Sunne Moone Starres Earth Heaven Sea Clouds Ayr hee created them out of the womb of love and out of goodnesse and keeps them in being hee can hate nothing that hee made now according to Arminians he wishâ—d a being to many things in then seed and causes as he wished the earth to be more fruitfull before the fall then now it is so that against Gods will and his good will to the creatures he comes short of that naturall antecedent love that he beareth to creatures he could have wished death never to be noâ— sicknesse nor old age say Arminians nor barrennesse of the earth nor corruption Nay but though these have causes by rule of justice in the sins of men yet we have no cause to say God falls short of his love and wished and desired such and such a good to the creature but things mscarried in his hand his love was like a mother that conceiveth with many children but they die in the womb so God willed and loved the being of many things but they could not be the love of God was like the miscarrying womb that parts with the dead child we cannot acknowledge any such love in God 2. There is a second love and mercy in God by which he loves all Men and Angels yea even his enemies makes the Sun to shine on the unjust man as well as the just and cauâ—eth dew and raine to fall on the orchard and fields of the bloody and deceitfull man whom the Lord abhors as Christ teacheth us Matth.
Ioh. 6.44 and another refuseth and actively and wilfully withdraweth from the call of God if the omnipotency of never enough praised grace bee not the cause the adequate highest and principall cause I deny not but corrupt and rebellious will is the inferiour culpable and onely culpable and morall cause why Judas denyeth obedience to the holy call of Christ. It is a sweet contemplation that Angels and Men sing the same song and Psalme of free grace in heaven to the Lamb to him that sitteth on the Throne and a question it is if a more ingaging and obliging way to free grace could be devised then that as many as are in the glorified Troops and triumphing armies in heaven clothed in white should bee also the sworne subjects and the eternall debtors of the freest grace of him who is the high Lord Redeemer and head of Angels and Men. But in the engagement it selfe of the winde of the Spirit for the tryall of the Saints there is great ground of admiration as 1. the blowing of the soft and pleasant breathings of the South-winde of free-grace lying under the only work of soveraignty when and where and in the measure the Lord pleaseth is a high and deep expression of the freedome of grace for in one and the same prayer the like by proportion may bee said of the acts of faith love patience hope we often begin to pray with sad and fleshly complaints of unbeliefe as is evident in many Psalms and Prayers of the Saints in Scripture Jeremy Lament 3. of Iob of David yet going on the breathings of thâ— holy Ghost will fill the sailes and he returneth therefore this is a ground yea a demonstration to me then when I finde no motion of the holy Ghost no spirituall disposition but meere deadnesse I am not to abstaine from praying because I finde the Spirit not acting nor stirring in me as Antinomians say but 1. I am to act and doe though the principle of motion be naturall as if the first stroak on flint make not fire we are to strike againe and againe and if the fire blowing of the bellows kindle not the sticks let us be doing and the Lord will be with us A kindling and a flame may come from heaven say that the Lord were wanting to me in a dead and low ebbe he will not once roll about the sight of his eye nor let out one blast or stirring of aire and winde of the Spirit toward me yet my deadnesse is my sin and freeth not me from an obligation to pray and to seek to God the doore is fast bolted shall I not therefore knock accesse is denyed and the Lord in angâ—r shuteth out my prayer Lam. 3.8 May not I look and sigh and groane toward his holy Temple deadnesse is not the Lords revealed will forbidding me to pray because I am dead and indisposed 2. Deadnesse and indisposition is a sinne then must we confesse to God and tell the Lord when we are indisposed to pray that we cannot pray and let the dead and the blind but bow his knee and lay a dead Spirit and naked wretched soul a paire of blinde eyes before God for we are commanded to confesse this to God as may be gathered from Revel 3.17 1 Joh. 1.9 Prov. 28.13 Psal. 32.5 3. We are expresly commanded in the day of trouble and of our temptation to pray and seek help from God under our temptations Psal. 50.15 Matth. 6.13 1 Thess. 5.17 As the Saints have done Psal. 18.6 Psal. 34.6 Psal. 61.2 2 Cor. 12 ver 7.8.9 If then wee judge the no breathing of the holy Ghost a temptation and a cause of humiliation as it is and the Saints doe judge it then are we to pray though most indisposed why doth David complain that he was as a bottle in the smoak and pray so often that God would quicken him if under a dead disposition we were not to pray 4. If often the Saints beginning to pray doe speak words of unbeliefe and from a principle of nature and if words flowing from the deadnesse and misgivings and rovings of the flâ—sh interwoven in with the spirituall and heavenly ravishments of the Spirit of grace and supplication in one and the same complaint and prayer to God as Psal. 38. Psal. 102. Psal. 77. Psal. 88. Lament 3. Ier. 20. Job 8. ch 16. ch 19. and in many other passages where the Spirit and the flesh have Dialogues and Speeches by turnes and by course then may and ought the Saints to pray under deadnesse and do as much as theiâ— present indisposition can permit them and the Spirit is seene to come and blow not by obligation of Covenant or promise on Gods part as Iesuites and Arminians with Pelagians have taught but in his ordinary free practises of grace as Philip was commanded to come and preach Christ to the Eunuch while he was reading the Book of the Prophet Esay not because he was reading Scripture or because such a promise is made to these who read Scripture as the Angels revealed the glad tydings of the birth of Christ while the shepheards were attending their flocks in the field not because they were so doing as if a promise of the Gospel bâ—longed to men bâ—cause they wait one their calling and Annanias is sent to preach Christ to Saul and open his eyes while he was praying not because he was praying but of meer free-grace which moveth in this ordâ—nary current and sphere of free love congâ—uously to the Lords freely intended end to save his people even as the Lord joyneth his influence and blessing to give bread and a Harvest to the sower Esay 55. yet not that he hath tyed himself by promise to give a good Harvest to every industrious husbandman yet this ordinary practise of Grace with the Commandement of God is enough to set us on work to pray to believe to acts of love to Christ in the saddest and deadest times 5. It should be no sinfull omission in us not to pray when the Spirit stirreth us not if our deadnesse should free us from all sin because we cannot run when the Bridegroome doth nâ—t draw Christs drawing goeth along with the secret decree of Election but is not to us a signification of the Lords revealed will that we should not follow Christ when he suspendeth the influence of his drawing power 6. Now as in nature men may so dare the Almighty in his face that God in juâ—tice may deny his influence to naturall causes as when malice opposeth the Spirit of God in the Prophet of God that the Lord refuseth to concurre with the oyle in Iereboams whithered aâ—m that he cannot pull it in againe to him 2. When the Lord is put to a contest with false god's to work a miracle as in his refusing to concurre with the fire in burning the three children for in all causes naturall or morall or whatever they be God has a negative
God Refuted The omnipotency of Christ in drawing sinners Did Ruiz to de provid predefinitionibus per totum The Vaga necessitâ—s the confused indefinite morall necessity of late devised by Jesuites is not sufficient to conversion The Lord removeth resisting power Gods promise and covenant leadeth to draw iresistibly Conditionall promisâ—s of conversion cannot help Arminians here The immutability of the Covenant of Grace a strong argument for invincible drâ—wing of a sinner The covenant between the Father and the Sonne in making good the articles of the treaty must depend on our free will if Christ draw not sinners inviâ—cibly Articles of the covenant between the Father and the Son diversly proposed Virg. Et penitus toto divisos orbe Britannos How strongly and with what a sweet necâ—ssity Christ draweth us Vse 2. We are hardly drawne Crispe vol. â— Serm. 4 pag. 110.111 Antinomians reject the narrow way that leadâ— to life their exposition of Maâ—h 7.14 rejected as false and fleshly (a) Vol. 1. Ibid. pag. 89. (b) Serm. 1. pag. â—2 Antinomians reject all sanctification c Ser. 1. p. 18. d Crisp. vol. 1 Ser. 1. p. 21â— It was the old error of the Libertines of Antonius Poâ—quius Priest as Calvine saith Iâ—struct ad Libertinos cap 23. in opuscu pag. 460. so Pocquius existimabam me aliquid intelligere nec quicquam intelligo deus enim intellectus meus est virtus mea salus mea Calvâ—ne answers excellently Homo quidem fidelis se nihil ex seipso intelligere ceaset sed an propteria debet â—â—culos câ—anâ—dere ne quid intueatur ut vult iste insanus A man saith Calvine in Christ judgeth that he understandeth nothing of himselfe and so that he can neither pray nor beleeve without the Spirit but shall he therefore close his eyes that hee may understand nothing at all as this phrantick man imagines How we are saved in this life Henry Nicholas of low Germany taught the same doctrine a hundred yeares agoe Cha. 1. Sent. 9 For behold in this present day is the glorious comming of the Lord Jesus Christ with the many thousands of his Saints he commeth manifested which hath set himselfe now upon the seat of his Majestie for to judge in this same day which the Lord hath ordained the whole world with equity and Chap. 35. Sent. 8. Behold in this present day is this Scripture fulfilled Esai 26. Dan. 12 4. Esdras 7. 1 Thess. 4. Matth. 24. and 25. Luke 17. Acts 1. Matth. 24. Revel 14. according to the testimony of the Scripture the raising up and resurrection of the Lords dead commeth also to passe presently in this same day through the appearing of the comming of of Christ in his Majestie c. So this man denyeth any life to come or any Resurrection to which way Antinomians encline (a) Calvinus in opuse in instruc advers libertinos Cap. 23. p. 460 461 and cap. 22. p. 458 459 Pocquiuâ— in libello Scriptum est non tendes ad malum cavens ne adulteres in verbo id est in litera Scripturae ficut multi non justificati saciunt Talis â—go fui sed omnia remissa sunt Nam scriptum est abstinete vos ab adulteratione ut possitis vas vestrum in sanctificatione honore possidere cum simus mortui legi per corpus Christi ut alterâ—is simus qui suscitatus est ex mortuis ut fructisicemus â—Deo viventi non â—giturestis in came Quaere reâ—eâ—quamus veterem Adamum id est arimam nostram viventem veniamus ad â—em majorem id est ad Spiritum dictum enim suit Adâ— quod iâ—orâ—â—â—tur revera mortuus est nunc vivisicati sumus cum secâ—ndo Adam qui est Christus non â—ernendo amâ—lius peccatum quia est morioum (b) Hen Nicol cap. 34. Christ hath annointed me with his Godly being he hath Godded me (c) Rise reign error 11. (d) Er. 7. (e) Er. 8. Pocquius 16. apud Calv. in opus 463. Obdormivit Christus in cruce suit apertum latus ut cesta repertretur que est semina Ecclesia dicta unio personalis totius naturae humanae fieri omnes in unâ— membro cujus Christus est caput (f) Pocquius 16. pag. 461. Scriptum est omnia munda mundis qui autem fide purificatus est totus gratus Deo Calvinus ibid. Putidus este hanc sententiam eò applicat ut latroâ—mia scortationes homicidia pro mundis sanctâ—s rehus habeantur (g) Rise reign ruine the body of the Story p. 59 60 62. * Divers Antinomians deny the life to come and the Resurrection of the dead as did Hymeneus and Phyletus Free will free in being drawn to Christ. Arminian indifferency of will loosed from all predetermination of God blasphemous Gods decree giveth a shall be or a shall not be to all things possible Zeph. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ante parere decretum God the fâ—rst efficient and last finall cause of all beings and acts of free will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Remonstrants at the â—ynod of Dort with shame denied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the Text an easie way of â—lâ—diâ—g Scripture The generaâ—l universaâ—l and indifferent concurrence and influence of God with second causes devised by Jesuites and Arminians a dreame Indifferency of free will loosed from the dâ—minion of providence â—nthroâ—es fortune and contingency in Gods roome How God determines free-will and forceth it not Two sorts of determinations of wiâ—l It s our happinesse that free will be not the 〈◊〉 of our heaven With drawing 〈◊〉 and also a baâ—e 〈◊〉 The 〈…〉 Thâ— reasâ—â— of the Apostle word and of the Prophet Habba â—â—'s c. â— given We are to await Christs work of conversion How to deale with any that are troubled for non-conversion It s no Gospel-truth that God loves no man lesse for sin or more for inherent righteousnesse Christs graâ—e in 〈…〉 in 〈…〉 Riches or grâ—ce Overflowings of grace Thankefulnesâ— for grace required The vertues in Christ sitting him to draw sinners How the ouâ—iâ—g of Gods 〈…〉 in the Sonne Christ man in a lovely posture of drawing sinners Behold Christs 〈◊〉 Divisions and wars â—t from congregating Christ. Whiâ—e civility dangerous The revelation of Christs drawing lovelinesse and the fuâ—nesse thereof The revelation of Christs drawing lovelinesse from Christ onely and two acts thereof Bright Star c. 5. p. 38. The compleatnesse of Christs loveâ—inesse Bright Star c 4. p 30. Tâ—wn Assâ—â—tion of Grace p. 76 77 7â— Theolog Germ c. 8. p. 16. Perfection 〈◊〉 attaineâ—ble in this life What perfection of 〈◊〉 is in Châ—ist in the life comâ— The Scriâ—turs â—nd ordinances are the meanes of attaining the â—ulâ—esse of Câ—â—â—st 〈…〉 in this life Familists place their perfect oneâ— above all use of Ordinances The active passive annihilation of Familâ—sts To desist from Monkish contemplation to returne to a practicall life to Familists is
a worse end in the farre largest part of mankinde Faith cannot rest on a common generall good Saving Faith the fâ—rst dawning of election to glory The Arminian hope and comfort not in Scripture The Arminian Divinitâ— their faith hope c. Collat. Piscat Voâ—sâ—iâ—s non tam suâ—iâ—o sorâ—asse Deus voâ—â—it Pharaoâ—em populum dimittere The comforts of Armiâ—iaâ—s not in Scâ—ipâ—ure The generall good will of God to save all comfortlesse The fountain Good will of God separated electeâ— persons from oâ—hers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arminians resolve all one mans will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot choose but glory in our selves and not in the Lord â—f free grâ—câ— sepâ—rate not the believâ—ng man from the not believing God equâ—lly intended his two great ends in men and Angels The ground of Pauls crying out O the depth c. It s grace and free grace â—nly that maketh oâ—â— diffâ—râ—râ—m another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graâ—e faâ—leth 〈◊〉 pâ—oâ—oâ—ns such as I and we How indeâ—ring is separating grace What aâ—oundance oâ— gâ—ace bâ—stâ—wed on single peâ—sons and yet nothing of it can be wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How active love is No lip-love nor any â—mâ—ty love in God but that which is effectuall and râ—all to work tâ—e good hee dâ—siâ—eth to the party loved A threefold loâ—e in God effectuall Christs love of election cannot miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs love active Sin proveth not repâ—obation Sin continued is no argument why I should not belâ—eve Finall obstinacy and â—eaâ— sâ—râ—ow and nâ—ppâ—ng â—â—e of minde to believe seldâ—m fall in one person No unconvâ—rted one capablâ— of â—uch are 〈◊〉 to beliâ—ve aâ— a belâ—ever 〈…〉 us to bâ—lieve yâ—t tâ—e proud as proud cannot bâ—lieve No saving humilâ—tie before faâ—th All the Gospel expressiâ—nâ— of the â—eekâ—eâ— of Christ argue a diâ—ease in us to conceive Christ to bee rough lordly cruel to have a heart liâ—e the nether milstone How all are to beleeve though salvation be not purchased for all Neither is faith before all Repentance nor eevry Repentance before all faith If Christ draw all we should be drawn Christ can draâ— as gâ—ilty as thou art Vse 6. Be not satisfied till you come to such a nâ—ck of Christian walking as is attainable by no hypocrite Vse 7. Christ cannoâ— be spared as not necâ—ssary in the work of redemption Doct. It is a matter of greâ—t conceâ—â—ment â—hat sinâ—â—â—st come to Chriâ—t and to Christ only Grâ—unds of the excellency of being drawn to Christ only Christ anâ— home and a house of rest and of love A noble life in Châ—â—st which cannot be brought What excellency is Christ. Three parts of Christs compleatnessâ— 1. 〈◊〉 or fulnâ—sse 2. primacy 3. excellency What fulnesse is in Christ. Câ—â—ist the first and principaâ—l of all things The singular excellency of Christ. None câ—n write or speak of Christ as he is To be dâ—aâ—en to Christ iâ— a â—igh woâ—k The Father gives us to the Sonâ—e not by aliâ—nation (a) Story of the â—ise reign and â—uine of the Antinomians error 41.8 p. Libertâ—nes teaâ—h that we are several seasons under tâ—e working â—f every person of the Trinity What a sin it is to resist Christs drawing None so good at drawing of sinners as Chriâ—â— Nâ—thing like Christ to allure soules Christ the sweet singer of Israel The lower Christ is in his love he is the more drawing Heaven and the Church on earth but ene house It is an honour to dâ—e in the Lord young Christ dying and drawing sinneâ—s in his deatâ—â—â—d câ—mâ—â—nds his love to us Resisting of Christs drawing of sinners near to the sin agaiâ—st the holy Ghoâ—t Maâ—ks of meeâ— Moralists never drawn to Châ—ist Naked proâ—ession a vaine thing Errors of Libeâ—tins touching free-wâ—ll (a) A sâ—ort Story of the rise reign and ruine of the Antinomians c. error 1. pag. 1. (b) Rise reign error 2. p. â— (c) Râ—se reign error 7. p. â— (d) Rise reign error 14. p. 3. (e) Rise reign error 15. p. â— (f) Râ— Town assertion of Grace p. 11. 12 (g) Rise reign c. error 18. p. 4. (h) Rise reign error 23. p. â— (i) Râ—se error 35 p. 7. (k) Rise reign c. â—rror 36. p. 7. (l) Rise reign error 49. p 9. (m) Rise and reign unsâ—â—ory spech 4. p. 19. (n) D. Crisps Christ alone exalted ser. 6. of the N. Covenant pag. 163.164 The life and light of man ch 1. pag. 4. The will minde and end of the internall operative Spirit and life is to be a livâ—ng active Lord God in a dead passive creature as I live yet not I but Christ liveth in mâ— (o) Ro. Towne assertion of Grace against D. Taylor pag. 47 48 49. What activity we have in our conversion In our first conversion we are meer patients The naturall powers in our conversion are not destroyed The Grace in us inherent is not the person of the holy Ghost Henry Nicholas a German a blasphemous Libertine saith c. 34 sent 10. God hath raised up mee H. N. the â—ast among the the Holy ones of God which lay altogether dead and without breath and life among the dead from the death and made me alive through Christ as alsâ— annointed me with his godly being manned himself with me and Godded me with him c. The holy ghost in person immediately worketh not in the Saints Reasons proving that the person of the Holy Ghost is not unâ—ted to our soules but hee is in us in his operations and his effects of graces and gifts Christ and the inherent grace of Christ iâ— us are two different things Grace and ouâ— freeâ—will are said to act together in a foure-fold sâ—nse Grace is simply necessary in all supernaturall actions Golden words and morall swasion cannot give lâ—fe Grace and free-will are not two collaterall and independent causes in the same supernaturall act as two men drawing a boat Free-will in supernaturall aâ—tioâ—s not a meer patient but an Agent Martinez de Ripalda de ente su 〈…〉 1. dâ—sp 29. sect 1. n. 3.4 Concil 〈◊〉 sess 6. c. 5. c. 4. Free-will an agent acting by the strength of grace in supernaturall actions and nâ—t a patient Antinomians dreame The blessednâ—sse of the Saints actiâ—e and not passive only as Antinâ—mians say D. Crispe Serm. 6. pag. 160. Comfortable differences between the Law and the Covâ—nant of Grace Dâ— Crispe 2. arg Grace in the old and New Testament the same grace in nature and essence but different in degrees The justified cannot sinne according to the doctrine of Libertines God never promised in his Covenant to keep the Saints from these particular sins they fall in nor are these such sins as break farre lesse anull the Covenant of grace Faith is a condition of the Covenant but not this â—r that particular act of faith which wee ought to perform when we misbelâ—ve God The Covenant of grace is â—ot formally the love of God but flowes
bring forth a man child to God And 2. as Satan is the mysticall head and Prince of that condemned body hee is cast out and hee hath a power in regard of the guilt and dominion of sin both over the elect and the reprobate Christs death hath broken hells barres and condemned sinne in the flesh Rom. 8.3 and dissolved the works of the devill and taken his Forts and Castles and 1 Joh. 3.8 taken many of Satans Souldiers captives Death was the Devills Fort-royall Hell is his great Prison-house and principall Jayle these hee hath taken 1 Cor. 15.55 56. Hos. 13.14 I will ransome them from the power of the grave I will redeeme them from the power of death O death I will be thy plague O grave I will be thy destruction And these captives can never be ransomed out of Christs hand again for saith hee repentance shall be hid from mine eyes When Christ spoyles hee will never restore the prey againe Hee hath overcome the world Joh. 16.33 and that was a strong Fort and hee hath delivered the Saints from the dominion of sin because they are under a new Husband Rom. 6.6 7 8 9 10. Rom. 7.1 2 3 4 5 6. All crosses have lost their salt and their sting even as when a City is taken by storming all the Commanders and Souldiers are dis-armed and when a Court is cryed down by Law all the members and Officers of the Court Judge and Scribe and Advocates that can plead Pursevants Jayles are cryed down they cannot sit nor lead a Processe nor summon a Subject So when Christ cryed down Satans Judicature and triumphed over principalities and powers and annulled all Decrees Lawes hand-writings of Ordinances that Satan could have against the Saints Col. 2.14 15. all the Officers of hell are laid aside the Devill is out of office by Law jure the Jayles and pits are broken Esay 49.9 That thou maist say to the prisoners Goe forth to them that are in darknesse Shew your selves Zech. 9.11 When a righteous King cometh to the crown hee putteth down all unjust Vsurpers If Satan be cast out wee are not debtors to the flesh to fulfill the lusts thereof Rom. 8.12 Sin hath no law over us There is a law of sinne a dictate of mad reason by which the sinner thinks hee is under the Oath of Allegiance to Satan and his crown scepter and honour hee must defend but there is no reason no law in hell and in the works of hell And if hee be once cast out who is this usurping lawlesse lord if you sweep the house to him and take him in againe to a new lodging one devill will be eight devills for Satan thus cast out will returne with seven devills worse then himselfe Remember Lot's wife if yee be escaped out of Sodome Looke not over your shoulder with a wanton and lustfull eye to old forsaken lovers let repentance and mortification be constant Now is the Prince of this world cast out But yet to consider more particularly Satans Princedome and Satans Power I adde yet more of these two heads 1. The Power of Satan 2. The Punishment of Satan His Power is held forth in that hee is a Prince 1. In his might and power naturall 2. In his power acquired 3. In his power sinfull and judicially inflicted The Devil's Power hee was created in both in the mind and will and executive faculty by no Scripture or Reason can be imagined to be lesse before the fall of these miserable Spirits then the power of their fellow-Angels 1. The Angels being all created holy and according to Gods image they must have been created with their face to God and in their proper place and sphere and so with power to stand in their place Now what station can these immortall Spirits be created in rather then in a state of seeing God 2. Satan abode not in the truth saith the Lord Jesus Joh. 8.44 and the bad Angels left saith Jude vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper dwelling These two places compared together seemeth to hold forth that truth and the first truth God seene and knowne though not immutably was the first element native countrey of the Angels They must then see God and his face It is a bold and groundlesse conjecture of some rotten Schoolmen to say That truth from which the Angels are said to fall was the Gospel-truth and that They envied that man was in Christ to be advanced above the Angelike nature 1. It s a dreame that the Gospel was revealed to the Devils before their fall for then their owne fall and future misery that they were to be kept eternally in chaines of darknesse on the same ground must be revealed to them What horror and sadnesse must fill Adams mind and the Angels spirit if hell and the necessity of God manifested in the flesh was revealed to them in the state of happinesse 2. The mystery of the riches of the glorious Gospel was hid from the beginning of the world and the glorious elect Angels come in time Ephes. 3.8 9 10. to learn that manifold wisdome of God and delight in Peters time to looke into it as to a great secret of God 1 Pet. 1.12 Wee have not then reason to think this secret was whispered in the eares of the Devils before they fell 2. It s true Mat. 18. The elect Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes now behold the face of Christs Father for now they are confirmed that they cannot look awry and turne their eyes off Gods face even when they come downe as servants to the heires of glory on earth they carry about with them their heaven and the pleasures of the Court they enjoy no reason their posting among sinners should decourt them or deprive them of the actuall vision of God But it followeth not therefore the falne Angels never saw the face of Christs Father it followes onely they saw it not immutably and in a confirmed way of grace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes as now the elect Angels doe ◠It s no Princedome in Satan to know the thoughts of the heart this is proper to God onely 1 King 8.39 Jer. 17.10 Psal. 44.21 Nor hath hee or the good Angels any immediate Princedome over the will to know what are my thoughts or to know one anothers thoughts or to act immediatly upon free will not because the thoughts of the heart are objects of themselves so abstruse and high that they are not intelligible for a mans owne spirit knowes the things in himselfe 1 Cor. 2.11 Yea 2. then they could not be known by revelation for God cannot by revelation cause a finite understanding comprehend an infinite object because the object exceedeth the faculty in proportion infinitely The thoughts of a mans heart cannot so exceed the understanding faculty of a man farre lesse of an Angel Therefore God in the depth of his wisdome by an act
of his own free will not from any mystinesse or intrinsecall darknesse of the object hath cast a covering over the thoughts of mans heart that they are not seen clearly to any other Men or Angels Nor could humane Societies now in the state of sin subsist if but the father could read the heart of the sonne Nor have Angels good or bad any immediate Princedome over free will nor would I say Satan is the Author yea or the immediate Tempter to all sinnes many sinfull thoughts and wicked acts are transacted in this darke chamber of presence the heart of man to which Satan can have no personall accesse neither with his eyes to see nor his hands of power to stirre or move in them The heart is the privie garden weeds grow there without Satans immediate industry he may knock or cast fire-balls over the wall or in at the windowes or send letters and messages in but hee cannot immediatly talke with the heart or act immediatly on the will wee are to keep this virgin-love of the heart to Christ hee can ravish it and none but hee It s the will that maketh the bargaine in sinning With all keeping keep the heart Wee make away the created dominion over free-will that God gave us in our creation 3. Satan hath a Princedome in 1. knowledge naturall 2. in acquired knowledge In naturall because hee is a piece of light a lamp once shining in heaven but now for his sinne smoking and glympsing in hell The naturall intellectualls of the Devill are depraved not removed It s a question if hee can remaine a Spirit if that candle were extinct by which hee beleeveth there is a God but trembleth Jam. 2. The acquired knowledge of the Devill is great hee being an advancing Student and still learning now above five thousand yeares and hee that teacheth others becometh more learned himselfe He is the great Mint-master and Coyner of knowledge in Magicians Wise-men Soothsayers Sorcerers is a carefull Reader in turning over the pages of the book of Nature and the whole works of Creation But still Satan studieth man better then man doth himselfe hee knoweth nature in generall may sin and that corrupt nature must sin hee observeth second inclinations of humour complexion temper of body disposition ere hee tempt as no Sea-man sailes till hee know how the wind bloweth and hee learned that by the Prophets and experience which hee saith Luk. 4.34 I know thee who thou art the holy one of God 4. Hee hath a particular Princedome of Power legally over mankind till Christ set them at liberty as the Executioner hath over the condemned man from the Judge Heb. 2.14 Christ tooke part with the children of flesh and bloud that through death he might destroy him that had the power of death that is the devill Vers. 15. And deliver them who through the feare of death were all their life time subject to bondage Satan from mens sins hath a sort of conquered Princedome till the Sonne of God make us free Joh. 8.36 And this Princedome hee keepeth over all the sons of disobedience as their father Joh. 8.44 as the king of the bottomlesse pit And we have no ground to say that Satan at the day of judgement leaveth off to be king because the damned and the Devill and his Angels are said to be tormented together in everlasting fire Mat. 25. for communion in paine maketh not Satan to have no Angels under him or damned men whom hee torments Quest. But how keepeth Satan still power over Job Peter to winnow them and afflict them in this life if Christ have cast him out of his Princedome Answ. 1. It s meere service for the trying of the Saints and mortifying of their lusts not dominion not any legall power such as he hath over the Sonnes of disobedience whom he keepeth captives at his will 2. In relation to Satan it is a meere grant of permission as a Noble-man forfeited for treason and kept some yeares in prison before he dye hath the life-rent of his own Lands for his necessity not by heritage as before but by a grant or gift of grace from the bounty of the Prince and State so hath Sathan not by grace to himselfe but by a grant of meere permission as it were his life-rent to tempt winnow and try the Saints so long as Satan is in the way to his full doome in Hell Now if Christ had not spoiled Satan and dissolved his workes the use of this power had beene as it were heritage to Satan in regard the Law giveth him a sort of right over sinners not made free in Christ. Yet I doe not say it s his proper right because Satan sinneth in tempting any to sinne yet the temptation as it falleth passively on the Sonnes of disobedience is a worke of Divine justice and as it falleth on the Saints an act of spotlesse and holy dispensation for most just reasons known to God 2. Satan is a prince in regard of magnificence called a Prince a Prince of the aire a God for he hath a royall army under him the Devill and his Angels are a great hoast Revel 12.9 The Devill and Satan and his Angels were cast out Vers. 7. The Dragon and his Angels fought with Michael and he hath Legions garisoned in one poore man hee hath kept the fields above these five thousand yeares with a huge and mighty army both by Sea and Land Ephes. 6.12 For wee wrestle not against flesh and bloud but against Principalities and powers against the rulers in the darkenesse of this world against spirituall wickednesse in high places Heere bee great persons in eminent places and they can leade armies against us and have in every single souldier a strong garrison of concupiscence and fleshly lusts that warre against the soule 1 Pet. 2.11 And the flesh is a strong Fort-royall a towre of imaginations which exalt themselves against a strong King the Lord Jesus and cannot bee his captives but by the mighty power of God 2 Cor. 10 5. The Devill is not a despicâ—ble and poore enemy to be despised it is not good warre-wisdome to despise a meane enemy farre more should we not sleepe but watch and be sober When the Peerâ—s of hell and Princes and Rulers in high places who have the vantage of the Mount above us are against us 3. Satans Princedome is especially seene in tempting to sinne which that it may be better cleared I shall shortly shew what a temptation in generall is 2. Open Satans power in tempting To tempt is to take a triall of any to try what is in them therefore the neerest end of tempting is knowledge Now the waies or manner of bringing out this knowledge rendreth the temptation good or ill for God tempteth and Satan tempteth So Temptation is a working upon the senses reason inclinâ—tion affections by which any is or may be moved under the colour of good toward that