soul the cockatrice of Adams sin was first hatched I will not now dispute whether it was in the understanding being first blinded or in the will being first perverted this I know that the will is apt to be seduced by a blinde understanding and the understanding as apt to be clouded by a perverse will The understanding * moves the will by proposing the object which the will cannot affect except the understanding knowes it the will †moves the understanding to judge and consider the object which the understanding cannot consider except the will command it Lord illuminate my understanding that it may direct my will to affect the things that thou commandest and rectifie my will that it may command the understanding to exercise its act in meditating on the things which thou commandest LXIIII. If Christs obedience had been necessarie or naturall and not voluntarie he had not been like to us in all things except sin neither had he been subject to the tentation of disobedience nor had his obedience been meritorious nor had it been more excellent then the obedience of Angels but in this was his obedience more noble then theirs in that he yeelded that obedience willingly which they doe necessarily I will strive whilst I am here to obey willingly that hereafter I may obey necessarily for though voluntary obedience be the nobler yet necessarie obedience is the surer for I may disobey in the one I cannot but obey in the other LXV Though the sufficiencie of Christs death be extended to all yet the efficacie thereof is not applied to all nor did he pray and make intercession for all By his death he procured pardon for us and by his intercession he applies that pardon to us Lord in thy birth thou acceptedst my nature in thy death thou representedst my person by thy intercession put away my sins and pardon my offences that the mediation which thou begannest in thy birth and didst accomplish in thy sacrifice and passion may be fully made effectuall to me by thy prayers and intercession LXVI Action followes the affection therefore we love and hate actually because these affections are in us radically Though hatred be no affection in God yet we conceive it as an affection God therefore rejected Esau because he hated him but he did not hate him because he rejected him Lord I know thou maist justly reject me because in me there is that pravitie for which thou maist justly hate me repaire therefore in me the lost image of thy Son and so I shall escape thy just wrath and indignation LXVII The acts of Christs righteousnesse are ours not as they are performed by him but as they are imputed to us imputed I say by his merit and goodnesse and apprehended by our faith though in much weaknesse Then I see Lord that without faith thy righteousnesse will not availe me and without thy merit and goodnesse my faith cannot prevaile with thee give me then the hand of faith that with the Hemorroisse I may touch thee and by thy merit strengthen that hand that with Jacob I may hold thee LXVIII Christ first suffered before we could be redeemed and we are redeemed before it is applyed or can receive benefit by it then are we fully redeemed when we are from Satan and sin delivered Though Christ in suffering hath sufficiently paid the ransome yet whilst we are here subject to sin and Satan we are not fully partakers of redemption Heaven not earth is the place where that shall be perfected I will therefore lift up my head with joy because by death the day of my redemption draweth nigh LXIX A double benefit we have by Christ one that he hath purchased Redemption for us by his bloud the other that he hath applyed that Redemption to us by his Spirit if he had not died I could not have beleeved if I had not beleeved he had not applyed his death and merits to me Redemption is the cause of Faith and Faith the cause of Application Lord produce Faith in me by the vertue of thy passion that by Faith I may injoy thee in a true and spirituall Application LXX That the Church injoyes life eternall she is bound to Gods dilection but that she injoyes that life alone she is bound to his election because he loved her he hath bestowed this happinesse upon her because he chose her he hath appropriated this happinesse unto her Lord I will praise thy love by which I was elected and I will praise that election by which I am separated from the reprobate LXXI Gods will is the cause of preterition his justice is the cause of predemnation he was not bound to give grace to all therefore he passed by some without prejudice to his goodnesse he was bound to punish sin in all therefore he preordaines the death of his own Son and eternall paines for reprobates that he might not suffer prejudice in his justice Lord if thou hadst passed by me I could not have blamed thy goodnesse if thou shouldst punish me eternally I cannot blame thy justice for if thou givest grace to all where is thy libertie if thou forgivest all where is thy justice and equitie LXXII God is a most free Agent because he can doe what he pleaseth not because he can doe every thing his will is the supreme cause of all externall things but not of his justice which is internall as he cannot doe that which is evil so he cannot will that which is unjust as goodnesse is the object of his actions so justice is the rule of his will Lord make my actions subordinate to thy will as thy wil is subordinate to thy justice that as thou canst not will that which in justice thou maist not so I may not doe that which in wisedome thou wilst not LXXIII Though God foresaw sin in all yet he rejected not all sin was the occasion why he rejected some his will was the cause why he rejected but some his will was the cause of discrimination but sin of reprobation Lord I confesse it was not for want of sin in me that thou didst not reject me but because there was no want of goodnesse in thee therefore thou didst elect me my sin was the cause why I might have been rejected but thy mercie is the cause why I was not rejected LXXIIII God hindred Adams sin morally by his law not physically by his power he gave a law to guide him threatnings to affright him promises to induce him sufficient grace to strengthen him but used no violence or force to restraine him he would not thwart or destroy by any violent restriction that libertie which he gave him by Creation Thus we see his prudence in not restraining sin physically and withall his goodnesse in curbing it morally LXXV God willeth the death of a sinner because he foresaw the impenitencie of the sinner this is his consequent not his antecedent will in this his will depends not on the creatures
gave them that in his providence he might use them Lord if thou shouldest leave my Will to it self in this corrupted estate I now am in what fruit can it produce but sowre grapes and wilde olives for the fruit cannot be better then the tree and men gather not grapes of thistles nor figs of thornes I had rather have a necessitie laid on me to doe good then be left at libertie to doe evil I had rather my Will should be a servant to thy commands then be master over its own actions XII If Adam had not sinned he had been saved and being a sinner yet he is saved grace had saved him then and grace saves him now the grace of Gods love had saved him then the grace of Gods mercy saves him now Gods love then had been grounded upon the first Adams perseverance it is now grounded on the second Adams death and obedience I had been happie in Adam had he not been a sinner but I am now much more happie in Christ by being my Saviour I lost Paradise by the first Adam I have gained Heaven by the second the first Adam being man would needs be God and so made us equall to the beasts the second Adam being God would needs be man and so hath made us equall to the Angels XIII Some †say that God in predestinating man looked on him as he was to be created others * that he considered him as already created and lapsed because we are predestinated in Christ but Christ is a Saviour and a Saviour presupposeth a sinner I will not dispute the question but this I know that my miserie occasioned his mercy and had I not been a sinner he had not been a Saviour XIIII I am elected in Christ who is my Mediator not only by his merit of impetration of pardon for me but also by the efficacie of application of that pardon to me Not only by his bloud hath he made a purchase of Heaven for sinners but also by that same bloud he hath delivered the possession of Heaven to sinners XV There is a Promise of Heaven made to us and there is a law of obedience and faith imposed on us Heaven is promised upon condition of faith and obedience and these are promised upon condition of divine assistance Lord if thou assist I will obey if I obey thou wilt reward but here are the odds that my obedience is the effect and fruit of thy grace and assistance but not the cause of thy remuneration and benevolence XVI God being the supreme cause can have no superiour cause of his actions yet some say he may produce an effect which may occasion him to work further thus the foresight of mans sin gave him occasion to precondemne him This well is too deep and I have no bucket to draw with I will not soare with the waxen wings of humane reason too nigh this inaccessible light nor will I prie into the sacred Arke of Gods secret decrees only this I can say that whatever his decrees were before time I am sure his proceeding to judgement is just in time He is so just that he never condemned any man but for sin and he is so mercifull that he will not condemne every man that doth sin XVII Justice and Mercy were still in God actually from all eternitie in respect of the first act to wit of existence though they were not alwayes in respect of the second act to wit of operation God could not alwayes exercise Justice and Mercy on sinners because there have not been alwayes sinners as soone as man sinned these attributes in God appeared which were eternally existent in him but not eternally exercised by him Lord thou hast exercised the eternitie of thy Iustice in punishing for me thy naturall Son exercise I pray the eternitie of thy Mercie for him in saving the soule of me thy adopted sonne XVIII God by his antecedent will decreed to bestow Faith and Grace on us which by his consequent will he resolved to deny us his former will was moved by his own goodnesse but his latter will was provoked by our wickednesse if we have unjustly rejected the grace which by his former will he resolved to give us may not he justly by his latter will deny that grace which was rejected so perversly by us Lord if thou art resolved by thy first will to bestow grace on me let me not by my disobedience provoke thy second will to deny that grace unto me XIX Our wickednesse is the cause that moveth God to exercise his acts of Justice but his own bountie is the cause and our miserie the occasion why he exerciseth his acts of Mercy When I am punished I will accuse my own wickednesse which provoked against me divine Iustice and when I am saved I will extoll and reverence that bountie which took occasion by my miserie to make me an object of his Mercy XX I finde a two-fold decree the one of Providence the other of Predestination by that God resolved to give us as much grace as might suffice to save us by this he appointed to give us effectuall grace that we might be powerfully saved by the former we may beleeve if we will by this we doe actually beleeve They are inexcusable that have sufficient grace though it be not effectuall for God hath dealt graciously with us in affording sufficient helps of our salvation and we have dealt wickedly with our selves in hindring the efficacie of these helps No man then hath cause to complaine of Gods crueltie seeing he hath bestowed on all men sufficient grace of Providence whereby they may be saved but many men have cause to admire Gods mercie who hath bestowed on some the effectuall grace of Predestination whereby they shall be saved XXI God will have all men to be saved and he will have wicked men to be damned that is his antecedent will this his consequent that is sometimes frustrated of its end this never and its fitting that seeing his will cannot be fulfilled by us it should be fulfilled upon us They that will not satisfie his will by their obedience shall satisfie his will in suffering just vengeance XXII God loves himself and so he doth man the one love is internall the other externall the one is eternall the other temporarie the one necessarie the other voluntarie for Gods internall actions if the object be internall naturally are absolutely necessarie as when he loves himself the agent the object the action are all internall and all necessarie in respect of existence but if the object be internall voluntarily as when God decreeth and understandeth externall objects which he makes internall by uniting them to his understanding then all these actions are voluntarie and free even his very decrees which proceed from his free will It was in his choice whether he would decree any thing concerning man or not whether he would bestow grace and glorie on him The eternall generation indeed of his
holinesse the subject continued though this forme perished therefore for the soul renovation is sufficient but for those graces in the soul a new creation is required Lord by thy Image I excell the beasts by it I match the Angels by it I resemble thy self but the subject of this image is by sin decayed and by sin the forme is quite abolished O thou that in my Creation didst grace me with the breath of life now in my Regeneration breathe in me the life of grace the temple of God is decayed in me and the God of this temple is banished from me repaire this temple that thy image again may stand in it and renew thy image that this temple may be sanctified by it XLI Adams sin was committed after Predestination if we consider Adams actuall existence but it was before Predestination in respect of Gods prescience What madnesse is it to think that God sees not our sinnes which we commit secretly whereas he did foresee our sins before they were committed and that from all eternitie XLII In Predestination the preterition of some men was the punishment of those men and the deniall of felicitie was their miserie but punishment presupposeth sin and preterition as a punishment must come after the prevision of sinne If this doctrine be true that the prevision of sin was the cause of preterition sure it is most true that the commission of sin is the cause of condemnation XLIII Passive excaecation or the wilfull ignorance and spirituall blindnesse in man is both a sin and the cause of sin active excaecation as it is from man it is a sin as from God it is the punishment of sin It stands with thy justice O God to punish them with blindnesse who have with delight blinded themselves and to deprive those of light who love to walke in darknesse Why shouldest thou hold out the lamp of thy Word to those that despise it and cause thy sun to shine on them who wilfully shut their eyes against it Lord deale with me as thou didst with Saul I am blinded spiritually make me blinde corporally that by losing the sight of my body I may regain the sight of my soul I will gladly lose the light of the sun moon and other planets so I may behold the light of the Son of righteousnesse XLIIII Some say that the hearts induration is not the cause of Gods indignation but that God is first angry then hardneth I am sure God hath just cause to be angry with those who will be hardned and therefore in his just anger hardneth them I confesse Lord that I have hardned my own heart therefore thou mayest justly be angry with me and because my voluntary hardnesse hath provoked thy anger therefore may thy anger effect in me and that most justly a further degree of hardnesse XLV God who by his irresistible will decreeth the hardning of a sinner yet actually by his resistible will useth to harden that sinner Though none can resist the will of his decrees yet he permits us sometimes to oppose the actions of his will in the one he shewes himself the God of power in the other he shewes his mercy in suffring man to resist the power of God O thou that diddest wrestle with Jacob and gavest him strength both to resist and conquer thee when thou wrestlest with me by tentations give me so much strength as by mortification to subdue my self and then give me leave by faith and teares to vanquish thee XLVI There is in God a two-fold negative act the one of Providence the other of Preterition by the former God denyed to Adam the gift of Perseverance and so suffered him to fall by the other he denyeth to some men the gift of Faith and Repentance and so suffers them to remain in their fall God was not bound to give Adam perseverance seeing otherwise he furnished him with grace sufficiently nor is he bound to give to those faith and repentance who fell from their former grace willingly and oppose his Word and Spirit obstinately Lord I confesse that as thou wast not in Adams debt for perseverance so neither art thou in mine for any grace but if thou wilt be pleased to bestow on me so much grace as to attaine true happinesse I will impute it not to my deserts but to thy favour and goodnesse XLVII Some say that those whom God hath decreed for Salvation may be damned but that they shall not be damned that his decree hindreth the act but not the possibilitie I leave this nicetie for the Schooles But this use I will make of it that if I may be damned I will work out my salvation with fear and trembling if I shall not be damned I will not fear though I walk through the valley of death if I may be damned I acknowledge Lord it is through my own wickednesse if I shall not be damned it is out of thy unspeakable goodnesse XLVIII It is the doctrine of many in these dayes that as God by his revealed will saves none but such as beleeve in him so he decreed by his secret will to save none but such as he foresaw would beleeve in him I am confident God could foresee nothing thing in me but what he was pleased to bestow upon me if he foresaw my faith he foresaw the fruit of his preventing grace if he foresaw my perseverance he foresaw the effect of his subsequent grace XLIX Election say some is Gods decree to justifie the faithfull others say 't is Gods decree to save man as he is man and to that end to make him faithfull In the one opinion I finde faith the meanes of Justification in the other of Salvation meanes I say but not the cause Lord the cause of my happinesse is in thee the meanes in me but the efficacie of this meanes both in my justification and salvation is only from thee L. If the decree of preterition went before the act of sin but not before the prevision of that sin I am confident the act of preterition cannot much lesse can the act of condemnation precede the act of sin Therefore how injurious are some to the God of mercy in daring to accuse him of crueltie who is so far from condemning any man but for sin committed that he would not decree mans condemnation but for sin foreseen LI. There was injoyned to Adam the law of abstinence from the forbidden fruit and the law of obedience the former was particular to Adam the other was common to him and his posteritie it was not for the breach of the former which was personall but for the breach of the other which was universall that we are condemned not Adams act of eating but his disobedience was our bane for we sinned in him sin is a transgression of the law but the law could not have been transgressed by us had it not been in him given to us Lord we have great cause to admire and respect thy mercy in saving us