of England now risen to comfort all mankinde in these sad times 3. Saving faith layeth hold on salvation righteousnesse and everlasting redemption as proper heritage faith being a supernaturall instinct that layeth a peculiar claime to Christ as the naturall instinct in the lamb claimeth the mother its property that faith peâ—sueth let eâ—perience speak if there be not a peculiar warmnesse of heart in a believer at the sight of Christ now to believe a common salvation hanging in the aire the heaven of Turks and Armenians and the righteousnesse and redemption of Indians of Seneca and Catiline Clodius and Camillus I confesse must be farre from such a property 4 Saving faith is the first dawning the morning sky and the first day light of the appearance of election to glory Act. 13.48 The man never hath a fair venture of heaven nor commeth in handy-gripes with eternall love revealed till he believe because the poore mans believing is his act of chusing God for his portion and so cannot be an assent to a common good generall to all men Heathens Pagans Iewes Turks and believers faith makes him say I have now found a ransome I have found a pearl of great price I make no other choyse my lot is well fallen upon Christ whether Christ cast his love or his lot on me from eâ—erniâ—y I cannot dispute but sure I have chosen him in time Now for the second The Scripture shewes us of an hoâ—e of â—ighteousâ—esse by faith this we wait for through the â—pirit Gal. 5.5 and of the hope laid up for the Saints in heavâ—n â—ol 1.15 and Christ in the Saints the hope of glory v. 27. and of the hope of the appearing of our life Christ Tiâ— 2.13 Which hope makes a man â—o purgâ— himself to be holy 1 Ioh. 3.3 and of a rejoycing in hope in the glory of God Rom. 5.2 Rom. 12.12 the hope to come for the which the Twelve Tribes of Israel serve God instantly Act. â—6 7 and that lively hope unto which we are regenerated by the resurrection of Jesus â—hrist from the dead 1 Pet. 1 5. and the hope that we have through patience comfort of the Scripture Rom. 15.4 and the hope which is not confined within the narrow sphear and Region of time and this corruptible life 1 Cor. 15.19 the hope which experience bringeth forth Heb. 5.4 Now wheâ—her we take hope for the object of hope the thing hoped for or the supernaturall or gratious faculty of hoping in neither respects have Seneca Scipio Regulus Jewes Turks Americans and such as never by any rumour heard of Chriâ—t any hope from Scripture Paul saith of them and of the Ephesians in their condition Ephes. 2.12 At that time ye were without Christ being Aliens from the Common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world and for the grace of hope the Scripture saith it s an Anchor cast in heaven by these who upon life and death make Jesus tâ—eir City of refuge Heb. 6.19.20 it is a fruit of the Spirit Gal. 5.5 where ever it is it makes a man purifie himselfe 1 Ioh. 3.2 it s a lively hope and a fruit of predestination and of the sprinkling of the blood of Jesus 1 Pet. 1.3 4 5. Now such a hope as Arminians allow to Heathen and Indians to Reprobates who believe that Christ dyed for all and every one and such as perish eternally we gladly leave to themselves and if our doctrine of particular redemption furnish ground of dispaire as opposite to thiâ— hope we professe it But let Arminians answer this of their own way So God must speak to the most part of the Christian world Be of good courage hope for salvation in Christ be comforted in this that Christ dyed for you all without exception and be fully assured and believe there is a perfect ransome given for you and salvation and righteousnesse purchased to you in Christs blood but I have decreed so to act upon the wils of the farre greatest part of you that you shall have no moâ—e shaire in that redemption and purchased salvation then the damned Devils whereas if I had so drawn you as I have done others as sinfull by nature as you are you should certainly have been eternally saved in Christs blood and the like and faâ—re more I could say of the dreame of the middle science and knowledge of God for Arminians spoyle the Almighty of all grace compassion mercy or power to save for this is the Gospel and no other that God must utter by their doctrine I havâ— chosen out of grace and mercy all to salvation who shall believe and have given my Son to give his life and blood a ransome for all and every one and I will desire and wish that all mâ—nkinde were with me in eternall glory and that my revenging justice had never been experimentally known to Men or Angel and that death hell sin had never had being in the world but the farre greatest part of mankinde were to sin and finally and obstinately to resist both my generall universall grace given to all and my speciall and Evangelick calling and that they were to doe before any act of my knowledge free decree strong grace or tender mercy and I cannot bow their wills indeclinably to finall obedience nor could I so powerfully by morall swasion draw them to constant faith and perseverance except I would act against that which is decent and convenient for a Law-Giver to doe and destroy the nature of that free obedience that lyeth under the sweet droppings of free reward which must be earned by sweating and under the lash and hazard of eternall punishments to be inflicted which I will not doe yea though in all things even done by free agents as translations of Kingdoms from one Prince to another and bringing enemies against a land which are done by free agents I doe what ever I will and my decree stands and cannot be recalled Dan. 4.35 Esa. 14.24 25 26 27. chap. 46.10.11 Psal. 115.3 Psal. 135.6 Yet in maters of salvation or damnation or of turning the hearts and free actions of men and Angels that most highly concerne my glory above all I cannot but bring all the arrows of my Decrees to the bow of that slippery contingent indâ—fferency of the up and down free-will of Men and Angels and here am fast fettered that I can but dance as free-will pipeth and say amen to created will in all things good or bad I cannot cut of the abundance of my rich grace and free mercy though earnestly and vehemently I desire it save one person more then are saved or damn one more then are damned or write one man more in the book of life and bestow on them the fruits of my dear Sons death then such as in order of nature were finally to believe before any act of my middle science or my conditionall free Decree
interest and propriety in these for whom he gave himselfe a ransome as Luk. 22 20. for many Matth. 20.28 Matth. 26.28 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in all Greek Authors insinuate Joh. 6.51 Joh. 10.11 Rom. 5.6 such an interest Object 1. But the reason were frivolous we are to pray for all except we know that God willeth salvation to all how can we with the certainety of faith pray for all It must bee a doubting faith and so no faith at all Answ. But seeing God will not have Nero Persecutors Apostates Rebellious unbeleevers men obstinate against the Gospel such as Paul was before his conversion to be excluded out of our prayers What certaintie of faith have Arminians to pray for all Or for the twenty or hundreth part of all mankinde This therefore is denyed Christ gave himselfe for as many as we are to pray for but we are to pray for all without exception The proposition and the assumption both are false nor doth our prayers for men depend on the certitude of Gods decree of election of men to glory which is Gods secret will not knowne to us to whom the Lambes booke of life is not opened but on the revealed will of God commanding us to pray for all that sinne not to death but conditionally and with a speciall reserve of the Lords decrees of Election and Reprobation and this in effect is to pray for the Elect only nor am I warranted by the Word of God the rule of my prayers to pray for any others Nor is there promise precept or practise in Scripture to pray for all and every one of man-kind Therefore I retort the Argument thus wee are to thinke God willeth so many to be saved and his Sonne to give himselfe a ransome for so many as wee are warranted to pray for that they may be saved but we are not warranted to pray for all and every one that they may be saved but only for the Elect. Ergo God will have them onely to be saved and his Son to give himselfe a ransome for them onely Object 2. Judgement of charity is no ground of our prayers We have no charity to beleeve all and every one shall be saved nor have wee any faith or certainety in these prayers Answ. I may have judgement of charity touching this or that man to pray for him but this judgement is a motive to my affection not a foundation to my faith My faith is bottomed on a word of precept to pray for the salvation of all conditionally but not for the salvation of any but for my owne onely absolutly Object 3. God will have as many to be saved as hee will have to come to the knowledge of the truth But he will have all to come to the knowledge of the truth Answ. The argument is strong for us the Apostle speaketh of the Gospel-truth but he will not have the Gospel preached to Samaritans Mat. 10. to Bithinians and thousands others 2. He wil not open the hearts of housands that heare the Gospel because he will Mat. 11.28 Rom. 9.17 and many he blindeth and judicially hardneth Math. 13.14 Joh. 1◠37 38. Esai 6.9 10. Acts 28.24 25 26 27. Object 4. It s uncertaine whether yee pray for Magistrats as such or for vulgar men as such and uncertaine whether yee pray for this or that ranke Answ. It is certaine we are to pray for Kings Subjects Men Women Jewes Gentiles reserving the Lords decrees to his owne Soveraigne liberty Object If we are to pray but for some because God willeth the salvation of some he should have said we are to pray for no man for the farre largest part of the world are lost Answ. This is to censure the Holy Ghosts speaking not us Upon the same ground a Physician in a Citie cannot bee called the healer of all diseased nor a Professor a teacher of Phylosophy to all in the Citie because many in the City dye of the Pest and the twentieth person remaine ignorant of Philosophie if God will have all to be saved that he predestinate to life hee is rightly said to will all men to bee saved and in that sense wee are to pray that all may bee saved 2. God by his consequent will desireth the farre greatest part of the world to be damned Ergo By the Arminian way hee should say God willeth not any man to bee saved nor any to come to the knowledge of the truth but that all may be damned and because they say there is in the Almighty an Antecedent naturall affection and desire that justice may be satifyed in Men and Angels which affection is in order of nature prior and before Gods full peremptory and deliberate will of damning all that are finally obstinate as there is a naturall antecedent will in God to call invite to repentance offer Christ to all and will the salvation of all and every one which is afore and precedent to his peremptory compleat and irrevocable decree of electing to glory all that God foreseeth shall dye in the faith of Christ. Upon the same ground it may well bee said GOD willeth the damnation of all and every one of mankind and the salvation and repentance of none at all and that Christ dyed upon no intention naturall to redeeme or save any but upon a conditionall and naturall desire that justice might be declared in the just destruction of all for sure all Gods naturall affections and desires of justice are as naturall and essentiall to him and so as universally extended toward the creature as his desires and antecedent natural affections of mercy Object 5. The sense of the word All appeares to be of Adam and all that come by propagation of him 1. The word Men is used for Adam and all his Sons Hebr. 9.27 2. Often in the fullest sense not regenerated nor wholly reprobated are called Men Job 11.11 12. Psal. 12.1 and 4.2 and 53.2 3 Beleevers are called Men Acts 1.11 1 Cor. 3.21 22. In regard of passions Acts 14.15 Of carnall walking 1 Cor. 3.3 Yet they are called something more Sonnes of God Joh. 1.12 1 Joh. 3.1 Saints 1 Cor. 1.1 Brethren faithfull Ephes. 1.1 Christians Acts 11.26 Some who have heardned their heart are called Men but something more reprobate Jer. 6.28 30. Seed of the Serpent Gen. 3.15 Children of Belial Deut. 1.3 Of the Devil Joh. 8 4◠and with an Emphasis the wicked Psal. 9.17 Answ. In these Grammattications M. Moor sheweth how weake his cause is and how dubious from the word men and all for Heb. 9.27 It s said it s appointed for all men to die and the Holy Ghost insinuateth clearly that Christ died for all men that die in the very next words v. 28. So Christ was once offered to bear the sins of many he saith not all men Observe the change of words 2. We deny not but all men in Scripture signifieth all descended of the first Adam by propagation Ergo
by Gods owne hand Not a man killed more in the two Kingdomes nor a house burnt nor a scratch in the body nor one wound in the poore souldier of Christ but all are numbred all goe by ounces graines and scruples in heaven there is a paire of just and discreet ballances before the throne Crucifie Christ and pierce his side but not one of his bones can be broken there be broken bones of two one at either side of him within the breadth of five fingers to him Cast Joseph in the dungeon but hee must not die there Cast Moses in the river when hee is an infant to die there but Pharaoh's daughter must bring him up as a Prince Let Job's body be afflicted but save his life Imprison and scourge the Apostles but there is more to doe by them ere they be killed Make the Kingdome of Judah weeping captives in Babylon but the dry bones must live againe Let David be sore afflicted but hee cannot be delivered unto death Psal. 118. Let Daniel be a captive and meat for the lyons but hee must be saved and honoured Appoint a day for the destruction of the Jewes under Ahashuerus let death be shaped and warped but they shall not dye Love even the love of Christ whose seven spirits full of wisdome are before the throne is a straight line a just measure and weigheth all to the tempted soules that nothing shall goe above their strength no burden more then their back no poyson no death in their cup no gall more then the stomack can endure You may O redeemed ones referre your hell to Christs love and make over all your sorrowes to his will see if hee will destroy you Let Christ be Moderator to brew your cup and Free-Grace be Judge of your portion of Christs crosse and the crosse may bruise your shoulder it shall not grind you to powder Had I ten eternities of weale or woe I durst referre them to the bowels of Christs boundlesse mercy and free love shall I be the first that Christs warme love over-killed and over-destroyed Christs love is infallible and above error Fatherly providence determines all so equally measureth all so straightly tempereth all so sweetly that black death is suggered with white heaven the sad grave a palace royall for a living and victorious King Apples of life grow on the saddest crosse that the Saints beare The love of Christ hath soft and silken fingers love measureth out strokes Revel 3.19 And can love kill and destroy a sonne of Gods love The sufferings of Christ and the Saints be measured by hours God is the Creator of Time and tempereth the horologe My times are in thy hands Psal. 31. How long Ephraim a raw cake shall be in the oven is decreed from eternity 2. Put away your scum your froth and the ill bloud and you have a dyet-drink from Christ the shorter while 3. You think long to have Britaines houre or the ten dayes of Pestilence and Sword on Scotland or the vastations of Ireland the warres divisions and new blasphemies of England gone and over but though wee lose much time and have bidden farewell to yesterday and shall never see it againe yet the Lord of time loseth not one moment if through acquaintance and familiarity you may become good friends with the crosse and beare it patiently doe for Christ what you will doe for time the former is an act of grace the Lord will thank you for it the latter is the work of a carnall man and will yeeld you no thanks 4. Life is a burden to you when it hath such a soure and sad convoy as heavie afflictions and the soule looks out at the windowes of the clay-â—rison O when will the Jaylor come with the keyes and enlarge a prisoner But why would you fall out with a friend for a foes cause Christ hath sewed them together for a time the vision will not tarie Christ is on his journey wait on let patience have its perfect worke it s a floore that lyeth long under ground it is a long quarter betweene sowing and earing yet Faith hath ay a good crop This houre Among all the houres that Christ had this was the saddest 1. Christ saw that his life in this houre would be taken from him it was convenient that Christ who was a man like us in all things except sinne should not be a stock in dying but have actuall paine and sense in the losing of his life for Christ had as much nature though no corruption as any man and life is a sweet inheritance its natures excellent free-hold and no man is willingly and without one sigh or teare cast out of this free-hold and Christs nature was not brasse or yron Sorrow and sadnesse found a kindly lodging in him 2. Hee had a clay tent of flesh and bloud as the children have that Hebr. 2.15 he might deliver them who through the feare of death were all their life time subject to bondage He must in our nature put on actuall feare to deliver the Saints from habituall feare Nature cannot without horrour and a wrinkle on the brow looke straight out on the breadth of deaths black face The Martyrâ— kissed death because the joy of heaven took lodgeing in their soule by anticipation before the terme day to confirme the truth of God but death has a soure bite and sharpe teeth with all its kind kisses Yea but Christ must read in the face of Death more millions of curses a curse for every elect single man Deut. 27.26 Gal. 3.10 then would have affrighted millions of Angels O! but there was black and dolefull paintrie hell and thousand thousands of deaths in one all writen on the visage of death which was presented to Christ now and when there was a sad darke and thicke courten drawne over Christs heaven it must bee a soure kisse to lay his holy mouth to such a black face as death now had Christ was in sad earnest when he said Matth. â—6 38 My soule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly out of measure heavie even to the death 3. Christ having well tempered affections his soule never being out of joynt with sinne was not in dying foole-hardy or bolde-life-wasting or casting away the soule for a straw is forbidden in the sixth Commandement Hee saw sad and bloudy bils given in against him O how many thousands of sinnes were all made his sinnes by imputation And Justice was to sell all the elect over to Christ and to deliver them all by tale to free grace at no cheaper rate then the rendring of the soule of Christ to harder then ten thousand millions of ordinary deaths Christ behoved to earne heaven at the hardest cost for all his owne with no lesse then the noble and eminent life and bloud of God such a summe was never told downe in heaven before or after 4. There is much weight on this houre in regard of Christs opposites three
ô house of Israel Christs will is heaven Christ thinks it is best that his Fathers will stand and his humane will be repealed Rom. 15.3 for even Christ pleased not himselfe to have no will of your owne is the Pearle in the ring a Jewel in submission 2. that the Lords end is good he minds to have me home to heaven then as in his six dayes workes of creation he made nothing ill so hee hath been working these five thousand years and all his works of providence are as good as his works of creation hee cannot chuse an ill meane for a good end if God draw my way to heaven through fire tortures bloud poverty though hee should traile me through hell hee cannot erre in leading I may erre in following Object But there is a better way beside and hee leades others through a rosie and greene valley and my way within few inches to it is a wildernesse of thornes Answ. Gold absolutely is better then a draught of water but comparatively water is better to Sampson dying for thirst then all the gold in the earth So cutting a veine is in it selfe ill but comparatively letting bloud through a cut veine is good for a man in danger of an extreame Feaver there is no better way out of heaven for thee then the very way that the Lord leades thee God not onely chuses persons but also things and every crosse that befalls thee is a chosen and selected crosse and it was shapen in length and breadth and measure and weight up before the Throne by Gods owne wise hand Heaven is the workehouse of all befals thee every evill is the birth that lay in the wombe of an infinitely wise decree so God is said to frame evill as a Potter doth an earthen vessell so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jatsar signifieth Jer. 18.11 to frame a vessell of clay is a work of art and wisedome so it s a worke of deliberation and choise God is said to devise judgement against Babylon Jer. 51.12 And the Lord hath done to his people the things which he devised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to think meditate studie devise Deut. 19.18 and Isai. 45.7 he creates darknesse and evill it is such a worke of omnipotency and wisedome as the making of a world of nothing then if God follow infinite art in shaping vengeance against Babylon farre more must he wisely study to mould and shape afflictions for his owne for no afflictions befalleth the Saints but they be well framed chosen wisely studied forged and created crosses A Potter cannot frame by deeper Art and judgement a water-pot for such an end and use a fashioner cannot frame clothes in proportion for a mans body so fitly as the wise Lord in judgement and cunning shapes frames this affliction as a measure for thy foot only poverty for this man and its shapen to his measure wicked children and the sword on Davids house fittest for him such a loathsom disease for this Saint want of friends and banishment for such a man another more and heavier should be shapen to wide for thy soule and another lighter should have been too strait short and narrow for thee It s comfortable when I beleeve the draught portraiture and lineaments of my affliction were framed and carved in all the limmes bones parts qualities of it in the wise decree and in the heart and breast of Christ It were not good to bear a Crosse of the Devils shaping were there as much wormwood and gall in the Saints cup as the Devil would have in it then hell should be in every cup and how many hells should I drink and how often should the Church drinke death It s good I know Christ brewed the cup then it will worke the end for be it never so contrary and soure to my taste and so unsavory Christ will not taste poyson in it he hath purposed I should sail with no other winde to heaven and I know its better then any winde to me for that Port. Rule 6. Christ prescribes no way to his Father but in the generall The Lords will be done on me saith he be what it will Let hell and death and Devils malice and heavens indignation and enmity and warre ill-will and persecution from earth hard measure from friends and lovers if the will of my Father so be welcome with my soule welcome black crosse welcome pale death welcome curses and all the curses of God that the just Law could lay on all my children and they are a faire number welcome wrath of God welcome shame and the cold grave The submission of faith subscribeth a blanke paper let the Lord write in what he pleaseth patience dares not contest and stand upon pennies or pounds on hundreds or thousands with God Moses and Paul dare referre their heaven and their share in Christ and the book of life to Christ so the Lord may be glorified Submissive faith putteth much upon Christ Let him slay me yet I will trust in him said Iob 13.15 Heman alledgeth it was not one single crosse Psal. 88.7 Thou hast afflicted me with all thy waves And David Psal. 42.7 All thy waves and thy billowes are gone over me One of Gods waves could have drowned David afflictions coming in Armies and in a battle-array say that one single Souldier cannot subdue us Lawfull warre is the most violent and the last remedy against a State and it argueth a great necessity of the Sword Job had an Army sent against him and from heaven too cap. 6.4 The terrors of God doe set themselves in array against me See what a catalogue of sufferings Paul did referre to God 2 Cor. 11.23 24 25 c. one good violent death would have made away a stronger man then Paul yet he was willing for Christ to be in deaths ofen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many deaths many stripes many prisons five times nine and thirty stripes this was neer two hundred stripes every one of them was a little death Thrice beaten with rods once stoned thrice in shipwrack night and day sailing in the deep in journeying often in perils of waters in perils of robbers in perils of his owne country men in perils by the heathen in perils in the City in perils in the wildernes in perils in the Sea in perils among false brethren in wearinesse and painfulnesse in watching often in hunger in thirst in fasting often in cold in nakednesse c. Many of us would either have a crosse of our own carving as we love will-worship and will-duties so we love will-suffering and desire nothing more then if that we must suffer Christ with his tongue would licke all the gall off our crosse and leave nothing but honey and a crosse of sugar and milk we love to suffer with a reserve and to die upon a condition an indefinite and catholique resignation of our selves without exception to Christ and to undergoe many furnaces many hels
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
the soule comes to Christ he seeth a beauty of holynesse and Christ is taken with this beauty Psalm 110.3 So shall the King greatly desire thy beauty Psalm 45.11 Thou hast ravished my heart saith Christ to his Spouse Cant. 4.9 my sister my Spouse Vers. 10. How faire is thy love my Sister my Spouse how much better is thy love then wine and the smell of thine oyntments then all spices Vers. 11. Thy lips O my Spouse drop as the honey-combe honey and milke are under thy tongue and the smell of thy garments is as the smell of Lebanon Sion is the perfection of beauty Psal. 50.2 All this beauty and sweetnesse commeth from Christ there is no such thing in the people of God as they are sinnefull men considered in their naturall condition and therefore it must be fountaine-beauty in him as in the cause and originall of beauty 2. There is a delâ—ctâ—tlon in a communion with God This is one generall Prov. 3.17 All Wisdomes waies are waies of pleasure to the spirituall soule every step to heaven is a paradice 1. What sweetnesse is in the sense of the love of Christ to delight all the spirituall senses 1. The smell of Christs Spicknurd his Myrrhe Aloes and Cassia his Yvorie chambers smâ—ll of heaven the oyntment of his garments bring God to the Sense Psalm 45.8 All thy garments smell of myrrhe aloes and cassia out of the yvorie palaces there have they made thâ—e glad Cant. 1.13 A bundle of myrrhe is my beloved to me he shall lye all night between my breasts 2. To the sight Christ is a delightfull thing To behold God in Christ is a changing sight 2 Cor. 3.18 But wee all with open face-beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord Ephes. 1.17 Math. 16.17 1 Joh. 2.37 To see the King in his beautie is a thing full of ravishing delight 3. It taketh the third spirituall sense of hearing the Spouse Cant. 2.8 is so taken with the sweetnesse of Christs tongue that for joy she can but speake broken and unperfect words The voyce of my beloved It is not a perfect speech but for joy she can speake no more It s the voice of joy and gladnesse that with the very sound can heale broken bones Psal. 51.8 and which David desired to heare O if you heard Christ speake Cant. 5.13 His lips are like Lilies dropping sweet smelling Myrrhe Heavens musick the honey of the new Land is in his tongue the Church cheereth her soule with tâ—is Cant. 2.10 My beloved spake and said unto mee Rise up my love my faire one and come away Christs piping in the joyfull Gospel-tiding Vers. 5. should make us dance Matth. 11.17 Christ harping and singing sinners with joyfull promises out of heâ—l to heaven must have a drawing sweetnesse to move stones if the sinner have eares to heare and what heat and warmnesse of love must it bring when Christ is heard say Esai 54.11 O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with faire colours and lay thy foundations with Saphirs He doubles his words hee desires Jerusalems eares may owne this cry Esai 40.1 Comfort yee comfort yee my people saith the Lord speake to the heart of Jerusalem 4. Christ is sweet to the spirituall taste Cant. 2.3 I sate downe under his shaddow with great delight and his fruit was sweet in my mouth Psal. 34.8 O taste and see that the Lord is good Christ is a curious banquet the Wine the Milk the Honey and the fatted calfe killed are all but shaddowes to Christs excellent Gospel-dainties 5. The sense of touching which is the most spirituall is the heavenly feelings sense and experience of Gods consolations and this sense is fed with the kisses of Christs mouth Cant. 1.3 With the hid Manna the White stone the new Name 3. Joy is a drawing delight Psal. 16.11 In his face there is fulnesse of joy Look how farre Gods face casts downe from heaven sparkles of joy on us as farre goes our joy and wee are said in beleeving 1 Pet. 1.8 to rejoyce with joy unspeakable and glorious 4. There is particularly delectation Psal. 36.8 They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the rivers of thy pleasures Should not this draw men to Christ And there must be abundance of pleasures where there is a river of pleasures as Psalm 46.4 There is a river the streames whereof make glad the City of God What a Sea of Seas must God himselfe bee His full and bright face his white throne his harpers and heavenly troopes that surround the throne the Lambe the heaven of heavens it selfe the tree of life eternally greene eternally adorned both at once with soule-delighting blossomes and loaden with twelve manner of fruit every month Peace of conscience from the sense of reconciliation the first fruits of Emmanuels land that lyes beyond Time and Death must all be above expression There is a second drawing motive in Christ and this is from gaine which is eminently in Christ. 1. The drawne soule hath bread by the covenant of grace his yearely rent is written in the New Testament Christ is his rentall booke and heritage Esai 33.16 He shall dwell on high his place of defence shall be the munition of Rocks for his lodging he shall not lye in the fields Bread shall be given him his waters shall be sure or faithfull bread and drinke are unfaithfull uncertaine and winged to naturall men 1 Tim. 6.17 Riches hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an uncertainty like Ghosts or Spirits that yee see but they evanish out of your sight and disappeare or like cloudes or fire-lightnings in the ayre that come and goe suddenly but bread is faithfull and sure to the soule drawn to Christ when the covenanted people are so drawn that they receive a new heart then God saith Ezech. 36.29 I will also save you from all your uncleannesse What then And I will call for the corne and will increase it and lay no famine upon you Vers. 34. And the land shall be tilled Does the New Testament provide for the plowing of your land Yea it doth Yea know Wisdoms attendants and allacays Prâ— 3.16 On her right hand is length of dayes and on her left hand riches and honour Eternity hath the honour and the right hand Riches is the left hand blessing of wisdome 2. It should draw us in the owne kind to Christ in regard Christ is more then gain Pro. 3.14 Wisdomes merchandise is better then silver and her gaine then fine gold Vers. 15. Shee is more precious then Rubies 2 Job 28.1 Wisdome cannot bee gotten for gold 3 Is there not some worth in Gold Vers. 16. Wisdome cannot be valued with the gold of Ophyre with the precious Onix with
Nations who never by anâ— sound heard of the Gospel and Arminians yeeld to us that this was done arcanâ— Dei dispensatione by the secret and unsearchable providence of God they would say if they would speak truth by the Lords absolute higheâ—t independent and unseaâ—chable good pleasure in his decâ—ees of absolute election and reprobation 2. Again they are made unexcusable and freed from all guiltinesse of unbeâ—ief and hoplesnesse of comfort or ground of comfort in the Gospel promises who never heard of the Gospel yâ—a even these who heard the Gospel as the Athenians Act. 17. who â—udged Paul to be a babler and Festus who thought him mad and the Grecians who esteemed the preaching of the Gospel foolishnesse 1 Cor. 1. And so must have heard the Gospel yet â—re not condemned so much for doubâ—â—â—ng of the â—â—fficiency of Christs death seeiâ—g â—hey believed Christ to be a â—aâ—se Prophet as for theâ—r not hearing men sent of God Christ and the Apostles speaking with the power of God and enâ—ued with the power of working Miracles 3. â—ut what assurance boâ—e and comfort of salvation doe Aâ—minians give One â—homas Moore has written book intiâ—â—led The Vniversality of Gods free gracâ— in â—hrist to mankinde that all might be comforted encouraged every one confirmed and assured of the pâ—oâ—itation and dâ—ath of Christ for the whole race of mankind and so for himself in particular Hear then what Arminiâ—s and Mr Moore saith Comfort ye comfort ye my people saith â—he Lord comfort and encourage with the joy of tâ—e holy Ghost with the lively hope fâ—ternall life with the comforts of the Scripture Scipio Aristotle Cato Regulus Seneca all the Turks Americans Indians Virginians such as worship the Devils the Sunne and Moone such as have no hope and are without God and without Christ in the world bid them be assured Christ dyed for them prayes and intercedes for them intends and will their salvation upon good condition no lesse then the salvation of his chosen people But 1. The object of this faith hope and comfort may stand and consist though all and every one of the race of mankinde should belive it with no lesse certainty of eternall damnation then Indians all the reprobate and condemned Devils are under now saving faith removeth all hazard of damnation Joh. 3.16 Joh. 5.25 Joh. 11.26 1 Tim. 1.15.16 Gal. 2.10 but thousands believe yea the damned Devils who assent to the letter of the Gospel and gave testimony that Iesus is the Sonne of the living God by the judgement of the Arminians believe that Christ dyed for all and every one of the race of mankinde Ergo all the Reprobates may have this faith assurance comfort and hope 2. Saving faith bringing peace justification rejoycing in tribulation purifieth the heart But I am not a whit nearer peace that I believe that Christ intendeth to redeemn save justifie all and every one of mankinde upon condition they believe for this remaineth ever a hole in the heart God either efficaciously intendeth to save all or inefficaciously committing the event to the good guiding of free-will which once lost all mankinde now the former neither can be known to any living it s a doubt to Arminians if it be known to God himselfe Arminians saith Deum posse excideâ—e fine suo quia non semper intendit finem secundum praescientiam God may saile and come short of his end because he doth not especially in events that fall out freely and may not fall out intend the end according to fore-knowledge See then here the Arminian courage hope and comfort God intendeth to redeem and save me in Christ but ah it is as the blind man casteth his club or shoots his arrow he winks and drawes the string it may come up to the white but it runs a hazard to fall short and wide Againe its false that God intendeth efficaciously to save all therefore Bellarmine and Arminius say the Lord doth here as Polititians who have two strings in their bow for God say they lyeth at the wait between two ends and intendeth either the obedience conversion and salvation of all or if he misse he has another string in his bow and intends the declaration of the glory of his justice if free-will shall thwart and crosse the former intention of God and this is the latter intention all and every man is to believe that God intends his conversion and salvation ineffectually but ah this is cold comfort and dubious hazard-some and farre off hope the poore man is here between hope to be saved if the fortune or loose contingency of free-will be lucky and feare to be eternally thrice more miserable then if God had never born him any good will if free-will miscarry as it doth in the far greatest part of mankinde for Arminians doe not say one man is more saved by their pendulous and venturous good wishes and doubtsome intentions to save all and every one then we doe by the Lords most wise sâ—aid poysed fixed and absolute decrees so it is but a toome and an empty spoon they thrust in the mouths of the whole race of mankinde when they will them thus to hope for salvation 2. By this meanes God intending two ends either the salvation or damnation of all and every one he puts all mankinde upon large as great fear and dispair as upon comfort and hope and hee intends and wils the destruction of all mankinde more efficaciously and with farre greater successe then he wills their salvation only here is a comfort men may take to Hell with them and an East-winde hope they may feed on God primarily antecâ—dently and first wils my salvation but secundarily and with better certainty of the black event he wils in justice my damnation and the eternall destruction of the farre greatest part of mankinde and this is the Arminian comfort and white hopes that the Tenent of Arminian universall grace liberally bestowes on all much good doe it them 3. They stand not to make God to fluctuate between two ends either this or this justice or mercy mercy is the port God desires to sail to and to carry all to heaven but because he cannot be master of tyde and winde and free-will bloweth out of the East when God expecteth a faire West wind the Lord is compelled to arrive with a second wind as a crossed Sea-man must doâ— and to land his Vessell in the sad port of revenging justice and make such a Sea-voyage as against the heart of God what will ye say of the destiny of free-wils ill luck must cast the far greatest part of mankind as ship broken men into eternall damnation and except God would have strangled free-will and destroyed the nature of that obedience which is obnoxious to threatnings and rewards he could not for his soule mend the matter and here good Reader you have the Arminian hope and consolations if you list to harken to the Arminians
was on Christ dying 2. How he was a curse and the causes of it To curse in both languages is to pray evill to devote to destruction either in word or deed now the curse that Christ was made 1. Was the Lords pronouncing him a curse 2. The setting of him a part as appointed for wrath and judgement 3. The dishonor done to him the nothinging or dispising of Christ was a part of his curse now in the first of these three we know Deut. 21.23 The Lord pronounceth him accursed that hangeth on a tree Paul in Gal. 3.10.13 applies it to Christ it was a Ceremoniall curse I grant Deut. 21. but had a speciall relation to Christ who was under a reall and morall cuâ—se for such a curse is upon the sinner for Idolatry and the highest breaches of the morall Law Deut. 27. as to sâ—t light by Father and Mother to remove the neighbours land-mark and by fraud or rapine to take his Lands from him such a curse was laid on Christ an higher curse then to be hanged on a tree to be hanged was a note of a temporall curse but except the man dyed in sinne no mark of the eternall displeasure of God but as typicall and relative to Christ for whose sake only this cuâ—se was put on the death of the Crosse it was in equivalency an eternall vengeance and that wrath which all the Elect were for ever to suffer in hell the Apostle saith Gal. 3.10 11 12 13. Such a curse as is due to these that abide not in all that is written in the Law of God to doe it was upon Christ now this was a reall and morall curse because first due to the Gentiles who were not obliged to the Law of Ceremonies and was secondly due to thousands that dyed not on the tree 2. Christ was devoted and set apart in the eternall counsell of God for suffering the punishment of sinne when God first purposed if there be order of first and second in the eternall decrees of God the Lord devoted and set apart this Lamb before the foundation of the world was laid to bee a bloudy sacrifice for sinne He was separated from the flock to be killed and for our sakes he devoted vowed and sanctified himself for that work Christ was of all mankinde separated to be an atonement and an expiation for sinne he was dieted for the race to runne through death and hell hee was fitted to suffer no man so furnished to undergoe the wrath of God as hee 3. As to be accursed comes under the third notion to wit to be dishonouâ—ed so was Christ under a curse Psal. 22.7 no man Esa. 53.3 the last of men the contempt and the refuse of men Act. 4.11 the stone rejected by you builders saith Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Nothinged stone not so much esteemed as an errand murtherer Barrabas and this death of the Crosse now especially in the Christian world is become most base as the buriall of an Asse Ier. 22. was a sign of Gods displeasure so is hanging Nâ—tions having not without Gods providence casten their consent together that it should be the death of the poore and basest of men so Peter as if it had been only of mens chusing Act. 5.30 The God of our Fathers raised up Iesus whom yee slew and hanged on a tree And Act. 2.23 whom by wicked hands ye have crucified and slain hanging on a â—â—ee is more then slaying to kill a man is all yee can doe but to put him to a base death that is cursed both of God and man is farre worse it s more then the woâ—st and that a King lineally discended of Kings and of the blood Royall the Kingly Tribe of Iudah the man on earth that only by birth and law had Title to the Crown of Iudea should be put to so base a death is the worst that wicked men and devils could doe I may adde yet a fourth consideration Gen. 3.17 Alâ— the creatuâ—es are put under the curse of mans sinnes Christ dyed such a death as took the creatures off the cuâ—se and Col. 1.20 Christ having made peace through the blood of his crosse reconciled all things to himself whither they be things in earth or things in heaven 2. Now how Christ could be a curse is harder there is a thing intrinsecally and fundamentally cursed and there is a thing extrinsecally and effectively cursed none but he that sinneth is intrinsecally and fundamentally cursed for in this regard its a personall evâ—ll Christ was not intrinsecally abhominable hatefull and an execrable thing to God Objâ—ct But if Christ suffered all that we was to suffer for our sinnes then as God must in â—ustice abhorre and hate with a hatred of abhomination the sinner and the sinner is such an one as God must let out his displeasure against him so must God hate and abhorre his person therefore Gods displeasure not only persued Christ by way of punishment that extrinsecally he was cursed but also the Lord in justice behoved to hate and abhoâ—re the person of the Son of God with the hatred of abhomination that he intrinsecally should be a curse as well as the sinner in whose person he stands Ans. Christ the surety behoved to suffer all and every punishment due to the Elect either in the same kinde and coyne as death or in the equivalency and in as good for there were some punishments that may be well changed the one in the other as death naturall or by violence was changed in the death of the crosse we have no ground to think if Christ had never come to die for us that the death of all mankinde must have been the death of the crosse so Gods hating and abominating the sinner must bee and was changed in Gods forsaking of Christ when he complained My God my God c. in regard this was all as penall and sad to Christ as the other to wit to be abominated and hated in our persons as cursed of God not to say that it was not congruous to the condition of him who is the Son of the eternall God by nature and by an unspeakable generation to be in his person abominated and abhorred of God as a man intrinsecally cursed as the sinner who sinneth in person is and not to adde also which may be said the kinde of punishment this not this is arbitrary to the Law-giver now the Apostle saith not Christ was cursed but Gal. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was made a curse for us extrinsecally a curse as 2 Cor. 5.21 God made him sinne for us that is what was penall in the curse and sinne and whatever was congruous and sutable to his holy person that the Lord Iesus came under sure as Christ took on him our nature so he changed persons and names with us legally he was made the sinner and the sinner made the Sonne there was reciprocation of imputation here Christ was you legally
every foot and a death on his soule ten thousand millions of pounds weightier and sadder then let us correct all our errours and mis-judgings touching the crosse Errour 1. We love to go to Paradise through a Paradise of roses and a land-way to heaven and a dry fair white death wee would have Christ and the crosse changed which saith who ever would follow Christ let him take up his crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dayly and follow him Luke 9.23 2. We forget that heaven is fenced with a huge great wood of thornes we must croud through though our skinne be scratched even to blood and death life eternall is like a faire pleasant rich and glorious Citie in the midst of a waste wildernesse and there lies round about this City at all the corners of it a Wood of Briats and Thorns Scorpions and Serpents and Lyons abounding in it and the Wood is ten thousand miles of bounds on all hands of a journey of threescore years at some parts there no high road-way in the Wood no back entry about wise Professors seek away about the crosse God has given wings to none to flie over the wood or it s like a fair Kings Pallace in an Iland of the Sea it s a most pleasant Isle for all kinde of delights but there is no way to it by dry land Would yee have valley ground Summer medows fields and gardens of flowers and roses all your way and how is it that the Lord will not give peace to his Church nay but there is not a way to heaven on this side of the crosse or on that side of the crosse but directly straight through we must goe when the Apostles went through the Churches confirming the brethren Act. 14.22 they preached that the crosse was Gospel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the midst of affliction or under flailing and threshing we must goe there is not a way about to shift the crosse but we must enter into the Kingdome of God this very way and no other 3. The blood was not dryed off Christs hands and feet and his winding sheet till he was in the flower of the higher Pallace of his Fathers Kingdome and within the walls and so his Church must not think hard of it if she goe not a dry death to heaven Error 2. We tacitely condemn the wisdome of God in our murmuring under the crosse cannot Christ lead his people to heaven a better way then through the swords speares and teeth of malignants and must new Armies of Irish murtherers land on us againe these would bee considered 1. Paul encouraging the Thessalonians saith 2 Thess. 3.3 no man should be moved by these afflictions why for your selves know we are appointed thereunto from eternity the wise Lord did brew a cup of bloody sufferings for his Church and did mould and shape every Saints crosse in length and breadth for him our afflictions are not of yesterdayes date and standing before the Lord set up the world as it now is he had all the wheels pinnes wedges works and every materiall by him in his eternall minde all your teares your blood all the ounces and pounds of gall and worm-wood yee now drink they were an eternall design and plot of Gods wise decree before the world was they were the lot God did appoint for your back they are no sourer no heavier this day then they were in the Lords purpose before time your grave O Saints is no deeper then of old the Lord digged it your wound no nearer the bone then mercy made it your death is no blacker no more thorny and devouring then Christs soft hands framed it ere God gave you flesh and skinne and heat in your blood Christs doome and the Churches doome of the black crosse was written in Heaven So Christ smiles and drinks with this word Ioh. 18.11 shall I not drink the cup that my Father hath given me 2. Rom. 8. Predestination is the first act of free-grace and ver 29. in that act a communion with Christ in his crosse is passed this we consider not will ye not think good to set your shoulders and bones under the same burthen that was on Christs back we fear the crosse lesse at our heels and behind our back then when it s in our bosome the Lord Iesus speaks of his suffering often afore-hand and its wisdome to make it lesse by antidated patience submission before we sâ—ffer it were good would we give our thoughts and lende some words to death as Christ here doth ere it come Opinion which is the pencill that drawes the face armes and legges of death and sufferings might honey our gall if a Martyr judge a Prison a Pallace and his Iron chaines golden bracelets sure his bonds are as good as liberty if a Saint count death Christs master-usher to make way to him for heaven then death cannot be a Mill to grind the mans life to powder faith can oyl and sugar our worm-wood and if Christ come with the crosse it has no strength the believer has two skinnes on his face against the sâ—ittings of storme and haile-stones Christ can make a Saint sing in hell as impatient unbeliefe could cause a man sigh and weep in heaven 3. We forget that the Church is the Vine-yard of the Lord of hoasts and that the owner of the Farm must hire Satan and wicked men to be his Vine-dressers and his Reapers but the crop is the Lords not theirs they are plowers but they neither know the soyl nor the husband-man Psal. 129.2 Error 3. When we see we must suffer we tacitely are offended that Christ will not give us the first vote in our own jury and that he would not seek our own advise in this kinde of crosse not this except to one man David God never referred the choise of a crosse but then grace made the choyse sure Scotland would have chosen famine or the Pestilence rather then the sword of a barbarous unnaturall enemy but it must not bee referred to the wisdome of the sick what should be his physick we often say any crosse but this especially if there be any letter of reproach on the crosse a shamefull death or distraction of mind but the Lord seeth nothing out of heaven or hell so good for you as that that and no other 2. We would have the pound weights of affliction weighted in our ballance oh this is too heavie hence Davids and Iobs over-complaining Oh my calamity is heavier then the sand of the Sea Iob 6.3 and am I a Sea or a Whale that thou setest a watch over me chap. 7.12 Should God deale with a man as with a fish or a beast 3. Wee desire to be creators of such and such circumstances of our own griefe So wee storme often at the circumstances as at the very poyson of the crosse as if God had through forgetfulnesse and a slip of wisdom left that circumstance out of his
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