the Dead by the Glory of the Father and that the Father raised him It is easily answered This was not by way of supplement to make up any defect of power in Christ but only by way of consent to Christs own Power and Action that so men might Honour the Son and the Father John 5.19,26 Or else by the Glory of the Father we may understand that Glorious Power which the Father gave unto the Son in the Flesh to have life from himself because that holy Spirit which immediatly quickned him was both his and the Fathers and so the Action was common to both Thus like the Pâ—…enix he goeth out of the Sâ—pulcher in the day of his Triumphs al lighted and environ'd with Flames of Triumphant Glory 3. Assuring others by his lights and sâ—…en or that they shall rise again 1. Cor. 6.14 He is called the first Fruits of them that Sleep The Triumphant Resurrection of our Lord is the Root and Hope of ours with this he sweetens the acerbities of our present life and replenisheth Hearts with the Antipast of their Immortality for he arose not barely in a Personal but Publick Capacity and though it were a Damnable Heresy of Hymeneus to say That the Resurrection was past already Yet it is a truth to say that it is begun He first and we at his coming 1 Cor. 15.25 By what is past in the head we are assured of what is expected in his Members for his Resurrection is a Pledge and Earnest of theirs He having paid our Debt Death cannot detain us in Prison for it Yea it is a beginning of ours as before is noted he being raised who is the Head the Body must also follow If the Elder Brother be sprung out of the Dust the Younger Brethren shall not stay there The Vine-Plant being in Heaven there the Branches must receive their Eternal Flourish Object 1. Is it not said 1. Cor. 15.2 By man came the Resurrection of the Dead A. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a man as is God also from whose Will this large Soul of Nature had its motion and who therein commandeth so universally as he seems to hold the Heaven and Elements under here to be instruments of his Wonders it is he that lighted Stars at his Birth and Eclipsed the Ancient Sun at his Death and walked on the waters as on a Pavement of Marble It is he that causeth the Earth to cast out her Dead Object 2. Have not men done it Answer 1. Stories of Men Raised by Men are either Lies and Illusions as the Pythonist of Endor raised the Devil in Samuels Shape and the Church of Rome maintain many Idle Stories of Dead men Raised to Walk and Live after Death Otherwayes Dead Men neither walk nor appear in Body or Soul after Death Or if there are any such They are extraordinary Permissions for Secret Ends only known to him that Permits them 2. The Prophets and Apostles have done it but in the Quality of Ministers So Elisha raised the Shunamites Son 2. Kings 4.34 And Peter raised Dorcas Acts 9.40 But not by their own Power It only belongs to Christ to do this work with an Original Power which hath its Fountain in his Bosom with an Absolute Command which receives no Modification in all Nature with a Simple Will which needs no other Instrument It was by Divine Influence and Assistance in those Prophets and Apostles to confirm their Doctrine and to draw the Church sooner to believe 3. It is the Divine Nature that is the Fountain of Life he gives takes restores to whom when and how he pleaseth As it is with the Sea for water and the Sun for light in the former all the waters are gathered together into an Ocean where they grow into swelling heaps and are the source of all the Streams that refresh the Earth and in the latter that great Luminarie is the Vessel wherein the Lord hath gathered all light which before was sattered in the Heavens but is now united in that bright Lamp which running like a fiery Chariot might rule the day and illustrate the earth making it fruitful Thus it is with the Deity for life John 6.63 The Spirit quickneth the Flesh profiteth nothing The words that I speak unto you are Spirit and Life And by this power he quickneth the Dead So that it 's clear the work is his who is Lord of nature and holds the Keys of life and death in his own hands His light only can dispel the darkness and his voice only can break the silence of the Grave The second Doctrine comes now to hand viz. Doct. 2. That this Divine Priviledge should be to us a ground of Faith Gen. 17.1 I am God all-sufficient walk before me c. Walk before me who am all-sufficient self-sufficient Original Universal Good the Pillar of Abrahams Faith And the Apostle speaks by way of wonder that any should not believe it Acts. 26.8 Why should it be thought a thing incredible with you That God should raise the Dead Therefore it is that the Sacred Scripture doth frequently mind us of his power to help our incredulitie Numb 23.19 God is not as man that he should lie nor the Son of man that he should repent hath he said it and shall he not do it or hath he spoken and shall he not make it good And again Is there any thing too hard for God So Math. 19.27 With God all things are possible A main prop to an humble Suppliant That seeing his own vileness and the Divine Excellencies which are warming and enlightning cryeth out Lord if thou wilt thou canst make me clean as it is recorded Math. 8. â— 2. This is the Rock on which the weak Anchor of a Christians Faith may firmly fix You know Sampsons Riddle Out of the Eater cometh forth Sweet The reason why Christians should consider the power of God out of this strong comes forth sweetness In the application hereof may be found Vse 1. Matter of Correction and that of two sorts First of such that make it too hard denying the Resurrection in opinion As Pearls are dissolved in Vinegar so is Truth in hearts made bitter with Corruption Thus we find many wicked and irregular Spirits who having renounced the blessings of the other life against the voice of nature in the order of the World wherein we have the New Birth of Stars days Seasons Plants and Birds who make a perpetual Image of the Resurrection in the World nay against the touch of God and impressions of verity on the very Gentiles who have professed the happiness of the Soul in the other life and the Resurrection even on their Tombs to deny the Resurrection So the Saduces of old Acts 23.8 Hymeneus and Philetus 2 Tim. 18. which you may easily perceive is not only to crack the eye of a reasonable judgment but also to pull out the eye of Faith all pure and caelestial as it is Or in practice Let us eat
Soveraign Omnipotency The SAINT's SECURITY IN Evil Days Discoursed and Concluded From Rom. IV. xvii xviii By WILLIAM CROMPTON Exod. 14.13 Stand still and see the salvation of God 2 Chron. 20.12 O our God wilt Thou not judge them for we have no might against this great Company that cometh against us neither know we what to do but our Eyes are upon thee London Printed for Benj. Alsop at the Angel and Bible in the Poultrey and are to be sold by James Cowsey Bookseller in Exeter 1682. Dignissimo Amicissimoque Affini nostro GEORGIO YONG Creditonensium In Agro Devoniensi Armigero Nec-non GEORGIO LAPTHORN Plymidensium Mercatori Celeberrimo Nomine Virtutis non mihi solum noto Vtrisque Sacrarum Literarum Patronis Candidissimis Conciones sequentes tum Potentiae Divinae summe efficacis aeque ac Justitiae illius omnimodo incontaminabilis Doctrinans Dilucidantes D. D. D. Faustaque iisdem omnia non minus calido voto quam ipsimet in hoc scripto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprecatur Guliel Crompton Soveraign Omnipotency THE SAINTS SECURITY In Evil Days ROM iv 17 18. Even God who quickneth the dead and calleth those things that are not as though they were THis part of the Chapter contains an Illustrious Commendation of Renowned Abraham and that Faith whereby he received the Promise to be the Father of many Nations and is described three ways viz. 1. By the nature of it which he discovers to be sincere not only outwardly profest though that was necessary but inwardly rooted It was Faith before God and found Access into the Divine Presence 2. By the extent of the Relation between Abraham and the Faithful and so it is defined to be Vniversal as God is Father of all Jews and Gentiles without distinction of Nation Sex and Condition Spiritual before him whom he believed not Carnal nor apprehended by men without a Revelation 1 Cor. 2.14 The Natural Man receiveth not the things of the Spirit of God for they are foolishness to him neither can he know them for they are Spiritually discern'd 3. From the ground of both which is the Soveraignty and Almighty power of God set forth by two things viz. Quickning the Dead and callâ—ng things that are not as though they were This supported Ahrahams Faith against all seeming Impossibilities and iâ— the inâ—ended subject of this Discourse In the Prosecution of which I shâ—ll labour first to break the Shell by explâ—ining the words as they sh ll fall under consideration and then offer you the Kernel contained in it First I shall endeavour to unlock the Cabinet and then shew you the rich Jewels laid up in it which you will find to be of great worth and use in these Cloudy days wherein the Divine Providence hath cast us For the former Branch 1. Gods quickning the Dead A Short Sentence and diversly understood by divers Divines I conceive the Resurrection is hereby meant present in Soul future of Body with some special Limitation to Abraham As 1. A raising of such a Seed out of his dead Body Rom. 4.19 And being not weak in Faith he considered not his own Body now dead when he was about an hundred years old neither yet the deadness of Sarahs Womb. i. e. Destitute of all natural power to conceive and quicken Yet Abraham could set his Seal to it by Faith as being within the Limits of Gods power 2. A recovering of that Seed alive from the dead Heb. 11.19 Accounting that God was able to raise him up even from the Dead from whence also he received him in a Figure which to nature and humane apprehension was impossible Yet this Abraham believed because of the Lords All-sufficiency 3. A reviving of the Body out of the Dust at the last Day which Abraham believed the Lord was able and would certainly do it The whole commends two things to our Learning First To quicken the Dead is the Lords priviledge an effect of his Almighty Power Secondly That this Divine Priviledge should be to us a Ground of Fai h. For the former See it promised Isa chap. 26. ver 19. Thy Dead Men shall Live together with my Dead Body shall they Arise To be understood either in a Physical or Moral Sense with the Concurrent Consent of the Ancient and Learned Modern Expositors who observe that there is nothing more usual for the Church and Holy Men therein to Support their Hearts above all Incumbent Afflictions and to Secure themselves of the Comfort of promised Deliverance notwithstanding all the seeming Improbability thereof by the General Doctrine of the Resurrection And so John 5,21,28 The Father raiseth up the Dead and Quickneth them even so the Son quickneth whom he will On which Acâ—ount Christ is declared to be the Son of God by the Resurrection from the Dead R m. 1.4 First Raising others as he did the Rulers Daughter to the Astonishment of all Beholders present at her Funeral and the Widow's Son of Naim who was carried without the City to his Grave Christ stops the sad Train and Restoreth Life to the Young Man and somewhat more Dear than Life to his Mother And the more Signally to Triumph over Death he Pursued it to its Fort the Obscurity of the Grave Lazarus was buried for four Daies his Carkass was Corrupt but Christ called him from the Bottom of his Tomb with that Powerful Voice that Created the World The Dead Answers and comes forth to the Amazement of all that saw the Glory of God so Clearly Manifested In all he Testified his Godhead and the Truth of his Calling and Doctrine Thus he raised Moses and Elias and made them known to his Disciples by extraordinary Revelation to Evince his Doctrine not to be new but the same in Substance with that Recorded in the Law and the Prophets both being represented by Moses and Elias who though they were raised before him yet it was not without him but by the Fellowship of his Resurrection As though Light Riseth before the Sun yet it Riseth not but by the Sun and the Mace goeth before the Magistrate but it doth so only to attend upon him Secondly Raising himself John 10,18 I have laid down my Life that I might take it again no Man taketh it from me but I lay it down of my self I have Power to lay it down and I have Power to Raise it up again Here is a glorious Manifestation of his Power that the Tomb could not Confine him nor the Grave-Stone stay him But throwing off those Clogs as Sampson did his Wit hs he shewed himself a while to his Beloved Ones and so took his Joyous Ascent to the Right hand of the Father As Love â—id Christ in the Grave so Power Raised him from the Grave Love Rockt him a Sleep and Power Awaked him again He broke through all Bars Beat down all Opposition and Sprang forth of his yeilding Dust as a Triumphant Conqueror over Death and Devils If it be objected That Christ rose from
Brethren be strong in the Lord and in the Power of his Might put on the whole Armour of God that ye may be able to stand against all the Wiles of the Devil For we wrestle not with Flesh and Blood c. 2. We observe hence The growth increase and Final Victory of True Grace Against Hope he believed in Hope Math. 13.32 The Kingdom of Heaven is compared to a Grain and to Leaven that leaveneth the whole Lump Grace is of a spreading nature it swells it self into the whole man and makes the Soul rise as high as Heaven Grace lies not in the Heart as a Stone in the Earth but puts it self forth in vigorous Actings To this refers that exhortation 2 Pet. 3.17 Fall not from your Stedfastness but grow in Grace c. The first appearance of it on the Soul may be but as the Wings of the Morning spreading themselves upon the Mountains yet it is still rising higher and higher upon it Chasing away all filthy Mists and Vapours of Sin till it arrive to its Meridian height such is the strength and force of Divinity in it Though at first when it enters on the Soul it may seem to be sowen in weakness yet it still raiseâ—h it self in Power As Christ was in his Bodily appearance still increasing in Wiâ—dom and Knowledg and Favour with God and Man till he was perfected with Glory so is he also in his Gracious Appearance in his Saints who shall go from strength to strength till they appear before God in Sion The Reasons hereof are taken 1. From the Principle or Fountain whence Grace Floweth And that is Christ and his Spirit of Infinite Value and irresistable Efficacy so that unless Christ be overcome Grace cannot be overcome Grace being a Creature is in its own nature perishing for ours is no better Coin than Adams but in Christs Keeping it can never perish The Saints Graces of themselves like Glass may break but being held in the Hand of Christ they can never be broken 1 Pet. 1.5 We are kept by the Power of God through Faish unto Salvation The small Mustard-Seed shall not be killed the little Spark of Fire shall not be quenched there is an overflowing Power to draw them forth and perfect them Where-ever the frame of Grace is begun it shall be brought forth to a compleatness and Christs Kingdom in that Soul shall be victorious over all opposition of Corruption 2. From the Nature of the Opposers of Grace They are finite and mortally Wounded Our Lord led Captivity Captive Heb. 2.14 And through Death hath Destroyed him who hath the Power of Death So that upon serious Consideration I may say to all the Faithful as Elisha sometime spake 2 Kings 6.16 Fear not for they that are with you are more than they with them Though inward Corruption and outward Enemies be Numerous and strong yet they shall not Finally prosper Where Christ promotes his Kingdom it is so established that the Gates of Hell shall not prevail against it Assaulted it may be but Conquered it can never be As it is said of the old Romans they lost some Battels but never lost a war Christians may have some Foils but they shall be finally Victorious Vse 1. In the Application hereof I shall endeavour a little further to Discover the Nature of this Grace of Hope c. 1. By way of Information the Enquiry will be First What it is Answ It is a Divine Vertue Infused by the Spirit into the Understandings and Wills of Actual Members of the Militant Church whereby they certainly and patiently wait for those good things God hath promised Rom. 8.24,25 We are saved by Hope but Hope that is seen is no Hope for what a man sees why doth he yet hope for but if we hope for that we see not then we do with Patience wait for it In which Description we have exprest or Implyed four things 1. The Principal Author The Spirit of God 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his Abundant mercy hath Begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the Dead 2. The Subject inclusive partly the Understanding partly the Will the one Informed the other perswaded to expect 3. The Object about which it is Imployed either Formal which is God alone his Power Truth and Help to obtain the promised Good or Material and that is Glory considered three wayes viz. First of the Soul which is Grace and is the Object of Hope either in the Preparatives whilst the Lord is Disposing the Subject for Grace Or in Regard of a Fuller Measure of Degrees thereof it not being with the Trees of Righteousness as it was with the Trees of Paradise made perfect at once Secondly of the Body and so all the good things that a member of the Church Militant is capable of are a Secondary Object of Hope Thirdly the Glory of both which is perfect Beatitude in the Heavenly Kingdom as the end whereunto all other means lead the Elect. 4. The Conditions of this Material Object which Aquinas describes to be Good Hope looks at some good so it differs from Fear whichlooks at Evil. Future Good so that the Saints in Heaven have no need nor use of it their Expectation is drowned in Fruition Difficult Hope looks on and considers upon one side Pearls which yet are in the shell and on the other side Roses which yet it may enjoy with some Labour Such was Abrahams Hope that he should be the Father of such a Posterity being as it were Dead that he should enjoy a Land flowing with Milk and Honey yet he was to suffer Famine and wait for it forty years And Lastly Possible So there is no Hope in the Damned It is in those on this side the Grave quickned by the Living Spirit of God Though the things they hope for are hard to come by yet they are possible and this is like Cork to the Net keeps the heart from sinking into Dispair it being the Balm of all Grief the Coffin of Fear and Cradle of Patience Secondly What are opposites of this Grace Answ Two 1. Presumption the Unbeliever hopes without ground and will be invincibly followed by an ill success of his pretensions The Rayes of Abrahams Hope were grounded on a good Title but men of another Stamp act otherwise their Hope is an Imposture a Golden Dream Like a dying mans Will that hath neither Seal nor Witness to it Therein he bequeaths such and such Lands and Legacies to one and to another but the Will being thus left naked it signifies little Such is the hope of a wicked man it promiseth him great matters that all in the Covenant of Grace is his Christ and Heaven but alas all is a meer Delusion a Presumption of his own Heart 2. Despair not Legal which was in Abraham and others But Evangelical notwithstanding all ground of Hope So Abraham did
Ordain some of his Creatures to Punishment and Damnation without Fault and Desert Answ Divine Purposes are very unsearcheable they lye wrapt up in everlasting Darkness and are covered in a deep Abyss none can Fathome the Bottom Yet to this Objector I say it is most false and a Calumny usually cast upon the Doctrine of Predest nation and which the Rhetorick of our Adversaries is wont to blow up to the highest pitch of Aggravation even to the Impeaching of Gods Justice which is most Blasphemous But to the Answer 1. God Created man for his own Glory Vltimately and if any Miscarry through their own Default as it will be found they do God will be glorified in them as well as in others The Howlings of them which perish shall render forth his Praise as well as the Hallelujahs of them that are Saved They both sing unto the Glorious Attributes of the Blessed Trinity an everlasting Canticle Only in this great Consort of the Intelligent Creation the designedly Conspiring Voices are as differing as the Condition of the respective Singers Hell's Darkness shall as well contribute to Gods Glory as Heavens eternal Splendours As shadows Judiciously placed do no less praise the Painter than do the livelier and better Colours 2. In Ordaining he is to be Considered as a Lord not as a Judge Election and Reprobation being Acts of Power and Prerogative so that in these the matter of Right and Wrong are not concerned Gods Volitions and Decrees are not depending on any temporal Objects as Motives thereunto but determine without any Respect to any Disposition in the Creature and what Injustice can be therein The clay should not dispute with the Potter None should argue against Divine Prerogative Ratio quosdam elegit quosdam reprobat non habet rationem nisi Divinam Voluntatem Aqu. 1 part 4. 23. Art 5. 3. He doth punish none without fault nor condemn any without Desert God who is pure Justice inferreth no prejudice upon the Creature but as provoked by some Criminal miscarriage though it be certain that the Reprobate shall dye yet Sin not the Decree is the cause of Death Rom. 5.12 By Sin Death entred into the World To crown or to damn is an Act of judiciary Power and proceeds according to the Tenour of the Revealed Gospel The Eternal Decree of the Damnation of the very Devils was never determined to be Executed otherways than for their own Misdeeds 2. It is objected The Author of Sin cannot be just Ergo. Answ Innocency it self cannot be protected from Imputations though the Reproach will stick no faster than a Bur that is cast against a Cristal fot it will easily appear that God is neither Autho or Actor Peccati He makes Sin no more than the Sun makes the Night Though Bellarmin labour to impose this Blasphemy on Calvin Beza and Zuinglius as their opinions Yet the Dominicans and some of his own Society clear him as saying 1. That he willeth Sin permissively otherwise it could not be Miro inâ—ffabili modo non fit praeter ejus voluntatem quod etiam fit contra ejus voluntatem Quia non fieret nisi sinerit nec utique nolens sinit sed volens As Aug. Enchirid. And again Non sinerit bonus fieri male nisi Omnipotens etiam de malo posset facere bonum Ibid. The Lord thought it better to do good with evil than not to permit it And it is acknowledged that Sin the worst thing that is but the Existence of Sin is not Evil otherwise saith Aug. God would not permit it 2. God concurs ad Actum Determinationem voluntatis in particulari non ad obliquitatem Actus God doth concur to the Action and sustains the Agent For 't is sain by him all things consist Coloss 1.17 and Acts 17.28 In him we live and move c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are acted by him So that the bare Action is good and the fault wholly remains with the Creature Obj. But he that doth not hinder Sin when he may is guilty So a wicked Mâ—rcian asketh why the Loâ—d who foresaw the event did suffer Eve and the Devil to confer and if â—e were able why did he not hinder Sin to be Answ Thus men presuming upon certain Aâ—ioms of Crooked and Distorted Reason will undâ—rtake to pass Sentence upon God The Rule will hold true in Respect of men qui non vetat peccare cum possit jubet but not in Respect of God who is bound to no Law neither did he suffer Sin unreproved or unpunished Prosper and Hilarius both with Austin make answer to this Question why God did not hinder Sin the cause may be unknown it cannot be unjust 3. It is Objected God doth Distribute unequally evil things to good men and good things to evil men Answ This is a bad and common Charge The seeming Disregard and Inequality of Providence hath caused some to charge God foolishly Among Heathens of old we find Brutus an able Assertor of Divine Providence such as he knew when finally vanquished by Antonius and saw such bad Success in so good a Cause as he thought his to be disclaimed all Vertue and derided all Endeavours of living well as vain and bootless And Pompey when discomfited by Caesar blamed Providence as if there were a Mist over it But both blamed the Sun because of their own sore eyes And these well-tempered Heathens were not alone but men of other make have stumbled at the same Stone It was Davids Case Psal 73.2.3 As for me my Step were almost gone my Feet had well nigh slipt for I was envious at the Foolish c. and the Prophet Jeremiah Chap. 12.1 Why doth the way of the Wicked prosper c. Which is as though he had said Why shall such Weeds as Cumber the Ground be watered so plentifully and grow so exceedingly when good Coâ—n is so thin and Lean Why shall the Lyon and Raven those unclean Creatures be spared when the innocent Lamb and Dove are Sacrificed The wiâ—ked flourish like a Bay-tree and enjoy a Constant Spring and Summer though without Fruit when the Saints like good Apple-trees have their Autumn and Winter This hath touched good men to the quick sore eyes could not behold the gloâ—ious Sun-shine of wicked mens Prosperity without much pain But however God is just Therefore to answer the Objection I say he that doth so finally is unjust Differt nunc Dâ—us non Determinat God will have men to be known Some serve him only for a Livery dayes of Adversity are Gods fans or Furnace non Approbat facta Impiorum he approves not the ungodly in their wayes though at Gods Connivance and present Immunity of their Hellish Practices they make damnable Inferences of his approving them Because they have no Changes they fear not God Object 4. Suppose two persons for natural Disposition Equal the one is taken and effectually called the other left is not here Respect of Persons Answ Here is more
bubling up of Carnal Reason against Divine Dispensation the same Answer occurs here for Substance as to the former 1. Certain it is that these two Terms Righteous Judgement and Accepting of Persons are differently Opposite But here is no respect of Persons the Working of God on which the Object is founded is actus Poteâ—tiae Liberae potius quam Justitiae an act of free Power rather than of Justice And Divines have received it for a Principle That Accepting of Persons is not found in Gratuitis in Acts of Bounty wherein the Donor is at Liberty to dispose of his free Gift as pleaseth himself but in Debitis in Acts of Justice and Righteousness wherein lieth an Obligation on him that Distributeth to give every man his due Hereon they Conclude that in Divine Choice God is no Debtor to any of his Creatures but Acteth therein not as a Judge but as a Soveraign Lord and Liberal Benefactor choosing some and passing by others as without Injustice or Wrong to any so without shew of accepting of Persons Augustin disputing this Question largly against the Pâ—lagians brings in the Instance of a man that hath two Debtors of whom he forgives one and requires full Payment of the other if any demand the Reason he answereth It is my Will and so God giveth Effectual Grace to one and not to another this is his Free Power 2. It is just because according to his Will and Wisdom Rom. 9.18 Therefore hath he Mercy on whom he will c. And therefore not injust because hidden to us If this do not satisfie I shall refer such to consider what one of our Antient Writers did to their Forefathers Heron in Epâ—st ad Câ—esiphontem viz. The Apostle saith he having discoursed of this Mystery acknowledgeth their depths and adoreth the Wisdom of God in them Dignare tu ista nescire concede Deo potentiam sui nequaquam te indiget Defensore Be thou also willing to be ignorant of such things Leave God to himself in modâ—lling of his Decrees and Dispensations he will be sure to do it so as not to stand in need of any Apology or Defence from thee 4. Objected it is What Justice is it in God to command a man by his Word the perfâ—râ—…ce of which cannot be done by him without the inward help of hâ—s Spâ—rit and yet in the mean whilâ— deny that help â—f the Spirit to him Answ Fair words but a trick whereby men of towring Thoughts labour to bring the Royal Prerogative of Converting Grace into the hands of sinful Clay and so derogate fâ—om the honour of him who is the Former of all things But must it needs be a blemish to Gods Honour and a stain to his Justice to command man to perform his Duty though he have no strength to perform it Once he hâ—d strength â—nd hath lost it but Gâ—d hath not lost his Right to command though man hath lost his Ability to obey A Drunken Servant is not disobliged to serve nor a broken Merchant to pay his Creditors It is a Right Rule to be observed in unknitting this Knot Mandata Dei non sunt Mensura nostrerum virium sed Regula Officii materia praecum as Molinus Contr. Amyrald Precepts and Exhortations ordinarily signifie the approving Will of the Commander and his Duty to whom they are propounded although sometime the Duty of the Hearer rather than the Will of the Speaker be declared by them They shew us what we ought to do not what we can they assure us what God will do when he pleaseth not what he is bound to do Grace is free Nâ—ither can any Creature challâ—…gâ—â—…fâ—ctâ—…l Grace at Gods hands as a dâ—e Debt eiâ—her to his Nature or his Labour however some sawcilâ— wâ—… and spâ—…k of God as if he weâ—… bouâ—d to do this or that to givâ—â—his or the other Grace even whâ—… 〈…〉 produâ—e no Promise by 〈…〉 mâ—de himself a Debto◠〈…〉 is the zeal of Petâ—r L â—…rd Lib. â— Sentâ—n Dâ—stinct 43. against such men Vt mihi videtur hoc verbum Debet venenum habet nec Deo proprium competit quia non est debitor nobis nisi forte expromisso To me saith he this word he ought or he is bound seems to have much poison in it and cannot properly belong to God who is no Debtor to us save only in those cases wherein he hath passed some free Promise And I am sure our Saviour tells his Disciples plainly It is given to you to know the Mysteries of the Kingdom of Heaven to others it is not given Math. 13.11 And the Housholder in the Parable stops the Mouths of those Murmurers that repined as expecting more from him than it was his pleasure to give with the sole consideration of its being his Will so to have it Friend I do thee no wrong c. Math. 20.10,13 Dei judicia nemo plene comprehendit nemo juste reprehendit 5. It is Objected God commanded Abraham to kill his Son Answ 1. He may do that which he hath forbid us to do as appears out of Deut. 24.16 Compared with 2 Kings 14.6 For although by an express Law Magistrates be forbidden to put Children to Death for their Parents Sins yet God who is the Author of Life and Death hath reserved to himself a Liberty of so doing whensoever it shall so please him by Reason of his supream Dominion over all and therefore for him to Inflict inferiour temporal Punishments in that case cannot but be accounted just and the rather if we Consider that Children may be accounted part of their Parents for as a mans Wife is himself divided so his Children are himself Multiplyed 2. Gods command to Abraham was but Mandaâ—um Explorationis not Seductionis a Command of Tryal not of Seduction God is said to Tempt when he puts us upon the Trial of our Faith and Obedience that he may do us good in the latter end Deut. 8.26 but to Seduce he cannot be said to do The Author of 〈◊〉 Good cannot be the Author of Sin as before is Noted Object Did he not bid Shimei to curse David Answ True as a Punishment on David but it was a Sin in Shimei his caâ— was to drive David to Despair but God directed it to Humble him 6. It is Objected How it could stand with Justice in God to set forth his Innocent Son to suffer From this the Sâ—cinian party cry out against us as if God were charged with Tyranny in laying the Punishment of Offendors on our Innocent Saviour which also drew from Brentius a Lâ—tâ—eran thiâ— Blâ—sphemy Dâ—us Pater in cruce Tyrannus egit erga Filium c. Answ To which I answer 1. It was with his Will which is the Rule of Justice wiâ—h 〈◊〉 to his Infinite Wisâ—om 〈◊〉 â—st jusâ—…â—…si quia Volitum quâ—mvis non tâ—…um qua Vâ—litum sâ—d quâ—â—nus Sâ—…lâ—ntia dictatum Dei Vâ—…tatâ—s est semper licet non Câ—usâ— This was concluded on as the most Congâ—nous and