have a hundred enemies but as many millions of thoughts as in his wearisome nights escape him hee hath as many enemies yea as many creatures as many stones of the field as many beasts so many enemies Job 5.23 Hos. 2.8 Christ gave to the Father Propositions of peace and to the poore soule under sense of wrath they are nothing The feare of hell is a part of reall hell to the man who knowes no other thing but that hee is not reconciled to God Creatures behind him and before him heaven above and earth below and creatures on every side within and without stand with the weapons of heaven and of an angry God against him friends wife servants acquaintance have something of wrath and hell on them the man in his owne thought is an out-law to them all and the Leader of all these Archers is God God God is the chiefe party See Job 19.12 13 14 15 16 17. And there you see brethren acquaintance kinsfolke familiar friends man-servant maid-servant wife young children bone skin flesh are all to Job as coals of the fire of hell And Isai. 8.21 22. Men in this shall curse their king and their god Asser. 6. These being materially the same soule-troubles of deserted and tempted Saints and of plagued and cursed Reprobates doe differ formally and essentially according to Gods heart his dispensation and intentions his mercy and his justice regulating them So I shall speake of the difference betweene Christs troubled soule and the Saints trouble 2. Of some wayes of Gods dispensation in the soule-trouble of the Saints Touching the former there was in Christs soule-trouble 1. No mis-judging of God but a strong faith in that hee stâ—ll named God his Father and God 2. In that as this trouble came to a height and more fewell was added to the fire of divine wrath Luk. 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee prayed with more extension of body and spirit hee extended himselfe in fervour of praying And Heb. 5.7 Hee offered prayers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble supplications of the poore or oppressed that make their addresse to one who can help them hee put in to God an humble Petition and a Bill to his Father as an overwhelmed man and hee offered this Bill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an hideous cry and tears Revel 14.18 The Angel cryed with a loud voyce To cry with a full and lifted up voyce or with a shout so is the Verb used Joh. 18.40 When men cry and cast away their clothes and cast dust in the aire 3. His soule-trouble and death was satisfactory to divine justice for our sinnes hee being free of sin himselfe which can agree to no soule-trouble of the holiest Saint on earth But touching the second These Positions may speak somewhat to cleare the way of the soule-trouble of Saints 1. Position Conscience being a masse of knowledge and if there be any oyle to give light it s here it s then likest it self when it most beares witnesse of well and ill-doing Now we are more in sinning then obeying God and because of the corruption of nature the number of naturall consciences that are awake to see sin are but very few And when the renewed conscience is on the worke of feeling and discerning guiltinesse in its best temper The more life the more sense Sick ones in a swoon or dying persons that doe neither heare see nor speak are halfe-gate amongst the dead The conscience sick of over-feeling and so under over-sense of sin is in so farre in a feaver for often a feaver is from the exsuperancy of too much bloud and ranknesse of humours the vessels being too full and therefore it s like a river that cannot chuse but goe over banks the channell being a vessell too narrow to containe it all 2. Pos. Therefore often the time of some extreme dissertion and soule-trouble is when Christ hath been in the soule with a full high spring-tyde of divine manifestations of himselfe And if wee consider the efficient cause of dissertion which is Gods wise dispensation when Paul hath been in the third heaven on an hyperbole a great excesse of revelations God thinketh then good to exercise him with a messenger of Satan which by the weaknesse and spirituall infirmity hee was under wanted not a dissertion lesse or more what ever the messenger was as it seems to be fleshly lust after a spirituall vision Paul was ready to think himselfe an Angel not flesh and bloud and therefore 2 Cor. 12.7 hee saith twice in one Verse This befell me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I should not be lifted up above ordinary Comets up among the starres But if wee consider the materiall cause it may be that extreme and high overflowing of Christs love brake our weake and narrow vessells Cant. 5.1 there is a rich and dainty feast of Christ I am come into my garden my Sister my Spouse I have gathered my myrrhe with my spices I have eaten my honey-comb with my honey I have drunk my wine with my milke eat O friends drinke yea drinke abundantly O beloved Yet in that Song the Spirit of God speaketh of a sad dissertion in the next words I sleep but mine heart waketh it is the voyce of my Beloved that knocketh c. There is not onely impiety but want of humanity that the Church had rather that wearied Jesus Christ should fall down and dye in the streets in a rainy and snowie night when his locks were wet with raine then that he should come in and lodge in the soule And let us not thinke that the threed and tract of the Scriptures coherence one Verse following on another as the Spirit of God hath ordered them is but a cast of chance or an humane thing When the Spouse rideth on the high places of Jacob and saith Isai. 49.13 Sing O heaven and be joyfull O earth and break forth into singing O mountaines for God hath comforted his people and will have mercy on his afflicted Yet this was nothing to the afflicted people Verse 14. But Sion said The Lord hath forsaken me and my Lord hath forgotten me When the Lord's Disciples Mat. 17. are in the sweetest life that ever they were in at the transfiguration of Christ when they saw his glory and Peter said Master it is good for us to be here even then they must appeare to be weak men and Christ must forbid and rebuke their faithlesse feare Vers. 6. They fell on their faces and were sore affraid I leave it to the experience of the godly if Jeremiah his singing of praise in one Verse Chap. 20.13 and his cursing of the day that hee was borne on in the next Verse vers 14. the order of Scripture being of divine inspiration doe not speak Gods dispensation in this to be such as to allay and temper the sweetnesse of the consolation of a feast of Gods high manifestation with a sad dissertion So John his
Ioh. 6.44 and another refuseth and actively and wilfully withdraweth from the call of God if the omnipotency of never enough praised grace bee not the cause the adequate highest and principall cause I deny not but corrupt and rebellious will is the inferiour culpable and onely culpable and morall cause why Judas denyeth obedience to the holy call of Christ. It is a sweet contemplation that Angels and Men sing the same song and Psalme of free grace in heaven to the Lamb to him that sitteth on the Throne and a question it is if a more ingaging and obliging way to free grace could be devised then that as many as are in the glorified Troops and triumphing armies in heaven clothed in white should bee also the sworne subjects and the eternall debtors of the freest grace of him who is the high Lord Redeemer and head of Angels and Men. But in the engagement it selfe of the winde of the Spirit for the tryall of the Saints there is great ground of admiration as 1. the blowing of the soft and pleasant breathings of the South-winde of free-grace lying under the only work of soveraignty when and where and in the measure the Lord pleaseth is a high and deep expression of the freedome of grace for in one and the same prayer the like by proportion may bee said of the acts of faith love patience hope we often begin to pray with sad and fleshly complaints of unbeliefe as is evident in many Psalms and Prayers of the Saints in Scripture Jeremy Lament 3. of Iob of David yet going on the breathings of thâ— holy Ghost will fill the sailes and he returneth therefore this is a ground yea a demonstration to me then when I finde no motion of the holy Ghost no spirituall disposition but meere deadnesse I am not to abstaine from praying because I finde the Spirit not acting nor stirring in me as Antinomians say but 1. I am to act and doe though the principle of motion be naturall as if the first stroak on flint make not fire we are to strike againe and againe and if the fire blowing of the bellows kindle not the sticks let us be doing and the Lord will be with us A kindling and a flame may come from heaven say that the Lord were wanting to me in a dead and low ebbe he will not once roll about the sight of his eye nor let out one blast or stirring of aire and winde of the Spirit toward me yet my deadnesse is my sin and freeth not me from an obligation to pray and to seek to God the doore is fast bolted shall I not therefore knock accesse is denyed and the Lord in angâ—r shuteth out my prayer Lam. 3.8 May not I look and sigh and groane toward his holy Temple deadnesse is not the Lords revealed will forbidding me to pray because I am dead and indisposed 2. Deadnesse and indisposition is a sinne then must we confesse to God and tell the Lord when we are indisposed to pray that we cannot pray and let the dead and the blind but bow his knee and lay a dead Spirit and naked wretched soul a paire of blinde eyes before God for we are commanded to confesse this to God as may be gathered from Revel 3.17 1 Joh. 1.9 Prov. 28.13 Psal. 32.5 3. We are expresly commanded in the day of trouble and of our temptation to pray and seek help from God under our temptations Psal. 50.15 Matth. 6.13 1 Thess. 5.17 As the Saints have done Psal. 18.6 Psal. 34.6 Psal. 61.2 2 Cor. 12 ver 7.8.9 If then wee judge the no breathing of the holy Ghost a temptation and a cause of humiliation as it is and the Saints doe judge it then are we to pray though most indisposed why doth David complain that he was as a bottle in the smoak and pray so often that God would quicken him if under a dead disposition we were not to pray 4. If often the Saints beginning to pray doe speak words of unbeliefe and from a principle of nature and if words flowing from the deadnesse and misgivings and rovings of the flâ—sh interwoven in with the spirituall and heavenly ravishments of the Spirit of grace and supplication in one and the same complaint and prayer to God as Psal. 38. Psal. 102. Psal. 77. Psal. 88. Lament 3. Ier. 20. Job 8. ch 16. ch 19. and in many other passages where the Spirit and the flesh have Dialogues and Speeches by turnes and by course then may and ought the Saints to pray under deadnesse and do as much as theiâ— present indisposition can permit them and the Spirit is seene to come and blow not by obligation of Covenant or promise on Gods part as Iesuites and Arminians with Pelagians have taught but in his ordinary free practises of grace as Philip was commanded to come and preach Christ to the Eunuch while he was reading the Book of the Prophet Esay not because he was reading Scripture or because such a promise is made to these who read Scripture as the Angels revealed the glad tydings of the birth of Christ while the shepheards were attending their flocks in the field not because they were so doing as if a promise of the Gospel bâ—longed to men bâ—cause they wait one their calling and Annanias is sent to preach Christ to Saul and open his eyes while he was praying not because he was praying but of meer free-grace which moveth in this ordâ—nary current and sphere of free love congâ—uously to the Lords freely intended end to save his people even as the Lord joyneth his influence and blessing to give bread and a Harvest to the sower Esay 55. yet not that he hath tyed himself by promise to give a good Harvest to every industrious husbandman yet this ordinary practise of Grace with the Commandement of God is enough to set us on work to pray to believe to acts of love to Christ in the saddest and deadest times 5. It should be no sinfull omission in us not to pray when the Spirit stirreth us not if our deadnesse should free us from all sin because we cannot run when the Bridegroome doth nâ—t draw Christs drawing goeth along with the secret decree of Election but is not to us a signification of the Lords revealed will that we should not follow Christ when he suspendeth the influence of his drawing power 6. Now as in nature men may so dare the Almighty in his face that God in juâ—tice may deny his influence to naturall causes as when malice opposeth the Spirit of God in the Prophet of God that the Lord refuseth to concurre with the oyle in Iereboams whithered aâ—m that he cannot pull it in againe to him 2. When the Lord is put to a contest with false god's to work a miracle as in his refusing to concurre with the fire in burning the three children for in all causes naturall or morall or whatever they be God has a negative
voyce and more 3. When the axe or the saw boasteth it selfe against him that lifted it the Lord may use his liberty So to come to the second consideration when Peter proudly trusteth in himselfe I will dye with thee ere I deny thee the Lord to punish his pride must deny his assisting grace when Peter is tempred that he may know that natuâ—e is a sâ—rry undertaker that the man rideth to heaven on a whithered reed who aymeth to climbe that up-hill-city one his own flesâ—y and clay strength and God to show a black spot on a faire face in heaven will have it said there standeth David before the Throne who once committed adultâ—ry and to cover the shame of it from men killed most treacherously an innocent godly man God here out of the ashes of our sin will have a rose of free grace that filleth the foure corners of heaven with its smell to grow green up in the higher Paradise for a summer of eternity and will have no Tenants in heaven but the free-holders of grace it is a question wâ—ithâ—r there be more grace or more glory in heaven for the crown of glory is a crown of grace that vaâ—ie sea of the redemption of grace issued from under our sâ—nfull falls 7. Yea upon this reasonlesse and fleshly ground if we may omit prayâ—ng and so believing loving repenting mortifying our lusts when the Spirit stirres us not to these acts and say if God will suffer me to sinne let him see to it then upon the same ground all the justified Saints I should think them Devils not Saints might sin muâ—ther blaspheme whore oppresse commit Sodomy Incest as Lot deny Jâ—sus Chrâ—st as Peter did and say as wâ— are not to pray nor obliged to a constant course in prayer when Christ draweth not and when the Spirit moveth us not as Antimonians say with Mr Crispe and others error 49. pag. 9.10 Rise Reign so neither are we to abstaine from murther denying of Christ blasphemy Sodomy when the spirit of Christ draweth us not and moveth stirreth not our soule to abstinency and a holy feare and circumspection that we commit not such abominations and Peter might say I am not obliged to a constant course of confessing Christ before men unlesse the Spirit stirre me thereunto and David or any Saint might say If the Lord will suffer me to murther the innocent let him see to it for the Lords drawing and the Spirits stâ—â—â—ing is as necessary in a holy eschewing of sinnes â—f commission as in sins of omission and by as great and an every way equall necessity if the Lord withdraw himself and the Spirit stirre not we must fâ—llâ—n such abominations when tempted by Sathan and the flâ—sh as in the sins of sinfull omitting of praying praysing believing when the Spirit stirres us not thereunto but the truth is this necessity can neithâ—r lay the blame on the holy spotlesse dispensation of God nor free us from guiltinesse because between Gods withdrawing influence and the sin there doth interveen an obliging Law that forbids sin and our free-wâ—ll and reason acting the sin freely But we are commanded 2 Tim. 1.6 To stirre up the grace of God in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s on allusion to the Priests who were to keep in the fire that came from heaven grace is resembled to fire under ashes which with blowing of bellowes is made to revive and burn again it is the Prophets complaint Esa. 64. â— There is none that calleth upon thy name or stirres up himselfe to lay hold on thee the habit of grace may be warmed â—lown upon and kindled that as fire makes fire so grace may put forth it self in acts of grace and the seed of God in the Saints 1 Joh. 2.9 may bring forth births like it selfe motion here produceth heat Object But the actuall predetermination of grace is not in your hand and without this acts of praying and believing are unpossible to me Answ. If this were a sufficient reason then all works of nature whatever the creature doth were unpossible for the plow-man should not goe to till sow and reape because without the blessing of the common and naturall influence of the first cause he could do none of these things 2. Because the Saints know not the counsell and minde of God in his decree of joyning of his supernaturall influence or his suspending of the same to this or this act of praying beleeving hoping loving of Christ c. Therefore upon all occasions the Saints what ever be their present deadnesse and indisposition are to pray beleeve and to stirre up themselves to lay hold on God 1. Because as in naturall and morall actions men are not to neglect plowing earing journeying eating drinking sleeping buying and selling upon this ground because they are ignorant whether in the work the Lord shall be pleased to joyne his influence as the first cause without whom all inferiour causes can doe nothing So are not the Saints to neglect to pray because they are dead and indisposed upon the ground of their doubting and not knowing whether the Lord of grace will be pleased to adde his actuall assistance of grace to worke in them to will and to doe for the Lord may be pleased to adde his supernaturall influence in a moment his winde bloweth when it listeth his grace moveth swiftly when and where he pleaseth our good disposition is neither rule condition worke nor hire to move him to work 2. It is all one as if we willfully neglected to pray and resisted the predeterminating grace of God when wee know not whether the Lord shall deny his influence or no Yet we disobey the Lord commanding and so obliging us to pray for as if wee had his influence at our elbow attending us so wee are to pray and set to work yea our voluntarie refusing to pray wee onely conjecturing evil of God and of his free grace without ground must come from sinnefull wickednesse not from impotency and weaknesse for who told you that Christ would bee wanting in his influence You knew it not from any word of God and shall you fancie a jealousy against Christs love without any warrant even as a servant commanded to lift a burthen upon a sluggishnesse should say It came thither in a Cart and two horses when hee would never move an arme to take a tryall what he could doe though the burthen were above his strength when he will not doe as much as he can his disobedience is wilfull Therefore wee may say if wee speake of a voluntary willfull and groundlesse forsaking of God in order of time we first forsâ—ke God ere hee desert us but in order of nature God first forsaketh us that is he withdraweth his heavenly influence from us but so as before and after the act of withdrawing wee are willing that God should withdraw and be gone for we love in all the acts of sinning to havâ— a world
from the love of God The love of God is prior to our faith to redemption to a Mâ—diâ— or oâ— shedding of blood To beleeve is not to 〈…〉 was justifâ—ed eâ—e â—ver I beleeved Grace changeth both the principles the action and the State The head of grace acteth in all the members moves their naturall faculties The actuall influence of gâ—ace is most necessarie to every act above nature Christ only not a creature Man or Angel can calme a sâ—ule-feaver of desertion The Lords deniall of grace falls under a threefold consideration Asser. The freedome of grace evidenced highly in Angâ—ls The freedome of grace is evidenced in the conversion of one man not of another Wee are to pray and 〈…〉 our sâ—lvâ—s to supernaturall duâ—iâ—s when we are â—ndisposed We are obliegâ—d to pray when under â—ndisposition 〈◊〉 Flâ—sh and spirit in their severall ups and downes in one and the same prayer Assert 1. In what casâ—s God useth to 〈◊〉 are his influence We are to stirr up grace in ourselves and â—low the mâ— How oâ—r â—ot praying and sinfull omissions are wâ—llfull sinnes even though we be indisposed and not Masters of the Lords predeterminating grace How we leave God â—re hee leave us and God leaves us first also How we are to beleeve the Lord will joyn his influence of actuall grace for our perseveâ—ance Christ cannot be weary of bâ—ing gracious Grace aâ— immoâ—tal sparkle and ray of God Wicked mens impotâ—ncy to comâ— to Châ—â—st essentially wilfull Naturall men do not obtaine Christ as they can doe If natural men shoâ—ld see they wâ—uld be much affectâ—d with Christ. The condition of Chrâ—sts drawing Christs dying a leaving oâ— the earth Grounds of leaving of the earth The earth the slaughter hous of the Saints The earth the Saints Pilgrimes-Innes The earths Dooms day The earth is a shoâ—t induring stage The earth a poore narrow piece We should willâ—ngly leave the earth and follow Christ. Ioh. 14.2 Psal. 146.4 Christs dying a special ground of mortification Thâ— manner of Christs dying speaketh the love we ow to him To be crucified to the world what it is How base the world is to a Saint Denne his doctrine of Iohn Baptist pag. 48. (b) Rise Reigne unsavory speeches cr 7. pag. 10. Antinomians fleshly doctrin of mortification (c) Free Grace chap. pag. 84.85 (d) Free Grace chap. 3. observ 5. pag. 60. (e) pag. 66. Chap. 18. pag. 450 Si Dei samus veterem hominem iâ— nobis crucifigi oport re veterum Adamum interire Antinomian Mortification is the brood of the fleshly senslesnes of the old Libertines pag. 541. Quia hoe Ade peccatum suit comedere de fractuscientiâ—e boni mali Sic ex Libertinorum sententia veterem Ada mum mortifica renihil aâ—rud est quam nâ—d dis cernere quasi ma icognitione sublata ac puero um more naturalem sensum etque inclinationem sequi huâ—c Orationi Locos Scripturae accommodant quibus puertis simplicitas commendatur 451. Calvi ibid. Pag 451. Calvin Ibid. Si quem vident mali consciâ—ntia moveâ—i O Adam inqâ—iu nt adhâ—nâ— aâ—iquid cernis vetus homo nondum in te câ—ucifixus est Si quem videant â—â—moâ—e iudicii divini percelli adhuc inqu unt pomi gustum Labes cave ne buccella ista te strangulet si quis peccata sua considerans sibi displceâ—â— ac marore afâ—â—siatur seccatum adâ—uc in ipso regnare aiunt sensu carnis sâ—ae captivum teâ—eâ—i Calvin opuse advers Libert cap. 13. p 451. Vtautem inquâ—t sacilius Libeâ—tinorum turpitudo innotescat Noâ—andu est peccatum mundum carnem Veterem hominem nihil aliud esse apud ipsos quam id quol oâ—inatioâ—em vocant Sic modo ne amplius opiâ—emur ex emum sententia non peccamus sub haâ— autem opinat one comprehendunt omnem synteresin scrupulum dâ—inque omnem sensum judicii qui nullâ—m habent rationâ—m peccati ipsum pro nihilo ducentes novas creaturas vocant quod ab opinatione vacni sâ—nt sicque nulâ—um in se peccatum habeant En in quo censtituunt beneficium redemptionis per Christum facte nempe quod opinâ—tionâ—m illam â—estruxit quae Adam culpa in mundum ingressa cum haec opinatio abolita est nulâ—us ex eorum sententia supeâ—â—st aut mundus aut diabolus nullum enim alum à quo insestentur inimicum habent The sinnes of the justified to Antinomians are not sins in themselves and in the sight of God but only sins to their crooked sense and erroneous opinion What sense and feelâ—ng oâ— sinne is to Antinomians Calvin p. 452. Fioguaâ— regeneration in â—star Angelici esse status in qâ—o â—omo deâ—i quere aut labi non possit cum reprehendâ—â—tur de mâ—lesiciis dic in t se illâ— minimè admisisse sed Asinum suum Not to feele sin is mortification to both Antinomâ—ans now and to Lâ—bertines of old M Toâ—n asser 〈◊〉 free 〈◊〉 pag. 7. Calvâ—n Instructi adver â—â—beâ—â—i cap. 1â— pag 455. Pâ—â—mum cum Scripâ—uâ—ae â—stendaâ—tâ—â—s a lâ—gis mâ—ldâ—â—â—ione exemp os esse siâ—que in libertatâ—m vind catos c. subâ—aiâ— omni distinctione â—olâ—m legem abolere volunt inquiente nullam amplius ejuâ— aâ—â—onâ—m bahâ—â—daâ—â— Calvin 16 Iâ—eâ—nque â—ulla extat 〈…〉 remittit â—o sideâ—es tanquam ad benâ— viâ—eâ—d regalam ad quant 〈◊〉 conformaâ—iâ— deâ—et (f Pag. 68. (g) Pag. 66.67 (h) Pag. 70 71· (i Rise Reign oâ—â—or 16. p 4. k Error 12. pag. 3. (l) Vnsavory speeches error 6. pag. 19. How a Convert cannot fall in the same sinne after conversion that he committed before conversion (m) Saltmarshs free-grace p. 70. Sorrow for sin is habituall in the Saints Denne Doctrin of I. Baptist p. 48. Mortification is not formally an apprehension of the miâ—d nor an act of faith as Antinomians say Mortification is a deadnesse of the powers of the soule to the pleasures of the creature The Scripture holds forth a reall and physicall and personall mortification inherent in us and saith nothing or the putative or apprehensive morâ—ification in Christ. If one Gospel pâ—ecept for â—cts oâ— sanctâ—ficaâ—ion lâ—y no oâ—ligâ—tâ—on or personall or inherent obediâ—â—ce on us then neiâ—her caâ— any of them aâ— alâ— oâ—lige us Crisp Serm. 4. voluâ— 2. pag. 1. â— Antinâ—mâ—ans deny any sin to be in the â—ustâ—fiâ—d and so that they can siâ— or that the body of sinne can be sinne Denne Serm. The man of sin discovered pag. 9.10.11 12 13. Mr. Dennesâ—leâ—hly â—leâ—hly distinâ—tion of sin in the conâ—cience 〈…〉 in the conversation reâ—uted No sin in the jâ—stâ—fied accordiâ—g to the Antinomians Sin in the conversatiâ—n is â—n in the conscience and before God Mortification is in abstaining from siâ— and in the remissenes and faintnes of the powers of the soul to act sinne To live be 〈…〉 sanctification aâ— the 〈◊〉 A sinner as a sinner not humbled iâ— noâ— to believe â—pplicâ—â—orily The mortificatiâ—n of David George (a) Risâ— Râ—ign
Reasons why our prayers are not ever heard at first 120 We are readier to pray then to praise 121 Christ bottomed his prayer on the sweet relation of a Father and a Sonne 121.122 Sonnes onely can pray ibid. The power of Prayer 123.124 Christs houre-sufferings 125 He suffered in value what we should have suffered ibid. Whence commeth the dignity of Christs suffering 126 Christs losse great from his excellency 127 How Christs sufferings were bounded being infinite ibid. Our debt of love to Christ eternall 128 Our sufferings short ibid. We are not too weary for length of time in sufferings 130.131 Christs death soure and blacke to nature and Christ and why 131.132 Christ sensible of paine and death ibid. Gods anger against Christ. ibid. The personall union not dissolved in suffering 133 Christ bare the whole Crosse and we but chips of it 134 Soules of great value with God not so with us 135.136 Strength of Christs love 137 Death sweetned in Christ. ibid. Christs will subordinate to Gods doubts removed 138 1â—9 Gods revealed will not his decree our rule ibid. A conditionall desire though not agreeable to a positive Law no sinne 140 Rules touching our submission to Gods will 141 Nine considerable objections comfortably answered 142.143.144.145 Thirteene considerable Rules touching submission to Providence 144.145.146.147.148.149.150.151 c. Gods wisdome in creating good and ill 146.147 Afflictions proportioned to every mans measure ibid. The Royall prerogative of providence 152.153 It cannot be counter-wrought 154.155 We dote much on the sweet accidents of Christ and love himselfe too little 155.156 Submission to the absence of God 156.157 Christs returne no merit ibid. The worke of Redemption rationall and full of causes and reasons 158 Afflictions are to bee weighed 1. Who. 2. How 3. For what end 159.160 Blind and dumbe Crosses ibid. Christ willing to suffer 160.161 An agent in his suffering 162 Intended his Spouse ibid. To be active for God and submissive 163.164 The Charters of a right intention in serving God 164.165.166 Christs love tooke strength from difficulties ibid. How the Lords glory is to be sought by us 167.168 Six considerations of errours therein 167.168.169.170 Christ ever heard ibid. Our failings in expecting to bee heard in five considerations 171.172.173 All Christs good and ours from heaven ibid. Easie traffiquing with heaven 173.174 God cleareth a good cause though darkned ibid. The scandall of the Crosse removed 175.176 How the Lord was glorified in Christ. 177.178 Omnipotency maketh glory of any thing 178.179 Mans glory vaine 199. The Gospel darke to us 180 Our understanding affections and heart hereticall in Gods will word and works 181.182.183 Sinne and errour broody truth but one 184 Angels kept fast their birthright 185.186 Seven considerations of conviction 186.187.188 Will-heresie 186 Christ a most publike person as all excellent things and good men are 188.189.190 Christs office warranâ—s us to apply him 190.191 The Saints a mystery ibid. Hopes good prophecying 192.193 Five characters of the World 194.195 This world differenced from the other 196 Judged of Christ 3. waies 197.198 What a Prince the Devill is not in three points ibid. What a Prince he is in foure points and what a Godhead he hath 199.200 Twise judged ibid. Sathans power 1. Naturall 2. Acquired 3. Sinnefull 201.202 seq Ill Angels knew not the incarnation before they fell ibid. They have no Princedome in knowing the thoughts or over free will 203.204 Sathans legall power ibid. To tempt 204.205 What temptation is 205.206.207 Sathans outward power over men 208.209 How God onely not Angels knows the heart and why 209.210.211 Sathans power over the Creatures 212 Over senâ—es and soule 213 How Sathan sinneth yet 214 His punishment 215 2â—6 Sathans knowledge hurt and how ibid. His sadnesse ibid. His faith despaire 216. Obduration 217 Christ his Judge and how 217.218.219 Five observable considerations thereof ibid. State-wit against Christ stark folly 220 Familists vaine opinion of the Devill and sinne 221.222 Sinne against light devillish 222 2â—3 Obduration ibid. Tenne motives to the good fight 2â—4 225 Six points concerning drawing 1. The drawing it selfe 2. The drawer 3. The persons drawne 4. To whom 5. The condition 6. The way and manner Of drawing foure points 1. The expression 2. Reasons moving Christ to draw 3. The manner 4. The power 226.227.228 c. No violence in drawing 2â—8 Our indisposition to be drawne 229.230 We naturally hate Christ. 229 2â—0 231 Will not weakenesse the cause why we are not drawn 232.233 The strength greatnesse freenesse of grace in 6. Positions 233 234. c. The place Ezech. 16.8.9 c. opened in 12 Articles of free love 234.235.236 Christ gracious for no bire 237 238.2â—9 Preparations before conversion in a fourefold consideration 240.241 c. How there be and be no preparations before conversion 240.241 c. How a desire to pray and beleeve is prayer and beliefe how not 242.243 A Royall prerogative in conversion 244 Antinomians objections for immediate beleeving without any preparations or breakings of the soule loosed 245.246.247 c. Saltmarsh his experiences in the Method of conversion tryed and found light 249.250.251 The Antinomian faith presumption 249.250 Fifteene Propositions opening our Doctrine touching preparations 251.252.253 Twelve Assertions against Antinomians in the Doctrine of Preparations 239.240 c. largely Dispositions before renewed drawing of converted soules 260.261 The signes thereof Antinomian confession of sinnes refused 257 How the promises of the Gospel are held forth to sinners as sinners 2â—8 Preparations make us nothing lesse sinners then if wee wanted them 259 The doubt of conditionall Gospel-promises discussed against Antinomians 261.262.263 In five positions 264 â—65 c. What conditions we reject and we admit in the Gospel 261.262.263 Obedience in the Law and Gospel the same and how 263.264 How election justification salvation are of grace but differently 265 The decree of God and mans liberty fight not 266.267 Grace inherent in the Saints 268 Bastard preparations 269 Gods Method in deliverances 269.270 Libertines falsely make Justification and Regeneration one 271.272 How Law and love worke in drawing sinners 272.273 The particular manner of drawing not knowne to us 275.276 Drawing Morall and Physicall 277 278 Inspirations without Scripture rejected 270.271 Christs oratory in drawing strong 280.281 His love in drawing 1. Violent 2. Speedy 3. Vehement 4. Reall 5. Lovely 6. Strong 281.282.283 Drawing by love sweeter and stricter then by Law 283.284 Way of loves working ibid. Binding lovelinesse in Christ. 285.286 Drawing power of Christs Kingdome in many particulars 286 287.288.289 Drawing arguments in Christ from beauty 290.291 What beauty 291.292.293.294.295.296 From gaine 296.297 From Honour ibid. A survey of Christ. 298.299.300 Libertines enemies to grace 300.301 Great things reported of the waies of God 301.302.303 Objections removed 303.304 The Lord draweth by proportion by charming 305.306 By condiscention 306 By internall application 307.308 By externall accommodation of word and providence ibid. In regard of meanes
and mis father it is no darkening of Christ and free Grace 1 Cor. 15.9 10. Asser. 9. There is a great difficultie yea an impossibility when the Lord hides himselfe and goeth behind the Mountaine to command the flowing and emanations of Free grace 1. Because desertion were not desertion if it were under the dominion of our Free-will For desertion as a punishment of sinne cannot be in the free-will of him that is punished every punishment as such is contrary to the will of the punished and desertion as an act of free dispensation for triall must be a worke of omnipotent dominion 2. As in workes of nature and art so is it heere that God may be seene in both doth not men sweat till sow much and the sun and summer and clouds warme dewes and raines smile upon cornes and meddowes yet God steppeth in betweene the mouth of the Husbandman and the sickle and blasteth all and the Lord takes away the physme stay and staffe of corne and grasse and there is bread enough and yet famine and starving for hunger Doe not some rise early and goe late to bed eat the bread of sorrow yet the armed souldier of God extreme poverty breaketh in upon the house Doe not watch-men wake all the night yet the City is surprised and taken in the dawning because the Lord keepeth not thâ— City The Lord doth all this to shew that hee is the supreme and absolute Lord of all second causes Why but hee hath as eminent and independent a Lordship in the acts of his free departure and returns in the sense of his love Hath not the King of Saints a withdrawing roome and an hiding place Is not his presence and manifestations his owne The deserted soule prayeth cryeth weepeth the Pastor speaketh with the tongue of the learned the Christian friend argueth exhorteth experience and the dayes of old come to mind the promises convince and speake home to the soule the poore man remembreth God and hee is troubled the Church and many Churches pray Christians weep and pray yet Christ is still absent the man cannot have from all these one halfe smile from Christ's face the vision will not speak one word of joy All these can no more command a raging sea and stormy winds to be still and create calmnesse in the soule then a child is able to wheele about the third heavens in a course contrary to its naturall motion Omnipotency is in this departure God himselfe is in the dispensation and absolute freedom of an independent dominion acteth in the Lord 's covering of himselfe with a cloud and putteth an iron crosse-barre on the doore of his pavilion and can you stirre Omnipotency and remove it Think you praying can charme and break independent dominion working to shew it selfe as a dominion 3. The sense of Christ which is wanting in desertion cannot be enforced by perswasion no more then you can by words perswade the deafe to heare Oratory cannot make the taste feele the sweetnesse of honey There is a light that cometh from heaven above the sunne and moone yea above the Gospel and is not extracted or educed out of the potency of either the soule nay nor of the Gospel I conceive that bringeth forth in act the white stone and the new name and as nature and instincts naturall performe their naturall duties without any oratory so as perswasion cannot make the fire to burne nor the sunne to shine nor the bird to build its nest nor the lambe to know its mother nature doth all these So neither doth the perswasion of Paul preaching the Gospel Act. 26.28 Act. 16.14 the same thing and every way the same worke that the Lord doth in perswading Japhet to dwell in the tents of Shem Gen. 9.27 I could easily admit that wee are patients in receiving the predetermination active of the Holy Ghost in either beleeving or in actuall enlightening and the actuall witnesse-light by which Christ shineth in the heart for producing actuall assurance though in the same moment and order of time not of nature wee be also agents Asser. 10. Though meanes must not be neglected as praying and waiting on the watch-tower for the breathings of renewed assurance yet as touching the time manner way and measure of the God's absolute dominion is more to be respected here then all the stirrings and motions of the under wheels of prayer preaching conference Asser. 11. The soule should be argued with and convinced thus Why will you not give Christ your good leave to tutor and guide you to heaven He hath carried a world of Saints over the same seas you are now in and Christ payed the fare of the ship himselfe not one of them are found dead on the shore they were all as black and sun-burnt as you are but they are now a faire and beautifull company without spot before the throne and clothed in white they are now on the sunny side of the river in the good Land where glory groweth farre above sighing and jealousie You are guilty of the breach of the Priviledge of Christ 1. Hee is a free Prince and his Prerogative Royall is uncapable of failing against the Fundamentall Lawes of Righteousnesse in the measuring out either worke or wages grace or glory Mat. 20.13 Friend I doe thee no wrong mine owne is mine owne Object O but hee is sparing in his grace his love-visits are thin sowen as straw-berries in the rock Answ. I answer for him 1. The quantity of grace is a branch of his freedome 2. Why doe you not complaine of your sparing improving of two talents rather then of his niggard giving of one only Hee cannot sin against his liberty in his measuring out of grace you cannot but sin in receiving Never man except the man Christ durst since the creation the holiest I will not except face an account with God for Evangelick receipts Christ to this day is behind with Moses David Isaiah Jeremiah Job Peter John Paul and all the Saints in the using of grace they were below grace and Christ was necessitate to write in the close of their counts with a pen of grace and ink of his bloud Friend you owe me this but I forgive you They flew all up to heaven with millions of arrearâ—s more then ever they wrought for As some godly rich man may say This poore man was addebted to me thousands now hee is dead in my debt I forgive him his grave is his acquittance I have done with it Christ upbraids not you with old debts that would sink you why cast yee up in his teeth his free gifts 3. Think it mercy hee made you not a gray-stone but a beleeving Saint And there is no imaginable compariâ—on between his free gifts and your bad deserving 2. The way of his going and coming should not be quarrelled The Lord walketh here in a liberty of dispensation a summer-sunne is heritage to no Land It was not a bloud of a
Christ with groanings and sadnesse of Spirit even before his last sufferings so the interruption for a time of the actuall vision of God might stand with Christs personall happinesse as God-man 2. If we suppose there were just reasons why God should command that Angels and glorified Spirits should not actually see God for a time there were no repugnancy in this to their true blessednesse so it fell not out through their sinnes no more then the Sunne should lose any of its nature if wee suppose God should command it to stand still and to be covered with darkenesse many dayes as in Joshuahs time it stood still in the firmament some houres and for a time was covered with darkeness at the suffering of Christ. What an enterposed cloud of covering it was or what a skreene did interrupt the flux of the beames and rayes of the Godhead from actuall irradiation on the soule and faculties and powers of the soule of the man Christ is more then I can determine Certaine it is God was with the Manhood and so neere as to make one person but there was no actuall shining on the powers of the soule no heate and warmnesse of joy but as if his owne infinite Sea of comfort were dryed up he needed a drop of the borrowed comfort of an Angel from heaven Now whether this Angel Luk. 22.43 did wipe the sweat of bloud off his holy body and really serve him that way or if the Angel was sent with good words from the Father to comfort him and say to this sense O glorious Lord courage peace and joy and salvation shall come thy Father has not forsaken thee utterly it cannot be knowne but Luke saith an Angel appeared from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthning him But it was admirable that the Lord of all consolation should stand in need of consolation and a good word from his owne creature or that the great Lord the Law-giver should need the comfort of Prayer or any Ordinance O what a providence what a world is this that God-man sweet Jesus is put to his knees and his prayers with it Come see the Lord of life at a weake passe he is at God helpe me at Teares and sighing God save me This is more then if the whole light of the Sunne were extinguished and it behoved to borrow light from a candle on earth and the whole Sea and Rivers dryed up and they behoved to begge some drops of dew from the clouds to supply their want 2. Christ himselfe refused comfort to himselfe There was a sea of joy in Christ within him but not one drop can issue out on the powers of his soule joy is sad fairenesse black faith feareth and trembleth the infinite All lieth under the drop of the comfort of a creature-nothing Riches beggeth at poverty 's doore the light is dark greennesse withereth and casteth the bloome life maketh prayers against the death of deaths the glory and flower of heaven standeth sad and heavie at the jawes and mouth of hell 3. Mat. 26. Hee prayed to this sense falne on his face to the earth once O my Father remove this cup but hee is not answered Hee knocketh the second time O my Father if it be possible remove this cup. O but here 's a hard world the substantiall Sonne of God knocking and lying on his face on the earth and his Father's doore of glory fast bolted the Sonne cannot get in The like of this providence you never read nor heare of The naturall Son of God cryeth with teares and strong cryes with a sad heavie and low Spirit to his Father hee cannot get one word from heaven nor halfe a glympse of the wonted glory that was naturall and due to him as God O rare and sad dispensation He must cry the third time O my Father remove this cup. We storme â—f the Lord doe not open his doore at the first knock O what hard thoughts have some of God if a floud of love issue not from his face at the first word but the Lords Saints are not to look for a providence of the honey drops of the fattest consolations of heaven in every ordinance of prayer and praises O what a sad administration Psal. 22.2 O my God I cry in the day time and thou hearest not and in the night season and am not silent The Church speaketh sadly to God What can be worse then this Lam. 3.7 Hee hath hedged me about that I cannot get out hee hath made my chaine heavie Yet to open a sad heart in the bosome of a friend farre more to God is much ease but here is worse Vers. 8. Also when I cry and shout hee shutteth out my prayer Psal. 69.3 I am weary of crying my throat is dryed mine eyes faile while I wait for my God It is grace to put a construction of love and faith on the Lord 's not answering our desires These experiences may silence us 1. It may be good that the Lord answer and not good that hee answer now The Saints are often ripe for praying when they are unripe for the mercy of a reall answer and help from God Two things necessitate prayer 1. Our duty to worship 2. Our necessity and straits But on our part wee are not ripe for an answer for any of these being yet not humbled and praying with slow desires little fervour of faith 2. It s possible it be our duty to pray as supposing a reall necessity of what wee need and yet it is not our good that God heare us now No doubt Abraham and Sarah both prayed for a son many years before the one was an hundred the other ninety and nine years old but it was not good that God should heare them till it be a miracle and a new way and more then ordinary providence they were answered 3. God refuseth never to heare us for favours that are non-fundamentalls toward everlasting life but when it s better be not heard then heard Moses might possibly not know a reason but it was better for him that he saw afarre-off the good land more for faith and mortification and heavenly mindednesse which hee saw not then that hee should enter with the people into that land which hee prayed for 4. Not any of the Saints considering that all things worke together for good to them that love God but as they praise God that hee hath heard their prayers so they praise God in some things that their prayers lie at a fast bolted doore and take it well in other things that hee was displeased with them and so that they have cause to be humbled that God did grant their desire Let it be that David prayed for a sonne and God gave him Absalom it s a question if David had not cause to wish hee had never been born 5. God hath equally regulated and limited our desires to be heard and our willingnesse faith submission and patience and our praises according as
we are heard or not heard yet wee are lesse in praises when wee are heard and our desires fulfilled and in submission when wee are not heard then wee are forward to praise because necessity and straits can more easily obtaine of us to pray and set on moving the wheels of our affections then grace can keep our spirituall affections in heat of motion or limit and border our naturall affections in praising when they take them to their wings David Psal. 22. Psal. 69. O my God I cry night and day till my throat be dry in asking but where doth hee say O my God I praise night and day till my throat be pained in praising and my heart and eyes are wasted and spent in submissive waiting for thee and praising for not hearing mee in some things 6. God is equally gracious to his own in not hearing and granting as in fulfilling their desires 7. No man should take it hard not to be answered at the first when the prime heire Christ was kept knocking at his Fathers doore 8. Heard or not heard the prayers of faith have a gracious issue though the drosse of them be cast away 9 As praises have no issue but to give to God not to our selves so prayers in faith are to be offered to God as God though nothing returne in our bosome that God may be extolled Christ knew deliverance from this hour cannot be granted yet hee prayes 10 Faith is required no lesse to beleeve the good that the Lord mindeth us in not hearing us then the good hee intendeth in hearing and fulfilling our desires No condition of providence can fall wrong to faith which can flie with any wings and saile with every wind so long as Christ liveth Father save me from this houre Christ bottometh his prayer on the sweetest relation of a Father and a Son Father save me So Joh. 17. Father glorifie thy Son Vers. 5. And now Father glorifie me Six times in that prayer hâ—â— useth this stile Mat. 11.25 I thank thee O Father Lord of heaven and earth Mat. 26. O my Father remove this cup. His Father was great in his esteem none like his Father It s a strong argument to Christ to perswade an hearing and a deliverance and hee was heard in that which hee feared Hee had no end in his coming into the world but to doe the will of his Father Joh. 5.30 2. Love is a sweet ingredient in prayer the beloved Disciple John who onely of all the Evâ—ngelists setteth down Christ's love-prayer chap. 17 useth it more frequently then any of the other three Evâ—ngelists 3. Propriety interest and covenant-relation is a sweet bottome and a strong ground for prayer So in praying hath Christ taught us to say Our Father which art in heaven And Psal. 5.2 Hearken unto my voyce my King and my God 2 King 19.19 Now therefore O Lord our God I beseech thee save us out of his hand Ezra bottometh his prayer on this Chap. 9.6 O my God I am ashamed and blush And Jehoshaphat 2 Chron. 20.12 O our God wilt thou noâ— judge them In prayer consider what claime and interest you have to God if you be a sonne and hee a Father Bastards cannot pray strangers without the Covenant and Heathen having no right to God as their God and Father may petition God as a subdued people doe their Conqueror or as ravens cry to God for food and as some howle upon their beds for corne and wine Hos. 7.14 but they cannot pray for praying aright to God there is required not onely gracious ingredients in the action but also a new state of adoption and filiation many speake words to God who doe not pray many tell over their sinnes who confesse not their sinnes to God many speake good of God who doe not praise God many sigh and grone in praying and have no deep sense of God or their owne sinfull condition Trees growing together make not alwayes a wood Ah our prayers God knowes are often out of their right wits Many cry Father to God but lie for they are not sonnes and their words are equivocation Thousands claime Father-ship in God where there is no Son-ship nor fundamentum in re no ground in the thing it selfe A new nature is that onely best bottome of praying that taketh it off from being a taking of the Name of God in vaine All creatures speak of God and in their kind to God but onely a sonne can speak to God in prayer as to his Father calling upon God with a pouring out of the soule to him in Christ is essentiall to sonnes Father save me from this houre Christ had no meanes of refuge safer and surer in his trouble when hee knew not what to doe then prayer Christ had never a greater businesse in hand then now hee was to transact with God and divine Justice the Law of God in the weighty bargaine of paying a ransome of dearest and preciousest bloud to open the new way to heaven hee had to doe with devills principalities and powers and hell to subdue devills and death and hell and to redeeme his Catholike Church from the second death and hee was to offer himselfe a Sacrifice to God through the eternall Spirit for the sinnes of the whole elect and hee must use prayer in all this great work The greatest works have been thus effectuated For the dividing of the red sea Moses cryed to the Lord and it was done Hezechiah obtaineth 15. yeares lease of his house of clay from Jehovah his Land-lord and how 2 King 20.2 Hee turned his face to the wall and prayed Jonah broke the prison of hell by prayer Jeremiah had many against him Chap. 20.12 Vnto thee saith hee to the Lord I have opened my cause Daniel in his captivity Ezra when the people were under wrath Ester and her maides when the Churches destruction is warped and in weaving by prayer loose the captive bands and break death's jawes So low a man as Job Chap. 7.20 was What shall I say to thee O preserver of man David looketh back to his prayers Psal. 34.6 and when hee is over-whelmed Psal. 61.2 From the ends of the earth will I cry to thee when my heart is overwhelmed To Elias this is the key that openeth heaven The last great work the perfecting of Mysticall Christ the judgeing of the world the putting crownes on the heads of so many thousand Kings must have prayer to bring it to passe Even so come Lord Jesus The putting and keeping on the crowne on Christs head is by prayer his Sword Crowne and Scepter stand and prosper by this prayer Thy Kingdome come 2. Though Christ knâ—w of his owne deliverance and was sure of it yet hee will not have it but by prayer Christ had Son right to heaven yet he will take a new gift of heaven by prayer-right Christ maketh prayer his new Charter Joh. 17.5 Father glorifie me with the glory which I
had with thee bâ—fore the world was Christ will have his Spouse though his by conquest and the law of buying and ransome made over to him by a De novo damus Psal. 2.8 Ask of me pray to me and I will give thee the Heathen His Kingdomes pillar is prayer Psal. 72.15 Prayer also shall be made for him continually that his Throne may stand and hee may beare the Crown What must wee pray for Christ hee prayes for us Yea wee pray for Mysticall Christ and his Crowne It s better to hold lands of Christ by prayer then by conquest or industry by right of redemption or heritage even the rich who have broad lands when the bread is at their lip and on the table before them are to pray Give us this day our daily bread Have you wisdome honour learning parts eloquence godlinesse grace a good name children peace ease pleasure wife houses lands see how yee got them if not by prayer in so farre they are unjustly purchased the next best is to get a new charter of them by prayer I grant conversion is not obtained by my praying because an unconverted man cannot pray no more then the birth can pray it selfe out of the mothers womb yet it s gotten by Christs prayer Some after sicknesse have health as robbers have the Travellers purse they have them by spoile not through Christ or any prayer-right Victories and subdued Cities are better taken and enjoyed by prayer then by bribes or money Vse They know not the use of prayer who teach that we are not to pray against that which cannot bee avoyded So Libertines say we are not to pray against all sinne because it cannot be avoyded but the old man must bee in us so long as we live The Lord hath so decreed the end as that he hath ordained Prayer to be a necessary way to accomplish his end Yea Paul 1 Thess. 5.23 prayeth that the very God of peace may sanctifie the Thessalonians throughout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we know that we cannot bee free of temptations in this life yet pray we not to be led into temptation which is not so much that the body of sinne may be fully rooted out of us and inherent Sanctification may bee perfected in this life as that wee may bee delivered from guilt and damnation and from the power and dominion of sinne and that praier may bee staires up to the laying of the last stone of the new building yea though it was revealed to Peter and the Disciples that they should deny Christ and as sheep bee scattered away When the sword should awake against the Shepheard and this was unavoidable in regard of the decree of God and fulfilling of the Scripture Zach. 13. Yet were the Disciples to pray they might be so guarded against that temptation as they might not leave and forsake Christ in his sufferings Father save me from this houre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which Christ deprecateth hath two things considerable 1. That his sufferings were so tymed and deâ—ined as they should endure but for an houre 2. But it was a sad houre there is an Emphasis put on it this houre 1. Christs sufferings are but houre-sufferings wee behoved to suffer eternally Object Ergo Christ suffered not that same punishment that we were to suffer for sinne if Christ had never dyed for us Answ. 1. He suffered not all according to every accident and circumstance that we were to suffer it is true we should have suffered sinnefull despaire and there could bee no mixture of sinne in his cup. 2. We should have suffered for ever hee exhausted all the paine and the curse in some few houres But he suffered all that wee were to suffer according to the due equivalencie worth and substance of the suffering Christ payed as we say as good A dâ—bter oweth ten thousand Millions to a Prince to be payd in silver at so many severall termes the Surety of this broken debter payeth the whole summe at one terme and in gold the excellentest mettall it is the very same debt and the same bond acquitted as if the summe had been payd by the chiefe debter Christ by paction payed all in cumulo at one terme and in excellent mettall and coyne being the deare blood of God A Traitor is to die and suffer hanging or headding for such a high point of treason the Princes Sonne will die the same death for him onely by paction hee hath because of the eminency of his person a priviledge which the principall man had not what if hee bee hanged in a chaine of Gold and a crowne on his head or bee beheaded with a silver-Axe it is the same satisfactory death for Law and justice as if the other had dyed like himselfe there were some sparkles of the Majesty and Crowne of heaven or some glistering Rubies and Diamonds did shine in Christs death which could not have been in ours and it was convenient it should be so 2. Christs time-sufferings is more then our eternall sufferings because of the dignity of his person It s true a poore mans life is as sweet and deare to him Physically as the life of a Prince in the court of nature in curia naturae it s a like taking to every man but in curia forensi if we speake legally and in relation to many David a king is more for his royall place to save and judge many thousands then ten thousand of the people 2. A prince shamed and disgraced shâ—ll lose more honour then a man of a low poore and base condition the honour of a free and just prince is by a thousand degrees more then the losse of honour in a wicked and base slave Sinners had litle to lose in comparison of the Prince of life like us in all things except sinne 3. The more noble priviledge that life hath as the more immediate communion with God the losse of life is a greater losse It is more for glorious Angels to lose their happy and blessed life in the fruition of God then for damned Devils to lose their being who are in chaines of darkenesse It is more for the Spirits of just and perfect men who are now up before the throne to be made miserable to lose life and such a life glory and such a glory then for slaves of hell living in wickednesse to be thrust downe to hell with everlasting shame It is more that the whole Sea and all the Rivers be dryed up then that one winter-fountaine be dried up Christ had more to lose then all Angels and Men even to be suspended of the vision of God for a time was more then all that Angels and Men could lose for ever 4. It s true the influence meritorious from Christs person on his suffering is not reall but infinite in a morall estimation But give me leave to thinke it disputable whether or no it dependeth not on the free decree and pleasure
gloriation of or in things hoped for and a convincing light and evidence of things not seen There is good reason to beleeve that God will lift up a fallen people who desire to fear him and wait for his help Obj. 6. They plow upon Christs back and make long and deep furrowes on Israel from her youth Psal. 129.1 Ans. True plowing is a work of hope but have you not seen Enemies digging a grave for Christ and preparing a coffin for him ere he be dead and they have been fain to fill up the living mans grave and they plow but Christ cometh in and soweth joy in the hot furrow and reaps the crop and the quiet fruits of righteousnesse The enemies plant and the Vintage is Christs one sowes but another reaps Object 7. But the soules under the altar doe cry to God and their bloud is not avenged their bloud and their graves in their kind make supplications before the throne for justice yet the enemies prosper Answ. Hath not the Lord appointed a time for fighting and suffering and a time for triumphing when these that have gotten the victory over the Beast and over his Marke and over the number of his name stand on the Sea of glasse having the harps of God singing the song of Moses the servant of God and the song of the Lambe there was a time when the Lamb did weep and in the daies of his flesh offered up prayers and supplications with strong crying and teares unto him that was able to save him from death Revel 15.23 Heb. 5.7 It is a sin to carve a date of our owne for justice Object 8. But he delayes his comming Answ. But he is not slack as some count slacknesse If generall justice to a world must be measured by thousands of years as but one day to God particular judgements may have hundreth of yeares and when the Saints are killed Christ surviveth them to redeeme them from bloud and disgrace when they are dead when their cause is judged and they rotten into powder in the grave they are redeemed even when the soules under the altar are avenged on their Murtherers Object 9. It stumbleth many that wicked men are fat and their faces shine as if God were with them Answ. If they be fat on common mercies the more shame to the Saints if they bee not fat and their bones greene as an herbe upon the same fare and the same mercies perfumed with Christ and there is more fatnesse and marrow in the higher then in the lower house Saints are leane through their own unbeliefe Now for rules of submission to providence in order to the Text let these be considered Rule 1. Christs patience and so our submission must bee bottomed on a looking above-hand to the will of God every wheele in a great worke moves according to the motion of the highest and first wheele that moves all the rest Every inferiour Court acts as ordered by the highest and supreme Senate the greatest in the Kingdome Every inferiour or be in the heaven is moved in subordination to the Primum mobile the highest that moveth all the rest the motion of rivers regulate the flowings of lesser brooks And things that move on earth as the heavens move so are they carried the principle of motions and wayes in all morals beginneth at the Highest mover the just and wise will of God all are to say not my will but thy will be done Rule 2. There is no ground of submission in a crosse-providence but to looke to the end that Christ looked to the Lords wise and holy will He curseth because the Lord bideth him saith David of Shimei and there hee fixeth his stake The Lord hath taken away saith Iob and upon the Lords taking away he saith Blessed be the name of the Lord Any man can say Blessed be the name of the Lord who giveth the greatest part of men breake their teeth in biting at the neerest linke of the chaine of second causes but they arise never up to God the first Mover Rule 3. Christ not onely submitteth to Gods will but he approveth that it may be done So Ezechiah Esai 39.8 Hee said moreover good is the word of the Lord the thing was hard that all in his house should be caried away to Babylon and his sonnes should be captives Yet the will of the Lord was good and just when the thing willed and decreed of God was evill to him Rule 4. Christ will not hinder God to doe what he thinkes good Thy will be done Murmuring is a stone in Gods way Murmuring is an Anti-providence a litle God setting it selfe against the true God that stirres all in wisdome and the Murmurer doth what he can to stop up Gods way Old Eli when he heard sad newes saies 1 Sam. 3.18 It is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him I hinder him not to doe what is good in his eyes David saith 2 Sam. 15.26 If the Lord say I have no delight in thee behold here am I let him doe to me what seemes good in his eyes here am I is as much as I will not flee him nor hinder him I lay my selfe under him to receive his stroakes So Christ Heb. 10.5 Psal. 40. Thou hast prepared my eares or my body here am I Verse 7. Here am I to doe thy will Rule 5. Christ gave not away his naturall will but in the act of willing he submitted it it was a broken will that Christ reserved to himselfe or a submitted will hic nunc Christ seeketh not the resigning of naturall faculties in heard providences but that we quite contest with God and that our will be not abolished but broken especially that we doe not quarell with Justice Lament 3.28 He sitteth alone and keepeth silence because he hath borne it upon him Vers. 29. Hee putteth his mouth in the dust if so bee there may bee hope Vers 30. Hee giveth his cheeks to him that smiteth them hee is filled with reproach there bee here many sweet signes of a broken will 1. Solitary sadnesse 2. Silence the soule not daring to quarrel with God 3. The stooping to the dust and putting clay in the mouth for feare that it speake against Gods dispensation as Job 40.4.5 4 A willing accepting of buffets on the cheeks and reproaches So Micha 7.9 I will beare the indignation of the Lord because I have sinned When the soule is made like a broken and daunted heifer or a silly heartlesse Dove so as the man like a wâ—ll-nurtured childe kisseth the rod of God He is a bad Souldier who follows his Captaine sighing and weeping Faith sings at teares and rejoyceth under hope in the ill day Rule 5. It s the childs happinesse that the wise fathers will be his rule not his owne and for the Orphane the Tutors wit is better then his owne will Our owne will is our hell Ezech 18.31 Why will ye dye
breath Natures weake leggs in walking up the Mount are good for the adding wind and tyde and high sailes to the praysing of Christ and free Grace Vtile est peccavisse nocâ—t pâ—ccare It is profitable that we have sinned that Grace may be extolled it is ill to sinne Even to the nature of man its good that hee hath dyed and hath beene in the grave yet it s not good but contrary to nature to die and to ly in the grave 6. It s our forgetfulnesse that wee see not the dearest to Christ hath beene kept lowest and most empty in their owne eyes hidden grace extolleth Christ. 2. That often the Saints are kept in a condition of sayling with as much wind as blows with praying and beleeving 3. That yet prayer and the sweating of Faith cannot earne nor promerit the renewed sense of Christ so as Christ returneth to eate his honey-combe and his wine and milke and banquet with the soule rather at the presence of these acts then for them as some have said thouâ—h with no strength of reason that fire burneth not the Sunne enlighteneth not the â—arth doth not send forth floures and herbes but God at the naked presence of these causes doth produce all effects yet in this case it hath a truth that the sweating of all supernaturall industry cannot redeeme the least halfe glimpse of Gods presence in the sense of eternall love when God is pleased for trialâ— to hide himselfe 7 Our great fault heere is merit that we tye the flowings and inundations of Christs love to the becke of our desires whereas we may know 1. That the Sunne doth not shine nor the raine water the earth in order to merit 2. Wee should know that grace and all the acts of grace are almes not debt and that a rich Saviour giveth grace to us as beggars and payeth it not to hirelings as the due or as wages wee can crave for our worke but wee love peny-worth's better then free-gifts But for this cause came I to this houre Christs worke of redemption was a most rationall worke and was full of causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this saith that to redeeme losed sinners was not a rash and reasonlesse worke 1. There was no cause compelling Love cannot be forced John 3.16 God so loved the world that he gave his onely begotten Sonne c. Grace worketh more from an intrinsecall cause and more spontaneously then nature For Nature often is provoked by contraries for selfe-defence to worke as fire worketh on water as on a contrary the wolfe and the dogge pursue one another as enemies But Grace because grace hath abundance of causality and power in it selfe but hath no cause without it 2. Any necessitie of working from Goodnesse in the Agent as from such a principle is strong 1 Tim. 1.15 It s a true saying and by all meanes worthy to be received that Christ Iesus came into the world to save sinners If the thing be worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all receipt and embracing then it must bee good an Agent working from a Principle of goodnesse doth in his kind worke necessarily though he may also worke from another principle freely John 10.11 I am the good shepherd the good shepherd giveth his life for his sheepe Luke 19.10 For the Sonne of man is come to seeke and to save that which is lost 3. God will seeke reasons or occasions without himselfe to be gracious to sinners When no reason or cause moveth a Physitian to cure but onely sicknesse and extreame misery wee know grace and compassion is the onely cause Ezech. 36.23 I will sanctifie my great name Why Which was prophaned among the heathen and which ye have prophaned in the midst of them then the true cause must bee expressed Vers. 22. Thus saith the Lord God I doe not this for your sakes O house of Israel but for mine holy Names sake 4. The Lord taketh a cause from the end of his comming Math. 20.28 The Sonne of Man came not to be served but to serve and to give his life a ransome for many Joh. 18.37 To this end was I borne and for this cause came into the world that I should beare witnesse to the truth Joh. 10.10 I am come that they might have life and have it in aboundance 5. Some thing yea very much of God is in the creation much of God in his common providence but most of all yea whole God in the redemption of man God manifested in the flesh is the matter and subject of it Grace the moving cause most of all his attributes working for the manifestation of the Glory of pardoning mercy revenging justice exact faithfulnesse and truth freest grace omnipotency over hell devils sinne the World patience longanimity to man cooperate as the formall and finall causes it is a peece so rationall and full of causes that as he is happy Felix qui potuit rerum cognoscere causas who can know the causes of things so Angels delight to be Schollers to read and study this mysterious art of free Grace Eph. 3.10 1 Pet. 1.12 Works without reasons and causes are foolish The cause why we doe not submit to God is because we lye under blind and fatherlesse crosses its true Affliction springs not out of the dust and crosses considered without God are twise crosses Three materiall circumstances in crosses are very considerable Quis quare quomodo 1. Who for what cause and how doth God afflict us Who afflicts is worthy to be known Esai 42.24 Who gave Jaakob for a spoile and Israel to the robbers The highest cause of causes did it Did not the Lord he against whom we have sinned 1 Sam. 3.18 It is the Lord let him doe what seemeth good to him 2. For what end God the Lord did this is a circumstance of comfort Why led the Lord Israel through a great and terrible wildernesse wherein were fiery Scorpions and Serpents and drought Deut. 8.16 That he might prove thee to doe thee good at thy latter end 3. And how the Lord correcteth is worthy to be known He correcteth Jaakob in measure Jer. 6.28 Mercy wrapped about the rod and a cup of gall and wormewood honeyed and oyled with free love and a piece of Christs heart and his stirred bowels mixed in with the cup is a mercifull little hell Psal. 6.1 Jer. 31.18 19 20. The Law saith A Bastard hath no father because his father is not knowne The Philistimes are plagued with Emerods but whether that ill was from the Lord or from Chance they know not The crosse to many is a bastard We suffer from Prelats because wee suffered Prelats to persecute the Saints Papists shed our bloud why Our fore-fathers burnt the witnesses of Christ and we never repented Christ and Anti-christ are at bloudy blowes in the camp Anti-christ hath killed many thousands in the three kingdomes for Religion that is the quarrell and
Pestilence And â—he Lords justice is not yet glorified nor his mercy in avenging the enemies the cry of the soules under the Altar is not heard the Church not delivered We would here yeeld patience to Divine providence God hath more care of his owne glory then we can have 2. What men takes from God hee can repaire infinitly another way But we are lesse anxious for the Lords active glory to doe what is our duty and serve him and glorifie him in the sincere use of meanes Some learn their Schoole-fellowes lesson better then their own For Gods glory of events we are to be grieved when he is dishonoured but not to take the helme of heaven and earth out of his hand but leave to God these who would plunder Christs Crowne off his head We have nothing to doe in the glory of events but pray it flourish but we take too much adoe in it and we doe too little in the other 5. There is a glory of God two-fold also one of holynesse and grace another of blisse and happinesse This I consider either as in the kingdome of grace or of glory In Graces kingdome the Saints for their holinesse and Titus and the Brethren 2 Cor. 8.23 are the glory of Christ. I will place saith the Lord Esai 46.13 salvation in Sion for Israel my glory Faithfull Pastors take in cities and subdue crownes and kingdomes to Christ. Paul conquered many crownes to Christ 1 Thess. 2.19 For what is our hope or joy or crowne of reioycing are not even yee in the presence of our Lord Jesus Christ at his comming Christ weares the Church on his head as a crowne of glory Esai 62.3 How glorious is it to bee for holynesse Christs garland his diademe and crowne But in this there is a rent of the crowne of Heaven a soveraigne peculiar flower due to the King of Ages that no man must seeke after in this the contexture and frame of the worke of Redemption is so contrived that 1 Cor. 1.29 No flesh should glory in his presence No man can devide the glory of grace with Christ. In the higher Kingdome there is a glory ordained for Saints The Gospel is a glorious peece which 1 Cor. 2.7 God hath ordained before the world was unto our glory 1 Thes. 2.12 God hath called us unto his kingdome and glory 1 Pet. 5.4 And when the chiefe Shepherd shall appeare yee shall receive a crowne of glory that fadeth not away This is the reward of faithfull Elders that feed the flock of Christ. The heaven of glory is called the holy heaven Psal. 20.6 The Lord will heare from his holy heaven and the new Jerusalem the Church hath a brave crowne on her head Revel 21.10 11. Shee comes downe out of heaven from God having the glory of God Grace grace is a glorious thing 6. O but we come short in doing and suffering when our doing suffering eating drinking dying paine abasement shame wants this end of the glorifying God that addes an excellent luster beauty and glory to all that we doe When Christ the Father heaven are tyed to the furthest end of all our actions we are above our selves But wee differ little in our aymes from beasts when the intention riseth no higher then this side of clay and time Psal. 49.11 That our houses may continue Esai 5.8 That we may be placed our alone on the earth Vers. â—8 And there came a voice from heaven saying I I have both glorified it and will glorifie it againe In this Answer observe these 1. The Answer 2. The aire it came from From heaven 3. The way and manner of its comming by an audible Voice 4. The matter of the Answer I have both glorified it and will glorifie it againe Christ is alwaies answered of his Father either in the thing he sueth Joh. 11.42 Or in that which he feares Heb. 5.7 Or by reall comfort Luk. 2â— 42 43. Or in a full and perfect deliverance Psalm 22.20 21. compared with Psalm 16.10 11. Acts 24.25 Acts 5.31 Or in supply of strength for his suffering Esai 50.7 8. It s a proofe of the worth of Christs advocation and intercession If I know my selfe to be in Christs Prayer-booke in his breast among Christs askings of the Father its comfortable Psal. 2.8 Aske of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession When Christ asketh soules of the Father hee gives him his asking the Lord cannot withhold from this King the desire of his heart Psalm 21.2 He asked a wife of his Father and it was granted Christ will have them all in one house to be copartners of the Crowne of heaven with him for it s his Prayer Joh. 17.24 The King and the Queene in one Pallace We cannot fall from grace for we stand by Christs prayers Luke 22.31 32. Heb. 9.24 We have many diseases in the matter of the returne of an answer 1. We wait not on an answer wee speak words we pray not we breath out naturall desires for spirituall mercies we have no spirituall feeling of our wants and there is an end Psalm 18.41 The wicked cry but there is none to save they doe not pray but cry 2. We storme and offend that our humour rather then our faith is not answered either at our owne time or that the thing which we aske to spend on our lusts as James 4.3 is not granted 3. Wee are more carefull and troubled that we are not heard then anxious to offer the rent and pay the calves of our lips in praying which is Gods due Were we as serious in worshipping in Prayer as we are desirous of seeking wants it were good but there is more seeking in our Prayer for our selves then there is adoring for God 4. We employ not Christ as Mediator and High Priest in praying and exercising Faith so much as we put forth pith and strength of words that we may extort rather our needs then obtaine grace as if praying and hearing of prayers were worke and wages rather then begging and giving of meere grace 5. We consider not when we pray and prayer is not returned in the same coyne that we seeke That the Father hearing Christs prayers virtually and meritoriously answered all our prayers in substance and for our good For 1. Christ can cull out and chuse petitions more necessary and fundamentall for my salvation then I can doe 2. He is answered in all points We are answered often in the generall and in as good onely 3. Christ could with more submission and sense pray then we can do Nature in Christ cannot boast and compell God to heare prayers Often our zeale is but naturall boasting and quarrelling as if we could force God to answer Grace in Christ and grace is the most lowly and modest thing of the world prayes with all submission Not my will but thy will be done 4. All prayers are
hard for Christ Ergo his prayers are better heard then the prayers of the Saints except our prayers be folded in his prayers they cannot be answered The perfume the sweet odours of Christs prayers are so powerfull and strong as comming from God-man in one person they must be both asking and giving desiring and granting praying and hearing flowing from the same person Christ. When our prayers goe to heaven Christ ere they come to the Father must cast them in a new mould and leaveth to them his heart his mouth though the Advocate taketh not the sense and meaning of the Spirit from them yet Christ presenting them with his perfume he removeth our corrupt sense so as they are Christs prayers rather then ours Hebr. 13.15 Let us by him as our High Priest offer the sacrifice of praise then of prayers also to God continually The offering is the Priests aswell as the peoples Revel 8.3 and farre more here because Christ by his Office is the onely immediate person who maketh request to God for us Romanes 8.34 From heaven Hence Christ troubled in soule and afflicted beleevers on earth keep correspondence and compliance with heaven 1. Christs prayers in his saddest dayes have their returne from heaven Posts and Messengers fly with wings between God and a Soule in a praying disposition possible ten Posts in one night Prayer hath an Agent lying at the Court of heaven and an open eare there Psal. 18.6 Hee heard my voyce out of his temple and my cry came before him even into his eares Christ takes care that the Messenger get presence and be quickly dispatched with a returne Psal. 102.19 The Lord ere the Messenger come looked down from the height of his Sanctuary Vers. 20. To heare the groning of the prisoner to loose those that are appointed to death So Lam. 3. Teares lie in heaven as Solicitors with God untill hee heare Mine eye trickleth down and ceaseth not Vers. 50. Till the Lord look down and behold from heaven 1 King 8.30 Heare thou in the heaven thy dwelling place and when thou hearest forgive saith Solomon Isai. 63.15 Look down from heaven and behold from the habitation of thy holinesse Our Saviour hath appointed the Post-way in that Prayer Our Father which art in heaven We have a Friend there who receives the Packet An high Priest set at the right hand of the throne of Majesty Heb. 8.1 Who hath passed into the heavens Heb. 4.14 And is made higher then the heavens Heb. 7.26 And liveth for ever to make intercession for us Vers. 25. 2. In Christs hardest straits comfort came out of this aire Luk. 22.43 When hee was in his saddest agony there appeared to him an Angel from heaven strengthening him In his lowest condition when hee was in the cold grave among the dead heaven was his Magazin of help and comforts Mat. 28.2 An Angel of the Lord came down from heaven and rolled away the stone Heaven came to his bed-side when hee was sleeping in the clods 3. The Saints have daily traffiquing with heaven O my dear Friend my Brother my Factor is in that Land Psal. 73.25 Whom have I in heaven but thee What are not Angels Prophets Apostles and Saints there Yea but wee have no acquaintance by way of mediation in that Land but Christ hee is the choice Friend there 1 Cor. 15.47 The second Man both first highest second and all is the Lord from heaven 4. All our good every perfect gift comes from heaven Jam. 1.17 Manna came not from the clouds How then Joh. 6.32 My Father giveth you the true bread from heaven We are ill lodged in bits of sick and groning clay our best house is in heaven 2 Cor. 5.2 We groning desire to be clothed with our house from heaven 5. The earth is but the beleevers Sentinell or at best his Watch-tower but our hope is in heaven 1 Thes. 1.10 Wee wait for the Son of God from heaven Our life and treasure is there Mat. 6.20 Lay up treasure for your selves in heaven Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our city-dwelling and our haunting is in heaven Phil. 1.21 What acquaintance have yee in heaven what bloud-friend have you in that Land The wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the man of the earth And Psal. 17.14 Save me from men of time men of this life Are you a Burgesse of time or a Citizen of the earth or a man of the higher Jerusalem Imagine there were a new-found Land on earth and in it there be twelve Summers in one Yeare all the stones of the Land are Saphyres Rubies Diamonds the clay of it the choicest gold of Ophir the trees doe beare Apples of life the inhabitants can neither be sick nor die the passage to it by sea and land is safe all things there are to be had for nothing without money price or change of commodities and gold is there for the gathering if there were such a Land as this what an huge navie would be lying in the Harbours and Ports of that Land how many Travellers would repaire thither Heaven is a new Land that the Mediator Christ hath found out it is better then a Land where there is a Summer for every Moneth of the Yeare there is neither winter nor night there the Land is very good and the fruits of it delectable and precious grace and peace righteousnesse joy of the Holy Ghost the fruits of that Kingdome Rom. 14.17 are better then Rubies Saphyrs or Diamonds Christ the tree of life is above all Lands on earth even his alone and there 's no need of price or money in this Kingdome grace is the cheapest thing of the world wine and milk are here without money and without price Esay 55.1 It s a Land that stands most by the one onely commodity of Grace and Glory Oh there is little traffiquing with heaven when was you last there It is an easie passage to heaven David who often prayed even seven times a day was often a day there Prayer in faith is but one short Post thither Oh wee have too much compliance with the earth A voyce The third particular in this Returne is the Manner In an audible voyce the Lord answereth him The multitude heard this voyce though they understood it not Wee read not often of an audible voyce from heaven to Christ onely at his Baptisme there was a testimony given of him from heaven Mat. 3.16 17. and at his Transfiguration Mat. 17. of which Peter speaketh 2 Pet. 1.18 And this voyce we heard when we were with him on the holy Mount The Lord in the hearing of men gives a testimony of his Son Christ and his good cause Hee was accused because he made himself the Son of God hee prayes to God and calleth him Father openly a voyce from heaven openly answering acknowledgeth him to be the Son of God though they knew not the Lords testimony from heaven God maketh a good cause
voluntary in us and the bondage that we love 3. The Scripture both calles it impossibility and also rebukes it as sinfull Joh. 6 44. Rom. 8. â— 7 8. Ephes. 2.1 2 3 11 12 13. chap. 4.17 18 19. chap. 5.8 Asser. 3. All preparations even wrought in us by the common and generall restraining grace of God can have no effective influence to produce our conversion from the Scriptures alledged for then should we be called saved and quickned when we are dead in sinne foolish disobedient and enemies to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to our works of righteousnesse which we had done contrary to Ephes. 2.1 2 3 4 5.11.12 13. 2 Tim. 1.9 Tit. 3.3 2. Then common generall gifts might also engage Christs free grace 3. Men might prevene Grace and forestall Christ and his merits which overturnes the foundation of the Gospell and cries down Christ and free Grace Asser. 4. All these fore-going endeavours and sweatings being void of Faith cannot please God Hebr. 11.6 These who act in the strength of them are yet in the flesh and not in the Spirit and so can doe nothing acceptable to God being yet out of Christ Rom. 8.8 Joh. 15.4 5 6. and the tree being corrupt the fruit must be soure and naught humiliation sorrow for sin displeasure with our selves that goe before conversion can be no formall parts of conversion nor any essentiall limbs members or degrees of the new creature nor so much as a stone or pin of the new building Divines call them gradus ad rem initium materiale conversionis non gradus in re nec initium formale For parts of the building remaine in the building when the house is come to some perfect frame all those bastard pieces coming not from the new principle the new heart Christ formed in the soule are cast out as unprofitable Paul when he meets with Christ casts off his silks and sattins that hee was lordly of while hee was a Pharisee as old rags losse and dung and acts now with farre other principles and tooles It s all new worke after another Sampler heaven workes in him now Asser. 5. Those are not morall preparations which wee performe before conversion nor have they any promise of Christ annexed to them as Hee that is humbled under sinne shall be drawne to Christ Hee that wisheth the Physician shall be cured and called to repentance Wee read of no such promise in the word 2. A man not in Christ is without the sphere or element of Christ at the wrong side of the doore of the sheep-fold hee is not in Emanuels land and all the promises of God are in Christ Yea and Amen 2 Cor. 1.20 The whole stock of Gospel-promises are put in Christ as the first Subject and beleevers have them from Christ at the second hand Christ keeps as the true Ark the book of the Testament the beleevers Bible It s true the new heart is promised to the elect even while they are not in Christ but they cannot make claime to that promise till they be first in Christ but those promises are made in a speciall manner to Christ as to the head of the redeemed to be dispensed by Christ to those onely whom the Father gave him before time And as the promises are peculiar to Christ so the persons and grace promised both the one and the other are due to Christ and result from the Head to those who in Gods decree onely shall be members as righteousnesse life eternall and perseverance are made to those that are members 3. Many runne and obtaine not 1 Cor. 9.24 25 26. Many strive to enter in and shall not be able Luk. 13.24 Many lay a foundation and are not able to finish Luk. 14.29 Many hunt and catch nothing Many have stormes of conscience as Cain and Judas who goe never one step further When therefore Antinomians impute to us that wee teach That to desire to beleeve is faith To desire to pray is prayer They foulely mistake for raw desires and wishes after conversion and Christ are to us no more conversion and the soules being drawn to Christ then Esau's weeping for the blessing was the blessing or Balaam's wish to die the death of the righteous was the happy end of such as die in the Lord. But the sincere desires and good will of justified persons are accepted of the Lord for the deed and when Christ pronounceth such blessed as hunger for righteousnesse wee say in that sense a sincere desire to pray and beleeve is materially and by concomitancy a neighbour and neare of kin to beleeving and praying A virtuall or seminall intention to pray beleeve love Christ doe his will is in the seed praying beleeving when the intention is supernaturall and of the same kind with the act as the seed is the tree Wee say not so of naturall intentions and desires As Abrahams sincere intention to offer his son was the offering of his son the widows casting in her mite was in her honest desire the casting in of all that shee had certainly not all simply that had been against charity toward her selfe but 2 single desires unfained aimes weigh as much with Christ as actions in their reality So wee say many are in affections Martyrs who never die nor suffer losse for Christ because nothing is wanting on the part of such Saints thus disposed but that God call them to it So Abraham offered his son Isaac to God because Abraham did all on his part and hee was not the cause why hee was not offered and made an actuall sacrifice to God but Gods countermand and his forbidding was the cause and nothing else Asser. 6. The humiliation and sorrow for sin and desire of the Physician by way of merit or 2. by way of a morall disposition having the favour of a Gospel-promise doe no more render a soule nearer to Christ and saving grace then the want of these dispositions for as a Horse or an Ape though they come nearer to some shadow of reason and to mans nature then the Stork or the Asse or then things voyd of life as stones and the like yet as there is required the like omnipotency to turn an Ape into a Man as to make a stone a sonne of Abraham so the like omnipotency of grace is required to turne an unhumbled soule into a saved and redeemed Saint as to turne a proud Pharisee into a Saint And merit is as farre to seek in the one as the other So an unconverted sinner though some way humbled if the Lord of free grace should convert hiâ— were no lesse oblieged to free grace and no lesse from laying any tye or bands of merits or obligation by way of promise on Christ for his conversion then a stone made a beleeving sonne of Abraham should be in the same case of conversion And 3. the humbled soule for ought hee knowâ—s I speak of
Libertines doe us from which wee are as farre as the East from the West Propos. â— It is not our doctrine but the weakenesse of sinners and of the flesh that we should be shie to Christ and stand aloofe from the Physitian because of the desperate condition of our disease This is as if one should say it is not fit for the naked to goe to him who offereth white linnen to cloath him nor that the poore should goe to him who would be glad you would take his fine gold off his hand or to say set not a young plant but let it lye above earth till you see if it beare fruit Unworthinesse in the court of justice is a good plea why Christ should cast us off but unworthynesse felt though not savingly is as good a ground to cast your selfe on Christ as poverty want and weakenesse in place of a Statute and act of Parliament to beg though the letter of the Law forbid any to beg Propos. 4. Acting and doing thouâ—h neither savingly nor soundly is not merit of grace yet not contrary to grace to obey the law of nature to give almes is not against grace Libertines should not reject this though it be not all but a most poore All to engage Christ. Propos. 5. Faith is a morall condition of life eternall and wrought in us by the free grace of God I never saw a contradiction between a condition wrought by irresistible grace and the gift or free grace of life eternall for life eternall given in the law and Adams doing and performing by the irresistible acting and assisting of God are not contrary yet the former was never merit but grace the latter was Legall doing Propos. 6. We doe receive the promise of willing and doing wrought immediatly in us according to the good will and most free grace of Christ and yet we are agents and worke under Christ. Propos. 7. Luther for I could fill a booke with citations Calvine and all our Protestant Divines are for qualifications voyd of merit or promise before conversion and for gracious conditions after conversion under the Gospel Antinomians belie Luther Propos. 8. Antinomians yeeld the preaching of the Law and preparations before conversion and conditions after and peace from signes of sanctification c. yet they are to be reputed enemies to grace and holinesse and turne all sanctification in their imaginary faith and justification of which they are utterly ignorant Never Antinomian knew rightly what free justification is Propos. 9. Immediate resting on Christ for all wee doe and drawing of comfort from the testimony of a good conscience are not contrary Propos. 10. Holinesse idolized or trusted in is to make Christ the alone Saviour no Saviour Propos. 11. God is not provoked to reprobate whom hee elected from eternity by new sins yet is hee displeased with Davids adultery so farre as to correct him for it and Solomon for his back-sliding with the rod of men Propos. 12. Works before justification please not God but it followes not that God keeps not such an order as sense of sin though not saving should goe before pardon and conversion no more then because Adams sin pleased not God therefore it should not goe before the Sons taking on our flesh If we are not to doe nor act any thing before conversion neither to heaâ—e conferre know our sinfull condition nor be humbled for sin despaire of salvation in our selves because these are not merits before conversion nor can they procure conversion to us neither are wee after conversion to beleeve for beleeving cannot merit righteousnessâ— and lâ—fe eternall nor are we to heare pray be patient rejoyce in trâ—â—â—lation for not any of these can procure life eternall to us And why is not the doing of the one as wâ—ll as the other a seeking righteousnesse in our selves Propos. 13. The promise of Christs comming in the flesh 2. and of giving a new heart are absolute promises the former requireth no order of providence but that sin goe before redemption the latter requireth an order of providence not of any Gospel-promise or merit in any sort there nâ—ver was never can be merit betwâ—en a meere creature and God Propos. 14. There is no faith no act of Christs coyn or of the right stamp before justification Propos. 15. Wee are justified in Christ virtually as in the publike Head when hee rose again and was justified in the Spirit 2. In Christ as hâ—s merits are 〈◊〉 cause of our justification 3. In Christ apprehended by faâ—th formâ—lly in the Scriptures sense in the Epistle to the Romanes and Galathians not that faith is the formall cause or any merit in justification but because it layâ—s â—old on impâ—ted riâ—â—â—eoâ—snesse which is the formall cause of our justiâ—â—caâ—ion 4. We are justified in our own sense and feeling not by faith 〈◊〉 because wee may beleeve and neither know that wee bâ—lâ—eve nor be sensible of our justification but as wee know that wee beleeve whether this knowledge result from the lighâ— of faith or from signes as meanes of our knowledge 5. Juâ—â—iâ—ication by way of declaration to others is not so infallible as that the Scripture calls it justification properly so named Object 8. I was sixthly in hearing the word shined upon by a sweet witnessing of the Spirit But O how I did strive against this work I was called upon but I put away all promises of mercy from me I may justly say The Lord saved me whether I would or no. Sometimes I was dead and could not pray sometimes so quickened that me thought that I could have spent a whole night in prayer to God Answ. 1. If the faith of the eternall love of free election was his first conversion no wonder hee was shined upon with light But it was not Scripture-light but wild-fire for the method of Christs drawing in the Scripture is not Enthusiasticall up at secret election at first There is no doubt wee put Christ away from us after conversion Cant. 5.1 and that so Christ saves us against our will That the principle of saving is free grace 2. that free will is neither free nor willing till Christ first draw us till hee renew and work upon the will But I feare Antinomians will have free will a block to doe nothing at all If Christ will let me sinne say they let him look to it upon his honour be it And Faith justifies an unbeleever that is that faith that is in Christ justifieth me who have no faith in my selfe And It is legall to say wee act in the strength of Christ. And To take delight in the holy service of God is to goe a whoring from God And A man may not be exhorted to any duty because hee hath no power to doe it And The Spirit acts most in the Saints when they endeavour least And In the conversion of a sinner the faculties of the soule and working thereof are
destroyed and made to cease Yea saith the Bright Starre cap. â— pag. 20. The naked influence of God annihilates all the acts of the soule Cap. 4. pag. 28. Boyling desires after Christ savours too much of action hindereth the soule to be perfectly illuminated and to arise to the rosie kisses and chaste embraces of her Bridegrome See Theolog. German cap. 5. pag. 9 10. and In place of them the Holy Ghost works And this Author saith The Spirit of adoption works not freely when men are in bondage to some outward circumstances of worship as time place or persons that thâ—y cannot pray but at such houres or in such places c. Protestant Divines teach no such thing But his aime is to set on foot the Familists Doctrine That wee are not bound to keep a constant course of prayer in our Families or privately unlesse the Spirit stirre us up thereunto Saltmarsh saith hee thought hee could have spent a whole night in prayer but 1. whether hee did so or no hee expresseth not lest hee should contradict his Brethren the Familists of New-England who teach That to take delight in the service of God is to goe a whoring from God 2. It would be asked Whether this sit was on him before or after his conversion To say before would seeme a delusion or a preparation of eminency if after conversion it s to no purpose except to be a mark of a converted man And Antinomians have no stomack to Marks nor belongs it to the way of his conversion which hee relates It is true wee cannot tye the Spirit to our houres but then all the Lords-day-worship all set houres at morn or at night in private or in families set times and houres for the Churches praying preaching heating conference reading were unlawfull for wee cannot stint the Spirit to a set time nor are wee tyed to time except to the Christian Sabbath Some may say It s no charity to impute Familists errors of New-England to Antinomians here Answ. Seeing Saltmarsh and others here doe openly owne Antinomian Doctrine as the way of Free grace they are to be charged with all those till they cleare themselves or refute those blasphemies which they have never done to this day Object 9. I seldome desired pardon of sin till I were fitted for mercies but now I see wee are pardoned freely O rest not in your owne duties Answ. To desire pardon of sin before we be sitted for pardon by no Divinity is contrary to free pardon though such desires be fruitlesse as coming from no gracious principles Asser. 8. To beleeve and take Christ because I am a needy sinner is one thing and to beleeve because I am fitted for mercy and humbled is another thing This latter wee disclaime Preparations are no righteousnesse of ours nor is it our Doctrine to desire any to rest on preparations or to make them causes foundations or formalia media formall meanes of faith they hold forth the meere order and method of graces working not to desire pardon but in Gods way of fore-going humiliation is nothing contrary but sweetly subordinate to free pardon And to cure too suddenly wounds and to honey secure and proud sinners and sweeten and oyle a Pharisee and to reach the Mediators bloud to an unhumbled soule is but to turne the Gospel into a charme and when by Magick you have drawne all the bloud out of the sick mans veines then to mixe his bloud with sweet poyson and cause him drinke and swell and say you have made him healthie and fat Now Peter Act. 2. poured vinâ—ger and wine at first on the wounds of his hearers when hee said Yee murthered the Lord of glory and they were pricked in their heart This is the Law 's work Rom. 3. to condemne and stop the sinners mouth And you cannot say that Peter failed in curing too suddenly because hee preached first the Law to wound and prick them for that they crucified the Lord of glory before hee preached the Gospel of beleefe and Baptisme And the Lord rebuking Saul from heaven convincing him of persecution casting him downe to the ground striking him blind while hee trembled And the Lords dealing with the Jayler was fourer work then proposing and pouring the Gospel oyle and honey of freâ—ly imputed righteousnesse in their wounds at the first and a close unbottoming them of their own righteousnesse And the Lords way of justifying Jews and Gentiles is a Law-way as touching the order Rom. 3. Having proved all to be under sin Vers. 9 10 11 12 13 14 15 16 17 18. hee saith Vers. 19. Now wee know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world become guilty before God Indeed if they be convinced of sin by the Spirit and so converted and yet under trouble of mind a pound of the Gospel for one ounce weight of the Law is fit for them But Antinomians erre not knowing the Scriptures in dreaming that converted soules are so from under the Law that they have no more to doe with the Law no more then Angels and glorified Saints so as the letter of the Gospel doth not lead them but some immediate acting of the Spirit And that 2. there is no commandement under the Gospel but to beleeve onely That 3. mortification and new obedience as M. Town and others say is but faith in Christ and not abstinence from worldly lusts that warre against the soule 4. That the Gospâ—l commandeth nothing but perswadeth rather that we may be Libertines and serve the flesh and beleeve and be saved 5. That God hath made no covenant with us under the Gospel the Gospel is all promise that wee shall be carried as meere patients to heaven in a chariot of love 6. That the way is not strait and narrow but Christ hath done all to our hands 7. That its Legall not Gospel-conversion to keep the soule so long under the Law for humiliation contrition and confession and then bring them to the Gospel whereas wee teach that the Law purely and unmixed without all Gospel is not to be used as a dyet-potion onely to purge never to let the unconverted heare one Gospel-promise It is true Peter preached not Law to Cornelius nor Philip to the Eunuch nor Ananias to Paul but these were all converted afore-hand Wee think the unconverted man knowes neither contrition nor confession aright But I was more confirmed that the way of Antinomians is for the flesh not for the Gospel when I read that M. Crispe expounding Confession 1. Joh. 1. maketh it no humble acknowledging that the sinner in person hath sinned and so is under wrath eternall if God should judge him but hee maketh it a part of faith by which a sinner beleeveth and confesseth that Christ payed for his sin and hee is pardoned in him Sure Confession in Scripture is no such thing
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
It signifieth so here This is to be proved 3. What Mr. Moor meaneth by some not wholly reprobated I know not except he make in God answerable thereunto a whole and compleat decree of Reprobation and so of Election and a half and incompleat decree of both as Arminians doe Which Scripture knoweth not and removeth all certainty of salvation of perseverance joy comfort earnest of the Spirit seal of Spirit 4. We contend not that by all men here must be meant beleevers and regenerated persons only and so he fighteth with his own shadow 5. He granteth beleevers are called men and I hope to prove that the elect and beleevers are called all and all flesh and us all c. though it be true beleevers are called men because of their humane passions and carnall walking and some more to wit Sons of God Saints faithfull Christians it followeth not that here they should be called Sons of God Saints because Christ dieth not for them as Saints but as men and sinners chosen to life Else Paul should not say Ephes. 2.1 God hath quickned you who were dead in sins c. for those whom God quickneth are something more then dead in sin sure they are chosen Saints new creatures c. after they are converted Object 6. All men here 1 Tim. 2.6 intentionally expressely principally and especially is meant of the first sort for naturall men sons of Adam sinners unbeleevers 1. Because this sense includeth all at first all men having some in which they are such and neither better nor worse then such before they be borne of God Eph. 2.1 2 3. Tit. 3.3 Rom. 3.9.20 Answ. We deny not but all men includeth unregenerate men but Master Moor proveth idem per idem the same thing by the same thing All men must be meant of all Adams sons Why because all includeth all at first all men That is all includeth all but not all men distributively all and every one without exception 2. It s denyed that all men includeth all as unregenerate or under that reduplication it is meant of all men unregenerate as fallen under the good will of GODS Election of Grace and as stated in his eye as objects of speciall favour and grace Nor doth the Lord quicken men as dead in sins Ephes. 2.1 as foolish and disobedient Tit. 3.3 as under sin Rom. 3.9 for then he should quicken all dead in sin all foolish and disobedient all under sin and this will prove the conversion and salvation of all and every Son of Adam the Lord quickneth dead sinners as they lie under his free choice of election to glory Object 7. Because Christ died to make a propitiation for them as they are sinners Answ. That is denyed he died for them as they were sinners but as within the pale and under the covering of the fair and sweet shadow of eternally chusing love otherwise if Christ died for sinners as sinners he died for all sinners and for those that are finally obstinate for these with the first come under the reduplication of sinners as sinners Object 8. It is no where said Christ died for good men for righteous for beleevers neither when they were such nor as they were such but for the unjust ungodly his enemies Rom. 5 6 8. 1 Pet. 3.18 Gal. 1.14 Answ. Christ neither died for sinners as sinners nor for sinners as righteous as Iacob neither served for his wife as a wife nor for his wifâ— as a sinful woman datur tertium This is an imperfect enumeration Christ died for the ungodly the unjust his enemiâ—s as freâ—ly chosen to be made righteous and the friends of Christ as Jacob served for a wife that is for Rachel whom he freely chosâ—d before Leah â—hat he might make her his wife neither when she was his wife nor as she was his wife and as the Scripture saith Christ died for the ungodly the uniust his enemies so also fâ—r his friends Joh. 15.13 his sheep Joh. 10.11 his beloved Church and Spouse Ephes. 5.25 26. And the places citâ—d Rom. 5. Gal. 1.4 1 Pet. â— â—8 are all restrictive of these for whom Christ died as Rom. 5. he died for us who are justified by faith have peace with God accesse by faith who glory in tribulation rejoyce in hope Gal. 1.4 He gave himselfe for us The Churches of Galatia to whom Paul prayeth Grace and peace 1 Pet. 3.18 for those that he was to brâ—ng to God and in no place of Scripture nor yet 1 Tim. 1.15 Is it said Christ died for sinners as sinners but only for those that were sinners which can never prove the Arminian conclusion That he died for all sinners Object 8. He saith not pray for some of all sorts but for all men and nameth but one sort Answ. His naming one sort inferreth we should exclude no sort out of our prayers seeing this one sort were persecuters that may seem farthest from our prayers Moor. We are not to pray for such as are known to sin against the Holy Ghost because they cast aside the sacrifice and ransome of Christs blood and there is no more sacrifice for them and so they are blotted out of the hopefull book of life and separated from all men of which they were once being now reprobated of God Jer. 16.5 1 Ioh. 5.16 Answ. But either Christ did bear on his body on the tree that sin of casting aside the sacrifice of Christ or not if the first be said Christ died for them and we are to pray for them and further such as sin against the Holy Ghost as such must come under the reduplication of Gods enemies the ungodly sinners disobedient dead in sins and trespasses in the highest degree and so Christ must have died for them under that sin or then there is a sin of some of the sons of Adam that Christ did no more bear on his body on the tree then the sin of Devils which should render that sin intrinsecally unpardonable even in relation to Christs blood which Arminians cannot bear 2. A blotting out of the book of life and time-reprobation here asserted by Mr. Moor is the highest indignity done to the unchangeable love and grace of God and grosse Arminianisme Object 9. Praying for their brethren could not be doubted of but the doubt was to pray for opposers and persecuters The Apostle saith thâ—s to pray for all men was good according to Matth. 5.44.48 Answ. To pray for all rankes of men Nero and others was the doubt but Matth. 5. Which saith we must pray for and blesse our enemies with submission to Gods decree and in imitation of God who causeth the Sun to shine on the unjust cannot infer that we are to pray for all and every one absolutely as Arminians dream That Christ died for all absolutely Object 10. The motives to pray for all men are from only Gods good will to man and what Christ hath done to ransome us like Matth.
5.44.45 Motives to pray for beleevers are sweeter as their uprightnesse with God faith in Christ love in the Saints fellowship to the Gospel Answ. The thing in question is not concluded we say not we are to pray for the salvation of none but beleevers only and that Christ died for none but those that already beleeved We are to pray for all ranks beleevers or unbeleevers as Christ died for thousands of both but ever in order to faith and election to glory 2. It s a â—lasphemous comparison to say the gracious good will of God to chuse men to glory and the highest and most matchlesse love of Christ Ioh. 3.16 and 15.13 Ephes. 5.25 26 27. Acts 20.28 Tit. 3.3 4. is but a common motive to induce us to pray for all men and such belly-blessings as a shining Sun and raining clouds which God bestoweth on blasphemers apostates and cruâ—ifyers of the Lord Iesus Psal. 73.1 2 c. Ier. 12.1 2. Job 21.1 2 3 4 5 6. Yea the giving of Christ to die for sinners is an argument to prove that far more Christ will give us all other things Rom. 8.32 even righteousnesse faith love and all graces and therefore there can be no sweeter motive to move us to pray for all men conditionally then because for any thing our charity is to deem on the contrary they may even though persecuters be within the circumference and sweet lists of Gods free love and greatest good will and affection of Election and Redemption Rom. 9.11 12 13. Ephes. 1.9 Ioh. 15.13 and 3.16 Gal. 2.20 and we are to pray for them under this reduplication and notion as freely loved of God and redeemed of his rich grace and in no other consideration which is the far sweeter motive then any inherent uprightnesse faith or love that can be in us Object 11. We are to pray without wrath ver 8. which is incident when we pray for those that crosse and persecute us not when we pray for beleevers Answ. Non concluditur negatum Ergo We are to pray for all and every man because we can hardly pray without wrath and grudging for such as Nero. 2. If beleevers injure us as they often doe now adaies hee knowes not his owne heart who is not tempted to wrath in praying for them 3. Vers. 8. All prayers in generall must be without wrath and with pure hands and not prayers onely for persecuters Ob. 12. The thing prayed for is that wee may lead a quiet and peaceable life that so the Gospel might runne and be glorified 2 Thes. â— 1 Joh. 17.22 23. But things to bee prayed for to the beleevers are higher as increase of love sincerity filling with the fruits of Righteousnesse Phil. 1.9 c. Answ. All these prove this place will prove onely wee are to pray for Magistrates under whom we have peace and the Gospel nor for beleevers and so not for all Adams sonnes as the next words Pag. 59. prove Object 13. Here is a ground to preach the Gospel to all men to every Creature Matth. 28.20 Mark 16.15 And how farre to all men Joh. 16.12 1 Cor. 3.12 Hebr. 5.12 even though they hate and persecute us Answ. If every creature be no Senechdoche it must warrant us to preach to Devils 2. It s evident by the story of the Acts that the Apostles obeyed not this command in the letter â—s Master Moore presseth it there bee many Nations and thousands of people to whom the Apostles never preached the Gospel neither to fathers nor sons 3. Gods decree is no warrant to the to preach the Gospel except God confer miraculously the gift of tongus and this strongly proveth the contrary the Lord never yet sent the meanes of the knowledge of the truth to all and every Son of Adam then he cannot will all and every Son of Adam to be saved and Christ dyed not for all and every creature then he commanded not to preach the Gospel to all every creature but onely to every creature that is to all Nations Jewes and Gentiles now when the partition wall is broken downe Object 14. He sheweth the will of God touching the Mediator to save and ransome all 2. To bring all to the knowledge of the truth 3. By this knowledge sinne is removed death abolished enmitie slaine peace obtained so farre for all men that God hath given all over to the dispose of Christ and made him Lord and Judge of all 4. The other part of Gods will Jesus Christ performeth to wit to preach the Gospel to all and will performe it in due time 5. The Gospel may be preached to all vers 7. 6. Prayers made for all v. 1 2 3 4 and here is no more then Christ doth to all men Answ. Here be faire Positions but not a word to prove that this is Gods will concerning all and every sonne of Adam He supposeth all this as granted because he saith not because the Text saith it and therefore we deny what he proveth not Master Moore alledgeth that Joh. 1.29 Behold the Lambe of God that takes away the sinnes of the world Answ. The word World is the Nations and Gentiles and beleevers are elect of both Jewes and Gentiles Joh. 3 16. God so loved the world Rom. 11.12 If the fall of them bee the riches of the world if the casting away of them bee the reconcilement of the world of the Gentiles and especially of Jewes and Gentiles Math. 24.14 And this Gospel of the kingdome shall be preached in all the world for a witnesse to all Nations that is Jewes and Gentiles A personall witnesse to every single man it cannot be except every single man heard it Rom. 10.14 How shall they beleeve in him of whom they have not heard Joh. 15.22 Rom. 2.12 So is the world all Nations taken Mar. 14.9 10. and the word World Mark 16.15 2 Taking away of sinne is the actuall free compleat pardoning of sinne so as Judas sin is sought and not found Jer 50.20 As 2 Sam. 24.10 David having numbred the people prayeth O Lord take away the iniquity of thy servant any Arminian in conscience answer Did David pray for no more then is due to Iudas Cain and all mankind of whom many never in faith can pray as David here doth Or doth he not seeke the effectuall pardon of his numbring the people Job 7.21 And why doest thou not pardon mine iniquity and take away my transgression Esai 27.9 This is all the fruit to take away his sinne this cannot be the potentiall and ineffectuall removing of sinne common to all the world but proper to the Church and brought to passe by particular afflictions on the Church Rom. 11.27 This is my covenant with them when I shall take away their sinnes These words are not fulfilled till all Israel be saved both elect Iewes and Gentiles and the Iewes converted But Arminians say Though the Iews were never converted and not a man of Israel
is chosen to salvation from eternity so Election is neither precept nor promise but a truth of Gods gracious good will and pleasure hid in Gods mind till he be pleased to reveal it by the fruits thereof There can bee no such imaginable double dealing in the world as Arminians lay upon God For they make the Lord to say thus as imagine a King should speak to twenty thousand captives I have a good will purpose hearty intention and earnest desire to make you all and every one free Princes and pray wish obtest and beseech you subscribe such a Writ of grace for that end but I only can lead your hand at the Pen and give you eyes to see and a willing heart to consent to your own happinesse and if you refuse to signe the Bill of grace you shall be tormented for ever and ever in a river of fire and brimstone Again I have a like good will to my own justice and purpose so to carry on the designe as that sixteen thousand of you shall not have the benefit of my hand or of one finger to lead your hand at the pen nor any efficacious motion to act upon your will to obtain your consent to subscribe the Writ yea by the contrary though I of exceeding great free love will intend decree and purpose you bee all Princes of glory yet I purpose that these sixtâ—eâ— thousand whose salvation and happinesse I extreamly desire shall for their former rebellion which I with the like desire of spirit could and I only might have removed never be moâ—od to consent to this Bill of grace Now were not this the outside of a good will aâ—d should not this Prince bee said rather to will and desire the destruction of these sixteen thousand and not their honour and happinesse Asser. 3. This is the mystery of the Gospel in which I must professe ignorance and that the Lords thoughts are not as our thoughts nor his wayes as ourwayes he hath by the preaching of the gospel ingaged thousand thousands within the visible Church to the duty of their fidutiall adherence and heart resting on Christ as they would be saved and yet hath the Lord never purposâ—d to work their hearts and he only can do it to this heart-resting on Christ by faith nor hath he purchased either remission of sinnes or pardon for them If any object how can Christ in equitie judge and condemne them for not beleeving pardon and salvation in his blood when as neither pardon nor salvation are purchased in this blood to them nor purposeth he to give them faith Yet we may plead for the Lord we conceive of the decree of God as of a deep policie and a stratagem and snare laid for us whereas the Lord lies not in wait for our ruine nor carries he on a secret designe in the gospel to destroy men If Christ should say in the Gospel-precepts promises or threatnings I decree purpose and intend to redeeme all and every man but I purpose to carry on the designs so as the far greatest part of mankinde inevitably shall be lost it should be a stratagem but the gospel as the gospel revealeth not any decree or intention of God touching the salvation or damnation of men intended from eternitie Indeed the gospel as obeyed or disâ—beyed reveals Gods intentions and decrees the gospel revealeth nothing but the Lords complacencie approbation and good-liking of the sweet connexion between faith and salvation the just concatenation between unbeliefe disobedience and eternall damnation so the gospel reveals duties but not the persons saved or damned the Lords working with the gospel or the efficacie of the gospel which is a far other thing reveals the persons Now the difficulty is how the Lord can command the reprobate to beleeve life and salvation in Christ when there is no life and salvation either intended to them or purchased for them To which I answer 1. God gave a law to all the angels created in the truth If ye abide in the truth ye shall be eternally happy ye cannot say that the devils in that instant were to beleeve that God intended and decâ—eed them for eternall happines and to give them â—fficacious grace by which they should abide in the truth as their fellow-Angels did Gods command and promise did reveal no such intention of God So the Lord said to Adam and to all his seed If ye keep the law perfectly ye shall have life eternall according to that Do this and live yet was not Adam then far lesse these that are now under the Law to beleeve that God ordained them from eternitie to eternall life legally purchased or that any flesh should be justified by the works of the Law Arminians tell us that there be numbers judicially blinded and hardned within the visible Church who cannot beleeve and whom the Lord hath destined for destruction yet the word is preached to them they hear and read the promises of the gospel and the precepts Whither are they to beleeve that God intended from eternitie to them salvation and grace to beleeve I think not For they teach that Christ neither prayeth for nor intendeth to die for the unbeleeving and obstinate world as such nor decreed their salvation and except men may fancie sences on the words of Gods Spirit where learned they to expound the word World when it makes for them for all and every one of mankinde and when it makes against them for the least part of mankinde and that eâ—ther within the visible Church only or yet without the visible Church for in both Satans world of disobedient ones is the far greatest part sâ—eing the whole world lyes in sinne as John saith Let it be also remembred when Arminians say the Lamb of God taketh away the sinnes of the world that is of all and every mortall man they mean Christ takes not away nor sheddeth he his blood for the sinnes of the rebellious world so the worlds rebellion contuâ—â—acie and infidelitie against Christ must be pardoned without shedding of blood and if Christ did bear all the sinnes of the world on the crosse conditionally and none of them absolutely â—hen our act of beleeving must be the onely neerest cause of satisfaction for sinnes but why then if Christ satisfied on the crosse for the finall impenitencie and unbeliâ—fe of the rebellious world conditionally so they beleeve and be not rebellious but Arminians should say right downe Christ died for the rebellious and contumatious world and he prayes for the contumacious world as such but conditionally for he prays and dieth for the not rebellious world of all mortall men not absolutelie but conditionally so they beleeve in Christ if they beleeve not neither the prayers of Christ nor his death are more effectuall for them then for Devils To all these wee may adde that the Lord in commanding reprobates to rest on Christ for salvation though no salvation be purchased for them
non-jâ—stifâ—catioâ— Protestants make mortification and repentance some other thiâ—g then Faith Townes asser of grace pag. 32. Regeneration and justification not one as Antinomians teach No assurance can flow from acts of sanctification performed by our good nature The Antinomâ—an Mortification a delusion How we see righteousnesse in our selves a Rise reigne er 7. pa 2. b Rise reigne er 15. pag. 3. Holinesse and mortification inherent in us Rise reigne er 17. pag 4. (d) Rise reigne er 77 pag. 15. Antinomians deny all inherent holinesse to be in us How we are to see grace in our selves Nothingnâ—sse in our selves heighteneth the price of Christ. How Ministers are to deale with troubled soules Christ more to be chosen then the comforts and peace that results from duties Vnder soule-trouble we are to doe but not to rest and 〈◊〉 in what wee doe Love-Iealousies under desentiâ—n Desertions have a time Christ recompences his absence with doubled smilings Saltmarsh Free Grace c. â— pag. â—8 Works of sanctification though polluted with sinne may bottome assurance We doe not at all times know that we beleeve a Saltmarsh ibid. 84. There is need of the aâ—â—uall influâ—nce of grace to the reflâ—ct knowledge of ouâ— faith and spirituall condition The witnessing of â—anctification sometime darke Duties performed in faith not contrary to free Grace The difficulty of aâ—taiâ—iâ—g comfort when God deserteth Sense of Christ's absence cannot be out-reasâ—ned Wee may 〈◊〉 argue a troubled soule All in glory farre short of what they owe to Christ. God cannot â—e quarrelled in deserting Wee cannot beare fulnesse of glory in this life Longings after Christ strongest in absence When the soul is in laâ—guishiâ—g dispâ—sition after Chrisâ— its fittest to pray him home againe Christs love not lordly The Lords joyfull returne after desertion How neare Christ is in desertion Christ pardoneth love-errors and can hardy punish them Saltmarsh in hiâ— Free-grace cap. V. pag. 92 93. It is a lie and not a Gospel-secret that none are to question their faith whether it be true or no. We may so far question our faith as to try whether it be true or not We are to beleeve after Christs fashion and order not after our owne Saltmarsh â—6 64 There is nothing in Scripture to prove that the Saints have not doubted of their temptations Beleevers doe doubt whether they beleeve or not under greâ—t temptations (a) Story rise reign er 32 (b) Er. 10. (c) Saltmarsh Free-grace cap. 5. pag. 93. Doubting in beleevers no signe that thâ—y are under the Law Saltmarsh Ibid. pag. 64. Saltmarsh pag 95. Sanctification in it selfe is an infallible signâ— of justification but not ever so to us How acts of sanctification make good that wee beleeve Assurance may flow from othâ—r maâ—ks theâ— the immediate testimony of the Spirit The inward testimony of the Spirit The holy Ghost speaketh by marks of Sanctification How Anâ—iâ—omians compare the evidence from marks of sanctification and that which is from faith together Degrees of freedome of grace Antinomians who deny all preparations before faith must hold that faith â—loweth from naturall principles in us as Pelagiâ—ns of old aid Pag. 95. The broad seal of the Spirit puls no man beyond all hazard of doubting is Libertines dreame a Rise reigne er 42. Saltmarsh 65. Doubting whether the sound beleevers â—aith be true or not is not that unbeleefe that excludeth us out of the eternall rest Ibid. 69. Crisp. Vol. 2. Ser. XV. (b) Rise reigne er 72. (c) Ibid. 73. (d) Er. 75. Scriptures and reasons from thence make good that we know our justification by our sanctification (a) Ser. 15. Vol. 2. Libertines say there be no mâ—rks in the children of God of true sanctification which can difference them from hypocrites Works of sanctification are not doubtsome warrants and evidences of justification (b) Vol. 2. Ser. XV. pag. 434 435 436 437 438 439 440 441 c. Works may prove faith and faith workes to be done in Christ The question mistated by M. Cornwell Whâ—t waâ— Sanctifiâ—â—â—â—on doth evidence Justification Peace from justification and peace from sanctification how different To be â—ssured of righteoâ—snesse and to know that we are in that state are two diffireÌ„t things Cornwell pag. 12. M Cornwell proveth what is not in question Many things are made over to vs by the debt of promise that aâ—e ours ouâ— of free graâ—c also Rise reign aâ—d ruine crâ— Conditionall Gospel-promises argue free grace not debt (b) Rise reign er 62. (c) Rise er 38. Cornwell pag. 15. Cornwell pa. 16.17.18 a Rise er 39. b Er. 9. Gospel-promises are made to acts of Sanctification Antinomians deny all conditionall promises a Rise raigne er â—â— b Er. 38. (c) Er. 30. (d) Er. 69. (e) Er. 37. f Er. â—7 g Er. 2â— h Er. 38. What kind of faith was in Christ. Christ had not saith of justifying the sinner but of justifying his cause How faith of dependencie was in Christ. How the not-seeing of God might stand with the personall union A rare providence that Christ is put to God save me We are not to be discouraged when we are not heard at first Prayers of the Saints not ever heard â—t first and the Reasons We are readier to pray then to praise Christ bottometh his prayers on the sweet relation of a Father Vse Sonnes onely can pray The power of prayer Rise reign ruine â—r 34. Christs sufferings but for an houre Christ suffered â— value what wee should have suffered Whence commeth the dignity of Christs sufferings The more exceâ—lent the life of Christ was the more heavie was the lâ—sse thereof How Christs sufferings were were limited being infinite Our debt of love to Christ eternall Our sufferings short and measured by yards â—weetnâ—ss of love 〈◊〉 Christ measureth by yards and weigheth by ounces all the sufferings of the Saints Vse 3. We are not to weary for length of time under suffering Death soure and blacke to nature and to Christ for sundâ—â— reasonâ— Christ sensible of paine and death as aâ—y man Coelestis ira quos premit miseros faâ—it Humana nullos Gods Anger against Christ. Many edges of words in Christs complaint My God my God why hast thou c. Christs soule-sâ—ffâ—rings most 〈◊〉 how his life was invaded The personaâ—â— union not dissolved in Câ—rists suffering Vse 1. Christ did 〈◊〉 the whole Crosse we but 〈◊〉 bitâ— and 〈◊〉 of it Vse 2. Soules are of great value with God We sell soules at an easie rate How great strong was Christs love God hâ—d one Son he gave him for us Christ had 2. loves â— glories he bestowed them on us Christ overcome with love How death is sweetned to us â—n Christ. Christ repents not of his love to us The fifth article of Christs prayer the Correction Christs will in his suffering subordinate to Gods will Doubts on the contrary removed We are to confâ—rme our will to Gods revealed will as a rule not to his decree
as it is his decree A conditionall desire though not aâ—â—â—eable to a positive lâ—w of God no sinne Rules touching our submission to Gods will Providence mysterious Confusions nothing against providence Prosperity of the wicked adversity of the godly not against providence All goes well so long as Christ liveth Faith looks to God in sad providences The enemie plow and sow and Christ reaps Providence hath a time for all things It s a shame that the wicked are fat on common mercies and not we on thâ—se same perfumed with Christ. All wheeles of provide nâ—e move according to the first Looking to God the onely ground of faith in a crosse-providence We must both submit to and approve of providence We are not to murmure We make noâ— away our will when we submit it to God Mulâ—s est miles qui 〈◊〉 â—ratorem gemens sâ—quitur Gods wâ—ll for us better then our owne Gods wisdome in creating good and framing evill Afflâ—ctions proportâ—ned to every mans measâ—re Gods will for every Saint a safe ruleâ— Faith welcometh all Many afflictions must be referred to God We love will-suffering as well as will-duties In duties Gods revealed will should be our rule in suffering his high decree Patience anâ— high grace The Image of God is in his works Many vâ—rtues in Christs sâ—bmiâ—sion to his fathers will What and how much reason was in Christs why or 〈…〉 he â—uts on the Father All Gods workes are with child of reason and causes Providence goes many wayes at once Providence can do more then we can expect Visible and invisible providence â—ow differenced Royall Prerogative of providence and the waies thereof To stand at the wilâ— of God and goe no farther 〈◊〉 sâ—bmission Faiâ—h sâ—â—th 〈◊〉 graâ—e in a sad providâ—â—ce Providence wise and cannot be counter-wrought We dâ—te to much on the sweet 〈◊〉 dents of Christ and love â—imselfe to lâ—ttle God who created supernaturall love can rule it We desire Christ often for ourselves Submission to the absence of Gâ—d is requâ—red 〈◊〉 expedient that we 〈◊〉 on our own leggs some time Oblisse bonum est nâ—turae obire mulum Returne of Christ no merit The work of redemption most rationall and full of causes Grace a cause of it selfe Sin an occasion of actes of grace Much of God in the work of redemption Afflictions are to be weighed in all the causâ—s 1. Who afflicts 2. How or in what manner 3. For what cause Blind and dumb crâ—sses not good How actively wilâ—ing Christ was to serve for us Excellent qualities in Christ as he 〈◊〉 a servant to God in the work of redemption Christâ— williâ—gnesse to die Christ an Agent in his passion Christ specially intended to have a spouse in all his sufferings and labours Vse 2. It s much to be active for God but more to be passive To looke to highest providence a safe ground of sudmission Vse 2. What is a right intention in serving God Where Christ is the predominant hee is the over-swaying end in the soule Where Selfe is predominant the intention cannot be sincere Two Characters of the thing which is our intended end The love of Christ strong and takes streâ—gth froâ— difficulties That is our eâ—d which obtained 〈◊〉 the deâ—ire in thâ— prosâ—â—ution of meanes Wee glorifie God when we are willing that our losse may â—e the gaine of the Lords gloâ—y We are to desiâ—e that our paine may praisâ— revengiâ—g justice in hell as gâ—ace â—eâ—gâ—tâ—neth the glory of pardoning mercy in heaven We desâ—re God mâ—y be glorified by our wishes rather tâ—â—n 〈◊〉 indeavour to glorifie him We care more for thâ— Lords passivâ— glâ—â—y of 〈…〉 for his active glory in our duties A glory of holynesse and of grace Saints are the glory of God and God 〈◊〉 the glory of Saints Our â—ymes are low when we intend not the Lords glory Foure particulars in the answer returâ—ed to Christ. Christ praying ever heard Our failings in expectiâ—g an answer of our Prayers All Christs good and all ours for him came from heaven Vse Vatab. à tempora rariis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnin à viris de tempore How easie traffiquing with heaven is to the Saints God â—â—areth a good cause though darkned The scandall of the crosse removed A faire rose growes out of the crosse when Christ waters it The Crosse a pâ—sse that Christ keepes Death altered by Christ. How the Lord was glorified in Christ. Vse 1. Vse 2. Wee have grace but must not share with the Lord in his glory How the glory of God and grace doe differ Vse 3. God art of omnipotency in extracting glory out of all the bâ—sest and most shamefull things of the world All things most base are most corgruous for high ends when omnipotencie handleâ—h them Glory from men a vaint thing Many false opinions touching the Gospel The Gospel dark to many God must use Logick to our affections as well as to our mind ere we know him â—â—vingly The mind dark in the things of God The understanding vain The affections vaine A naturall man hath not one certaine predominant We are heterodox and hereticall in mis-interpreting the works of God as well as his word A Heterodox will Division the birth of weake minds Sinne and error broodie truth but one â—en erriâ—g though in non-fundamentals may displease God and deface truth and hee damned eternally Elâ—ct Aâ—gâ—ls kept fast their â—t thâ— right Conviction how farre it goes Light is a cumbersome captive Conviction with malice most devil-like Will heresie more dangerous then minde-heresie It s right conviction when love is convinced to duties that lye under the drop of the crosse A dâ—spised Gospel prosperous Christ a most publike person Heaven and all things there most publike and so much the more excellent Christs â—ffiâ—e warrants us to apply him Much of the busiâ—â—sse of our salvation waâ— transacted without our knowledge One Saint a mystery to another Vse 1. Vse 2. All things are for the Saints What is the the judged World Hopes gooâ— prophecying in saddest times and the sweet fruits thereof Scotland though low is to hope in the Lord. Characters of the world The world uncapable of grace The world as enemy to Chrâ—st The world a 〈…〉 A childe of the world The Piâ—grimes sigh This world so differenced from that which is to come Why this World The world may be pointed out with the finger the world to come is above our senses Vse How Christ judged this world and how many waies Christs dying exemplarily condemneth the world Sâ—tâ—an nâ—t 1. a â—ree not 2 aâ— absâ—luâ—e â—ot 3. a juâ—t Prince How Satan is a God Satan hath a God head over minds Satans crown stands by relations Vse Few in the way to heaven Satan twice judged Death the devills Fort-royall All the devils Forts taken from him and his Courts cryed down and his Lawes annulled by Jesus Christ. Vse Take not in a dislodged Spirit lest you have eight for one Satans power and
punishment The ill Angels created good as the elect Aâ—gels Ill angels saw God before their fall as did the elect The ill Angels before their fall knew nothing of the incarnation of Christ. Satan knoweth not the thoughts of the heart Satan hath no immediate power over free-will nor tempteth he to aâ—l sins that are committed in the in-most Court of the heart Satans knowledge naturall and acquired Satan hath a lâ—gall power over man It s not certain by Scripture that Beelzebub loseth the Princedome over his fellow-Angels at the last judgement How Satan keepeth still and exerciseth his power of tempting though he hath lost his Princedom by Christs death Satan a prince for his power over other Satan an enâ—mie not to be dâ—spised for his lownesse What it is to tempt and how Satans power is put forth in tempting Gâ—l Paâ—isiens tâ—act 〈◊〉 Chaâ—twright Catâ—â—h c. 4â— Satan can not fire the wil against our will Every tempted creâ—ture is a sufferer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perforo tento It s good to know when we are tempted and what God and Satan ayme at Every temptation cometh under the vaâ—â— of good Things are â—ligiblâ— ratâ—er because lawfull and honest then because good and pleasant How temptations teâ—d to sinne Satans power on the outward man It s no good argument we can dâ—e and all this on our selves therefore Satan can doe it We have a greater power over our owne uâ—dâ—â—standiâ—g and will then â—iâ—her good or bad Angels can have Devils have power over our naturals â—â—t our morals God onâ—ly knoweth the â—eart and thoughts and acts thereof considerable gâ—ounds thereof The true reason why God onely knoweth the hâ—art the reason of Suarez refused Suarez tom de Dâ—o Angelâ—s lib 2 de potentia inteâ—lectiâ—a Angeloâ—um natura câ—p 23. n 17. Satan hath no power over our â—ill but whâ—t leaveth guiltinesse on us Satans power over the creatures Satan acteth at one time on sense and on reâ—son Saâ—an worketh on the soul throâ—gh the body and on the body throâ—gh the soule A double sin and a double punishment of Satan Climbing men-like the devil Satan first marâ—ed the comâ—ly order of creation Satanâ— second sin and how hee is yet in acting his first sinne Satans sin the sâ—nne in nature with the sin against the holy Ghost Punishments inflâ—cted on Satan What sadnesse is in Satan Satans naturall knowledge hurt his practicall knowledge that was found is lost The devill a foole Satan hath no infused grace What faith Satan hath Satans despair without all hope Satans obduration Christ is Satans Judge and caster out Christ Satans Iudge and how Satan foiled man as a tempter a Man destroyeth Satan as a Iudge Viâ—â—oâ—y over the Dâ—vils by thâ— man Chrâ—st mâ—râ— gloriâ—us thâ—n â—f Gâ—od aâ—soâ—utâ—ly haâ— sâ—bdueâ— hâ—m Hâ—â—ven not cuâ—â—ered by a surprisall or wilâ—s but â—y open warrâ— 5. Vse 1. The Lords knowing the hearts should teach us sâ—ncerity Vse 2. State-wit against Christ jolly Vse 3. Theolog. Germanica chap. 2 p. 5. Vse 4. It s to jâ—â—low the Devill to sinne against light Vse 4. Oâ—dâ—ration Vse 5. The good fight The reall expressions of our obligation to the conqueror of Devils â—ix considerable points touching Christs drawing of sinners Foure considerable points touching drawing Drawing is by either violence wiles or persâ—asion He draweâ—â— No proper violence in drawing the will How there is no violence in being drawn and yet a necessity from new principles A twofold consideration of dispâ—sitions going before conversion Men have reason why they will perish Hen tam dulce est perire Will the nearest cause not weaknesse only why men are not drawn to Christ. We naturally hate Christ but we see it not Men naturally hate Christ more then the Saints Men have no stirrings of desires for a life above them No similitude between the naturall mans dâ—sires and Christ. The place Ioh. 6.44 No mâ—n can come to me c. opened Will most averse to Christ. Will not weakenesse the nearest câ—â—se of our not comming to Christ. Free grace the strong and only cause why men are drawn Christs love can over-save and out-live the world The magnitude of free grace The way of Graces working gratious and free The place Ezech 16.8 And when I passed by thee c. Opened Articles of free love Thâ—t Christ is gratious for hire is an abasing of Christ. Christ superlative How like free gracâ— is to God The wonder of grace in heaven Whâ— grace in Christ now glorified Grace the onely birth of heaven What preparations goe before conversion A fourefold consideration of preparations before conversion No preparations from nature No preparations can have effective influence in our being drawne to Christ. Preparations before conversion no formall part of conversion There be no Moâ—all precepts before conversion to which any promise iâ— annexed No promises out of Christ. (a) Saltmâ—rsh â—ree-grace c. 2. pag 1â— 18. (b) M Denne Coâ—fâ—renâ—e â—etwâ—eâ—e the Sick man and a 〈◊〉 p 3. In what seâ—se a desire to pray and to bâ—leeve is prayer and faith Materiall 〈◊〉 so more in some 〈…〉 Dispositions 〈…〉 conversion God may use a prerogativâ— Royall in coâ—verting without dispâ—sâ—tions or in working them most swiftly Not any Protestants ever taught that Evangelike Repentance is a previous preparation to conversion Antinomians salumniate us in this Antinomians yeeld preparations which is refuted a Saltmarsh Free grace cap. 2. pag. 16. b Eaton Honey-combe â—a 2. pag. 7.8 True and lively feeling of sin 〈◊〉 not goe before but must so low after conversion Objections of Antinomians especially of Saltmarsh Free grace c. â— pag. 1 20. c. removed To doe duties without relying on them is not to seeke righteousnesse in our selves They are coâ—mandâ—ed to 〈…〉 have nâ—t the Spiriâ— without which they cannot pray Dispairing of salvâ—tion in our selfe no part of such but wâ—â—ught by the Law in â—â—ry never converted Christ take us in our 〈◊〉 before we â—eleeve Saltmarsh Christ onely 〈…〉 to 〈…〉 Crisp Vol. â— Ser. 1 130.1â—1.132.1â—3.134.135 Wrath is to be preached to bâ—leevers and how A namâ—lâ—sse pamphlet of Antinomian answered â—y N. Hiâ—de Saltmarsh Saltmarsh Sâ—lâ—marâ—hes owne experience Thâ—â—zspanâ— prâ—sumpption aâ—d to beleeve a lye Faith is not formally the apprehension of Gods eternall love of election A contradiction in Salâ—marsh All come to Christ with foule faces that ordinarily come Notâ—ing in our selves can â—itâ—y 〈…〉 â—or 〈◊〉 No waâ—t of qualifications should binder us to come to Christ. The order of redemption and of drawiâ—g sinners to Christ not one How many wayes we are justified Antinomians make the Saints blocks in all the good they â—oe (a) Râ—se reign and 〈…〉 4 pag 19. (b) Er. 6â— pag. 13. (c) Er. 52. pag 10. (d) Er. 57.11 (e) Er. 59. (f) Er. 43. (g) Er. 1. Er. 2. (i) Saltmarsh Free grâ—câ— cap 4â— p. â—79 (k) Rise reign c. er 49. pag. 9. What place we give to preparations before conversion Divers flâ—sâ—ly