and am known of mine I know them and they know mee Sure it is Relative to that 2 Tim. 2.19 Neverthelesse the foundation of God stands sure having this seale the Lord knoweth them that are his Sure the sheep that Christ dyeth for Joh. 10. are the sheepe that hee giveth his life for vers 11. and dyes for and these 1. vers 10. That have life in abundance 2. The sheep known in the Lords eternall Predestination and known by Christ in time 3. Such as he mindes to call in that there may be one Shepherd and one sheep-fold vers 16. 4 Such as are his owne sheepe as hee goeth before and they follow him and know his voice vers 4. and will not follow a stranger vers 5. 5 Such as heare not a stranger vers 5. but vers 27 heare and know the voice of Christ are known of him and follow Christ. 6 Such sheep as are gifted with life eternall and shall never perish and cannot fall away no more then there can be a greater then the Father that can plucke them out of the hands of Christ for vers 28.29 the standing of these that shall not be plucked out of the Fathers hand depends on the greatnesse and power of Christs Father None can plucke them out of my hand saith Christ Why The Father that gave them me is greater then all Then he must be greater then Christs Father who plucks one of the Sheep of Christ out of his hand and where dwells he who is greater then the Father Neither in heaven nor hell And for such Christ dyed 6. Hee dyed for such sheepe as infallibly beleeves because he saith vers 26. Yee beleeve not Why Because yee are not of my sheepe then certainely they should beleeve if they were of such sheepe as Christ dyed for I shall never beleeve that this Reply can stand David saith and Job saith Thou Lord formedst me in the wombe and the Church Esai 64. Thou art the Potter and we the clay but it will never follow therefore God hath created none but David Job and his chosen Church so it follows not here Christ dyed for his sheep therefore he dyed for no other but his sheep 1. Because dying of sinners is a worke of meere grace bestowed onely on some as all the Texts that ever Papists Jesuits Arminians alledge Resrict ever these that Christ dyed for to some certaine persons to beleevers the sheepe of Christ these for whom Christ is an Advocate at the right hand of Gâ—d c. And there is not a Text in Scripture in Old or New Testament in which wee may not limit the persons on whom grace universall and redemption in Christs bloud are pretended to be bestowed to the elect and beleevers onely these places I except in which some are said to be Redeemed in profession onâ—ly as may be demonstrated and therefore this answer of 〈◊〉 is peâ—iâ—io principii a begging of what they cannot prove And Vers. 2. upon the same reason because God created man on the earth and dyed for men and for the world as the Scripture saith they might inferre as God created not mâ—n onâ—ly but Angels beasts birds fishâ—s trees Sunne Moone so Christ dyed not for men onely but for Angels Devils beasts birds fishes trees yea for wormes creeping thinâ—s and all and every creature for if wee regard the free decree of God Devils are as capable of Redemption by Christ as men if so God had purposed from eternity and in regard of the same decree the Reprobate can no more bee saved aâ—d beleeve of their owne strength then stonâ—s of themselves can be sonnes of Abraham except God elevate them above their nature and Omnipotency effectuate the same 2. There be some certaine men oppignotated and laid in pledge in Christs hand 2 Tim. 2.13 Now all are not so but certaine dâ—fiâ—ite 〈◊〉 is onely 3. These 〈◊〉 the Lord hath chosâ—n to life are given of the Father in Christ Ioh. 10.26 Ioh. 6.37 Ioh. 1â— 2.6.8.9.12.24 And all such are raised up at the last day and â—â—ved Ioh. 6. â—7 â—9 and Christ cannot lose one of them Ioh. 17.9 yea hee can 〈…〉 of them neither soule nor body neither a 〈◊〉 nor a piece of an ear of his sheepe as he speakes Amos 3. so Christ speaketh Ioh. 6.39 yea 1 Cor. 15.23 Every man shall be raised in his owne order vers 24. Then cometh the end when he shall have delivered up the kingdome to the Fatâ—er He presents his conquested onâ—s not one lad or the most despised girle fall by or are miscounted in the telling we have often groundlesse jealousies touching Christ O hee hath forgotten mee but that is to say Christ is not faithfull in his charge and the Father gave so many thâ—usands to his keeping but he loosed the largest halfe of them now to bee given of the Father to Christ must note Châ—â—â—ts accepting of the recept of them by dying for those so given of the Father to him for another way of giving buâ—â—ither in electioâ— from eternitie or of sitting them in time for actuall beleeving no man knowes but either wayes all given are raised up at the last day Ioh. 6.39 and so all redeemed must either be chosen from eternitie or then in time beleeve and so be raised at the last day then there can be none Redeemed but such as are chosen and saved Master Moores universall attonement pag. 4.5 Tels us of a twofold reconciliation or redemption on which Christ effected in his owne body with God for men This is perfect and accomplished fully so as the Father is well pleased with his Sonne Matth. 3.17 and this is done by shâ—dding of blood There is a Reconciliation Redemption and Salvation which Christ effecteth by the Spirit in men to God and this is by washing and blood-sprinkling his proofes after shall be heard Thus the belgick Arminians explain the matter Script Sinodal ar 2. They say the former redemption and reconciliation is the pacifying of the offended partie or such an action or passion by which satisfaction so farre forth is made to the offended partie that he is willing to returne in favour and grace with the offender and the effect of this reconciliation is the obtaining of the favour of God that is the restoring of men to such a state in which God without impeachment of revenging justice according to the tender affection of his mercy of new may and will bestow his benefits and transact with man touching his salvation and the conditions thereof after the way and manner seemeth good to God whether by a covenant of works or of grace or of commanding faith in God or faith in an Angel if so it seeme good to him And by his law the affection of saving man which is in God from a naturall instinct of mercy doth breake forth as it were in a full and compleat purpose of Gods will to save now when the impediment is
or drawing grace therefore am I compelled as a Merchant who against his will casts his goods in the Sea to save his own life because the winds and stormes â—ver-master his desire to take a second course contrary to my naturall dâ—sire and gâ—acious and mild inclination to mâ—rcy to decree and ordain that all who before the acts also of my middle science free decree and just will were finally to resist my calling shall eternally perish and to will that Pharoah should not at the first or second command obey my will and let my people goe and therefore with a consequent or constrained will to suffer sinne to be to appoint death and hell and the eternall destruction of the greatest part of mankinde to be in the world for the declaration of my revenging justice because I could not hinder the entrance of sin into the world not Master free will as free if my dispensation of the first covenant made with Adam in Paradise should stand Whereupon I was compelled to take a second herbrie and a second winde like a Sea-man who is with a stronger crosse winde driven from his first wished port and to send my Sonne Iesus Christ into the world to die for sinners for that I could not better doe and out of love to save all offer him to all one way or other though I did foresee my desire and naturall kindnesse to save all should be far more thwarted and crossed by this way because force my consequent will must needs prepare a far hotter furnance in hell for the greatest part of mankinde since thousands of them must reject Christ in resisting the light of nature and the universall sufficient grace given to all which if free will should use well would have procured to them more grace and the benefit of the preached Gospel But a heavier plague of hardnes of heart and farre greater torments of fire then these I foresee must be the doome of such within the visible Church as resist my calling or having once obeyed may according to the liberty of independent free-will persevere if they will notwithstanding of the power of God by which they are kept to salvation the promises of the eternall covenant the efficacie of Christs perpetuall intercession of the in-dwelling of the holy Ghost that everlasting fountain of life c. may fully and finally fall away and turne Apostats and therefore all their hope of eternall life their assurance of glory their joy their consolation and comforts in any claim to life eternall and the state of adoption is not bottomed on my power to keep them my eternall covenant my Sons intercession I can do no more then I can but upon their own free will if they please and it s too pleasant to many they may all fall away and perish eternally and leave my Son a widdow without a wife a head without members a king without subjects And if Arminians will be so liberall or lavish of the comforts of God proper to the lords people Esa. 40.1 c. 49.13 the proper work of the holy Ghost the comforter Ioh. 14.16 c. 15.26 c. 16.7 the consolations of Christ Phil. 2.1 the everlasting the strong consolations 2. Thess. 2.16 Heb. 6.18 the heart comforts Col. 2.2 wherewith the Apostles and Saintâ— are comforted 2. Cor. 1.4.6.7 coming from the God of all comfort the Lord that comforteth Zion Esai 51.3 2. Cor. 1.3 Esai 51.12 blâ—ssing promised to the mourners Matth. 5.4 We desire Mr. Moore and other Arminians to injoy them but for us we a loâ—â—v neiâ—her assurance courage hope nor comforts in Christ or hâ—s death but on the regenerate and beleevers and this makes the doctrine of universall redemption more suspitious to us as not coming from God that they allow to all even dogs and swine the holy Ghost and the precious priviledge of the Saints Therefore thirdly we answer that the assumption is not ours but theirs let the assumpâ—â—on be But I beleeve and he proposition be corrected thus These for whom Christ laid down his life are some few choâ—en beleevers Bâ—t I am chosen and a beleeveâ— Ergo c. and we grant all so the assumption be made sure But I have no assurance hope nor comfort to rest on a generall good will that God beareth to all to Iudas Pharaoh Cain and to all mankinde no lesse then to me For I am of the same very mettall and by nature am heir of wrath as well as they 2. That far-off Good will that all be saved and that all obey the Lord from eternity did bear it to the fallen devils as well as to me O cold comfort and it works nothing in order to my actuâ—ll salvation more then to the aâ—â—uâ—ll salvation of Iudas the Traitor it 〈◊〉 on moving no wheels no câ—uses no effectuall means to pâ—ocure the powerfull apâ—licaâ—ion oâ— the purchased Redemption to mâ— more then to all tâ—aâ— are now spitting out blasphemie against eternall justâ—ce and are in fiâ—â—e chains of wrath cursing this Lord and his generall good will to save them But the fountain good will of God to save the elect runneth in another channel of free grace that separates person frâ—m person Iacob from Esau and sets the heart of God from eternitie and the tender bowels of Christ both from eveâ—lastiâ—g and as touching the execution of this good will and in time upon this man not this man without hire monâ—y or price 1. because Angels or Men can never answer that of Rom. 9.13.14.15 as it is written I have loved Iacob and have hated Esau and that before the one or the other had done good or evil Then the naturall Arminian objecteth what our Arminian does this day that must be unrighteousnesse to hate men absolutely and cast them off when they are not born and have neither done good nor evill Paul answereth it followeth in no sort that there is unrighteousnesse with God because verse 15. all is resolved on the will of God because it is his will for hee saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassiâ—n and upon this hâ—e infeâ—ies then the businesse of sepâ—â—ating Iaakob from Esau â—unnes not upon such wheeles as â—unning and willing swâ—ating and hunting by good endeavours Iaakob dâ—d here lesse and Eâ—au more but all goes on this on Gods free goodnesse and mercy all the difference between person and person is God has mercy because he will not because men will Now because Arminians say thâ—s is not meanâ— of election and reprobation but of temporary savours bestowed on Iaakob nor on Esau he aâ—eadgeth the example of Pharaoh a cruell Atheâ—st and a Tyrant who never sought justification by the works of the Law the reason why Pharaoh obtained not the mercy that others obtained I saith the Lord verse 17. told Pharaoh to his face for this purpose I raised thee up that I might make an
righteousnesse and life then other strangers to Christ and Gentiles Rom. 9.30 31 32 33. Rom. 10.1.2 3 4. Rom. 11.1.2 3 4 5 6 7 8 c. rejected and there should be others as good as these by nature that the Lord should have mercy on now in both these first God is free in his grace secondly just in his judgements though he neither call nor chuse accoâ—ding to works thirdly the damned creature most guilty and fourthly the Lord both jâ—stly sâ—vere and graciously meâ—cifull fifthly none have cause to complaine or quarrell with God and yet God might have carried the matter a farre other way sixthly the head cause of this various administration with Nations and persons is the deep high soveraign innocent holy independent will of the great Potter and Former of all things who has mercy on whom he will hardneth whom he wil and this is the depth without a bottom no creature Angel or Men can so behave them selves to their fellow-creatures yet be free just holy wise c. but sure one creature can deal with his fellow creature according to the rules and road-way of an antecedent consequent will so may the King deal with his people the Governour with those he governes the Father with his children the Commander with his souldiers the Lord of a Vine-yard with his hired servants all these may order their goodnesse mercy rewards punishments in a way levill with the use industry improvement of free-will or the rebeâ—lion unjustice wickednesse and slothfulnesse of their underlings but no Master nor Lord can call Labourers to his Vine-yard and exhort obâ—est beseech them all to labour and promise them hire and yet keep from the greatest part of them the power of â—â—â—rring armes or legs of free consenting to labour and suspend his so acting on the greatest part of them as they shall willingly be caâ—â—ied on to wilfull disobedience and to be the passive objects of his revenging justice according to the determinate counsell of the Lord of this Vine-yard because so he willed out of his absolute soveraignty to deal with some and deale a just contrary way with the least part of the labourers because hee pâ—â—posed to declare the glory of his grace on them either there is here an unsearchable depth or Paul knew nothing and this calmes my minde and answereth all that reason can say for universall atonement and the 1. Vse I aym at is that no Doctrine so endeareth Christ to a soule as this of particular redemption and free-grace separating one from another Psal. 147 1â— Prayse the Lord O Ierusalem and amongst manâ— groundâ— here is one vers 19. he sheweth his word unto Iacob his Statutes and his judgements to Israel ver 20. he hath not dealt so with any Nation and he speaketh not of the measure as if God had revealed the same grace in nature but in an inferiour degree to other Nations for hee saith as for his judgements they have not known them and thâ—n being full of God for this separating mercy he addeâ—h prayse yee the Lord Christ esteems this the floure of grace the grace of grace and blesseth his Father for it Matth. 11.25 I blesse thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to babes now because Arminians say the pride of the self-wise and the humility of babes are the causes separating the one from the other and so free-will is to share with the Father in the praise of the reveiled glory of the Gospel and the discovered excellency of Christ to babes rather then to wise men a literall revelation no doubt was common to all babes and prudent the swelled Pharisees and humbled sinners Christ praiâ—eth the eminency the blossom of grace the bloom of free-love in that the free-wil of the humble and the proud made not the separation but the good pleasure of God ver 27. No man knowes the Son but the Father and he to whom the Son will reveale him 2. That which is common to all shall never leave an impression of wonder and thankfull admiration I and we are swelled lofty and proud things and the Spirit of God commends grace highly in that it falls upon pronowns and persons and not on others 1 Cor. 15.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the least of of the Apostlâ—s vers 10. By the grace of God I am that I am and his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward me was not in vaine but I laboured more abundantly then they all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not I but the grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we our selves also were sometime out of our wits disobedient c. ver 4. but when the kindnesse and man-love of God our Saviour appeared ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saved us 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the chief of sinners ver 16. but for this cause I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in me first Iesus Christ might shew forth all long suffering Gal. 2.20 I am crucified with Christ but I live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not I but Christ lives in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the life that I now live in the flesh I live by the faith of the Son of God who has lovâ—d me and given himself for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you who were dead in sins and trespasses hath he quickned ver 4. for his great love wherewith he loved us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. even when we were dead in sins and trespasses he hath quickened us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with Christ ver 13. But now in Christ Iesus yee who somtimes were farre off are made neare by the blood of Christ the passing by my Father and mother and brother and sister neighbour and friend and taking me is a most indearing favour 3. Of all in Scotland and England all in Europe all Adams seed that ever were masters of a living soule in the womb or out of it the Lord passed by so many thousands and millions and the lot of free-grace fell upon me precisely by name and upon us and not upon thousands besides no lesse eligible then I was what thoughts will you have of the fâ—â—e lot of love that fell upon you ever since God was God when Christ shall lay such a load of love such a high weight and masse of love on you ye shall then think O how came I hither to sit in heavenly places with Christ that body that is trimmed cloathed and doubly embroydered with pure and unmixed glory is just made of the same lump of earth with the body of Judas or Cain that are now flaming and sinking to the bottom of the black and sad river of brimstone the Lord saith Ezek. 18.4 behold all souls are mine and
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
many deaths as Christ will is a rare grace of God and not of ordinary capacity Rule 7. Christ in submitting his will maketh the Prophecies the revealed Gospel his rule and in the matter of duty is willing to be ruled by Gods revealed will in the matter of suffering hee is willing that the Lords will stand for a Law to which hee doth willingly submit and will in no sort quarrell with everlasting decrees To be ruled by the one is holinesse to submit to the other is patience For patience is higher then any ordinary grace in regard its willing to adore and reverence something more and higher then a commanding promising and threatning will of God It was a grace in Christ most eminent in the Lamb of God dumb meek and silent before his shearers the meekest in earth and in heaven that hee did not onely never resist the revealed will of God but never thought motion nor any hint of a desire was in him against the secret and oâ—ernall decree and counsell of God Christ will not have us to make Images of him who is the invisible God but when in his works of justice power love free grace hee setteth before us the image of his glorious nature and attributes hee will have us to adore him in these According to his decree of reprobation hee raised up Pharaoh to be clay to all men on whom as on a voluntary and rationall vessell of wrath they might read power justice truth soveraignty in these works wee are to tremble before him and adore the Lord. So in works of Grace that are the Image of the invisible God the Lord is to be loved 1 Tim. 1.16 In Paul the chiefe of sinners the Lord holds forth an image of the freest grace no lesse then in the revealed will of God for 1. Christ made an example of mercy and free grace in him 2. Hee made a speaking and crying spectacle to all Ages an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a printed copy of crying grace to all the world and in this wee are to adore and submit to him Such a limb of hell hath received mercy not I who before men was holier O submit to this worke of grace as to the copy of his eternall decree and be silent Rule 8. Christ putteth nature and naturall reason that his naturall will might seem to plead withall under the Lords feet So it would seeme strange God hath many sonnes but none like Christ hee was a Sonne his alone hee had never a brother by an eternall generation hee was the onely heire of the house but never a son so afflicted as hee This seemes against all reason But Christ brings in his Fathers will with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Mat. 26.39 Joh. 12.27 Luk. 22.42 Mark 14.36 But thy will be done It s against submission to put absolute interrogatories upon the Lord Wee love to have God make an account of his providence to us and that the last and finall appeale of the wayes of the Lord should be to our reason as to the great Senate and supremest Court in heaven and earth It s true Christ putteth a Why upon God My God my God why hast thou forsaken me but 1. with the greatest faith that ever was a doubled act of beleeving My God my God 2. With the extremest love that ever was in a man it s also a two-fold cord of warmnesse of heart to his Father My God my God 3. It s a word relative to the covenant between the Father and the Son for My God is a covenant-expression that the Father will keep what he hath promised to his Son and relateth to the infinite faithfulnesse of the Covenant-Maker 4. God relateth to the Dominion Lord-ship and Soveraignty that the Lord hath and therefore that Christ will submit to him 5. Christs complaint of the Lords forsaking sheweth the tendernesse of his soule in prizing the favour of his Father more then any thing in heaven and earth And therefore Christs why is a note of 1. Admiration 2. Of sinlesse Sorrow conjoyned with love tendernesse and submission to God Christ cannot speak to his Father beside the truth But every man is a lyar and wee seldome put questions and queries upon Soveraignty but wee preferre our reason to infinite wisdome Job is out and takes his marks by the Clouds and the Moone when hee saith Job 13.24 Why holdest thou me for thine enemy Chap. 3.11 Why died I not from the womb why did I not give up the ghost when I came out of the belly And Jeremiah 15.18 Why is my paine perpetuall and my wound incurable which refuseth to be healed Chap. 20.18 Wherefore came I out of the wombe to see labour and sorrow that my dayes should be consumed with shame All the Lords works are full yea with child of reason wisdome and grave and weighty causes and though wee see not his acts to have a why yet there is a cause why hee doth all hee doth reason is necessity to him and an essentiall ingredient in all his actions Rule 9. In this Administration of Providence with Christ the Lord goeth many wayes at once In this very act hee redeemeth the world judgeth Satan satisfieth the Law and Justice glorifieth Christ destroyeth sin fulfilleth his owne eternall will and counsell In one warre hee can ripen Babylon for wrath humble his Church deliver Jeremiah punish Idolatry In the same warre hee can humble and correct Scotland harden Malignants that they will not hearken to offers of peace and blow up their haters that they may be lofty through victories and be ripened for wrath through unthankfulnesse to God Providence hath many eyes so also many feet and hands under the wings to act and walk a thousand wayes at once There is a manifold wisdome in Providence as in the work of Redemption In every worke that God doth hee leaveth a wonder behind him No man can come after the Almighty and say I could have done better then hee It s naturall to blame God in his working but unpossible to mend his work Rule 10. Nor is Christ made a loser by losing his will for the Lord but his will is fulfilled in that which he feared Heb. 5.7 Providence submitted unto rendereth an hundred fold in this life Matth. 19.29 God makes the income above hope Gen. 48.11 And Israel said to Ioseph I had not thought to see thy face and lo God hath shewed me also thy seed One berry is not a cluster that two men cannot bear but it s a field an earth of Vine-trees in the seed Ephes. 3.20 He is able to doe above all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then aboundantly above that we can aske or thinke above the shaping or frame of my words and thoughts But I can ask heaven he can give more then heaven and above heaven yea I can think of Christ but he can give above the Christ that I can thinke on
glory Now there is much debt in heaven more then on earth but no merit at all in either heaven or earth except Christ for all Merit cannot grow in a land of grace 3. Grace is the sinners gaine but no gaine to Christ Is it gaine to the Sunne that all the earth borrowes light and Summer from it Or to the clouds that they give raine to the earth Or to the Fountaines that they yeeld water to men and beasts Can yee make infinite Jesus Christ rich Yee may adde to the Sea though very litle The Creator could have made a fairer Sunne then that which shines in the firmament though it be faire enough But the Mediator Christ is a Saviour so moulded and contrived that its unpossible to adde to his beauty excellency lovelinesse Man or Angels could not wish a choiser Redeemer then Christ if your wages could adde to him he should bee needy as you are Pos. 5. Free Grace is the loveliest piece in heaven or earth it makes us partakers of the Divine Nature 2 Pet. 1.4 And though the creature graced of God keep an infinite distance from God and be not Goded nor Christed as some doe blasphemously say Yet it is considerable that there is a shaddow though but a shaddow of proportion betweene that expression of Paul 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the grace of God I am that I am and that which the Lord saith of himselfe Exod. 3.14 speaking to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that I am Grace is but a borrowed accident of the creature not heritage not his essence But Paul would say all his excellencie was from free grace Were any indifferent beholder up in the highest Jerusalem after the day of judgement to see the company of the Lambe and his court so many thousand pieces of clay then clothed with highest grace smiling on the face of him that sits on the throne made eternall Kings that for glory and robes of grace and the weighty crowne you cannot see a bit of clay and yet originally all these are but glistering bits of clay and graced dust it should tyre the beholder with admiration O but the second Creation is a rare piece of workmanship But againe come and see that heaven of wonders the Man-Christ who as man hath 1. Flesh and bloud and a mans soule as we have but O so incomparably wonderfull as the grace of God without merit hath made the man Christ. Grace hath exalted this man to a high throne the God head in person dwelleth in this clay tent of endlesse glory and God speakes personally out of this man and this Emmanuel is God and the man is so weighted with glory as all that are there and they be a faire and numerous company are upon one continued act of admiring injoying praysing loving him for no lesse date then endlesse eternity and they can never be able to pull their eyes off him And then grace seene enjoyed as it groweth at the Well-head up in Emmanuels highest and newest land is of an other straine sweeter and more glorious then downe here in the earth which is not the element of grace they are but glympses borrowed shaddowes chips and drops of grace that are heere That is a world of nothing but Graoe all which I speake to let us see how farre free Grace is from base hire and that we may not dare to make Christ who is an absolute free King an hireling Pos. 6. Grace is not educed or extracted out of the potency of any created nature Grace is borne in heaven and came from the inmost of the heart of Christ it hath neither seed nor parent on earth therefore the Lord challengeth it as his owne 2 Cor. 12.9 The Lord said unto me My grace is sufficient for thee 2 Tim. 2.1 The grace that is in Christ Jesus 1 Cor. 15.10 The grace of God 2 Cor. 13.14 The grace of the Lord Jesus Christ. Gal. 1.15 He called me by his grace If we could engage the grace of God or prevent it then should grace be our birth but grace is not essentiall to Angels It s a doubt if any creature can be capable by nature of any possibilitie naturall not to sin it is much to know the just owner of grace who begot it It came out of the eternall wombe and bowels of Jesus Christ. Quest. But are there no preparations either of nature or at least of grace going before saving grace and the soules being drawn to Christ Ans. That we may come to consider preparations or previous qualifications to conversion Let us consider whether Christ coming to the soule hath need of an Usher Asser. 1. Dispositions going before conversion come under a four-fold consideration 1. As â—fficient causes so some imagine them to be 2. As materially and subjectively they dispose the soule to receive grace 3. Formally or morally either as parts of conversion or morall preparations having a promise of conversion annexed to them 4. As meanes in reference to the finall cause or to the Lords end in sending these before and what is said of these may have some truth proportionably in a Churches low condition or humiliation before they be delivered We may also speak here of dispositions going before the Lords renewed drawing of sinners al-ready converted after a fall or under desertion Cant. 1. Draw me we will run Asser. 2. No man but Pelagians Arminians and such do teach if any shall improve their naturall habilities to the uttermost and stirre up themselves in good earnest to seeke the grace of conversion and Christ the wisdome of God they shall certainly and without miscarrying find what they seeke 1. Because no man not the finest and sweetest nature can ingage the grace of Christ or with his penny or sweating earne either the kingdome of grace or glory whether by way of merit of condignitie or congruity Rom. 9.16 So then it is not in him that willeth nor in him that runneth but of God that sheweth mercie 1 Tim. 1 9â— Who hath saved us and called us with an holy calling not according to our workes but according to his own purpose and grace which was given us in Christ Jesus before the world began So Ephes. 2.1 2 â— 4 5. Tit. 3.3 4 5. Ezech. 16.4 5 6 7 8 9 10. 2. Because there is no shaddow of any ingagement of promise on Gods part or any word for it Doe this by the strength of nature and grace shall bee given to you 3. Nor are wee ashamed to say with the Scripture it s as unpossible to storme heaven or make purchase of Christ by the strength of nature as for the dead man to take his grave in his two armes and rise and lay death by him and walke Nor does this impossibility free the sinner from guiltinesse and rebukes 1. Because it is a sinfully contracted inability except we would deny originall sinne 2. It s
come into condemnation but is passed from death to life Ch. 7.37 If any man thirst let him come to me and drink Acts 13.39 And by him all that beleeve are justified from all things from which yee could not be justified by the Law of Moses Acts 16.30 The Jaylor saith to Paul and Silas what must I doe to be saved Vers. 31. And they said beleeve on the name of the Lord Jesus Christ and thou shalt be saved and thy houshold There is an expresse required of the Jaylor which he must performe if he would be saved And Rom. 10. looke as a condition is required in the Law Vers. 5. For Moses describeth the righteousnesse of the Law that the man that doth these things shall live by them So beleeving is required as a condition of the Gospel Vers. 6. But the righteousnesse which is of Faith c. Ver. 9. Saith that if thou confesse with thy mouth the Lord Jesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 3.27.28.29.30 ch 4. ch 5. Faith is the condition of the Covenant of Grace and the only condition of Justification and of the title right and claime that the Elect have thorow Christ to life eternall Holy walking as a witnesse of faith is the way to the possession of the kingdome As Rom. 2.6 Who will render to every man according to his deeds Vers. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternall life Vers. 8. To them that are contentious Vers. 9. Tribulation and anguish upon every soule of man that doth evill of the Jew first and also of the Gentile Matth. 25.34 Then shall the King say to them on his right hand come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Ver. 33. For I was hungred and ye gave me meat I was thirstie and ye gave me drink c. And let Antinomians say we are freed from the Law as a rule of holy walking sure the Gospel and the Apostles command the very same duties in the letter of the Gospel that Moses commanded in the letter of the Law as that children obey their parents servants their masters that we abstaine from murther hatred of our brother stealing defrauding lying c. that we keepe our selves from Idols swearing strange gods I doe not say that these duties are commanded in the same way in the Gospel as in the Law For sure we are out of a principle of Evangelike love to render obedience and our obedience now is not Legall as commanded by Moses in strict termes of Law but as perfumed oyled honeyed with the Gospel-sense of remission of sinnes the tender love of God in Christ. So that wee justly challenge two extreme waies both blasphemous as we conceive 1. Arminians object to us that which the Antinomians truely teach to wit that we destroy all precepts commands exhortations and active obedience in the Gospel and render men under the Gospel meere blocks and stones which are immediately acted by the Spirit in all obedience and freed from the Letter of both Law and Gospel as from a Legall bondage This we utterly disclaime and doe obtest and beseech Antinomians as they love Christ and his truth to cleare themselves of this which to us is vilde Libertinisme And by this Arminians turne all the Gospel in literalem gratiam in a Law-Gospel in meere golden letters and sweet-honeyed commandements of Law-precepts and will have the Law possible justification by works conversion by the power of free will and morall suasion really without the mighty power of the Spirit and Gospel-grace and receive the doctrine of merit and set heaven and hell on new Polls to be rolled about as Globes on these two Poles the nilling and willing of free-will and they make grace to be sweet words of silke and gold on the other hand Antinomians doe exclude words letter-perswasions our actions conditions of Grace promises written or preached from the Gospel and make the Spirit and celestiall rapts immediate inspirations the Gospel it selfe and turne men regenerate into blocks and how M. Den can be both an Antinomian and loose us from the Law and an Arminian defending both universall attonement and the resistible working of grace and so subject us to the Law and to the doctrine of Merit and make us lords of our owne faith and conversion to God let him and his followers see to it Wee goe a middle way here and doe judge the Gospel to bee an Evangelike command and a promising and commanding Evangel and that the Holy Ghost graceth us to doe and the Letter of the Gospel obligeth us to doe Pos. 3. The decree of Election to glory may bee said to bee more free and gracious in one respect and justification and glorification and conversion more free in another respect and all the foure of meere free grace For Election as the cause and fountaine-grace is the great mother the wombe the infinite spring the bottomlesse ocean of all grace and wee say effects are more copiously and eminently in the cause then in themselves as water is more in the element and fountaine then in the streames the tree more in the life and sapp of life then in the branches and conversion and justification have more freedome and more of grace by way of extension because good will stayeth within the bowels and heart of God in free election but in conversion and justification infinite love comes out and here the Lord giveth us the great gift even himselfe Christ God the darling the delight the onely onely well-beloved of the Father and he giveth Faith to lay hold on Christ and the life of God and all the meanes of life in which there be many divided acts of grace to speake so which were all one in the wombe of the election of grace Pos. 4. Conversion justification are free for election and therefore election is more free but all these as they are in God are equally free and are one simple good will Though Christ justifie and crowne none but such as are quallified with the grace of beleeving yet beleeving is a condition that removeth nothing of the freedome of grace 1. Because it worketh nothing in the bowels of mercy and the free grace of God as a motive cause or moving condition that doth extract acts of grace out of God only we may conceive this order that Grace of electing to glory stirres another wheele to speak so of free love to give Faith effectuall calling justification and eternall glory 2. It s no hire nor work at all nor doth it justifie as a worke but onely lay hold on the Lord our righteousnesse Object There is more of God in election to glory then in giving of Faith or at least of Christs righteousnesse and eternall glory therfore there must bee more grace in the one then in
otherwise for the Apostle avoucheth the Gospel is preached the promise of salvation published to all that call on the Lords Name v. 12. Be they Jewes or Grecians that is Gentiles and beleeve they must or else they cannot pray and needs they must heare or then they cannot beleeve and hear they cannot except God send Preachers But God hath sent Preachers with pleasant feet to both Iewes and Gentiles as the Prophets Isaiah and Nahum fâ—retold v. 13 14 15. and they have not all obeyed v. 16 17 18. But it may be said They have not all heard the Gospel preached this must certainly excuse the Gentiles if they beleeve not having never heard of Christ how can they beleeve as it is v. 14. It s a rationall excuse I cannot sin in not beleeving the Gospel saith the Gentile yea and Christ frees them from the sin of unbeliefe also Ioh. 15.22 If I had not come and spoken unto them and so if they had not had a Lord Speaker from heaven they had not had sin That is they should have ben free of the Gospel-sin of unbelief but now they have no cloak for their sin Now they cannot say Lord we cannot beleeve a Gospel never spoken to us by any nor heard of by us But sure the Iewes heard these creatures and works of God that preached his glory Psal. 19.6 And if they preach Christ objectively as Amyrald and other Arminians fancie then the not hearing and not obeying the Gospel thus preached had been their sin though Christ or his Apostles had never spoken the Gospel which is contrary to Christs word Ioh. 15.22 And contrary to Paul how shall they beleeve in him of whom they have not heard by the preaching of a sent Minister who subjectively and vocally must preach the Gospel But to return to the state of the question 4. So much of God is revealed to all even to those who never heard of Christ as serves to make all unexcusable for that knowing willingly and knowingly they glorifie not God as God Rom. 1.19 20 21. 5. All within the visible Church have meanes sufficient in their kinde in genere mediorum externorum to save them 6. As none can be saved by the light of nature nor ever any used or could use it so far forth as to improve it for their sufficient preparation to receive the tidings of the Gospel either from Men or Angels sent to preach to them or by any inspiration bringing the sense or things signified in the Gospel so saved they cannot bee by any name under heaven but by the Name of Christ that is Christ named preached and revealed in the Gospel Act. 4.10 11 12. Joh. 14.6 Heb. 11.6 Joh. 5.40 and 1 Joh. 5.12 He that hath the Son hath life and hee that hath not the Son hath not life 7. The question is whether or no God so farre forth willeth desireth intendeth that all and every one within and without the visible Church Tartarians and Indians who never by any rumor hard of Christ not excepted that hee giveth them sufficient meanes and helps of a common and universall grace which if they would use well the Lord should so reward pro-move or increase whether out of decencie or a congruous disposition of goodness or of equity or of free promise or any obligation so farre as to send the Gospel to them and bestow on them a larger measure of saving and internall grace by which they should if they so would bee converted to the Faith of Christ and saved We deny Arminians affirme 2. Whether the Lord from eternity late Arminians are for time-election hath absolutely without any provision in or pre-science or fore-knowledge of good works Faith perseverance in both or of condition reason cause merit qualification in some certaine and definite persons rather then others predestinated and chosen them to glory and life eternall And all the meanes conducing to this end and that of meere free grace because he so willeth or if the Lord passe no definite compleat peremptorie and irrevocable decree to save some certain persons while he forsees them expiring and dying in faith and holy conversation Arminians hold that the Lords decree of election of men to glory is generall conditionall incompleat changeable while he forsees they have ended their course in the Faith and then peremptorily and irrevocably he passeth a fixed decree to save such and not others we deny any such loose decrees in the Almighty and beleeve that of free grace he chuseth some absolutely without conditions in them or respect to any good foreseene to be in them rather then in others because He hath mercy on whom hee will and hardens whom he will Rom. 9.17.18 3. Upon this generall indefinite revocable and conditionall good will and intention of God to save all and every one whether or no did the Father give his Sonne and the Sonne dye for all and every one intending absolutely to impetrate and obtaine to all and every one of mankinde remission of sinnes and especially expiation of sinne originall and all sins against the covenant of works and salvation to them all both within and without the visible Church and the opening of the gates of heaven so as God hath laid aside his anger for all these sins hath made all savable reconciliable that notwithstanding of divine Justices plea against men all and every one may according to the intention of God bee saved in his bloud so they would as they may and can beleeve in Christ we deny Arminans here affirme 2. The mind of Arminians Arminians runne upon six Universalities 1. They say God beareth to all and every man of what kind soever an equall universall and Catholike good will yâ—a to Esau Pharaoh Judas as to Jaakob Moses and Peter to save them all so as this love is not stinted to any certaine persons precisely and absolutly loved and chosen to salvation 2. That there is a Catholicke price an universall ransome given by Christ dying on the Crosse for all and every one an Attonement made and a Redemption purchased in Christs bloud by which all and every one Pharaoh Judas Cain all the heathens Tartarians Americans Virginians that never heard of Christ are made savable and reconcilâ—iable and God made placable and exorable to them so aâ— though they be lost in the first Adam yet have they a new venture of heaven and in Christs death the Lord hath a generall antecedent and priâ—â—ry intention to save all without exception yet no more to save Moses and Peter then Judas and Pharaoh Yea that the fruit of Christs death and the effect of it may stand though all and every one of mankinde were eternally lost and not one person saved 3. As there was a Catholicke forfeiture of all so there is a second covenant of free grace made with all and every one of Adams sonnes with promises of free grace a new heart righteousnesse and
never to bee repeated did that which all the thousands of reitâ—rated Sacrifices were never able to doe that he is no dying Priest but lives for ever to intercede for us at the right hand of God And for what is all this but that we should beleeve the aâ—sufficiency of Christ to save and because wee have too low thoughts of Christ as conceiving him to bee but a man or lesse then an Angel or a common Priest that can do no more by his blood as touchâ—ng remission of sinnes then dying Priests could do wiâ—h the blood of beasts and that he is dead and now when we sinne he cannot advocate for us at the right hand of God that his redemption he brings in is not eternall yea all this saith that saving faith rests upon Christ as God as able and compleatly perfect and sufficient to save though sinners doe not in the formall act of faith beleeve his good will decree and intention to redeem and save them by name 5 I should think that these who have high and precious thoughts of the grace tendâ—r mercy perfection and sufficiency of Christ to save all that beleeve and fiducially rely on Christ as a Saviour sealed for the wâ—rk of Redemption though they know not Gods minde touching their own salvation in particular have such a faith as the Gospell speaks of and doe savingly beleeve that Christ came to seek and to sâ—ve that which is lost to save sinners that Christ is the Son of the living God the Saviour of mankind and this no Divell no temporary believer no hypocrite can attaine unto Obj. 1. But I believe not then that I am in particular redeemed and without that I am a stranger to Christ for Devils and Reprobates may believe all the generall promises of the Gospel Answ. 1. It s true in that act formally you believe not you are redeemed in particular yet virtually and by good consâ—quence you believe your own redemption in particular and so you are not a stranger to Christ. 2. It s true Devils and Reprobates may yeeld an assent of mind to the generall promises as true but it s denyed that they can rest on them as good as worthy by all meanes to be embraced or thâ—t in heart and affections they can intrust the waight and burthen of their soule on these generall promises or that there is any taste of the honey and sweetnesse of Christ in these promises to their soule as it is with the soules that fiducially rest upon Christ in these promises Object 2. Suppose I know of a ship offering to carry all to a land of life where people are never sick never die have Summer and day light and peace and plenty for ever upon condition I should believe the good will of the Ship-master to carry me to that land if I know nothing of his good will to me in particular I have no ground to believe I shall ever enjoy that good land so here if I know nothing of Chrâ—sts good will to me how can I believe he shall carry me to the heavenly Canaan Answ. Yea suppose what is in question that to be perswaded of the good will of Christ the owner of the ship to carry you in particular is the condition upon which he must carry you but that is to be proved there is no other condition but that you rest on his good will to carry all who so rest on him and that is all Object 3. But I cannot believe Answ. You are to believe you cannot believe of your self and of your own strength but you are not farther from Christ thaâ— you are farre from your self Object 4. It s comfortable that Christ the Physitian came to heal the sick but what is that to me who am not sick nor of the number of these sick that Christ came to heal for any thing I know Ans. It s true it s nothing to you that Christ came to heal the sick cure the distemper of sin is on you you want nothing but that the Spirit working with the Law let you see your lost condition and the Gospel-offer be considered and compared with your estate But whether you be of the number of these sick that Christ came to heal is no lawfull doubt and comes not from God for what that number is or whether you be one of that number or no is a secret of the hid counsell of election to glory a negative certainty that for any thing yee know you are not of the contrary number nor are ye excluded out of that number is enough for you to father kindnesse upon Christ though he should say from heaven thou art not a Son Object 5. I shall never have ground of assurance to believe Christs good will nor either hope or comfort in the Gospel covenant or promises if Christ dyed for a few elected and chosen absolutely to glory for all must be resolved on doubtsome hopelesse sad and comfortlesse grounds by your way thus These for whom Christ laid down his life and have ground of assurance of hope and comfort in Christs death and in the Gospel promises are not all men and all sinners but only some few handfull of chosen ones by name such as Abraham David Peter Mary Hannah c. and not one more not any other But I am one of these few handfull of chosen ours by name I am Abraham David Peter Mary Hanna c. and of no other number therefore I have ground of assurance of hope and comfort in Christs death and in the Gospel-promises Now the Proposition is poore comfortlesse and a very hopelesse field to all within the visible Church and the assumption to the greatest part of mankind evidently false because many are called but few are chosen and so the syllogism shall suggest a field of comfortlesse and hopelesse unbelief and doubting yea of dispairing to the farre largest part of mankind whereas the doctrine of the Lords good will to save all and every one of mankinde and of redeeming all and covenanting in Christ with all removes all ground of unbeliefe and doubting from any offereth grounds of faith hope and comfort in the Gospel of peace to all Answ. 1. We shall consider what certaintie and assurance of faith Arminianâ— furnish to all and every on from the Gospel 2. What the Scripture speaks of the assurance hope and comfort of al and every one and 3. The argument shortly shall be answered as for the first that Arminians mâ—y make their syllogâ—sm of assurance hope and comfort in Christs death as large as Christs death they must exâ—end the Gospel-comfort and hope to the heathen who never â—eard of these comforts now how this can be let us judge a very learned and eminent Divine sheweth from the matter it self and confession of Amayrald an Arminian that twelve Apostles could not in so short a time have gone through the whole world yea they must have passed many partâ—cular
Nations who never by anâ— sound heard of the Gospel and Arminians yeeld to us that this was done arcanâ— Dei dispensatione by the secret and unsearchable providence of God they would say if they would speak truth by the Lords absolute higheâ—t independent and unseaâ—chable good pleasure in his decâ—ees of absolute election and reprobation 2. Again they are made unexcusable and freed from all guiltinesse of unbeâ—ief and hoplesnesse of comfort or ground of comfort in the Gospel promises who never heard of the Gospel yâ—a even these who heard the Gospel as the Athenians Act. 17. who â—udged Paul to be a babler and Festus who thought him mad and the Grecians who esteemed the preaching of the Gospel foolishnesse 1 Cor. 1. And so must have heard the Gospel yet â—re not condemned so much for doubâ—â—â—ng of the â—â—fficiency of Christs death seeiâ—g â—hey believed Christ to be a â—aâ—se Prophet as for theâ—r not hearing men sent of God Christ and the Apostles speaking with the power of God and enâ—ued with the power of working Miracles 3. â—ut what assurance boâ—e and comfort of salvation doe Aâ—minians give One â—homas Moore has written book intiâ—â—led The Vniversality of Gods free gracâ— in â—hrist to mankinde that all might be comforted encouraged every one confirmed and assured of the pâ—oâ—itation and dâ—ath of Christ for the whole race of mankind and so for himself in particular Hear then what Arminiâ—s and Mr Moore saith Comfort ye comfort ye my people saith â—he Lord comfort and encourage with the joy of tâ—e holy Ghost with the lively hope fâ—ternall life with the comforts of the Scripture Scipio Aristotle Cato Regulus Seneca all the Turks Americans Indians Virginians such as worship the Devils the Sunne and Moone such as have no hope and are without God and without Christ in the world bid them be assured Christ dyed for them prayes and intercedes for them intends and will their salvation upon good condition no lesse then the salvation of his chosen people But 1. The object of this faith hope and comfort may stand and consist though all and every one of the race of mankinde should belive it with no lesse certainty of eternall damnation then Indians all the reprobate and condemned Devils are under now saving faith removeth all hazard of damnation Joh. 3.16 Joh. 5.25 Joh. 11.26 1 Tim. 1.15.16 Gal. 2.10 but thousands believe yea the damned Devils who assent to the letter of the Gospel and gave testimony that Iesus is the Sonne of the living God by the judgement of the Arminians believe that Christ dyed for all and every one of the race of mankinde Ergo all the Reprobates may have this faith assurance comfort and hope 2. Saving faith bringing peace justification rejoycing in tribulation purifieth the heart But I am not a whit nearer peace that I believe that Christ intendeth to redeemn save justifie all and every one of mankinde upon condition they believe for this remaineth ever a hole in the heart God either efficaciously intendeth to save all or inefficaciously committing the event to the good guiding of free-will which once lost all mankinde now the former neither can be known to any living it s a doubt to Arminians if it be known to God himselfe Arminians saith Deum posse excideâ—e fine suo quia non semper intendit finem secundum praescientiam God may saile and come short of his end because he doth not especially in events that fall out freely and may not fall out intend the end according to fore-knowledge See then here the Arminian courage hope and comfort God intendeth to redeem and save me in Christ but ah it is as the blind man casteth his club or shoots his arrow he winks and drawes the string it may come up to the white but it runs a hazard to fall short and wide Againe its false that God intendeth efficaciously to save all therefore Bellarmine and Arminius say the Lord doth here as Polititians who have two strings in their bow for God say they lyeth at the wait between two ends and intendeth either the obedience conversion and salvation of all or if he misse he has another string in his bow and intends the declaration of the glory of his justice if free-will shall thwart and crosse the former intention of God and this is the latter intention all and every man is to believe that God intends his conversion and salvation ineffectually but ah this is cold comfort and dubious hazard-some and farre off hope the poore man is here between hope to be saved if the fortune or loose contingency of free-will be lucky and feare to be eternally thrice more miserable then if God had never born him any good will if free-will miscarry as it doth in the far greatest part of mankinde for Arminians doe not say one man is more saved by their pendulous and venturous good wishes and doubtsome intentions to save all and every one then we doe by the Lords most wise sâ—aid poysed fixed and absolute decrees so it is but a toome and an empty spoon they thrust in the mouths of the whole race of mankinde when they will them thus to hope for salvation 2. By this meanes God intending two ends either the salvation or damnation of all and every one he puts all mankinde upon large as great fear and dispair as upon comfort and hope and hee intends and wils the destruction of all mankinde more efficaciously and with farre greater successe then he wills their salvation only here is a comfort men may take to Hell with them and an East-winde hope they may feed on God primarily antecâ—dently and first wils my salvation but secundarily and with better certainty of the black event he wils in justice my damnation and the eternall destruction of the farre greatest part of mankinde and this is the Arminian comfort and white hopes that the Tenent of Arminian universall grace liberally bestowes on all much good doe it them 3. They stand not to make God to fluctuate between two ends either this or this justice or mercy mercy is the port God desires to sail to and to carry all to heaven but because he cannot be master of tyde and winde and free-will bloweth out of the East when God expecteth a faire West wind the Lord is compelled to arrive with a second wind as a crossed Sea-man must doâ— and to land his Vessell in the sad port of revenging justice and make such a Sea-voyage as against the heart of God what will ye say of the destiny of free-wils ill luck must cast the far greatest part of mankind as ship broken men into eternall damnation and except God would have strangled free-will and destroyed the nature of that obedience which is obnoxious to threatnings and rewards he could not for his soule mend the matter and here good Reader you have the Arminian hope and consolations if you list to harken to the Arminians
of England now risen to comfort all mankinde in these sad times 3. Saving faith layeth hold on salvation righteousnesse and everlasting redemption as proper heritage faith being a supernaturall instinct that layeth a peculiar claime to Christ as the naturall instinct in the lamb claimeth the mother its property that faith peâ—sueth let eâ—perience speak if there be not a peculiar warmnesse of heart in a believer at the sight of Christ now to believe a common salvation hanging in the aire the heaven of Turks and Armenians and the righteousnesse and redemption of Indians of Seneca and Catiline Clodius and Camillus I confesse must be farre from such a property 4 Saving faith is the first dawning the morning sky and the first day light of the appearance of election to glory Act. 13.48 The man never hath a fair venture of heaven nor commeth in handy-gripes with eternall love revealed till he believe because the poore mans believing is his act of chusing God for his portion and so cannot be an assent to a common good generall to all men Heathens Pagans Iewes Turks and believers faith makes him say I have now found a ransome I have found a pearl of great price I make no other choyse my lot is well fallen upon Christ whether Christ cast his love or his lot on me from eâ—erniâ—y I cannot dispute but sure I have chosen him in time Now for the second The Scripture shewes us of an hoâ—e of â—ighteousâ—esse by faith this we wait for through the â—pirit Gal. 5.5 and of the hope laid up for the Saints in heavâ—n â—ol 1.15 and Christ in the Saints the hope of glory v. 27. and of the hope of the appearing of our life Christ Tiâ— 2.13 Which hope makes a man â—o purgâ— himself to be holy 1 Ioh. 3.3 and of a rejoycing in hope in the glory of God Rom. 5.2 Rom. 12.12 the hope to come for the which the Twelve Tribes of Israel serve God instantly Act. â—6 7 and that lively hope unto which we are regenerated by the resurrection of Jesus â—hrist from the dead 1 Pet. 1 5. and the hope that we have through patience comfort of the Scripture Rom. 15.4 and the hope which is not confined within the narrow sphear and Region of time and this corruptible life 1 Cor. 15.19 the hope which experience bringeth forth Heb. 5.4 Now wheâ—her we take hope for the object of hope the thing hoped for or the supernaturall or gratious faculty of hoping in neither respects have Seneca Scipio Regulus Jewes Turks Americans and such as never by any rumour heard of Chriâ—t any hope from Scripture Paul saith of them and of the Ephesians in their condition Ephes. 2.12 At that time ye were without Christ being Aliens from the Common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world and for the grace of hope the Scripture saith it s an Anchor cast in heaven by these who upon life and death make Jesus tâ—eir City of refuge Heb. 6.19.20 it is a fruit of the Spirit Gal. 5.5 where ever it is it makes a man purifie himselfe 1 Ioh. 3.2 it s a lively hope and a fruit of predestination and of the sprinkling of the blood of Jesus 1 Pet. 1.3 4 5. Now such a hope as Arminians allow to Heathen and Indians to Reprobates who believe that Christ dyed for all and every one and such as perish eternally we gladly leave to themselves and if our doctrine of particular redemption furnish ground of dispaire as opposite to thiâ— hope we professe it But let Arminians answer this of their own way So God must speak to the most part of the Christian world Be of good courage hope for salvation in Christ be comforted in this that Christ dyed for you all without exception and be fully assured and believe there is a perfect ransome given for you and salvation and righteousnesse purchased to you in Christs blood but I have decreed so to act upon the wils of the farre greatest part of you that you shall have no moâ—e shaire in that redemption and purchased salvation then the damned Devils whereas if I had so drawn you as I have done others as sinfull by nature as you are you should certainly have been eternally saved in Christs blood and the like and faâ—re more I could say of the dreame of the middle science and knowledge of God for Arminians spoyle the Almighty of all grace compassion mercy or power to save for this is the Gospel and no other that God must utter by their doctrine I havâ— chosen out of grace and mercy all to salvation who shall believe and have given my Son to give his life and blood a ransome for all and every one and I will desire and wish that all mâ—nkinde were with me in eternall glory and that my revenging justice had never been experimentally known to Men or Angel and that death hell sin had never had being in the world but the farre greatest part of mankinde were to sin and finally and obstinately to resist both my generall universall grace given to all and my speciall and Evangelick calling and that they were to doe before any act of my knowledge free decree strong grace or tender mercy and I cannot bow their wills indeclinably to finall obedience nor could I so powerfully by morall swasion draw them to constant faith and perseverance except I would act against that which is decent and convenient for a Law-Giver to doe and destroy the nature of that free obedience that lyeth under the sweet droppings of free reward which must be earned by sweating and under the lash and hazard of eternall punishments to be inflicted which I will not doe yea though in all things even done by free agents as translations of Kingdoms from one Prince to another and bringing enemies against a land which are done by free agents I doe what ever I will and my decree stands and cannot be recalled Dan. 4.35 Esa. 14.24 25 26 27. chap. 46.10.11 Psal. 115.3 Psal. 135.6 Yet in maters of salvation or damnation or of turning the hearts and free actions of men and Angels that most highly concerne my glory above all I cannot but bring all the arrows of my Decrees to the bow of that slippery contingent indâ—fferency of the up and down free-will of Men and Angels and here am fast fettered that I can but dance as free-will pipeth and say amen to created will in all things good or bad I cannot cut of the abundance of my rich grace and free mercy though earnestly and vehemently I desire it save one person more then are saved or damn one more then are damned or write one man more in the book of life and bestow on them the fruits of my dear Sons death then such as in order of nature were finally to believe before any act of my middle science or my conditionall free Decree
saved by Faith as we are Heb. 11.1 2 3 4 5 6 7 8 9 10 11 12 13. Gal. 3.10 13. Acts 11.16 17. Rom. 9.31 32 33. 5. Yea the Law was no lesse a Letter of condemnation to them then to us Rom. 8.3 Rom. 10.3 Deut. 27.26 Gal. 3.10 13. 2 Cor. 3 7 8.13.14 15. 6. They dranke of the same spirituall Rocke with uâ— and the Rocke was Christ 1 Cor. 10.1 2 3 4. Heb. 13.8 and were saved by grace as well as we Acts 15.11 2. It 's true Josiahs tendernesse of heart Davids smiting of heart the Womans weeping even to the washing of Christs fâ—et with teares Peters weeping bitterly for the denying of his Lord as they were woundings and Gospel-affections and commotions of love issuing from the Spirit of adoption of love grace and nothing but the Turtles love-sorrow so it is most false that they were no soule trouble for sinne as if these had beene freed from all Law of God and these soule-commotions were not from any sense of the curse or the Law or any demands of Law to pay what justice may demand of the selfe-condemned sinner yet were they acts of soule-trouble for sin as sin and it shall never follow that the parties were under no transgression and no law because under no obligement to eternall wrath for such an obligation to eternall wrath is no chain which can tye the sons of adoption who are washed justified pardoned and yet if the justified and pardoned say they have no sin and so no reason to complaine under their fetters and sigh as captives in prison as Paul doth Rom. 7.24 nor cause to mourne for in-dwelling of sin they are liars and strangers to their owne heart and doe sleep in deep security as if sin were so fully removed both in guilt and blot as if tears for sin as sin should argue the mourning party to be in the condition of those who weep in hell or that they were no more obliged to weep yea by the contrary to exercise no such affection but joy comfort and perpetuated acts of solace and rejoycing as if Christ had in the threshold of glory with his owne hand wiped all teares from their eyes already 3. Nor see I any reason why any should affirme That the Law is naturally as a party in the soule of the either regenerate and justified or of those who are out of Christ. 1. For the Law 's in-dwelling as a party ingaging by accusing and condemning is not naturally in any sonne of Adam because there is a sleeping conscience both dumbe and silent naturally in the soule and if there be any challenging and accusing in the Gentile-conscience Rom. 2. as stirring is opposed to a silent and dumb conscience that speaketh nothing so the Law-accusing is not naturally in the soule a spirit above nature I doe not meane the Spirit of regeneration must work with the Law else both the Law and sin lie dead in the soule the very law of nature lieth as a dead letter and stirreth not except some wind blow more or lesse on the soule Rom. 7.8 9. 2. That the Law wakeneth any sinner and maketh the drunken and mad sinner see himselfe in the sea and sailing down the river to the chambers of death that hee may but be occasioned to cast an eye on shore on Jesus Christ and wish a landing on Christ is a mercy that no man can father on nature or on himselfe 3. All sense of a sinfull condition to any purpose is a work above nature though it be not ever a fruit of regeneration 4. It s true Christ teacheth a mans soule through the shining of Gospel-light to answer all the enditements of the Law in regard that Christ the Ransomer stops the Law 's mouth with bloud else the sinner can make but a poore and faint advocation for himselfe yet this cannot be made in the conscience without some soule-trouble for sin 5. It s strange that Gods people need more joy after sinne then after affliction and that in some respect they have most joy who have sinned most Sure this is accidentall to sin this joy is not for sin but it s a joy of loving much because much is forgiven Forgivenesse is an act of free grace sin is no work of grace Sin grieves the heart of God as a friend's trouble is trouble to a friend the beleever is made the friend of God Joh. 15.15 and it must be cursed joy that lay in the womb of that which is most against the heart of Christ such as all sin is Yea to be more troubled in soule for sinnes then for afflictions smelleth of a heart that keeps correspondence with the heart and bowels of Christ who wept more for Jerusalems sins then for his owne afflictions and crosse As some ounces of everlasting wrath in the Law with a talent weight of free Gospel-mercy would be contempered together to cure the sinner so is there no rationall way to raise and heighten the price and worth of the soule-Redeemer of sinners and the weight of infinite love so much as to make the sinner know how deep a hell hee was plunged in when the bone aketh exceedingly for that the Gospel-tongue of the Physician Christ should lick the rotten bloud of the soules wound speaketh more then imaginable free-love Nor doe wee say that Gospel-mourning is wrought by the Law 's threatnings then it were servile sorrow but it s wrought by the doctrine of the Law discovering the foulnesse and sinfulnesse of sin and by the doctrine of the Gospel the Spirit of the Gospel shining on both Otherwise sounds breathings letters of either Law or Gospel except the breathings of heaven shine on them and animate them can doâ— no good Asser. 4. Sinnes of youth already pardoned as touching the obligation to eternall wrath may so rise against the childe of God as he hath need to aske the forgivenesse of them as touching the removing of present wrath sense of the want of Gods presence of the influence of his love the cloud of sadnesse and deadnes through the want of the joy of the Holy Ghost and ancient consolations of the dayes of old Psal. 90.7 Wee are consumed in thy wrath and by thy hot displeasure we are terrified Vers. 8. Thou hast set our iniquities before thee and our secret sinne in the light of thy face This was not a motion of the flesh in Moses the man of God Antinomians may so dreame the furie of the Lord waxed hot against his people so saith the Spirit of God nor is this conceit of theirs to be credited against the Text that Moses speaketh in regard of the reprobate party Moses by immediate inspiration doth not pray for the beauty and glory of the Lord in the sense of his love to be manifested on a reprobate partie Antinomian Preachers in our times confesse sinnes in publike but it s the sinnes of the reprobate and carnall multitude that are in
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
indeed is a publike thing but because its the heritage of perishing things it is not publike in comparison of eternity And Christ because a publike Spirit for the whole family of elect Angels and Saints in heaven and earth is a matchlesse excellent one And its observable that there is nothing in heaven that is the seat and element of happinesse and the onely Garden and Paradise of the Saints felicity but it is publike and common to all The inhabitants the glorified Saints and Angels all see the face of him that sitteth on the Throne of degrees of fruition I speak not they all drink of the river of water of life all have accesse to eat of the apples of the tree of life there is no forbidden fruit in heaven all have the blessing of the immediate presence of the Lamb and there is neither need of Sunne or Moon or light of a candle to any all equally enjoy eternity there is one Lease and Terme-day to the lowest inhabitant of glory and that is eternity there is common to them all one City the streets whereof are transparent gold that the poorest inhabitants of a Town walk on a street of gold of Ophir is a great praise to the City it is common to them all that they shall never sigh never be sad never sicken never be old never die and eternall life is common to them all and then all feele the smell of the fairest Rose that Angels or Men can think on the Flower the onely delight the glory the joy of heaven the Lord Jesus all walk in white and can sin no more Then a publike Spirit who is for many is the excellentest Spirit Men of private spirits who carry a reciprocation of designes onely to themselves and die and live with their owne private interests are bad men When our selfe is the circle both center and circumference wee are so much like the devill who is his owne god adores himselfe and would have God to adore him Mat. 4.9 Now Christ is the most publike relative and communicative Spirit and Lord that is 1. All Christs offices are for others then himselfe Hee is not a Mediator of one A Redeemer is for captives a Saviour for sinners a Priest for offenders and trespassers a Prophet for the simple and ignorant a King to vindicate from servitude all that are in bondage the Physician for the siâ—k and this speaks for you sinners 2. Why did hee empty himselfe Luke 19.10 1 Tim. 1.15 and come into the world 〈◊〉 sinners 3. Why was he a fitted Sacrifice to die Joh. 7.19 For their sake also sanctifie I my selfe that they also may be sanctified by the truth 4. His dying was a publike and relative good Joh. 10.10 For his sheep For Joh. 15.13 his friends For Rom. 5.10 his enemies For his Wife to present a Bride without spot or wrinkle to God Ephes. 5.25 26. 5. And hee rose againe for us even for our justification Rom. 4.25 6. And whose cause doth Christ advocate in heaven now Ours For us if wee sinne 1 Joh. 2.1 hee intercedes for us Heb. 7.25 That wee may have boldnesse to enter into the holy of holiest Heb. 10.19 7. Christ hath so publike an heart that hee longs to returne againe and to see us Joh. 14.3 I will come againe and receive you to my selfe A Surety is a very relative person and for another the head is for all the members the meanest and lowest and it is not enough to him to rent the heaven and digge a hole in the skyes once when hee was incarnate but hee makes a second journey in coming down to rent the heaven and fetch his Bride up to himselfe They are hence rebuked that so improve Christ as if hee were a Jewel locked up in a Cabinet in heaven to be touched and made use of by none Oh I am a sinner I am a wretched captive what have I then to doe with so precious a Lord as Christ But I pray 1. wherefore is Christ a Saviour is hee not for sinners Wherefore a Redeemer is it that hee should lye by God as uselesse was he not a Redeemer for captives 2. What if all the world should say so Christ should be a Saviour and save none a Redeemer and ransome none at all for all are sinners all are captives Christs very office begets an interest in the sick to the Physician Claime thine interest O sick sinner Now this voyce was unknowne to those that heard it and yet it was for men that understood it not Christ acteth for us when wee are sleeping The people of God were to be seventy yeares in Babylon and were going on in their obstinacy yet then God saith Jer. 29.11 I know the thoughts I thinke toward you you know them not I love you but yee know not even thoughts of peace and not of evill to give you an expected end Many glorious mercies are transacted in Gods mind without our knowledge Ere the corner stone of the earth was laid hee had made sure worke of our election to glory Ephes. 1.4 Rom. 9.11 2. The everlasting covenant between the Father and the Son that blessed bargaine of free-redemption in Christ was closed from eternity Jer. 32.39 40. To doe us good when wee are farre-off and know no such thing is a great and free expression of love 3. Wee should be narrow vessâ—ls not able to containe our joy without breaking if wee understood what an house not made with hands were prepared for us in the heavens but our life is hid with Christ in God it appeares not now what wee are You never saw the Bride the Lambs Wife broydered with heaven free-grace and riches of glory Every Saint is a mystery to another Saint and that is the cause that love to one another is so cold Every Saint is a riddle and a secret to himselfe It was a priviledged sight even a priviledge of the higher House and of the Peeres of Heaven that John saw Revel 21.10 And he carried me away in the Spirit to a great and high mountaine and shewed me the great City the holy Jerusalem descending out of heaven from God Vers. 11. Having the glory of God and the light was lâ—ke a stone most precious even like a Jaspar stone cleare as Chrystall Here is a Kings daughter a beautifull Princesse in the gold of heavens glory arrayed with Christ who seeth this while wee are here every one seeth not such a sight of glory If there be such an active application on Gods part that Christ is fitted and dressed for sinners there should be a passive application on our part O what an incongruity and unsutablenesse betweene Christ and us hee is a Saviour for sinners wee are not sinners for a Saviour hee is open and forward to give wee narrow and drawing to receive A Physician that thrusteth his art and compassion to cure is unfitting for a sick one froward and unwilling to be
shall seek the Lord. Zech. 12.11 And in that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon It s good to lie and wait at the doore and posts of Wisdomes house and to lie and attend Christs tyde it may come in an houre that you would never have beleeved O what depth of mercy when for naturall or no saving-one-waiting or upon a poore venture What if I goe to Christ I can have no lesse then I have beside any gracious intention the Lord saves and the wind not looked for turnes faire for a sea-voyage to heaven in the Lords time Asser. 12. The ground moving Christ to renew his love in drawing a fallen Saint out of the pit is the same that from heaven shined on him at the beginning Love is an undevided thing there are not two loves or three loves in Christ that which begins the good work promoves it even the same love which Christ hath taken up to heaven with him and there ye find it before you when ye come thither 2. Some love-sicknesse goes before his returne Cant. 3. I was but a little passed I found him whom my soule loves the skie devides and rents it selfe and then the Sunne is on its way to rise the birds begin to sing then the Summer is neere the voice of the Turtle is heard then the winter is gone when the affections grow warme the welbeloved is upon a returne 3. You die for want of Christ absence seemes to be at the highest when hunger for a renewed drawing in the way of comforting is great and the sad soule lowest he will come at night and sup if hee dine not 4. Let Christ moderate his own pace hope quietly waiteth Hope is not a shouting and a tumultuous grace 5. Your disposition for Christs returne can speake much for a renewed drawing as when the Church findes her own pace sâ—ow and prayes draw me we will runne then hee sendeth ushers before to tell that he will come 6. Sick nights for the Lords absence in not drawing are most spirituall signes Antinomians beleeve that all the promises in the Gospel made upon conditions to bee performed by creatures especially free-will casting in its share to the worke smell of some graines of the Law and of obedience for hire and that bargaining of this kind cannot consist with free grace And the doubt may seeme to have strength in that our Divines argue against the Arminian decree of election to glory upon condion of faith and perseverance foreseene in the persons so chosen because then election to glory should not be of meere grace but depend on some thing in the creature as on a condition or motive at least if not as on a cause worke or hire But Arminians reply the condition being of grace cannot make any thing against the freedome of the grace of election because so justification and glorification should not be of meere grace for sure we are justified and saved upon condition of faith freely given us of God The question then must bee Whether there can be any conditionall promises in the Gospel of Grace or whether a condition performed by us and free grace can consist together Antinomians say they are contrary as fire and water Hence these positions for the clearing of this considerable question Pos. 1. The condition that Arminians fancie to bee in the Gospel can neither consist with the grace of election justification calling of grace or crowning of beleevers with glory this condition they say we hold but they erre because it is a condition of hire that they have borrowed from Lawyers such as is betweene man and man ex causa onerosa it s absolutly in the power of men to doe or not to doe and bowes and determineth the Lord and his free will absolutly to this part of the contradiction which the creature choseth though contrary to the naturall inclination and Antecedent will and decree of God wishing desiring and earnestly inclining to the obedience and salvation of the creature Now works of grace and infinite grace flow from the bowels and in-most desire of God nothing without laying bonds chaines or determination on the Lords grace or his holy will Could our well-doing milke out of the breasts of Christs free grace or extrinsecally determine the will or acts of free-bounty Grace should not be grace But without money or hire the Lord giveth his wine and milke Isai 55.1 Ephes. 2.1 2. Ezech. 16.5 6 7. 2 Tim. 1.9 Tit. 3.3 2. Because such a condition is of work not of grace and so of no lesse Law-debt and bargaining then can be between man and man And the party that fulfilleth the condition is 1. most free to forfeit his wages by working or not working as the hireling or labourer in a vineyard yea or any Merchant ingaged to another to performe a condition of which he is Lord and Master to doe or not doe 2. He is no wise necessitate nor determined any way but as the hire or wages doe determine his will who so worketh but the wages being absolutely in his power to gaine them or lose them determine his will which cannot fall in the Almightie 3. Such a condition performed by the creature putteth the Creature to glory but not in the Lord but in himselfe Rom. 4.2 For if Abraham were justified by works hee hath whereof to glory but not before God Yea Adam before the fall and the elect Angels hold not life eternall by any such free condition of obedience as is absolutely referred to their free will to doe or not to doe so our Divines deny against Papists with good warrant the free-hold of life eternall by any title of merit Sure if God determine freewill in all good and gracious acts as I prove undeniably from Scripture 2. From the dominion of providence 3. The covenant between the Father and the Sonne Christ. 4. the intercession of Christ. 5. The promises of a new heart and perseverance 6. Our prayers to bow the heart to walke with God and not to lead us into temptation 7. The faith and confidence wee have that God will worke in the Saints to will and to doe to the end 8. The praise and glory of all our good works which are due to God onely c. If God I say determine free will to all good even before as after the entrance of sinne into the world and that of Grace for this grace hath place in Law-obedience in Men and Angels then such a condition cannot consist with Grace For such a condition puts the creature in a state above the Creator and all freedome in him Pos. 2. Evangelike conditions wrought in the Elect by the irresistible grace of God and Grace doe well consist together Joh. 5.24 Verily Verily I say unto you hee that heareth my word and beleeveth in him that sent me hath everlasting life and shall not
ninety nine beside because this is the Master wheele that stirreth all the rest Now the Lord knoweth how to reach down his hand to the bottome of the elective faculty and that wheele being moved without more adoe it drawes all the affections as subordinate wheels If the key be not so fitted in the work wards and turnings of it as to remove the crosse-barre it cannot open the doore Omnipotency of grace is so framed and accommodated by infinite wisdome as that it can shoot aside the dissenting power without any violence and get open the doore If free will be the workmanship of God as wee must confesse it is a needlesse arguing of Arminians and Jesuites to say that free will is essentially a power absolutely loosed from predeterminating Providence so as whatever God doth on the contrary it may doe or not doe it may nill will chuse refuse or suspend its action for such a creature so absolute so soveraigne and independent as hee that made it cannot without violence to nature turn move bow determine and master it in all its elective power for his own ends and as seemeth good to the Potter for the manifestation of mercy and justice is to say Hee that made the free will cannot have mercy on it hee that framed the clay-vessel cannot use it for honour or dishonour as hee pleaseth hee that moulded and created the horologe and all the pins pieces and parts hath not power to turn the wheels as hee pleaseth 4. Christ in externall meanes accommodates himselfe so in the revealing of himselfe as hee thinks good 1. In accommodating his influence with his word 2. With externalls of providence The breathings of the Holy Ghost goe so along with the word as the word and the Spirit are united as if they were one Agent as sweet smells are carried through the aire to the nose The word is the chariot the vehiculum the horse the Spirit the Rider The word the arrow the Spirit steeleth and sharpeneth the arrow The word the sword the Spirit the steel-mouth and edge that cutteth and divideth asunder the soule and the spirit the marrow and the joynts Heb. 4.12 It is the same Christ in all his lovelinesse and sweetnesse that is preached in the word and conveyed to the soule not God or Christ as abstracted from the word as Enthusiasts dreame And though the Preacher adde a Ministeriall spirit to the word to cause Felix tremble yet hee is not Master of the saving and converting Spirit Golden words though all Gospel and honeyed with heaven and glory planting and watering without the Spirit are nothing In externals of providence God chuseth 1. Meanes 2. Time 3. Disposition 4. Anticipation of the sinners intention 5. Fit words 1. In meanes God appeares to Moses acquainted with mountaines and woods in a bush which burnt with fire to the Wisemen skilled in the motions of the heaven in a new starre to Peter a fisher in a draught of fishes 2. He setteth a time and takes the sinner in his month Jer. 2.24 In his time of love Ezech. 16.8 When he is ripe like the first ripe in the figge-tree Hos. 9.10 3. Often he chuseth in the furnace Hos. 5. Last verse I will returne to my place Hebrew till they make defection or be guilty for the most part man is not guilty in his owne eyes while hee bee as Manasseh was in the bryars the fire melting the silver portrait of a horse causes it losse the figure of head feet leggs and turnes all in liquid white water and then the metall is ready to receive a farre other shape of a man or any other thing the man is ductill and bowable and â—npartiall when God seales and stamps the rodd he is not so wedded to himselfe as before it may be also that mercies and great deliverances and favours melt the man and bring him to some gracious capacity to be wrought on by Christ. 4. Christ anticipates the current of the heart and intention When Saul is on a banquet of blood Christ out-runnes him and turnes him all men are converted contrary to their intentions thousands are in a channell and current of high provocations and they are in the fury of swelling over the banks and Christ gets before them to turne the current to another channell Christ is swift and they are all chased men that are converted Sure Mathew that morning he came to the receipt of custome minded nothing but money and his count book and had not a forset purpose of Christ and because intentions purposes counsels are as it were essentiall to rationall men as men and the refined'st acts of reason and their noblest and most Angel-like works and Christ catcheth sinners contrary to their intentions and in this sense saves the sinner blesses him and gives him Christ and heaven against his will whether he will or not that is whether he spiritually will or no or whether he savingly intend his owne conversion or not 5. There is one golden word and God is in the word one good word that is fit and dexterous hic nunc Prov. 25.11 A word fitly spoken Heb. a word spoken on his wheeles is like apples of gold in pictures of silver Sure Christs words to a sinner ripe for conversion moves on wheeles that is in such order as two wheeles in one cart they answer most friendly one to another in their motion because Christ observeth due circumstances of time place person congruency with the will and disposition As Hos. 2.14 and Salomons Ecoles 12.10 The Preacher sought to find out acceptable words Hebr. words of will or of good will Christ was greater then Salomon and is a higher Preacher then he and seeks out words to the heart that burns the heart Luk. 24.32 Sure there is more of heaven more life and fire in these words to Mathew Follow me and to dying Jerusalem Live then in ordinary words the Hebrews call vaine words Esai 36.5 A word of lips Prov. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these be words of winde that are empty and have no fruit the words of the Lord fitted for converting are words of the heart and words of power which want not the effect they are words fit for the heart Esai 40.2 Hos. 2.14 Such words as teach the heart Esai 54.13 Joh. 6.45 there is an uncreated word sutable for the heart that goes along with the word spoken and that meets with all the byases turnings and contradictions of the heart and takes the man and no word but that onely can doe the businesse there is a word that is with child of love a word commeth from God and its a coale from the Altar that is before the Lords throne and it fires up all yron locks in the soule that the will must yeeld The woman of Samaria heareth but these words I am he that talketh with thee and her will is burnt with a strong necessity of love
impeachment of revenging justice to save men upon a new transaction either of grace or works and to destroy his enemies that would not accept of that new transaction yet so as when Christ hath dyed and taken away the sinnes of all and is made Lord and King of dead and quick all mankinde may freely reject all covenants Christ maketh or can make and be eternally lost and perish For 1. Christs Princedome and Dominion that hee hath acquired by death is not a free-will-power or possibility by which he may upon such and such conditions kill or save though all may eternally perish But Christ is made Lord of quick and dead by dying Rom. 14.9 that he might be judge of all but so that we should live and dye to our selves but that whether we live or dye we should be Christs though we change conditions yet not Masters in both we should be the Lords v. 7.8 as Christ lived againe after death that hee might bee the husband of his owne wife the Church that hee dyed of love for 2. Upon what termes Christ was by death made a Lord and acquired a Princedome upon these termes he was made a Prince over his Church for Lord and Prince and King are all one But the Lord maketh David that is Jesus the Sonne of David Prince over his people not with power to save or destroy his redeemed slocke and so as all the slock may eternally perish Ezech. 34.22 Therefore will I save my slocke and they shall no more be a prey Vers. 23. And I will set one Shepherd over them and he shall feed them and my servant David hee shall feed them and he shall be their Shepherd Vers. 24. And I the Lord will be their God and my servant David a Prince among them I the Lord have spoken it Vers. 25. And I will make with them a covenant of peace Now was Christ by the bloud of the eternall covenant brought back from the death and made a Shepherd of soules to the end he might have power to destroy all the slock Ezechiel saith to feed them the Apostle to make the Saints perfect in every good worke working in them actually and efficaciously that which is wel-pleasing in his sight Heb. 13.20 21. It s true Christ obtaineth by his death a mediatory power to crush as a Potters clay vessell with a rod of yron all his rebellious enemies But 1. this is not a power to crush any enemies but such as have heard of the Gospel and will not have Christ to raigne over them in his Gospel-government but not to crush all his enemies that never heard of the Gospel and so are not Evangelically guilty in sinning against the Lord Jesus as Mediator for they cannot be guilty of any such sinne Rom. 10.14 Joh. 15.22 Hee had and hath power as God equall with the Father to judge and punish all such as have sinned without the Law 2. It s not merit or acquired by way of merit of Christs death that a Crown is given to Jesus Christ for this end to destroy such enemies as are not capable of sinning against his Mediatorie Crowne especially when as God he had power to destroy them as his enemies though hee had never been Mediator Yea Act. 5.31 It s said him whom yee slew and hanged on a tree hath God exalted with his right hand to bee a Prince and Saviour not to destroy all his subjects upon foreseene condition of rebellion to which they were through corruption of nature inclinable but that he might by his Spirit subdue corruption of nature and give repentance to Israel and forgivenesse of sinnes 3. By what title Christ is made a King and Lord by the same he is made head of the body the Church For Ephes. 1.20.21 22 23. By raising him from the dead God conferred a headship upon him Now he was not made head of the body that he might destroy all the members or most of them as Arminians must say but his headship is for this end that the whole body by his spirit fitly joyned together might grow up in love Ephes. 4.16 and that the members might receive life and Spirit from him 4. By the same title he is made Lord by which hee is made King Governour and Leader of the people for power of Dominion and Lordship is nothing but Royall power now he was made King not on such termes as hee might destroy all his subjects for all mankind are his subjects to Arminians But he is made King Psal. 72.11 That all Nations may serve him that hee should deliver the poore needy and helplesse and redeeme their soules from violence and esteeme their death precious and he raigneth and prospereth as a King that in his dayes Judah may be saved and Israel dwell safely Jer. 23.7.8 and God raiseth the horne of David Luk. 1. And so setteth Christ on the throne to performe his mercy promised to our Fathers and remember his holy covenant Ver. 69.7 That wee might serve him in holynesse and righteousnesse Now by the Arminian way he is set upon the throne of David to execute vengeance on all his Subjects and that he may utterly destroy all if all rebell and not to save one of Judah and Israel for he may be a King without any subject suppose all his Subjects were cast in hell yea hee groweth out of the root of Jesse a Royall branch of King Davids house not that these Warres may bee perpetuated betweene God and all the children of men but that the Wolfe should dwell with the Lambe and the Leopard lye down with the Kid and the Calfe and the young Lyon together and a little Childe should lead them and the earth should be filled with the knowledge of the Lord as the waters cover the Sea Isai 11.1 2. 6.7 8 9. And Christ is given for a guide and leader of the people Sure for the good of the slock and that he may carry the lambes in his bosome Esai 40.11 That they should not hunger nor thirst that neither the heat nor the Sunne should smite them because he that hath mercy on them doth lead them and by the springs of water doth he guide them Esai 49.10 Salvation is ingraven on the Crowne of Christ by office Christ must be a destroyer and a Lord crusher of his people as a Jesus and a Saviour by this conceit 5. And what more contrary to the intrinsecall end of Christs death then that he should obtaine no other end by dying but a placability a possible salvation a softning onely of Gods minde whereby justice should onely stand by and a doore bee opened by which God might be willing if hee pleased to conferre salvation by this or that Law a covenant of grace or of works or a mixt way or by exacting faith in an Angell or an holy man and this possible salvation this virtuall or halfe reconciliation doth consist with the eternall damnation of all the world whereas the genuine
and numerous off-spring of children and when they are gathered together they are a faire beloved world In the Hebrew many and great are often one and the same As one Rubie is worth ten hundreth one Saphir worth thousands of common stones so one Saint is more then ten thousand wicked men then all together they must be an All a world a whole world of ransomed ones hidden ones Psal. 83.4 of the Lords Jewels Mal. 3.17 and of Christs precious ones Isai. 43.4 they are the floure and the choise of mankinde 2. Christ is willing to take away all heart-exceptions of unbeliefe from men As. 1. Can God bee borne of a woman to save men not Angels Beleeve it saith the Lords Spirit with a sort of oath Heb. 2.16 Verily hee tooke on him the seede of Abraham not the nature of Angels Halt not at Christs man-kindnesse and not Angel-love to the excellenter childe by nature the Angel when he fell and it s to remove our doubts that God is brought in promising and swearing the covenant Christ is a sworne covenanter Heb. 6.12 When God made promise to Abraham because hee could sweare by no greater he sware by himselfe Ezech. 33. The people slandred the Lord he delighted so to have the people pine away in their iniquities that hee would punish them for no fault but the childrens teeth should be set on edge for the sinnes of the father and the grapes that they eate not themselves The Lord answers that calumnie Ezech. 18. And here as I live I delight not so so as you slanderously and blasphemously say in the death of a sinner by my life I desire you may repent and live nor have I pleasure to punish innocent men for no sinne at all And the second Exception is But Christs heart is not ingaged with a heart-burning purpose or desire to save man the purpose of saving came upon him but yesterday yea but saith Christ it was not a yesterdayes businesse but was contrived from eternity Proverb 8. before the Lord made Sea or Land vers 30. I was by him as one brought up as a sonne nourished with him I was daily when there was neither night nor day his delights rejoycing in the habitable earth and my delighâ—s were with the sonnes of men Two words expresse Christ old and eternall love to men his delights was with the sonnes of men as Christ was his Fathers delight from eternitie so was Christ feasting himselfe on the thoughts of love delight and free grace to men sure not to Pharoah Judas and all the race of the wicked and with such a love as if free will please should never injoy one sonne of Adam 2. I was saith Christ playing and sporting in the habitable earth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to play in a dance it is 2 Sam. 6.21 spoken of Davids dancing before the Ark and 1 Sam. 18.7 The women in Israel playing answered one another in their songs It holds forth this that it resolves the question that Augustine loosed to a curious head asking what the Lord was doing before the world was he was delighting in his sonne Christ and the thoughts of the Lord Iesus in that long and endlesse age were solacing him and they were skipping and passing time in loving and longing for the fellowship of lost men and since God was God O boundlesse duration the Lord Iesus in a manner was loving and longing for the dawning of the day of Creation and his second coming againe to judgement the marriage day of union with sinners Christ was as it were from eternity with childe of infinite love to man and in time in the fulnesse of time it blossomed forth and the birth came out in a high expression of love the man-childe the love of Christ was borne and saw the light Gal. 4.4 Tit. 3.4 when Christ was ripe of love to bring forth free salvation glory glory to the Wombe and the Birth And a third Exception is But sinners dis-obliged Christ and provoked him as his enemies can it be that in time seeing how undeserving we were he could heartily and seriously die for man offer himselfe to all God may have mercy on the work of his hand but he cannot have mercy on sinners Answ. 1. It s true the Gospel is contrary to nature and not one Article more thwarteth and crosseth carnall wisedome then that of imputed righteousnesse That crosseth Morall Phylosophy so much as we can more easily beleeve the rising of the dead or any the greatest miracle the drying up of the red Sea then beleeve the Gospel for we beleeve the Gospel for miracles as motives not as causes of Faith not Miracles for the Gospel and if at the first we beleeve the Gospel for Miracles then we naturally rather beleeve Miracles and the dividing of the Red Sea and the raising of the dead then we can beleeve that Christ came to die for sinners 2. Consider with what a strong good will Christ died Luke 9.51 And it came to passe when his time was come that he should be received up he stedfastly set his face to goe to Jerusalem He hardned his face he emboldned himself to goe to Jerusalem to suffer he mended his pace and went more swiftly with a strong fire of love to expend his blood Luke 12.50 I have a baptisme to be baptized with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I fettered or besieged as the word is used Luke 19.43 till it be perfected 3. What could move Christ to lie and fancie were his weeping and tears counterfeit were his dying bleeding sweating pain sorrow shame but all shewes for the market and to take the people Isai. 53.44 Surely really he bare our sorrowes 4. His offer must be reall Joh. 7.37 for with vehemency he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stood and shouted in the Temple if any man thirst let him come to me and drinke Here is a dear fountain to all thirsty soules and most free Christ thirsteth and longeth to have thirsty sinners come gratis and drink But I doubt he beares not me in particular at good will are the promises made for me Did he love me before the world was Did Christ dying intend salvation for me This doubt draweth us to the fift particular that so I may hasten to the uses which is what sort of Faith it is that God requireth of all within the visible Church for the want whereof Reprobates are condemned Assertion 1. Saving Faith required of all within the visible Church is not as Antinomians conceive the apprehension of Gods everlasting love of Election to glory of all and every one that are charged to beleeve Saltmarsh in an ignorant and confused Treatise tells us To beleeve now is the only worke of the Gospel that is that ye be perswaded of such a thing that Christ was crucified for sins and for your sins so as salvation is not a businesse of
example of the glory of my power and name that is the glory of justice in thee to all the world who heares of thee and then verse 18. hee returnes to the Lords free will and unhired and absolute liberty in differencing person from person Why has hâ—e mercy upon this man and not on this man if there had been such a conceit as a generall catholick good will in God to Pharoah to Esau the Apostle should now hâ—ve denyed any absolute will in God to separate one person from another Arminians can instruct the spirit of the Lord and the Apostle to say he has an equall generall goodwill and desire to save all and every one Esau as well as Iaakob Ishmael as â—saac the son of promise Pharoah as Moses or any other man but then two great doubts should remain How then hated he Esau when he was not yet born and had not done good or evill All the Arminians on earth answer that 2. But the doubt is not removed How is it that God loves Iaacob blesseth and hath mercy on him and hateth Esau and yet Esau has neither done good nor ill Arminians answer in an antecedent generall good will God indeed loved Esau as well as Jaakob Pharoah as well as another man but here is the thing that makes the separation Iacob runneth and willeth Esau is a wicked man Pharoah and others like him bloody tyrants and God sheweth mercy with another posterior and consequent will on Iacobs because he runs and wils and has mercy on him because hee pays well for mercy and has not mercy on Esau because he neither â—uns nor wills Now this is to contradict God therefore we must bear with it that men of corrupt mindes destitute of the truth rising up to plead for universall atonement contradict us But Paul resolves all the mercy bestowed on this man not on this man v. 18. on this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will Therefore hath he mercy on whom he will have mercy and hardeneth whom he will 2 unpossible it is that conversion should be grace and matter of the praise of the glory of the Lords grace to Peter rather then to Iudas except the grace of God separate Peter from Iudas by moving effectually the one to beleeve and not moving the other All the wit of men cannot say but I may glory in my own free will that I am efficaciously redeemed and saved rather then another except grace efficaciously move me in a way of separating me from another if hee had alike good will to save me and Judas and all the world but he committed the casting of the ballance in differencing the one from the other to free-will so as the creatures free-will made the consâ—quent will of God different toward the one and toward the other 3. The God who is willing to show his wrath and to make his power known in â—nduring with much long suffering the vessels of wrath fitted to destruction that he might make known the riches of his glory on the vessels of mercy which he had afore prepared to glory Rom. 9 2â— 23 is also willing because hee is willing to declare these two ends equally in some because he will the glory of power justice and long suffering in others the glory of grace and mercy because he will nor did I ever see a reason wherefore God should carry on the two great state designs of justice and mercy in such an order as he should incline more to declare and bring to passe the design of mercy then the design of justice for out of the freedom of high and deep soveraignty he most freely intended both these glorious ends Now as the attaining of his freely intended end of manifested mercy in some both Angels and Men makes visible in an eminent manner the glory of justice in other some so the attaining of his freely intended end of pure grace in the Elect doth highly indeare Iesus Christ that we should prize the blood of the Covenant the riches of free-grace to us whom he hath freely chosen leaving others as good as we to perish everlastingly And as Arminians cannot deny but that the Lord might so have contrived the businesse as all that are saved and to prayse the Lord that sits one the Thron in heaven might have been damned and should blaspheme eternally in hell the holy just Iudge of the world as he can make a revolution of all things in heaven and in earth to a providence contrary to that which is now so they cannot deny an eminent soveraignty deliberate and fixâ—d free-will in God before any of the Elect and Reprobate were placed in sâ—ch a condition of providence in which hee foresaw all that are saved or damned should bee saved or damned and that this will was the prime fountaine cause of election and reprobation 4. Paul shewing Rom. 11. That God concludes all in unbeliefe that he might have mercy on all and shewing a reason why the Lord was pleased to cast off his ancient people for a time and to engraffe the Gentiles the wilde Olive in their place saith O the depth and another reason he cannot find but bottomlesse and unsearchable freedome of grace and free dispensation to some people and persons and not to others I confesse it had been no such depth if the Lord from eternity had equally loved all to salvation but through the running willing or not running not willing of the creature had been put upon later wiser and riper thoughts and a consequent will to save or not save as Men and Angels in the high and indifferent court of their free-will shall think good there had been no other depth then is in earthly Iudgeâ— who reward well doers and punish ill doers or in a Lord of a Vâ—ne-yard who gives wages to him that labours and no wages to him that stands idle and doth nothing this is the Law of nature of Nations and no depth it s but God rewarding men â—ccording to their works and God shewing mercy in such as co-operate with and improve well the benefit of Gods antecedent will and not shewing mercy on such as doe not co-operate therewith but out of the absolutenesse of indifferent free-will are wanting thereunto But the great and unsearchable depth is how God should so carry on the great designes of the declaration of the glory of pardoning mercy and punishing justice as their should be some persons and Nations the Jewes first and not the Gentiles as of old and now the Gentiles taken into Christ and the Jewes cast off and again the Jewes with the riches of the world of Elect both Jewes and Gentiles who are chosen and must obey the Gospel and be called without any respect to works but of grace Rom. 11.5.6 7. and when the children had neither done good nor evill and were not born Rom. 9.11 and these who were nearest to Christ and did woâ—k more for the attaining