predeterminating grace did keep the Saints and stirre them to every act 3. Who is the Author and finisher of our faith Christ and who perfecteth the good work once begun but Christ and who but he bringeth many children to glory Not we when the soule is distempered under desertion the soule is so tender and excellent a piece love so curious and rare a work of Christ that let all the Angels in heaven Seraphims and Dominions and Thrones set their shoulders and strength together they cannot with Angell-tongues let them speak heaven and Christ and glory calme a soul-feaver and words of silk and oyle dropped from the clouds cannot command the love-sicknesse of a sad soule Will ye look to heaven while your sight faile and weep out two eys while Christs time come you cannot find ease for a broken spirit when Christ breaketh can Angels make whole The conscience is a hell-feaver the comforter is gone can you wiâ—h a nodde bring the physitian back againe can golden words charme and calme a feaver of hell can you with all the love-waters on earth quench a coale of fire that came from heaven Send up to heaven a Mandate against the decree and dispensation of God if you can if the gates of death can open to thee or if thou hast seâ—ne the doores of the shaddow of death or can doe such great works of creation as to lay the corner-stone of the earth or hang the world on nothing which Iob could not doe chap. 37. chap. 38. But who can command soule-furies onely onely Christ. The soule is downe amongst the dead wandering from one grave to another Can you make a dead Spirit a Gospel-harp to play on of the springs of Zion the songs of the holy Ghost Christ can doe it Can you cry and finde obedience to your call O North O South winde blow upon the Garden Christ hath his owne winde at command hee is master of his owne mercies Can you prophecie to the winde to come and breathe on dead bones Christ onely can Can you breathe life soule and five senses on a coffin could you make way for breathing in the narrow and deep grave when clods of clay closeth the passage of the nostrils Christ can Isai. 26.19 Thy dead men shall live together with my body they shall arise awake and sing ye that dwell in dust for thy dew is as the dew of herbs and the earth shall cast out the dead Can you draw the virgins after the strong and delitioâ—s smell of the ointments of Christ but if he draw the virgings â—unne after his love Cant. 1.3 Christ indictes warre are you a creator to make peace he cryes Hell and wrath can you speak joy and consolation are you an anti-creator to undoe what Christ does Christ commandeth fury against a people or person can men can angels can heaven countermand Position 3. The Lords suspending of his grace cometh under a twofold consideration 1. As the Lord denyeth it to his own children 2. As to wicked men also As he witholdeth grace especially actuall and predeterminating It falleth under a threefold respect 1. As it is a work of the free and good pleasure and Soveraignty of God 2. As it is a punishment of former sinnes 3. As from it resulteth our sinne even as the night hath its being from the absence of the Sunne Death from the removall of life 4. The Lords denyall of Grace is seene most eminently in two cases 1. In the parting asunder of the two decrees of election and reprobation 2. In Gods with drawing of himselfe and his assistance in the case of â—â—ying the Saints In the former the Lord has put forth his soveraigntie in his two excellentest creatures Angels and men if wee make any cause in the free-will of Angels I speak of a separating and discriminating cause whâ— some Angels did stand and never sinne some fall and become divels wee must deny freedom of Gods grace in the predestination of Angels now the Scripture calleth them Elect Angels how then came it that they fell not from fre-will No Angels are made of God and for God and to God then by the Apostles reason they could not give first to God to ingage the Almighty to a recompence they could not first set their free-will to work their owne standing in Court before God did with his grace separate them from Angels that fell Rom. 11.36 Esai 40.13 2. Make an election of Angels as the Scripture doth when some are called Elect Angels and some not then it must bee an Election of grace an election of works it cannot be because Angels must glory in the Lord that they stand when others fell Rom 4.2 as men do Proverb 16.4 Ier. 9.23.24 2 Cor. 10.17 Rom. 11. â—6 for no creature Angels or Men can glory in his sight for Angels are for him and of him as their last end and first Authour Rom. 11.36 then they gave not first to God to ingage the Lord in their debt vesr. 35. for if so then glory should be to the Angels but now upon this ground that none can ingage the Lord in their debt Paul vesr. 36 saith to him be glory for ever because none can give to him first and all are for him and of him then so are Angels 3. Angels are associated in the Element and orbe of free grace to move as men with graces wings to fly over the Lake prepared for the divel and his Angels whereas others fell in otherwise Christ the Lord Treasurer of free grace cannot bee the head of Angels Col. 2.9 as of men Col. 1.8 Ephes. 1.20.21.22 23. for as art not nature can prevent a dangerous feaver by drawing blood or some other way even as the same art can recover a sick man out of a feaver whereas another sick of that same disease yet wanting the helpe of art dieth So the same free grace in nature speece and kinde not free will hindeâ—â—â— the elected Angels to fall where as by constitution of naâ—uâ—e and mutabilitie being discended of that first common poâ—r 〈◊〉 â—ase house the first spring of all the creation of God meere and simple Nothing the mother of change and of all defects naturall and morall in every the most excellent creature thâ—y were as an humorous grosse body in which the vessells are full and in a neerest propension to the same feaver that devils fell into even to the ill of the second death if the grace of God had not prevented them 2. In men God has declared the deep Soveraignty and dominion of free grace in calling effectually one man Iaakob not Esau Peter not Iudas in having mercy in time on whom hee will and hardening whom hee will I humbly provoke all Arminians all Libertines who dash themselves the contrary way against the same stone to show a reason why one obeyeth and actively joyneth with the draught and pull of the right arme of Iesus Christ Ioh. 12.32 and his father
time disposition anticipation of the intention 309 Fit words 310 The Jesuits congruous vocation rejected 311 The Arminian refuted ibid. The Protestants conversion proved 312 313 314 The middle science a phancie 312 313 The Vaga and confused necessity of Did. Ruiz refuted 315 Arguments for indeclâ—â—â—ble and irresistible conversion pressed 314.315 316 317 318 319. How loggish we are to be drawne to Christ. 319.320 Antinomians reject Sanctification 321 Will have us in this life compleatly saved and seeme to deny with Familists the life to come and the resurrection 32â— 323 3â—4 Free will not forced 326 Arminian indifferency of will refused 326.327 And their confused loose decrees of things contingent 327.328 329 330 God determines free will 328 329 330 331 The Vses of the Doctrine 331 332 How to deale with such as are troubled they are not drawne 333 334 Grace in drawing inferres Riches and overflowings of grace 335 Vertues of Christ fitting him to draw sinners 336 337 The power and fulnesse of Christs drawing vertue in many branches 340 341 342.343 Perfection not attainable in this life 341 342 Scriptures and ordinances sleighted by Familists and Antinomians 345 346 â—47 c. Rise of Familisme 332. Lovelinesse of Christ. In 1. Vnion 2. Satisfaction 3. Rest. 4. Sense 5. Satisfaction 6. Living in 7. Loving of Christ. 354 355 356 357 Vnion with Christ. 356 357 Familists heaven and hell and being of creatures in God refuted â—58 359 The soule living and loving in Christ. 360 361 362 The State of the question touching vniversall attonement 365 366 The place Rom. 10.18 Have they not heard c. discussed 365 366 367 Of universall grace 368 Of Arminian election 368 369 Arminians goe upon six universalities 369 370 371 Vniversall 1. Will of God to save all 2. Vniversall Redemption 3. Covenant 4. Reconciliation 5. Vocation 6. Possible Apostacy of all 370 371 The Elect particularly designed by persons names c. 371 372 373 Election and Redemption of the same Sphere 375 M Moores and the Arminian opinion of universall Redemption 375 376 The Arminian distinction of Redemption purchased to all possibly applyed to none examined 376 377 â—78 Moores distinction of a reconciliation of all with God and all to themselves vaine 379 380 381 382 c. 1 Pet. 2.21 Isai. 53.6 The Lord laid on him the iniquity of us all explaned and vindicated 379 380 1 Cor. 5.14.15 proveth no vniversall reconciliation 381 Nor 1 Tim. 2.4.6 381 382 383 384 385 Moores frivolous reasons answered 385 386 387 388 389 Joh. 1.29 Behold the Lambe of God c. vindicated 389.390 391 The Arminian condition of preaching the Gospel not revealed to thousands and so cannot oblige 392 393 Christs dominion not a naked power to save such as may consist with the damnation of all 393 394 395 c. Proved by fifteene Arguments to 399 There is as good ground in Scripture for the universall conversion and salvation of all and every one as for the univeâ—sall redemption of all and every one 400 401 402 M. Denne the Arminian and Antinomian answered 40â— 405 406 c. The place of Joh. 3.16 God so loved the world c. vâ—ndicated and opened 409 410 All Redeemed from wrath redeemed from iniquity 412 413 Christ purchased faith to us by his death 413.414 Other Arguments to prove that Christ dyed not for all and every one 413 414 415 416 What is never done is not Gods will simply ibid. What the revealed will of God is ibid. All arguments from Gods will love mercy c. against particular election and redemption with equall strength of reason conclude against Arminians 416 417 418 Gods revealed will expresses not to us his decree intention and purpose that the thing be but his approbation or hatred of it be it or be it not 418 419 The word World proveth nothing against us the place Joh. 3.16 againe considered 419 420 421 An elect World in Scripture 422 5. Rules to expound the particle All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 422 423 424 425 2 Pet. 3.9 The Lord will have none to perish c. vindicated 428 God willeth not all and every one to be saved 4â—8 429 The common nature of man assumed by Christ proveth no more he redeemed all and every one then that all and every one sitteth in that nature with him on his throne 430 431 Hebr 2.9 He tasted death for every man vindicated 4â—1 432 The place Rom. 5. By one mans offence c. is for particular not for universall redemption 432 433 434 435 And 1 Cor. 15. 435 436 The place 1 Joh. 2.1 cleared for us 436 437 438 And 2 Pet. 2.1 ibid. And 1 Tim. 4.10 ibid. Christ hath a serious good will to draw sinners to himselfe 438 439 Foure objections of weake ones answered The Gospel framed in the wisdome of God that none might despaire to open a doore of faith 1. To beleevers 2. To sinners 3. To visible Saints 4. To men 5. To all 6. To that which is most comprehensive the World 440 441 442 443 Christ sorry that we come not ibid. What Gods revealed will is 443 444 Any will to save all contrary to Gods nature and attributes 444 445 Christ willing to draw all heart-exceptions removed 446 447 448 449 Ezech. 33.10 explained 447 448 Prov. 8.30 Ancient love explained ibid. What sort of faith God requireth of all and every one that heare the Gospel Antinomians dreame of a faith which is the apprehension of the eternall love of election 449 450 451 This faith hath for its object a lye that God hath chosen all and every man to glory a lye and is no faith 451 452 The faithfulnesse and mercy of a Gospel-Saviour the objects of saving faith ibid. Arminians lay double dealing on God 417 It s a mystery that God obligeth all in the visible Church to rest on Christ as a Saviour though salvation be not purchased to all 417 418 The Gospel revealeth not Gods decree and intention whom hee purposeth to save or damne 418 419 How Christ dyeth for the world 419 God dealeth sincerely with all whom he commandeth to beleeve 419 420 Gods wise framing of Gospel-invitations without any mans name in particular 420 421 The sufficiencie of power in Christ to save the object of that faith for the want of which reprobates are damned 421 422 The object of fiduciall resting on Christ. 423 Objections of weake ones against their grounds of beleeving removed 423 424 425 The Arminian Argument against particular Redemption taken from hope assurance conâ—olâ—tion propounded in all its strength Answered and retorted on themselves 424 425 426 427 Vniversall Redemption furnisheth no grounds of assurance and consolation but such as may stand with the reprobation and damnation of all 425.426 M. Moore suggesteth hope and the Gospel-comforts of the Spirit of Jesus Christ to Indians Americans Turks ibid. Arminians render God pendulous and doubtsome 426 Frustrated in his hope and ends 427.428 Faith the
first morning and dawning of election ibid. The Arminian hope and comfort and their wild Divinity not in Scripture 428.429.430 The Lords generall good will to save all and every one comfortlesse 432.433 The fountaine good will of God separateth elected persons from others 4â—2 433 Arminians resolve all in mans will and merits 434.435 Paulâ—s out-cry O the depth opened 435.436 Onely free grace not freewill maketh one to differ from another 437.438 The abundance of grace 439 440 All love especially a three fold effectuall in God no lip love in him 440 441 Christs love cannot mis-carry ibid. Very active 442 Ten objections from feare of Reprobation and sinne that seâ— me to hinder beleeving removed 4â—3 â—44 445 Christ can draw as guilty as thou art 447.448 The person to whom we are drawne most considerable from severall excellencies in him 449.450.451.452 Christ a home and rest 451 Three parts of Christs compleatnesse 1. His fulnesse 453 2. His primacy 453.454 3. His excellencie 454.455.456 Resisting of Christ a high sinne 457 Christ good at drawing of sinners ibid. 458.459 Resisting a great sinne 459.460 Marks of a meere Moralist 461.462 Errours of Libertines touching Free will 462.463.464 What activitie we have in our conversion 464 The faculties of the soule not destroyed 464.465 Grace inherent in us not the person of the Holy Ghost 464.465.466.467 The Blasphemy of the Libertine H. Nicholas who said he was Godded ibid. The union of the Holy Ghost with the Saints not personall 467.468.469 Grace and Free will joyned in acting in a fourefold sense 468 469.470 The covenant of grace how conditionall 471.472.473 Crispe refuted 472.473.474 Differences betweene Law and Gospel 472 Grace in the Old Testament and Justification the same in Nature with that in the New Testament 474 47â—.476 How faith is a condition of the Covenant 476.477 How grace acteth in all Christs Members 479. â—80 Christ onely not any creature Man or Angel can calme a disquieted soule 480.481 The Lords deniall of grace falleth under a three-fold consideration 481.482.483 The freedome of grace evidenced in Angels 482 In the conversion of men 483 48â— We are to pray when under indispositions we cannot ibid. Flesh and Spirit in their up's and downes 485.486 In what cases God usâ—th to withdraw ibid. We are to stirre and blow grace our selves 486.487 How we sinne in not doing though actuall predâ—terminating grace be not in our power 487.488.489 How we leave God ere he leave us 489 How we are to beleeve that God will joyne his influence of actuall grace 489.490 Grace not a Morall sparkle 490.491 Mens impotencie to come to Christ wilfull ibid. The condition of Christs drawing 492.493 Christs and our leaving of the earth and the reasons 493.494.495 Christs dying a speciall ground of Mortification 496. â—97 To be crucified to the World what it is 497.498 How base the earth is to a Saint ibid. Antinomian Mortification fleshly and refuted 490.491.492 Libertines and Antinomians compared together from some passages of Calvine Instruct. advers Libertinos 500 501.502.50â—.504.505.506 Sinnes of the Justified to Antinomians no sinnes 502.503 Sense and feeling of sinnes to Antinomians 503.504 How a Convert cannot fall in the same sinne againe 506.507 Sorrow for sinne habituall in the Saints contrary to Saltmarsh 507.508.509 Mortification not an act of Faith 509.510.511 Mortification personall Physicall reall not the Antinomian imputative and apprehensive Mortification refuted 509.510.511 Antinomians deny sinne to be in the justified 512.513 The fleshly distinction of Denne and other Antinomians of sin in the conscience and sinne in the conversation refuted 513.514 Mortification is in abstaining from sinne and in the remissenesse and faintnesse of the powers of the soule to act sinne 516.517.518 To live by Faith includeth sanctification ibid. A sinner as a sinner not humbled is not to beleeve applicatorily 518.519.520 Holinesse and Morall vertues much different 520 521 To adde to Antinomian Mortification is to adde to Christ. 521.522 Eight Queries propounded to Antinomians touching the Law Enthysiasmes Gospel-commands sinnes of the justified c. 522.523 Divers Manifestations of Christs deadnesse to the world 524.525 The Lords various dispensation in leading some to heaven in flowings of free grace others in low desertions 525.526 Christ strong to save 528 Minded us much in death 528.529 The World a weake thing to Christ. 529.530 Christ strong on the Crosse. ibid. Providence most speciall in excellent things 530.531 A three-fold excellency of the working of Christ on the Crosse. 531.532 Christ drawes sinners 1. Lovingly 532 2. Suffering paine ibid. 3. Strongly 532.533 Compleatly Ibid. 5. Finally dying and drawing 533.534 What it is to be lifted up from the earth 534.535 The Scriptures deepe plaine not obscure why wee accuse them 535.536 Christs dying ibid. The kind of his death 537.538 Seven considerations of Christs dying 537 538.5â—9 Christs love went to death with him ibid. Christ willing to die and must dye ibid. A wondring that Christ should dye ibid. Reason would say Christs body should be precious as the Sunne ibid. It s much that Christ should part with life 5â—9 Three ingredients in Christs death 1. The curse 2. Merit 3. Divine acceptation 540.541 Foure sad conditions in the ransome that Christ payed 541 1. A man given for a man 2. A King for a servant 3. A King handled as a slave ibid. The ransome given must die 542 Death the end of Christs labours ibid. Christs victory in dying 543 His welcome 544 Comforts to dye from the dying of Christ. 544.545 Christ had good hap to the Crosse. ibid. Death perfected Christ. 546 547 Life lame without the life hid with Christ. 547.548 Reall Mortification pressed from Christs death 545.546 Comfort of pardon from Christs death 549 Sinne sweet suffering for sinne sad 550 In the kind of Christs death three Characters 1. Paine 2. Shame 3. A Curse 550.551 In the paine of Christs death three 1. Violence ibid. 2. Slownesse of dying ibid. 3. Many degrees of life taken from Christ. 550.551.554 How Christ was capable of shame ibid. 555 How not 555.556 How shame penall might stand â—ith the dignity of his person 557.558 How Christ was a curse 558.559.560 Death naturall and violent 561 Indifferent accidents of death 562 How a man is ripe for death 562.563 Our errors and fancies touching the Crosse. 564.565 The bloud not dryed off Christ while he was in heaven ibid. We condemne the wisdome of God in our murmuring under the Crosse. 566 How farre we may chuse our owne Crosse. 567 The circumstances that fall in our crosse dressed by infinite wisdome 567.568 That a blessed Spirit take on him to bee a cursed sinner admirable 571.572 Wee are not freed from the Law as a rule of righteousnesse 572.573 Neither Law nor Gospel obligeth a beleever to Sanctification by the Antinomian way 574.576 We are no more under the Gospel nor under the Law by the Antinomian way 574.575 Antinomians enemies to close walking with God 575.576 Men naturally are not
shall enter into joy at last c. Now all this is but a turning of Faith into wantonnesse whereas Faith of all graces moveth with lowest sayles for Faith is not a lofty and crying but a soft moving and humble grace for then Davids being moved and his heart smiting him at the renting of King Sauls garment should be under a covenant of works and so not a man according to Gods owne heart for a smitten heart is a troubled soule David Abraham Rom. 4. and all the Fathers under the Law were justified by the imputed righteousnesse of Christ apprehended by Faith as we are Rom. 4.23 Now it was not written for Abrahams sake onely that it was imputed to him Vers. 24. But for us also c. David ought not to have been troubled in soule for sinne for his sinnes were then pardoned nor could the Spirit of the Lord so highly commend Josiahs heart-melting trouble at the reading and hearing of the Law nor Christ owne the teares and Soule-trouble of the Woman as comming from no other spring but much love to Christ because many sinnes were pardoned if this Soule-trouble for sinne had argued these to bee under the Law and not in Christ nor can it be said that the Saints of old were more under the Law then now under the Gospel in the sense we have now in hand that is that we are to be lesse troubled for sinne then they because our justification is more perfect and the blood of Christ had lesse power to purge the Conscience and to satisfie the demands of the Law before it was shed then now when it is shed or that more of the Law was naturally in the hearts of David Josiah and the Saints of old and so more naturally unbeliefe must be in them then is in us by nature under Gospel manifestations of Christ. Indeed the Law was a severer Pedagogue to awe the Saints then in regard of the outward dispensation of Ceremonies and Legall strictnesse keeping men as malefactors in close prison till Christ should come But imputation of Christs righteousness and blessedness in the pardon of sinne and so freedome from Soule-trouble for eternall wrath and the Lawes demanding the Conscience to pay what debts none were able to pay but the Surety onely was one and the same to them and to us as Psal. 32.1 2. compared with Rom. 4 1 2 3 4 5 6. and Psal. 14. with Rom. 3.9 10 11 12 13 14.19.20 and Gen. 17.9 cap. 22.18 Deut. 27.26 with Gal. 3.10 11 12 13 14. Heb. 6.13 14 15 16 17 18 19 20. Who dare say that the beleeving Jewes dyed under the curse of the Law Deut. 27.26 For so they must perish eternally Gal. 3.10 For as many as are of the works of the Law are under the curse Then there must be none redeemed under the Old Testament nor any justified contrarie to expresse Scriptures Psal. 32.1 â— Rom. 4.1 2 3 4 5 6. Gal. 3.14 Act. 15.11 Acts 11.16 17. Rom. 10.1 2 3. Now Acts 15.11 We beleeve that through the grace of the Lord Jesus we shall be saved as well as they And as they were blessed in that their transgression was forgiven and their sinne covered and that the Lord imputed no iniquity to them Psal. 32.1 2. our blessedness is the same Rom. 4.6 7 8. and Christ as he was made a curse for them so for us that Gal. 3.14 the blessing of Abraham might come on us the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith And God sent forth his Sonne made of a Woman made under the Law for the Jewes who as heires were under Tutors as we are under the Morall Law by nature that we might be redeemed by him That wee who are under the Law might receive the adoption of Sonnes Gal. 4.1 2 3 4. And God gave the like gift to the Gentiles that he gave to the Jewes even repentance unto life Acts 11.16 17. Then the Law could crave them no harder then us and they were no more justiâ—ied by works then we are Yea following righteousnesse they attained it not because they sought it not by faith but as it were by the works of the Law for they stumbled at the stumbling stone that was layed in Sion Rom. 9.31 32 33. And they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God Rom. 10.1 2 3. and so came short of justification by Grace so doe we If then to the justified Jewes There was no Law no transgression and so no trouble for sinne all trouble of Conscience arising from the obligement of the Law as it must bee because they were freed from the curse of the Law and justified in Jesus Christ by his Grace as we are then were they under no smiting of heart nor wounding of Conscience more then we are which is manifestly false in David and in Josiah and many of the Saints under the Old Testament Hence what was sinnefull and unbeleeving Soule-trouble for sinne to them must be sinnefull Soule-trouble to us in the same kind The Law did urge the Jewes harder then us in regard of the Mosaicall burden of Ceremonies and bloody Sacrifices that pointed out their guiltinesse except they should flee to Christ 2. In regard of Gods dispensation of the severer punishing of Law-transgression and that with temporarie punishments and rewarding obedience with externall prosperitie 3. In urging this Doctrine more hardly upon the people to cause them not rest on the letter of the law but seeke to the promised Messiah in whom onely was their righteousnesse as young heires and minors are kept under Tutors while their Non-age expire but 1. Who dare say that the Saints under the Old Testament who lived and dyed in the case of remission of sinnes of salvation and of peace with God Gen. 49.18 Psal. 37.37 Psal. 73.25 Prov. 14.32 Isai. 57.1 2. Hebr. 11.13 Psal. 32.1 2. Micha 7.18 19. Isai. 43.25 Jerem. 50.20 Psalm 31.5 and were undoubtedly blessed in Christ as we are Psal. 119.1 2. Psalm 65.4 Psalm 1.1 2 3. Psal. 144.14 15. Psal. 146.5 Job 5.17 Psalm 84.4 5. and dyed not under the curse of God or were in capacity to be delivered by Christ after this life from the wrath to come and the curse of the Law 2. That they were to trust to the merit of their owne works or seeke righteousnesse in themselves more then we 3. Or that they beleeved not or that their Faith was not counted to them for Righteousnesse as it is with us Gen. 15.5 6. Rom. 4.3 4 5 6 7 8. Psal. 32.1 2. 4. Yea they beleeving in the Messiah to come were no more under the Law and the dominion of sinne then wee are Rom. 6.6 7 8 9. Rom. 7.1 2 3 4 5 6 7. Rom. 8.1 2. Micha 7.18 19. Isai. 43.25 Jer. 50.20 Psal. 32.1 2. but under grace and pardoned and
intension when the light of reason sheweth the object in the superlative degree of vehemency Reason and light could never shew to any suffering man at one time such a great death of evill of losse and positive evill of sense as it did shew to Christ at this instant of time To be suspended from an immediate full perfect personall intuitive fruition and vision of God is a greater ecclipse then if ten thousand sunnes were turned into pieces of sack-cloth of haire and the light totally extinguished or then if all the Angels all the glorified Saints that are or shall be in heaven were utterly excluded from the comfortable vision of God's face You cannot imagine what a sad suspension of the actuall shining of the immediatly enjoyed majesty of God this was and what a positive curse and wrath was inflicted on Christ so as his anxiety could not exceed 4. Christ was to suffer in his naturall affections of joy sorrow confidence feare love yet without sinne and though I could not shew how this anxiety and faith could consist yet it cannot be denyed for Grace doth not destroy Nature nor could the vision of personall union hinder the exercise of all humane affections and infirmities in Christ in the state of his humiliation as clothes of gold cannot allay the paine of the head and stomack Grace is a garment of cloth of gold and the union personall the perfection of grace yet it hindred not Christ from being plunged in extreme horror and anxietie 5. There were in Christ at this time some acts of innocent and sinnelesse darkenâ—sse in the sensitive soule that hee actually thinking of the blackness and dreadful visage of the second death was now like a man destitute of counsell But 1. This was meerely penall and out of dispensation for Christ's soule-paine is an excellent skreen and shaddow or a sconce between the soule-troubled beleever and hell and Christ's anxiety and his What shall I say is a bank and a great high coast between a distressed conscience who is at What shall I doe whither shall I goe where shall I have reliefe and help and the extremity of his forlorne condition 2. Christ's anxiety was not opposite to any light of faith or morall holinesse as the simple want of light is not night an ecclipse of the sun removeth no light nay not at all one beame of light from the body of the sun all is light that is on the other side of the covering it removeth onely light from us who are on this side of the interposed covering which causeth the ecclipse This anxiety was onely opposed to the actuall happinesse and naturall fruition of God enjoyed in the personall union not to any light of a morall duty required in Jesus Christ. But 2. Wee are not to conceive that Christ's anxiety feare and sorrow were onely imaginary and supposed upon a mistake that had not any fundamentum in re ground in the thing it self as Jacob mourned and would not be comforted at the supposed death of his sonne Joseph thinking hee was torne with wild beasts when the child was alive and safe and as the beleever will sorrow that God hath forsaken him and hath forgotten to be mercifull and that hee is turned of a friend an enemy when it s not so but a great mistake God hath not forgotten to be mercifull Christ's darknesse in this was negative and naturally negative hee looking wholly on reall sadnesse death wrath the curse of the Law but not privative or morally and culpably privative for Christ hâ—d never a wrong thought of God hee did never belâ—eve God to be changed nor did hee upon a mis-judging of God conceive God had forsaken him when as hee had not forsaken him as if Christ's spirituall sense were deceived in taking up a mis-apprehension of God or his dispensation And therefore that complaint Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou forsaken me hath not this meaning as it hath in many places of Scripture There is no cause why thou shouldest forsake me for there were just causes why the Lord at this time should forsake his Son Christ. And therefore the forsaking of Christ was reall because grounded upon justice The elect had forsaken God Christ stood in their place to beare their iniquities Isai. 53. that is the punishment which the elect should have suffered eternally in hell for their owne iniquities And in justice God did for a time forsake his Son Christ not onely in sense and apprehension but really 2. Satan doth so myst and delude the weake beleevers that because they will not mourne nor be humbled for reall objects sins unbeleefe mis-spending of time which are true causes of sorrow and mourning they waste sorrow needlesly and sinfully the righteous dispensation of God intervening for false and supposed causes as through ignorance for these things that are not sins yet are falsly conceived to be sins or through mis-apprehension imagining that the Lord is changed and become their utter enemy when hee cannot forget them Isai. 49.14 15. or through mis-judging their owne state conceiving they are reprobates when there is no such matter So when wee will not duely object place and time our affections its righteousnesse with God that wee lose our labour and spill and feed away our affections prodigally in a wood of thorns for nothing because wee doe not give them out for Christ and so wee must sow and never reap But Christ could not thus lavish away his feare sorrow sadnesse I know there is a forsaking in God joyned with hatred God neither in this sense forsook Christ nor did Christ complaine of this forsaking God's forsaking of him was in regard of the influence of actuall vision 2. of the actuall joy and comfort of union 3. of the penall inflicting of the curse wrath sorrow sadnesse stripes death on the man Christ. Vse If Christ was put to What shall I say what shall I doe what a sad and forlorne condition are sinners in how shiftlesse are they Isai. 10.3 When God asketh of them What will yee doe in the day of visitation and in the desolation that shall come upon you from farre to whom will yee flee for help where will yee leave your glory Jer. 5.31 What will yee doe in the end Guiltinesse is a shiftlesse and a forlorne thing Take a man pained and tormented with the stone hee cannot lie on this side hee turneth to the other hee cannot lie his couch cannot ease him hee casteth himselfe out of the bed to the floore of the house hee cannot rest there no place not Paradise say a man were tortured up heaven before the throne the place of glory simply considered should not ease him What a desperate course doe the damned take to seâ—ke dennes and rocks of the earth to hide themselves in Canst thou lodge under the roofe of the creature when the Creator armed with red and fierie wrath pursueth thee And
mans doubting from signes inherent in the man and if hee be a back-slider in heart you fetch fire and water from beyond the Moone to cure him or you must fetch warrants to convince him from the mind eternall counsells of love and free grace within God and that is all the question between the poore man and you You cannot prove God hath loved him from everlasting because hee hath loved him from everlasting If Libertines in this Argument intend to prove that a chosen convert in Christ hath no ground to question that hee is not beloved of God and not in Christ 1. That is nothing to the Thesis of Antinomians maintained by all that sinners as sinners are to beleeve Gods eternall love in Christ to them and so all sinners elect or reprobate are to beleeve the same 2. It s nothing to the universall commandement that all and every one in the visible Church wearied and loaden with sin or not wearied and loaden are immediatly to come to Christ and rest on him as made of God to them their righteousnesse sanctification and redemption without any inherent qualification in them 3. It s nothing to the point of freeing all and building a golden bridge to deliver all who are oblieged to beleeve elect or reprobate from doubting whether they be in Christ or not that they may easily come to Christ and beleeve his eternall love and redemption in him though they be in the gall of bitternesse and bonds of iniquity and that immediatly Which golden Paradise to heaven and Christ Antinomians liberally promise to all sinners as sinners I cannot beleeve that it s so easie a step to Christ. For the second It 's a dreame that God loveth sinners with the same love every way wherewith hee loveth his owne Sonne Christ. And why Because God loveth us onely for his owne Sonne and for nothing in us Ergo Farre more it must follow it s a farre other an higher fountaine love wherewith the Father loveth his owne eternall and consubstantiall Sonne the Mediator betweene God and man and that derived love wherewith he loveth us sinners As the one is 1. Naturall the latter free 2. The love of the Father to the Sonne as his consubstantiall Son and so farre as it 's essentially included in his love to Jesus Christ Mediator is not a love founded on grace and free-mercy which might never have beene in God because essentially the Father must love his Sonne Christ as his Sonne and being Mediator he cannot for that renounce his naturall love to him which is the fundamentall cause why hee loveth us for Christ his Sonne as Mediator but the love wherewith the Father loveth us for his Sonne Christ is founded on free Grace and mercy and might possibly never have been in God For 1. as he could not but beget his Sonne he could not but love him nature not election can have place in either but it was his Free will to create a man or not create him 2. He cannot but love his Sonne Christ but God might either have loved neither man nor Angel so as to chuse them to Salvation and he might have chosen other Men and Angels then these whom he hath chosen God hath no such freedome in loving his owne Consubstantiall Sonne 2. It s an untruth that God loveth his chosen ones as he doth love his Sonne that is with the same degree of love wherewith he loves his Sonne I thinke that not farre from either grosse ignorance or blasphemie It possibly may bee the same love by proportion with which the Father tendereth the Mediatour or Redeemer and all his saved and ransomed ones but in regard of willing good to the creature loved he neither loveth his redeemed with the same love wherewith hee loveth his Sonne except blasphemously we say God hath as highly exalted all the redeemed and given to them a name above every name as he hath done to his owne Sonne nor doth he so love all his chosen ones as hee conferreth equall grace and glory upon all alike as if one starre differed not from anoâ—her starre in glory in the highest heavens Our owne good works cannot make our Lord love us lesse or more with the love of eternall election but they may make God love us more with the love of complâ—cency and a sweeter manifestation of God in the fruits and gracious effects of his love According to that John 14.23 Jesus said if a man love me he will keepe my words and my Father will love him and we will come unto him and make our abode with him The third reason is the same with the first and proveth nothing but a Major Poposition not denied by the disquieted sinner which is this Who ever is justified and chosen cannot be condemned whom ever the Lord once loveth to salvation he must alwaies love to salvation for his love is like himselfe and changeth not But the disquieted sinner is chosen and loved to salvation This Assumption is all the question and the truth of a Major Proposition can never prove the truth of the Assumption Saltmarsh Free Grace Chap. 4. Pag. 83.84 85. Because you feele not your selfe sanctified you feare you are not justified If you suppose that God takes in any part of your faith repentance new obedience or sanctification as a ground upon which he justifieth or forgiveth 1. you are cleare against the Word for if it be of Workes it is no more of Grace 2. It must then be the onely evidence you seeke for and you aske for sanctification to helpe your assurance of justification but take it in the Scriptures way 1. In the Scriptures Christ is revealed to be our sanctification Christ is made unto us righteousnesse sanctification I live yet not I but Christ liveth in me Yee are Christs but yee are sanctified but yee are justified in the name of the Lord Jesus He hath quickned us together with Christ. Wee are his workmanship created in Christ Jesus unto good workes Jesus Christ himself being the chiefe corner stone That Christ may dwell in your hearts by faith that new man which after God was created in righteousnesse and true holinesse Wee are members of his body of his flesh and his bones And being found in him not having mine own righteousnesse I can dâ—e all things through Christ which strengthneth me But Christ is all in all Your life is hid with Christ in God Heb. 13.20 21. All these set forth Christ as our sanctification the fulnesse of his the all in all Christ hath beleeved perfectly for us he hath sorrowed for sinne perfectly he hath obeyed perfectly he hath mortified sinne perfectly and all is ours and we are Christs and Christ is Gods 2. The second thing is Faith about our owne sanctification we must beleeve more truth of our owne graces then we can see or feele the Lord in his Dispensation hath so ordered that here our life should be hid with Christ in God that we should
way to be sure of the truth of good things is tasting and feeling Eat O friends drinke yea drink abundantly O beloved Answ. This reason would inferre that there is not a Saint on earth capable of such a sinne as to doubt whether they beleeve or not because wee read not of it in any of the hearers of Christ or the Apostles This is a bad consequence except you say All the various conditions of troubled consciences are set down in particular examples in the New Testament Which is contrary to all experiences of the Saints 2. It is one thing to doubt of the truth of the promises and another thing to doubt whether my apprehension of the promise be true or false The latter is not alwayes sin for it may be my apprehension of the truth of the promises be beside the line and off the way and then I question not Christ's dainties which to doe were unbeleefe but my owne deluded fancie which may appeare to be faith and is nothing lesse the former is indeed unbeleefe not the latter 3. It s true tasting makes sure the truth of the Lord 's good things that are inclosed in the promises but then an unconverted sinner who is void of spirituall senses cannot be the beloved nor the friend that Christ speaketh to Cant. 5.1 Wee doe not say a beleever ought to doubt whether hee hath true faith or no but because the command of beleeving obliegeth the non-converted as well as the converted shall the naturall man eat as a friend and a beloved hee remaining in nature and not yet converted and this man in nature ought not to doubt whether his fancie be faith or not but hee is oblieged to beleeve that is to imagine that his fancie is faith 4. I see not how if the faith of the Saints be tried as gold in the fire they may not through the prevalencie of temptation be shaken in their faith as Peter was when hee denyed his Saviour and Paul who 2 Cor. 1 8. was pressed out of measure above strength despaired of life had the sentence of death 2 Cor. 7.5 was troubled on every side fightings without and feares within and the sonnes of God who may feare that they have received the spirit of bondage to feare againe opposite to the Spirit of adoption Rom. 8.15 but that they may faint in their tribulations Ephes. 3.13 and may be surprised with feare which hath torment and must be cast out 1 Joh. 4.18 and may be ready to faint and die Revel 3.2 and turne luke-warme be wretched miserable poore blind naked and yet beleeve the contrary of themselves Revel 3.16 17. All these may come and often doe come to that low condition of spirit after Justification as to say and think that all men are liars their faith is no faith that they are forsaken of God to their own sense and cast out of his sight and question whether they ever did beleeve or no And why would the Apostle say Patience bringeth forth experience and experience hope and hope maketh not ashamed Rom. 5.4 if experience that ever God loved me or that ever I beleeved to my present sense cannot be removed But this is but the Doctrine of Famulists who teach That after the revelation of the Spirit neither devill nor sinne can make the soule to doubt And To question whether God be my deare Father after or upon the committing of some hainous sinnes as murther incest c. doth prove a man to be in the Covenant of works Doe not they then teach us a way of despairing who say that Wee find not in the whole course of Christ's preaching or the Disciples that any asked the question whether they beleeved or no whether their faith were true faith or no What then shall thousands of smoking flaxes and weak reeds doe who often ask this question and say and think Ah I have no faith my faith is but counterfeit mettall And then by this Doctrine of despaire beleevers ought to conclude I am not under Grace but under the Law and a Covenant of works and so not in Christ yea whatever lusters were in me before I am in no condition of any wee read of in the New Testament who were hearers of Christ and the Apostles for Libertines never true beleevers doubted whether their faith was true or not Object 3. For any to doubt whether they beleeve or no is a question that Christ onely can satisfie who is the Author and Finisher of our faith Who can more properly shew one that hee sees then the Light which enlightens him Answ. Christ solves not questions that no man ever made S. thinkes that beleevers never doubt whether their faith be true faith or not which is a strong way of beleeving and those must be so strong in the faith who doubt not of this as they are above all temptations But this will be found against the experience of all beleevers It is most true none can work faith but the onely Creator and Author of faith but will the Author hence inferre no man the most wicked nor any that ever heard Christ or his Apostles preach doubted of their faith 2. The sunne with all its light cannot perswade a blind man who seeth not that hee seeth beleevers often think they see when they see not and think they are blind when they see as experience and Scripture Revel 3.16 17. Joh. 9.38 39. teach us Object 4. Faith is truly and simply this A being perswaded more or lesse of Christ's love and therefore it is called a beleeving with the heart Now what infallible signe is there to perswade any that they are perswaded when themselves question the truth of their perswasion God onely shall perswade Japhet Who can more principally and with clearer satisfaction perswade the Spouse of the good will of him shee loves but himselfe Can all the love-tokens or testimoniall rings and bracelets They may concurre and help in the manifestation but it is the voyce of the beloved that doth the turne My beloved spake and said unto me Rise my love my faire one saith the Spouse Answ. 1. Faith may be a perswasion in some sense but that it is a perswasion that my faith or perswasion is true not counterfeit and so formally is utterly denyed How many beleeve and love Christ with the heart who are not perswaded that they doe so yea much doubt whether they beleeve with the heart and would give a world to know if it were possible that they truly love God No Divine who knoweth that a direct act of faith and to beleeve is when there is no reflexe act can deny this 2. Arguments or signes in accurate speech are not called infallible actu secundo the word of God is in it selfe infallible actu prâ—â—o But to Aristotle this In the beginning God created the heaven and the earth is not infallible actu secundo nor are the promises Hee that beleeveth
say they Answer Posit 1. Drawing is relative to running and walking Cant. 1.4 Now this is rather in acts of Sanctification and in running in the wayes of Gods commandements Psal. 119.32 then in Justification though coming goe for an act of beleeving and approaching to Christ Joh. 6.44 and so excludes not faith Pos. 2. It is most unsound to affirme that Justification and Regeneration are all one for this must confound all acts flowing from Justification with those that flow from Regeneration or the infused habit of Sanctification 1. Justification is an indivisible act the person is but once for all justified by grace But Sanctification is a continued daily act 2. Justification doth not grow the sinner is either freed from the guilt of sin and justified or not freed there is not a third But in Sanctification wee are said to grow in grace 2 Pet. 3.14 and advance in sanctification nor is it ever consummate and perfect so long as we beare about a body of sin Pos. 3. To repent to mortifie sin is not to condemne all our works as M. Town saith righteousnesse and judgement and our best things in us and then by faith to flie to grace nor is it to distrust our owne righteousnesse and embrace Christs in the promise 1. Because this is faith and the Scripture saith wee are justified by faith 2. We receive Christ by faith Joh. 1.12 3. Wee receive and embrace the promise by faith Heb. 11.11 and were perswaded of them 4. Wee are to beleeve without staggering Rom. 4.19 5. Wee have peace of conscience through faith Rom. 5.1 6. By faith wee have accesse into this grace wherein wee stand Rom. 5.2 And boldnesse to enter into the holy of holiest and draw neare to our High Priest with full assurance of faith Heb. 10.19 20 21 22. Now wee are not justified by repentance and mortiâ—ication wee neither receive Christ nor embrace the promises by repentance The Apostle requireth in repentance sorrow carefulnesse to eschew sin clearing indignation feare zeale desire revenge 2 Cor. 7.10 11. but no where doth the Scripture require this as an ingredient of repentance that wee have boldnesse and accesse and full assurance nor doe Antinomians admit that by repentance wee have peace or pardon but this they ascribe to faith A second Question is How farre the Law can draw a sinner to Christ Antinomians tell us of a Legall drawing and conversion and of an Evangelike drawing the Legall drawing they say is ours the latter theirs Asser. 1. The difference between the letter of the Law and the Gospel is not in the manner of working for the letter of either Law or Gospel is alike uneffectuall and fruitlesse to draw any to Christ. Christ preached the Gospel to hard-hearted Pharisees it moved them not Moses preached the Law and the curses thereof to the stiffe-necked Jewes and they were as little humbled Sounds and syllables of ten hells of twenty heavens and Gospels without the Spirits working are alike fruitlesse And wee grant the Law is a sleepy Keeper of a captive sinner hee may either steale away from his Keeper or if hee be awed with his Keeper hee is not kept from any spirituall internall breach of the Law nor moved thereby to sincere and spirituall walking But the difference between Law and Gospel is not in the internall manner of working but in two other things 1. In the matter contained in Law and Gospel because nature is refractory to violence and the Law can doe nothing but curse sinners therefore it can draw no man to Christ. The Gospel againe containes sweet and glorious promises of giving a new heart to the elect of admitting to the Prince of peace laden and broken-hearted mourners in Sion and in conferring on them a free imputed righteousnesse and this is in it selfe a taking-way but without the Gospel-spirit utterly ineffectuall 2. To the Gospel there is a Spirit added which worketh as God doth with an omnipotent pull and this Spirit doth also use the Law to prepare and humble though this be by an higher power then goeth along with the Law as the Law Asser. 2. The Gospel-love of Christ freeth a captive from under the Law as a Curser and delivers him over to the Law as to a Pedagogue to lead him to Christ and as to an Instructer to rule and lead him when hee is come to Christ. Love is the immediate and nearest lord Law the mediate and remote lord Love biddeth the man doe all for Christ the Law now of it selfe because of our sinfulnesse is a bitter and soure thing but now the Law is dipped in Christs Gospel-love and is sugared and honeyed and evangelized with Free grace and receives a new forme from Christ and is become sweeter then the honey and the honey-combe to draw and perswade and all the Law is made a new Commandement of love and a Gospel-yoak sweet and easie but still the Law obligeth justified men to obedience not onely for the matter of it but for the supreme authority of the Lawgiver now Christ who came to fulfill not to dissolve the Law doth not remove this authority but addeth a new bond of obligation from the tye of Redemption in Jesus Christ and we are freed from the curse of the Law 2. The rigid exaction of obedience every way perfect 3. The seeking of life and justification by the Law Asser. 3. There be two things in the Law 1. The authority and power to command direct and regulate the creature to an end in acts of righteousnesse and holinesse 2. A secondary authority to punish eternally the breakers of the Law and to reward those that obey These are two different things suppose Adam had never sinned the Law had been the Law and suppose Adam had never obeyed the Law also should have been the Law and in the former case there should have been no punishment in the latter no reward Antinomians confound these two Mr. Towne saith It cannot be said that my spirit doth that voluntarily which the command of the Law bindeth and forceth unto It is one thing for a man at his owne free lyberty to keepe the Kings high way of the Law and another to keepe it by pales and ditches that he cannot without danger goe out of it It cannot be denyed but that the Gospel both chargeth or aweth us to beleeve in Christ and to bring forth good fruits worthy of Christ except wee would bee hewen downe and cast into the fire and also that Grace worketh Faith and to will and to doe and so voluntary obedience and obligation of a command may as well consist as bearing Christs yoak and soule-rest yea and delight and joy unspeakable and glorious may be and are in one regenerate person Crisp and his followers are farre wide for Christ dyed freely out of extreame love and yet he dyed out of a command laid on him to lay downe his life for his sheep
as Gods free will thinks good he is Tutor and Lord of his own hope and consolation Christ cannot help him to determine his will if so be he be a bad husband of his own nilling and willing let him see to it 4. It must be in him that willeth and runneth and deserveth well as on the separating cause that saveth or damneth not in God that sheweth mercy by this vain arguing of fast and loose free will doing and undoing all at its pleasure let Christ doe his best Arg. 4. Whom God predestinateth them he also calleth and glorifieth as all the predestinated are indeclinably called and glorified Rom. 8.30 Acts 13.48 1 Pet. 1.2 Now by this multitudes should be predestinate who are never called and glorified if they have it in their free and independent choyce to resist the drawing of Christ. Arg. 5. God as Augustine saith hath a greater dominion over our wils then we have over them our selves as he is more Master of the beings so of the operations that are created beings then the creature is and so he must use the creatures operations at his owne pleasure otherwise he hath made a creature free-will which is without the Sphear of his owne power whereas the freest will of a King the most Soveraigne and Independent on earth must run in his channell Pro. 21.1 Arg. 6. Christs Lordship and Princedome through his resurrection is in turning of hearts Acts 5.31 Rom. 11.23 Grace is stronger then Devils sin hell and death Rom. 14.4 Ephes. 3.20 Jude 24.1 John 2.14 1 John 4.4 Arg. 7. If it must lye at our doore more then Christs to apply the purchased Redemption and actually to be saved then we share more if not large equally with Christ in the work of our salvation nor can the Church pray Draw me we shall run why should we pray for that which is in our owne power saith Augustine for we are drawn and may not run 2. Why should Peter give thanks rather then Judas or another Peter both were equally drawne free will lost the day to the one and wins it to the other 3. Christ must but play an after-game and can doe nothing though with his soule he would save but as free will hath first done so must it bee 4. Nor am I to trust to omnipotency of grace for conversion for if I husband well natures hability the crop is my own 5. I may ingage the influence of free grace to follow mee and grace leades not drawes not my will I draw free grace Arg. 8. If free will bee Lord carver of the sinners being drawne to Christ then the making good of the Articles of the bargaine and covenant between the father and the Sonne must depend on mans free will Now 1. know the covenant betweene the Father and the Sonne is expressed first by simple prophesie or promise The Father passeth the word of a King Christ shall be his first borne the floure of the Family an Ensigne of the people nothing can stand good if the free will of Gentiles refuse to come under this Princes Royall Standart The Father prophecieth and promiseth Psalm 72.8 Christ shall have dominion from Sea to Sea and from the river to the ends of the earth Psal. 89.25 The Lord shall set his hand in the Sea and his right hand in the Rivers hee shall call God his Father his God the Rocke of his salvation Now there must be a condition in this Royall charter in Christs Magnâ Chartâ nothing can be done even when Christ goes up to a mountaine and lifts up his Royall Ensigne and Standart of love and cryes all mine come hither and when the people flocke in about him except free will as independent as God say Amen and yet it farre rather may say Nay and refuse the bargaine 2. The Father bargaineth by asking and giving Psalm 2.8 Aske of me and I will give thee Christ must be an heire by mans will not by his Fathers goodnesse if Christs sutes and demands Father give me the ends of the earth and Britaine for my inheritance Depend upon such an absolute ay and no of mans free will as may cast the bargaine whereas our consent was not sought nor were wee called to the counsell when the Father bargained to make us over to his Sonne 3. The Father bargaines by way of worke and hire or wages to give a seed to his Sonne Esai 53.10 When he shall make his soule an offering for sinne he shall see his seed this is not a bare sight of his seed but it s an injoying of them hee shall see his seed he shall prolong his daies the pleasure of the Lord shall prosper in his hand We cannot say it depends on men that Christ speed well in having a numerous seed and that wages be payed to Christ for his sore work of laying downe his life to save his people except we be more play-maker then God in this covenant Arg. 9. The Scripture right downe determineth this Controversie Rom. 9. No man hath resisted his will and It is not in him that willeth Augustine useth three Adverbs in the Lords manner of turning the heart Omnipotenter Indeclinabiliter Insuperabiliter Omnipotently Indeclinably and without short-coming Vse 1. O how sweet and strong is the grace of Christ It is a conquering thing Col. 1.11 Strengthned with all might according to his glorious power 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God Were they mighty through Angels and Men that were but one creature storming another But when Christ besiegeth a soule who can raise the siege Vers. 5. We bring downe every height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They goe not to a counsell of warre to advise upon quarters 2. They cannot flee For every thought is brought captive to the obedience of Christ. Christ riding on his horse of the Gospel and strength of free grace is swift and speedy and hath excellent successe Revel 6. He went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both conquering and that he might conquer Christ shoots not at the rovers to come short or beside the marke his arrowes of love are sharp and conquering The Spouse is out of her owne element and sicke and pained with love when she wants his presence and cannot dissemble nor hide it nor command her selfe Cant. 3. no more then a sicke person can master death or a swouning Cant. 5.6 My soule departed out of me drinke once of this strong wine of his love O death the Lyons teeth burning quicke all these torments are nothing to the love of Christ. O Christ wee cannot forsake Davids key is strong to open all hearts to open hell and bring in a new heaven of love to the soule Naturall habits and powers are strong fire cannot but cast our heat Lyons cannot but prey upon lambes wicked habits are strong Devils and cannot chuse but be destroying Devils The coales of the fire of Christs love burne not
which are for us and the soule injoying Christ possesseth Christ and not it selfe loveth Christ not it selfe liveth in Christ not in it selfe injoyeth Christ not it selfe solaceth it selfe in Christ not in it selfe beholdeth Christ and his beauty not it selfe nor his owne beauty so that mind will love desire hope joy sight wondring delighting are all over in Christ not in it selfe And all this further confirmeth the point in hand that Christ crucified and laid hold on by faith is a desirable and a drawing lover PART III. All men I will draw all men The parties drawne to Christ is the third Article in the doctrine of Christs drawing and they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men It is a great question betweene us and such as are for universall attonement and grace universall as many Anabaptists in England now are what is meant by All men in which these are to be observed 1. The state of the question 2. The mind of the Adversaries 3. Our minde 4. The clearing of places alledged by the Adversaries 5. The answering of that principall doubt what faith is required of all within the visible Church 6. The uses of the Doctrine Of all these shortly The state of the Question The Question toucheth 1. Gods intention and purpose to save man 2. In chusing some to salvation not others 3. Gods purpose in sending Christ to dye for some not for others The first Article is called universall grace the second conditionall or which to me is all one vniversall election to glory and so no Election The third is the question touching the universalitie of Christs death or a fancied universall attonment made by Christ for all I cannot particularly handle all the three For the first God ingageth all men as Christs debters thus far that it is mercy that they live or have any opportunity of seeking God what ever be the means naturall or super-naturall whereas for the sin of Adam God might by a like justice have destroyed the world and all mankinde vanity is penally inflicted on all the servants for treason of the Master against the King of Heaven and earth but in Christ there be two mitigations 1. One is that the servants are not destroid for the sin of the Master 2. That as the fore-fated Lord is restored so the sick servants groaning under vanity shall bee delivered from that bondage they come under for the sinne of man Rom. 8.20 21 22. Hence it is though we be out-laws by nature that now by a priviledge of grace from the Mediator the Tenents receive and lodge the Master because Christ hath taken off the Statute and Act of forfeiture 2. No man living on earth but he is beholding to Christ though many know him not for common helps of providence and experiences do teach him some more of God by nature 3. The sound of Christ God revealed in the Gospel in the Apostles ministery is declared and is gone to the ends of the earth and to the Nations Psal. 19.4 Rom. 10.18 But some say these words Have they not heard have relation to v. 14. the hearing of the Gospel or the publishing of the glad tidings of the Gospel to all and every one of mankind and must be meant of that same hearing Ans. It relates to hearing of God revealing himselfe in the meanes of salvation say the Adversaries But then the question is Whether these meanes be the preaching of the Gospel or of the same God revealed as Creator by the Sun Moon and Stars who is revealed in the Gospel and salvation by him Now the Sun and Stars and heaven declare the glory of God and sound forth his praises and salvation through Christ by this sense to all and every Nation and to every single person without exception not onely when Paul wrote this to the Romans but when David penned the 19. Psalme what difference then between the Iewes to whom God revealed his Testimonies and the Gentiles to whom God made no such revelation Psal. 147.19 20. Deut. 4.33 34 c. Deut. 5.25 26. Psal. 78.1 2 c. Psal. 81 4 5. and this sound if it be the Gospel preached to as many as see the Sun and ever when they see the Sun then at that time and to this day the Sun and Moone must be sent Apostles and Preachers by whose words and Ministery all and every man that seeth the Sun then and now and to Christs second comming are obliged to pray to God in Christ and to beleeve and Faith comes by hearing the Sun Stars night and day preach Christ for sure the same hearing of the Gospel v. 18. must be understood which is spoken v. 14.15 for if the one be an hearing of the Gospel by the Apostles which produceth faith and salvation and the other a hearing of Sun and Stars in the book of the Creation This produceth not faith and salvation by the confession of the Adversaries 2. The Apostle shall not answer his own Objection Ver. 18. If all both Jew and Gentile have not heard the Gospel its unpossible they can beleeve for faith cometh by hearing the Gospel from their mouth who are sent of God and if they hear not they must be excused because they beleeve not in Christ of whom they never heard The Apostle must answer yea but they have heard the Gospel Why they heard the Sun and the Stars preach Christ and salvation by him to the farthest ends of the earth for sure David in the literall and native sense of that 19. Psalme speaketh of such dumbe Preachers Now this is no answer at all for Sun and Stars are not sent of God to preach salvation by Christ. 2. Faith comes not by hearing the creatures preach Christ. 3. The Prophets and Apostles not the dumbe and livelesse creatures have pleasant feet on the Mountains to preach peace as it is verse 14 15 16. cited from Isai. 52.7 Nah. 1.15 But the native sense of the words v. 18. is but a meer allusion in Scripture phrase to Davids words Psal. 19. It is neither citation nor exposition of them but an using of Scripture language in comparing the Gospel to the Sun the sound of the Gospel preached to the sound of the glory of the Creator in the works of heaven and earth to show how ample the preaching of the Gospel under the New Testament is to wit that it is not preached to one Nation of the Jewes only as of old but to all nations to the Jewes and to the foolish people by whom the Lord provokes the Jewes to jealousie as is clear v. 19 20. and that voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice is gone to the ends of the earth is the voice of the twelve Apostles of the Lambe who preached the Gospel to Nations of all kinds to Iewes and Gentiles it s not the voice of the creatures the heaven and earth but a meer allusion to that voice Psal. 19. for the words have no sense
that differenceth the loved of God from all others Psal. 87.2 Psal. 1.6.8 otherwise all the world should in regard of this generall and antecedent and conditionall love of God bee so the beloved of God as Christ in the song of Solomon esteemeth the Spouse his love his welbeloved It s a love better then life Psal. 6â— 3 and the dowrie Christ bestoweth on his spouse Hos. 2.19 now the Scripture no where speaketh of that conditionall love which the Lord beareth to Heathens Reprobates and to all Men and Angels 5. Such as the Lord so loved as hee hath redeemed them from perishing he hath redeemed them from sinne and Gentilisme to wit from this present evill world Gal. 1.4 yea the blood of the Lambe unspoted and undefiled hath bought them from their vaine conversation received by tradition from their fathers 1 Pet. 1.18 yea from fornication that they should bee members of Christ temples of the Holy Ghost 1 Cor. 6.20 yea Christ bare their sinnes in his owne body on the tree that they should live to righteousnesse Now all and every one of mankinde Heathen and Turks are not thus bought with a price and delivâ—â—â—d from idolatry blasphemy killing of childâ—â—â— to thâ—ir god from the world of Gentilisme 1. Thâ—y livâ— in these sinnes as serving God in them the Gospel nevâ—â— forbade thâ—m any such siâ—nâ—s in regard thâ—y never heard the Gospel 2 They cannot sinne on a nâ—w score or a new reckning these being to them no sinnes against the Gospel but against the law written in their heart 3. There is a pâ—ice then given for all the reprobate vice reproborum it is 〈…〉 as they had payed the price to redeeme them from sinne and unbeliefe yea from finall impenitencie against the Gospel If this bee a sinne as it is the sinne of sinnes Christ must beare it on the tree 1 Pet. 1.24 The lambe of God must take it away Ioh. 1.29 Except it were possible finall unbeliefe were pardonable without shedding of blood Heb. 10. Now here the ransome payed but the captive is never delivered for the reprobate die in their sinnes Ioh. 8.21 There bee some say there is a ransome given for these Gospel-sinnes of the reprobate conditionally so they beleeve Anâ—w That is they are freed from finall impenitencie so they bee freed from finall impenitencie is this a wife bargain 2. Where is there is all the Word a warrant that Christ layd downe his life for his sheep conditionally so he foresaw they would be his sheep so they would beleeve and repent Now this hee could not doe for Christ out of deliberation and his Fathers eternall counsell absolutely gratis freely diâ—d for these he died not for those that he foresaw would never fulfill the condition nunquam positâ conditione nunquam ponitur conditionatum 6. Christ bought by his blood of the eternall Covenant all the Jewels of the Covenant all things that belong to life and goâ—linesse and all spirituall blessings 2 Pet. 1.3 Ephes. 1.3 A new heart and a new Spirit Ezech. 36.26 Jer. 31.33 34 35 36. Ezek. 11 19 20. He bought all that God giveth to us then he must have purchased faith Phil. 1.29 Joh. 6.29 and if he was made a Prince to give repentance and remission then to give faith for it is a grace above nature and out of this fountain we have grace for grace Ioh. 1.14 Now this is not given to all men 7. All these graces are particular 1. Election to glory is particular Few are chosen Mat. 22.14 Joh. 10.26.29 Ephes. 1.4 Rom. 9.11 The promise is particular to the sons of the promise Rom. 9.8 9. made to Christ and his seed only Gal. 3.16 17 18. Gal. 4.22 23 c. the calling particular Isai. 55.1 2. Matth. 11.27 28. Acts 2.39 the Covenant particular and takes in only the House of Judah the elect and such as cannot fall away Ier. 31.34 35 c. and 32.39 40. Isai. 54.10 and 59.19 20. The surety of the Covenant Christ Heb. 7.22 promised to be King over the House of David over his people only the intention of God particular to a foreknown people only Rom. 11.1 The circumference and extent of Grace then cannot be so wide as to take in all nor can Redemption be universall because conditionall For 1. Arminians make Election conditionall but they deny it in words to be universall further glorification is conditionall justification conditionall upon condition of Faith but because the condition never is all men have not faâ—th therefore glorification and justification is particular and redemption on the same ground must be particular none are actually redeemed but the beleevers so as glorification actuall the decree of glorifying is another thing and absolute and Election to glory are commensurable the one not larger then the other Rom. 8.29 30. how can Redemption which is a mid-linke between both be of a wider Sphear to take in all for 1 Thes. 5.9 Gods counsell set us on Christ as Redeemer and gives us to Christ. 8. These two Christ redeemeth all and Christ intendeth to redeem all are most different Now Gods intention to redeem all if they beleeve suspendeth either redemption or the intention of God to redeem If the former be said redemption of all is no Redemption except all beleeve but all doe not beleeve If the latter God must wave and hang by his intention in millions of soules and cannot fixe his foot to be peremptory in his intentions except they beleeve and he seeth they shall never beleeve for he knoweth what is in man and beholdeth the thoughts a far off Yea as I said elsewhere if we speak properly in reference to God the very promises of the Gospel are not conditionall because both the condition and the thing that falls under the condition depend on his owne absolute will and free gift if a father promise to his child an inheritance upon condition the child pay him ten thousand crowns and the Father only do give and can give the child these ten thousand crownes we cannot say this is a bargain between the father and the son that leans upon conditions especially if we suppose as the case is between God and the creature that this father can and doth indeclinably determine the will of his son to consent and to give back againe to his father this sum of money and to consent to the bargain there is here no condition relating to the father but he does all freely Beleeving is a condition and life eternall is conditionatum a thing that falleth under promise but both dâ—pend upon the absolute free and irresistible will of the Lord as there is no condition here properly so called either laid upon the will or limiting the externall action of God 9. Hence the promises of the Gospel are indefinite not universall and in the Lords purpose and intention made with the Elect onely not with the Reprobate at all for when God saith if Iudas Cain Pharaoh
beleeve they shall be saved the Lords purpose being â—o deny to them the grace of beleeving without which it is unpossible they can beleeve the promise in Gods purpose is not made with them He that so willeth what he promiseth upon a condition which he that so willeth only can doe and work and yet will not do or work the condition he doth indeed not will to the party what is so promised if John send Peter to work in his garden upon condition that if he worke he shall give him a talent a day and in the mean while Iohn onely can give to Peter strength of legs and armes and body to work can determine his consent to the work and yet refuse to give strength and to win his consent to the work Sure he never wiâ—led either to give him a talent for his work nor intended hee should work at all Hence I arâ—ue it is against the wisedome of God to intend and will that the Reprobate be redeemed pardoned saved upon a condition which he himself only can work by his grace and absolutely and irresistibly will not work Now in Scripture such a thing is argued not to bee done because the Scripture must be fulfillâ—â— and the decree of God and his will fulâ—â—lled as Christs bones upon this ground could not be broken and such a thing is done that the Scripture and so the will and decree of God might be fulfilled so that which is never done is simply Gods will it shall never be done that which is done is simply Gods will it must be I mean either his permissive or approving will and the will of God revealing what is the duty of Reprobates though it never be done arguâ—s it was not simply the will of God hence that voluntas signi in which God reveales what is our dutie and what we ought to doe not what is his decree or what he either wil or ought to doe is not Gods will properly but by a figure only for commands and promises and threatnings revealed argue not the will and purpose decree or intention of God which are properly his will 10. It is against the wisedome of God to intend the actuall Redemption and salvation of all and every one and not to will nor work such conditions which onely he himself can work and are in his power only and without the which the creature cannot be redeemed and saved but he neither will nor doth work faith in all then he never intended the actuall redemption and salvation of all and every one Hence what ever wanton and lascivious reason can object against absolute Reprobation the absolute Redemption of some few a particular attonâ—ment of some few equally fighteth with the opinion of adversaries as against ours they say 1. God intends the eternall destruction of the innocent sinlesse and greatest part of mankind 2. Mercie bowels of compassion by your particular absolute Redemption is extended to few and all the rest of the lost world left to sincke eternally notwithstanding of the infinite and boundlesse love and man-kindnesse of God It s answered these fall with equall strength of wanton reason upon conditionall and universall Redemption or Gods conditionall and universall will to save all and every one for say that a father did foresee if he beget twenty sonnes that eighteen of them shall be cast in a river of fire to be burnt quick where they shall bee tormented ten thousand yeares ever dying and not able to finde death to end their miseries and that they may be Kings in great riches and honour upon a condition of such and such a carriage of them in their education and young yeares which this father can easily worke with one word yet hee willingly begets these children hee can worke such a condition in them as they may all be kings yet deliberatly this he will not doe but acts so upon the will of these children as he knowes indeclinably the greatest part of them all shâ—ll be tormented for ten thousand yeares in this extreme fire Who can say 1. that this father quantum in se as farre as he can hath redeemed all and every one of his children from ten thousand yeares paine Who can say this father intended and willed the life and honour of these eighteene children when as hee might with no paine to himselfe most easily have wrought the condition in them which he wrought in others and would not Hence if there must bee a mystery in the Gospel and the Lords waies and thoughts must be above ours as farre as the heaven is above the earth if the Lord did foresee the greatest part of mankind and many legions of Angels should be cast in chaines of darknesse and in a lake of fire and brimstone for ever and ever 1. Vaine reason would say why did hee create them if hee fore-saw their misery would bee so deplorable and how can he earnestly and ardently with prayers obtestations wishes threatnings precepts promises desire their eternall salvation 2. If he could have hindred them to sinne as no question he could without hurting Adams freewill and without strangling the nature of free obedience in reference to threatning of ill and promising of good and life as wee see all Angels being equally under one law he kept some from sinne of free grace and permitted others to fall in eternall misery if he could have hindered them to sinne how created he them and gave them a law which he saw they would violate and make themselves eternally miserable 3. When the same Gospel was preached to some yea and to a huge multitude within the visible Church if the Lord willed all and every one to be saved and gave his Sonne to redeeme all and every one was there not an eternall and absolute will most unlike and disparous to some beside others when as he tooke a way of working with the Gospel preached on some which hee saw would eternally indeclinably and inevitably save them and a contrary way of working with others which hee foresaw would be fruitlesse ineffectuall and null and tend to their sadder condemnation now can he will both the redemption and salvation of these that he moveth ineffectually to obey and also efficaciously to obey Corvinus saith in this He willeth all ex aequo equally to be saved in regard of his affection and will to all but he willeth not all equally to be saved ex parte boni voliti in regard of the thing willed for he willeth the Gospel to be preached to some and of these that heare the Gospel he gives more grace yea more grace actu secundo efficaciously effectuall and denies both to other Nations and people and with this distinction he willeth and willeth not equally ex aequo the salvation of all But this is Petitio principii the disparitie of favours bestowed on persons and Nations doe argue in Scripture disparitie of good-wills in the Lord as because God sent his Law and
particle If hee had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gal. 5.4 1 Cor. 11.27 There had been some colour for this but I deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all must bee restrictive here more then 2 Thess. 2.11.12 God gave them over to the efficacie of error to beleeve a lie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all those might bee damned that beleeve not the truth but have pleasure in unrighteousnesse It follows not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here that all or who ever beleeve not the truth should bee fewer in number then those that are given over to the efficacie of error yea the number of the one and the other is equall so Ioh. 5.22 Th◠Father judgeth no man but hath committed all judgement to the Sonne vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all men should honour the Sonne as they honour the Father who sent him I see no ground to say that some may honour the Father and bee raised from the dead and quickened as ver 21. who doe not honour the Sonne And therefore it ought not to bee translated God so loved the world c. That whosoever beleeves should not perish but farre more agreeably to the originall God so loved the world that every one beleeving should not perish as in multitude of places it is translated unusquisque non quicunque and therefore faith is not set downe here so much ad modum conditionis as ad modum medi◠as a condition as a meanes to bring this loved world to glory as if yee would say hee so loveth letters as all learned are dear to him so God so loved his chosen world that he gave his Sonne to die for them now this love is eternall that all these beleeving in their own time might never bee lost but have eternall life Nor can Arminians take the world world for all and every one of mankinde for they exclude all infants dying so as uncapable of faith and they say these words containe Gods speciall decree of election and reprobation to wit Ioh. 3.16 God decreed to save all that beleeve and God decreed all that beleeve not should perish Now from Election and Reprobation they exclude all the Heathen and all their infants and all infants whatsoever and such as never heard the Gospel so I feare they make as narrow a world here as wee doe let them see to it Whereas Arminians say that the word world never signifieth in Scripture the elect onely what then Let mee answer 1. Their world of elect and reprobate excluding the best part of mankinde all infants all that never heard the Gospel sure is not in the Scripture nor speaks it of such a world 2. This is a begging of the question for Ioh. 1.29 The world whose sins the Lambe of God takes away the Reconciled world to whom the Lord imputes no sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s the same word that is ascribed to Abrahams beleeving Rom. 4.3 vers 4.5 And that David speakes of Psal. 32.2 Rom. 4.6 The imputing of righteousnesse and of Faith to righteousnesse that in which blessednesse coming through Christ consisteth Rom. 4.8 9 10 11. This world is the onely beleeving elect world the loved world Joh. 3.16 the world saved vers 17. the world of which Christ is Saviour Ioh. 4.42 the world that Christ giveth his life unto Ioh. 6.33 and for whose life he giveth his life v. 55. the world of which Abraham but much more Christ is heire Rom. 4.13 The reconciled world occasioned by the Iews falling off Christ Rom. 11.15 all these are the elect beleeving and Redeemed world this they can never disprove The other ground of our answer to all the places on the contrary is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ died for all doth never signifie all and every one of mankinde by neither Scripture nor the doctrine of adversaries But is as all Divines say to be expounded according to the subject in hand secundum materiam substratam Hence our 1. Rule All often signifieth the most part Marke 1.64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they all condemned him to bee guilty of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole counsell Matth. 26.59 yet Joseph of Arimathea consented not to his death Luke 23.51 and the flood destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them all Luke 17.27 yet eight persons were saved so all Judah Jer. 13.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried into captivity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All is often the same with many all the sheep of Kedar shall be gathered to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is many and Gen. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the land came to Egypt when the matter beares a clear exception and other Scriptures expound it then sure Christs dying for all must bee expounded for his giving himselfe a ransome for many Matth. 20.28 compared with 1. Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Law saith all doe that which the most part doe mens will doth not limit what God speaks but let the text it selfe be diligently considered Exod. 9.6 All the castle of Egypt died that was in the field Christ gave himselfe a ransome for all capable of a ransome Arminians say that the finally obdured those that sinne against the Holy Ghost and infants of Heathen or any dying infants cannot bee ransomed by Christ Exod. 32.26 All the sonnes of Levi came to Moses not all without exception Many adhered to Aaron in his idolatry v. 29. Deut. 33.9 so Matt. 3.5 Then went out to him Jerusalem and all Judea and all the countrey near to Jordan Now this signification being applyed to our use Christ giving himselfe a ransome for all men his dying for all can bee no larger then the saving of all the beleeving of all flesh and the blessing of all nations in Christ but Gen. 18.18 all in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations of the earth shall be blessed Gen. 22.18 In thy seed shall all the nations of the earth bee blessed the whole world that John saith Christ is a propitiation for 1 Joh. 2.1 cannot be larger then this now this cannot carry any tollerable sense that all and every man of the Nations are actually blessed in Christ more then all and every one are redeemed reconciled received in favour within the Covenant of Grace And therefore Arminians have as good reason from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that are said to bee ransomed are all actually saved and hell shall bee empty and to no purpose as to contend for a universall Redemption As a wicked pamphlet printed of late faith all the Creation of God Men and Angels are redeemed and shall at length bee saved in Christ. Now we can undenyably prove that all and every Nation and all and
deals sincerely candidly with them for first he commands them to beleeve no intention in God to save them by the death of his Son nor saith he any such thing to them but only commandeth them to rely on Christ as an alsufficient Saviour Secondly God commands all the reprobate even by their way to beleeve that Christ in his death intended their salvation justification conversion and yet whereas God taketh wayes effectuall and such as he foreseeth shall be effectuall for the efficacious working of justification and conversion and actuall glorification of some few yet he taketh wayes which he knoweth shall be utterly ineffectuall for the salvation justification and conversion of all these reprobates and yet commandeth thâ—m to beleeve that he decree and intendeth their salvation and conversion with no lesse ardency and vehemency of serious affection then he doth intend the salvation and conversion of all that shall bee glorified Sure this we would call double dealing in men and the Scripture saith he is a God of truth Deut. 32. and the Lord who cannot lie Object If a rich Inne-keeper should dig a Fountain in his Field for all passengers thirsty and diseased which were able to cure them and quench their thirst and invite them all to come and drink and be cured upon condition they come and beleeve the vertue of the water to be such and yeâ— should intend and decree absolutely and irresistibly the tenth man invited should never be cured this Innekeeper should not deal sincerely with them So you make God to deal with sinners in the Gospel He doth all in inviting sâ—ck sinners to come and drinâ— life and salvation at Christ the Fountain of life which expresseth with men who speak as they think their sincere intention but he intendeth no such thing Answ. Make the comparison runne as it should doe and it maketh more against Arminians say that this Inne-keeper had dominion over the heart and will as the Lord hath Prov. 21.1 Psal. 119.36 37. Hebr. 13.20 21. Matth. 6.13 and that he could and doth without straining of the heart work in all the passengers a sense of their disease grace actually to come and drink and yet hee taketh a dealing with the soules of some few and causeth them come to the waters and drink and healeth them and he useth such meanes and so acts upon the will of the farre most part that they shall never come never be sensible of their disease and yet he invites them to come to the waters and drink its clear this Inne-keeper never intended the health of all and every one of the passengers but only of these few that come and drink nor doth invitations with men upon condition which the party invited is obliged to perform but doth never perform and which the inviter only of grace can work in the invited but doth not work them as being not obliged thereunto speak any such intention Again let it be considered that here 1 God lies in wait for no mans destruction 2 God is not obliged to reveal his eternall purpose and intentions touching mens salvation and damnation but in the way and manner seemes best to him 3 God never saith in all the Gospel that from eternity he hath passed a resolve to save all mankinde if they will and to yeeld them the bridle on their own necks that they may bee indifferent and absolute Lords of Heaven and Hell 4 Nor should the Gospel be framed in such wisdomâ— if the Lord had set down particularly the names of all the Elect and Reprobate in the world and have proponed salvation upon condition of obedience and faith to some few it should evidently have raysed a hard opinion in the mindes of thousands touching Christ. Asser. 4. The third object of Faith is the sufficiency and power of Christ to save 1 The Scripture maketh the object of comming which is beleeving Ioh. 5.40 Ioh. 6.35 Matth. 11.27 to be Christs ability and power Hebr. 7.25 to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them What the Scripture presseth us to beleeve savingly that we must be inclined to misbeleeve and for the misbeleeving thereof the reprobates are condemned and not because they beleeve not the Lords intention to save all or his decrees of election and reprobation But the Scripture presseth faith in the power of mercy Rom. 4.21 Abraham staggered not but was strong in the faith giving glory to God being fully perswaded that what he had promised he was able also to perform Now Abraham is commended for that he savingly and for his justification beleeved the power of God in the Gospell promise that God was able of his mercy to give him the sonne of promise in his old age otherwise to beleeve simply the power of God to give a child to a mother who is passed the naturall date of bearing children is but the faith of miracles which of it selfe is not sâ—ving and may bee in workers of iniquity Matth. 7.21 22. so this power then is the power of saving conjoyned with the mercy and good will of Christ. 2 The Scripture holds forth to our faith the power of God to graffe in the Jewes again in Christ Rom. 11.23 to make a weak beleever stand Rom. 14.4 to keep the Saints from falling and to present them faultlesse bâ—fore the presence of his glory with exceeding joy Iude v. 24. 3 The good Land was a type of the heavenly rest Heb 4.1 and Heb. 3.19 some entred not in through unbeleefe why what unbeleefe the Story sheweth us Psal· 93.7 Num. 14.9 Num. 13.28 they doubted of the power of God and beleeved the report of the unbeleeving Spies who said The people be strong that dwell in the Land the Cities are walled and very great and moreover we saw the childâ—en of Anak there Joshua and Caleb chap. 14.9 said they should not be bread for them and their strength was gone then the question was whether God was able to give them that good Land So then men enter not into the heavenly rest because they beleeve not that Iesus is able to save to the uttermost those that come through him to God Heb. 7.23 4 The Scripture is as much in proving the alsufficiency power and perfection of Christ our Saviour to save as in demonstrating his tendernesse of mercy and goodwill to save as in the Epistle to the Hebrewes the Apostle laboureth much for to prove the Godhead of Christ his excellency above Angels and that the Angels were to adore him his dignity and greatnesse above Moses and all the mortall and dying Priests the vertue of his blood above all the bloods of Buls and Goats to purge the conscience from dead works to expiate sinne to sanctifie his people to open a way a new and living way to the holy of holiest by his blood that we with full assurance may draw near to God that he with one Sacrifâ—ce
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
O how admirable was his love and that love was Christs last work in this life he dyed of no other sicknesse but love love love was Christs death-work Christs Testament Christs winding sheet Christs grave he took his Bride lapped in his love and hart to Paradise with him his last breath was love The myrrhe when it is withered has the same smell and a sweeter that it had while it was gâ—een Christ that bundle of myrrhe that lyeth all the night between the Churches breasts when withered and dead smelled of love for hee opened the graves and raised the dead and took a repenting sinner to Paradise with him which are acts of great love its considerable that hee is at one time a dying a drawing and a loving Saviouâ— and ask what was Christs last act on earth it s answered he dyed in the very act of loving and drawing sinners to his heart Vse We are engaged to love him and if so to keepe his commandments and to draw him after us his owne image hoâ—inesse in the Saintâ— takes Christ and causes him fall in love with us Cant. 4.9 Thou hast ravished my heart my sister my Spouse thou hast ravished my heart with one of thine eyes with a chaine of thy neck It s much love that ravishes Christ yâ—a it so overcomes him that hee professes its above him hee must desire his Spouse to looke away Cant. 6.5 Turne away thine eyes from me for they have overcome me Cant. 7.5 The king is held in his galleries holinesse makeâ— our king the Lord Iesus a captive for eternitie he will delight to see the Lambs wife his bride when shee shall bee decked up with endlesse glory Bee holy and the king shall desire your beauty ingage Christ more to love you deck your selves with chains with bracelets be attired in raiment of needle work the braver in this apparell you are yee are the lovelier to Christ the wedding garment makes you fair to the king put on the crowne of grace on your head and bee highly beloved of this Prince Ver. 33. Now this he spoke signifying what death he should dye The last article in Christs drawâ—ng of sinners is the exposition of the Evangelist Iohn who openeth to us the sense of Christs words to wit what was meant by Christs lifting up from the earth for it is not an ordinary phrase to expresse dying on the crosse therefore saith Iohn hee meaned by his lifting up from the earth the kinde and manner of his death to wit that he should bee crucified and dye the shamefull and ignominious death of the crosse it would seeme that the exposition of Iohn may be referred to the whole verse 32. What is the sense of this If Christ be lifted up hee will draw all men up to him that is if he be crucified by that shamefull and painfull death and the merito thereof he will draw all men to him and translate them from the kingdome of darknesse to the state of saving grace which is true in it self but seemeth not to bee the sense of the words 1. Because the Evangelists use to expound what may appeare ambiguous to the hearers as Ioh. 7.8.39 But this he spoke of the Spirit â—oh 20.23 Then went this saying abroad among the Brethren that that disciple Iohn should not dye yet Iesus â—aid not to him hee shâ—ll not dye So Matth. 2.16.17 18. But that Christ draweth sinners by his death was not so much controverted for to come to Christ to beleeve in Christ to bee drawen to Christ were Phrases obvious enough and known to all 2. It is most pertinent to the text that lifting up from the earth which is ambiguous and may seeme to allude to Elias his beeing carried up to heaven should bee expounded by Chriâ—â—s manner of death to wiâ— by crucifying 3. Because the holy Ghost expoundeth not the connexion of the conditionall proposition If I be lifted up from the earth I will draw all men after me which he must doe if the sense goe thus but onely speaketh of the kinde and nature of Christs death which was known to the â—ewes to bee both shamefull and cursed but in his exposition hee speaks nothing of the fruit of Christs death but of the kinde and manner of death Now that the Evangelist expoundeth the sence of Christs words what he meaned by being lift up from the earth it holdeth forth to us a necessity that the Lord speak plaine language to us in scripture and that one scripture expound another In finding the meaning of scripture these considerations may give light 1. The Scripture in the plainest expressions is dark that is high and deepe in regard of the matter which is deepe high above the reach of reason and yet the language plaine obvious easie that a virgin shall be a mother the antient of dayes a young sucking infant that through one man death digged a hole in the world and sinne passed on all through a second Man life and heaven entered again are high and deepe mysteries yet is not the Gospel obscure as Papists say 2. In meer historicall narrations and prophecies foretelling the wars of the Lamb the Dragon and the Beast the Antichrist their persuing the woman in traveling in birth to bring forth a man child the matter subject is not profound nor deepe yet the expressions are dark and covered while the works of the Lord bee a key to open his word Here 's the wisdome of God that in deepe and high mysteries necessary for salvation the Lord is plaine and lower and easier stories are foretold more darkly articles of faith are not set downe in dark and enigmaticall prophesies but plainly whereas histories of things to come are more mysteriously proposed 3. The Scripture in no place is in the popish sense dark that is that we are not to take any sense for the word of life and the object of our faith but that which the Church giveth as the sense in regard the Scripture is a nose of wax with equall propension to contradictory senses except the mistris of our faith the witch of Babel expound it and then it is for such formally the word of God as she expoundeth it 4. The holy Ghost the Authour of Scripture has concreated with the words the true native sense which all the powers on earth cannot alter Then when we sweare a covenant with the Lord in plaine easie countrey language not devised of purpose to bee ambiguous or to hold forth that all sects Antinomians Socinians Arminians Prelatiâ—all halters Anabaptists Seekers c. may salve every one his owne way and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hee thinks good to obtrude any authoritative interpretation on this covenant which it holds not forth in its owne simple words to the reader is the greatest tyranny and equivocating jugling in the world and we may easily distinguish and dispute our selves out of a good conscience or rather confesse wee had never any
sure thiâ— must be a sadder death then if Christ had dyed but for tenne men it is true it was an infinite paine in regard of the one infinite person that did beare our iniquitiâ—s yea and so subjectivè it was an infinite love with which in election and free redemption Christ followed all the Elect of God withall but terminative as his love is bounded on sundry persons Paul speaks of it as if there had been not one man loved but himselfe Gal. 3.20 Christ loved me and gave himselfe for me Though the Lord Iesus passed in one bill the election and redemption of all the family of the first born yet every soule has a white stone and a new name that no other elect man knowes but he himselfe as every flower every rose every medow and severall garden has its severall rayes beames and comfort and vigor of hear from the Sunne yet all these rayes and beames are but one in the Sunnes body so though Christ dyed but on death for all the Elect yet in the hight of paine it was many deâ—ths to him 3. Againe consider how much of life Christ had the removing of it by violence must be so much the more painfull life naturall had in Christ a sweet and peaceable dwelling the possession of life was with excellent delighâ—s like a tree growing on the bank of a sweet river of oyl wine and honey it was planted beside the glorious Godhead persâ—nally and had sweet company and that made it pleasant the more beautifull pleasant and green the flower of lesse was the more violence and paine it was to hew down this delitious tree of life and to cut him out of the land of the living it had not been so much to cut down a thistle or a thorn tree or to take away the life of a common man whose life is not priviledged with grace and the grace of a personall union with God yea the destroying of the life of an Angel could never have been such violence And then its considerable that Christ was not suffered to goe to the grave without bloud and that his skine his winding sheet were bespotted with bloud Christ paid not this sum quickly as many die its true there was more will and love infinitely in his blood then violence and paine every streame of bloud flowing in a channell of love and it s also sure the soule and the Godhead were not separated but the pretious life of Christ was expelled and that by a bloudy death out of a sweet Paradise and death was a rough sad and thorny journey to Christ weapons of Iron on hands and feet came against the Lord to fetch the soule out of the body 2. Shame The second character engraven on Christs death was shame and reproach in which consider 1. How shame could be on Christ dying 2. What shâ—me was on him 3. How it stood with his honour as King 1. Shame is taken either fundamentally in the cause or formally sinne and sinne acted by men against the Law of God is the only foundation of shame when the people fell in idolatry Exod. 32.25 Aaron made the people naked to their shame so when Tamar disswads her brother from incest 2 Sam. 13.13 she saith and I whether shall I cause my shame to goe and as for thâ—e thou shall be as one of the fooles of Israel Shame and sinne are of one blood for sinning is a shamefull reproaching of the creaâ—ure and thus Christ was no more capable of shame nor of sin for he had done no violence neither was there any guile in his mouth Christ-man came out of the wombe cloathed with a precious white Robe of innocency and abundance of grace hee never contracted one black spot on that faire Robe of the highest image of God from the wombe to the grave and so there was no shame but fundamentally glory in Christ all his life but there is shame formally in sinne and that 1. Which we call thinking of shame or being ashamed actively 2. In bearing of shame passively In the former consideration because sinne is a shamefull thing in selfe Ier. 11.13 Ye set up Altars to that shamefull thing even Altars to burn incense to Baal there is an internall blushing and shame rising from sinne when the sinner if the conscience through a habite of sinne be not turned brazen and hard thinks ill of sinne and esteemes it sâ—lf base in doing ill Rom. 6.21 What fruit had yee then of these things whereof yee are now ashamed Adam and Eve were not ashamed before they sinned now Christ man had this ingenuity which Heathens called halfe a vertue shamefastnesse or a power to think ill of sinne Christ of himselfe though he could not sinne as Adam had a power before the fall to pitty and commiserate the sick and miserable though there was no formall object for that power afore men sinned could think it of sinne Christ I say thought ill of sinne and esteemed the creature base in sinning Heathens said vertue was of a red blushing colour and the Scripture condems the shamelesnesse of sinners that are not abased themselves for sinne and cannot bee ashamed so the Lord burthens his people with this Ier. 3.3 And thou hadst a whores forehead thou refusedst to ashamed Heb. to blush Esai 3.9 The shew of their countenance that cannot blush at sinne doth witnesse against them and they declare their sin as Sodome they hid it not Zeph. 3.5 But the unjust knoweth no shame In this Christ our Lord to come to the second point being our surety though he could not be ashamed of any sinne he did himself for that he never sinned yet being made sinne for us he did did beare the shame of our sinne And so Christ was not free of shame passively as it is a punishment of sinne for it is penall evill of the creature Dan. 12.2 Many that sleep in the dust shall awake some to shame and everlasting contempt Ezech. 32.24 Elam and all her multitude are slaine they have born their shame with them that goe down to the pit That which is penall in shame the Lord Iesus did beare he saith of himselfe Esai 50.6 I gave my back to the smiters and my cheeks to them that plucked off the haire I hid not my face from shame and spiting Heb. 12.2 Hee endured the crosse despising the shame in these respects he did beare our shame 1. That hee being the Lord of glory and thought it no robbery to bee equall with the father hee abased himselfe to come so low as to be a man and the lowest of men a servant Phil. 2.6 7 8. Matth. 20.28 Esai 49.7 Thus saith the Lord the Redeemer of Israel and his holy One to him whom man dispiseth Hebr. to one dispised in soule a contemned soule abhorred by the nation to a servant of Lords 2. All the tokens of reproach and shame was on his suffering As 1. In gestures
God Refuted The omnipotency of Christ in drawing sinners Did Ruiz to de provid predefinitionibus per totum The Vaga necessitâ—s the confused indefinite morall necessity of late devised by Jesuites is not sufficient to conversion The Lord removeth resisting power Gods promise and covenant leadeth to draw iresistibly Conditionall promisâ—s of conversion cannot help Arminians here The immutability of the Covenant of Grace a strong argument for invincible drâ—wing of a sinner The covenant between the Father and the Sonne in making good the articles of the treaty must depend on our free will if Christ draw not sinners inviâ—cibly Articles of the covenant between the Father and the Son diversly proposed Virg. Et penitus toto divisos orbe Britannos How strongly and with what a sweet necâ—ssity Christ draweth us Vse 2. We are hardly drawne Crispe vol. â— Serm. 4 pag. 110.111 Antinomians reject the narrow way that leadâ— to life their exposition of Maâ—h 7.14 rejected as false and fleshly (a) Vol. 1. Ibid. pag. 89. (b) Serm. 1. pag. â—2 Antinomians reject all sanctification c Ser. 1. p. 18. d Crisp. vol. 1 Ser. 1. p. 21â— It was the old error of the Libertines of Antonius Poâ—quius Priest as Calvine saith Iâ—struct ad Libertinos cap 23. in opuscu pag. 460. so Pocquius existimabam me aliquid intelligere nec quicquam intelligo deus enim intellectus meus est virtus mea salus mea Calvâ—ne answers excellently Homo quidem fidelis se nihil ex seipso intelligere ceaset sed an propteria debet â—â—culos câ—anâ—dere ne quid intueatur ut vult iste insanus A man saith Calvine in Christ judgeth that he understandeth nothing of himselfe and so that he can neither pray nor beleeve without the Spirit but shall he therefore close his eyes that hee may understand nothing at all as this phrantick man imagines How we are saved in this life Henry Nicholas of low Germany taught the same doctrine a hundred yeares agoe Cha. 1. Sent. 9 For behold in this present day is the glorious comming of the Lord Jesus Christ with the many thousands of his Saints he commeth manifested which hath set himselfe now upon the seat of his Majestie for to judge in this same day which the Lord hath ordained the whole world with equity and Chap. 35. Sent. 8. Behold in this present day is this Scripture fulfilled Esai 26. Dan. 12 4. Esdras 7. 1 Thess. 4. Matth. 24. and 25. Luke 17. Acts 1. Matth. 24. Revel 14. according to the testimony of the Scripture the raising up and resurrection of the Lords dead commeth also to passe presently in this same day through the appearing of the comming of of Christ in his Majestie c. So this man denyeth any life to come or any Resurrection to which way Antinomians encline (a) Calvinus in opuse in instruc advers libertinos Cap. 23. p. 460 461 and cap. 22. p. 458 459 Pocquiuâ— in libello Scriptum est non tendes ad malum cavens ne adulteres in verbo id est in litera Scripturae ficut multi non justificati saciunt Talis â—go fui sed omnia remissa sunt Nam scriptum est abstinete vos ab adulteratione ut possitis vas vestrum in sanctificatione honore possidere cum simus mortui legi per corpus Christi ut alterâ—is simus qui suscitatus est ex mortuis ut fructisicemus â—Deo viventi non â—giturestis in came Quaere reâ—eâ—quamus veterem Adamum id est arimam nostram viventem veniamus ad â—em majorem id est ad Spiritum dictum enim suit Adâ— quod iâ—orâ—â—â—tur revera mortuus est nunc vivisicati sumus cum secâ—ndo Adam qui est Christus non â—ernendo amâ—lius peccatum quia est morioum (b) Hen Nicol cap. 34. Christ hath annointed me with his Godly being he hath Godded me (c) Rise reign error 11. (d) Er. 7. (e) Er. 8. Pocquius 16. apud Calv. in opus 463. Obdormivit Christus in cruce suit apertum latus ut cesta repertretur que est semina Ecclesia dicta unio personalis totius naturae humanae fieri omnes in unâ— membro cujus Christus est caput (f) Pocquius 16. pag. 461. Scriptum est omnia munda mundis qui autem fide purificatus est totus gratus Deo Calvinus ibid. Putidus este hanc sententiam eò applicat ut latroâ—mia scortationes homicidia pro mundis sanctâ—s rehus habeantur (g) Rise reign ruine the body of the Story p. 59 60 62. * Divers Antinomians deny the life to come and the Resurrection of the dead as did Hymeneus and Phyletus Free will free in being drawn to Christ. Arminian indifferency of will loosed from all predetermination of God blasphemous Gods decree giveth a shall be or a shall not be to all things possible Zeph. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ante parere decretum God the fâ—rst efficient and last finall cause of all beings and acts of free will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Remonstrants at the â—ynod of Dort with shame denied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the Text an easie way of â—lâ—diâ—g Scripture The generaâ—l universaâ—l and indifferent concurrence and influence of God with second causes devised by Jesuites and Arminians a dreame Indifferency of free will loosed from the dâ—minion of providence â—nthroâ—es fortune and contingency in Gods roome How God determines free-will and forceth it not Two sorts of determinations of wiâ—l It s our happinesse that free will be not the 〈◊〉 of our heaven With drawing 〈◊〉 and also a baâ—e 〈◊〉 The 〈…〉 Thâ— reasâ—â— of the Apostle word and of the Prophet Habba â—â—'s c. â— given We are to await Christs work of conversion How to deale with any that are troubled for non-conversion It s no Gospel-truth that God loves no man lesse for sin or more for inherent righteousnesse Christs graâ—e in 〈…〉 in 〈…〉 Riches or grâ—ce Overflowings of grace Thankefulnesâ— for grace required The vertues in Christ sitting him to draw sinners How the ouâ—iâ—g of Gods 〈…〉 in the Sonne Christ man in a lovely posture of drawing sinners Behold Christs 〈◊〉 Divisions and wars â—t from congregating Christ. Whiâ—e civility dangerous The revelation of Christs drawing lovelinesse and the fuâ—nesse thereof The revelation of Christs drawing lovelinesse from Christ onely and two acts thereof Bright Star c. 5. p. 38. The compleatnesse of Christs loveâ—inesse Bright Star c 4. p 30. Tâ—wn Assâ—â—tion of Grace p. 76 77 7â— Theolog Germ c. 8. p. 16. Perfection 〈◊〉 attaineâ—ble in this life What perfection of 〈◊〉 is in Châ—ist in the life comâ— The Scriâ—turs â—nd ordinances are the meanes of attaining the â—ulâ—esse of Câ—â—â—st 〈…〉 in this life Familists place their perfect oneâ— above all use of Ordinances The active passive annihilation of Familâ—sts To desist from Monkish contemplation to returne to a practicall life to Familists is
a worke of the old man What it is to put off the old man and to be poore in Spirit according to the divinitie of Familists What is sinne to Familists God is man to Familists The mind of Familists touching heaven and hell Page 24 25 Page 25. The excellency divinity necessity of the Scriptures as the meanes of our union with Christ. Gen. 17.1 Psal. 50 1. Isai. 44.24 Exod 20.1 2. Psal. â—9 7 8 9 10. 1 Cor. â— 23. Ioh 3 3â— 1 Cor. 1.23 â—â—el â— 1 2. Psal â— 9 8. Rom 15 4. Rom 7 7. Zâ—pâ— â— 1â— Zâ—ch 13 2. Acts 5. â—9 Acts â— 5 20. Phil. â—â— â—2 13. Gen. 3.15 Dan 9.24 Matth. 1.18 Acts 10.43 Psal 119.129 138.172 Dâ—ut 4.5 6. 2 Pet. 1.19 Heb. 4.12 All ordinances are creatures and not the ultimate object of faith Ordinances not our blessednesse but God onely The rise of Familisme No ceasing of the use of Ordinances in this â—ife What an union there is between Christ and the Saints in this life The soule injoying Christ here both at rest and in motion How the desiâ—es are swallowed up in Christ and how in him thâ—y are perfected The abundant satisfaction for the soule in Christ illustrated in five expressions The wonderfuâ—l charge and new beautie the soule acquireth by an union with God in this life The Familists heaven and hell refuted We lose not our selves in injoying Christ. God is not the being of things as Familists say A holy man is not God incarnate or deified as Familists blasphemously say How creatures hâ—ve no being being compared with God and yet have truely a borrowed being Creatures without sin may desire to keepe and to seek their sinlesse being and themselves God seekâ—th himselfe and his owne glory most of all withoâ—t any impeaâ—hment of his spotlesse holinesse When the soule injoyeth Christ it acteth in Christ. When the soule injoyeth Christ Christ draweth admiration and love out of it Christs beauty and excellency of it selfe inviteth comers The soule filled with God is so far above created lovers that they lose all capacity to reach it The soul overcomed with the love of Christ. Insinuations of Christs tendernesse of bowels to sinners What sparkles of grace all have The creature restored from its forfeiture in Christ. The place Rom. â—0 18. have they not heard c. is not for universall grace and is clearly expounded Their sound is gone out throâ—gh all thâ— earâ—â— Râ—m 1 is not a â—tâ—tion of bâ—t an allusion to the place Psâ—l 19 and can be understood of none â—ut the Apostles How all have sufficient grace No salvation without the Gospel preached 1. Question Touching universall grace 2. Question touching absolute election to glory and so of reprobation 3 Quest. touching Gods good wil to save and redeeme all in Jesus Christ. Arminians are for sâ—x universalities in the matter of Gods good will to save and redeeme all without exception An universall intention of God to save al Vniversall redemption of all An universall covenant of grace made with all and every mortall man Vniversal reconciliation and justification of all Vniversal vocation and dâ—awing of all Vâ—iveâ—sâ—ll 〈◊〉 grace given to all and every one by which they may if they will conquer the Gospell coversion salvation Vniversal apostacie or perseverance â—f all The Elect are 〈◊〉 by 〈◊〉 Pointed out with the finger Designed by their countrey Inrolled in a booke and written in heaven Particularly marked betweene the Father and the Sonne The sheep that Christ dyed for are particularly designed and circumscribed with such nots as are in none other Creation larger thâ—n Redemption The 〈…〉 Election and redemption aâ—e of the same spherre and exâ—ention so as they no commensuâ—â—ble Remonst Script Sinod aâ— 2. Redemptio seâ— reconciliatio nihil aliud est quam patus offensâ—ae placatio sive actio sive passio talis qua ossenso alicui satisfit hactenus ut in gratiam cum â—o qui ossendit reâ—ire velit Reâ—onciliationis hujus essectus 〈◊〉 divinae gratiae impetratio id est restitutio in talem staâ—â—â— in quo deus nobis non obstanie an plius justitia vindicatrice secundum misericorâ—iae â—uae astectum de novo sua beneficia communicare potest vult ea lege modo quo â—psi videtur per cam enim salvandi affectus qui fuit in deo ex misericordiae 〈◊〉 naturali aclato impedimento in plenarium voluntatâ—s propositum qâ—â—si exâ—â—t Remonst Necessitas distinctior is inter impetrationem applicationem apparet quod impetratio ex naturà rei ipsius etiam si aliter futurum esse certo Deus noverit posset sarta recta manere etiam si nulli essent quibus applicaretur aut qui fructum morris Christs suâ culpâ perciperent The Arminian distinction of a redemption purchased to all but never applyed or which may be applyed to none vaine and comfortlesse RedeÌ„ption was purchased by Christ out of-an efficacious intention that it should be applyed to Gods chosen ones not to keepe within himselfe How Christ is the Redeemer of the world A propitiation for the sins of the world by no Scripture or reason can be a power to transact with men for remission of sins in a Gospell-way or a Law-way 1 Pet. 2.24 explained and Isai. 53.6 The Lord laid on him the iniquities of us all The new English Arminiaâ—s worse then â—â—e old 2 Cor. 5.14 15. explained 1 Tim. 1.4 How Christ gave himselfe a ransome for all Mr. Moores objections removed No warâ—â—nt in the Word to pray for all and every one without exception God will have none to be saved by the Arminian way M. Moor Vniversall atâ—onement c. 11. p. 55 56. Mr. Moor ib. God quickneth not men dead in sins as they are suâ—h but aâ— they aâ—e châ—sâ—n of him Christ died not for â—inners as sinners nor for the righteous as râ—ghteous but for sinners as chosen to glory Moor p. 57. How Christ died not for obstinate sinners Page 58. How Christ died for beleevers Câ—rists thing for sinneâ—s thâ— high 〈◊〉 oâ— love Moore p 59. Pag. 60.61 Pag. 67. Joh 1.9 behold the lambe of God that taketh away the sinnes of the world vindicated What is the taking away of sinne Remonstr 1â— Scrip. Syno Arminian conditions of preaching the Gospel never revealed in thousands and so cannot oblige them to perform these conditions Christs Dominion is not a naked power to save such as may consist with the damnation of all The intrinsecall end of Christs death actuall reconciliation sanctification and salvation of â—is redeemed ones Christ having died hath not freedome by his death to transact with sinners by a covenant of grace or any other way because his dying is an essentiall Article of the Covenant of Grace All the comfortable relations in Christ as King Head Husband Shepherd Priest c. are nothing but empty words if the end of Christs death be only a possible salvation There is as good ground in
a worse end in the farre largest part of mankinde Faith cannot rest on a common generall good Saving Faith the fâ—rst dawning of election to glory The Arminian hope and comfort not in Scripture The Arminian Divinitâ— their faith hope c. Collat. Piscat Voâ—sâ—iâ—s non tam suâ—iâ—o sorâ—asse Deus voâ—â—it Pharaoâ—em populum dimittere The comforts of Armiâ—iaâ—s not in Scâ—ipâ—ure The generall good will of God to save all comfortlesse The fountain Good will of God separated electeâ— persons from oâ—hers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arminians resolve all one mans will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot choose but glory in our selves and not in the Lord â—f free grâ—câ— sepâ—rate not the believâ—ng man from the not believing God equâ—lly intended his two great ends in men and Angels The ground of Pauls crying out O the depth c. It s grace and free grace â—nly that maketh oâ—â— diffâ—râ—râ—m another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graâ—e faâ—leth 〈◊〉 pâ—oâ—oâ—ns such as I and we How indeâ—ring is separating grace What aâ—oundance oâ— gâ—ace bâ—stâ—wed on single peâ—sons and yet nothing of it can be wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How active love is No lip-love nor any â—mâ—ty love in God but that which is effectuall and râ—all to work tâ—e good hee dâ—siâ—eth to the party loved A threefold loâ—e in God effectuall Christs love of election cannot miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs love active Sin proveth not repâ—obation Sin continued is no argument why I should not belâ—eve Finall obstinacy and â—eaâ— sâ—râ—ow and nâ—ppâ—ng â—â—e of minde to believe seldâ—m fall in one person No unconvâ—rted one capablâ— of â—uch are 〈◊〉 to beliâ—ve aâ— a belâ—ever 〈…〉 us to bâ—lieve yâ—t tâ—e proud as proud cannot bâ—lieve No saving humilâ—tie before faâ—th All the Gospel expressiâ—nâ— of the â—eekâ—eâ— of Christ argue a diâ—ease in us to conceive Christ to bee rough lordly cruel to have a heart liâ—e the nether milstone How all are to beleeve though salvation be not purchased for all Neither is faith before all Repentance nor eevry Repentance before all faith If Christ draw all we should be drawn Christ can draâ— as gâ—ilty as thou art Vse 6. Be not satisfied till you come to such a nâ—ck of Christian walking as is attainable by no hypocrite Vse 7. Christ cannoâ— be spared as not necâ—ssary in the work of redemption Doct. It is a matter of greâ—t conceâ—â—ment â—hat sinâ—â—â—st come to Chriâ—t and to Christ only Grâ—unds of the excellency of being drawn to Christ only Christ anâ— home and a house of rest and of love A noble life in Châ—â—st which cannot be brought What excellency is Christ. Three parts of Christs compleatnessâ— 1. 〈◊〉 or fulnâ—sse 2. primacy 3. excellency What fulnesse is in Christ. Câ—â—ist the first and principaâ—l of all things The singular excellency of Christ. None câ—n write or speak of Christ as he is To be dâ—aâ—en to Christ iâ— a â—igh woâ—k The Father gives us to the Sonâ—e not by aliâ—nation (a) Story of the â—ise reign and â—uine of the Antinomians error 41.8 p. Libertâ—nes teaâ—h that we are several seasons under tâ—e working â—f every person of the Trinity What a sin it is to resist Christs drawing None so good at drawing of sinners as Chriâ—â— Nâ—thing like Christ to allure soules Christ the sweet singer of Israel The lower Christ is in his love he is the more drawing Heaven and the Church on earth but ene house It is an honour to dâ—e in the Lord young Christ dying and drawing sinneâ—s in his deatâ—â—â—d câ—mâ—â—nds his love to us Resisting of Christs drawing of sinners near to the sin agaiâ—st the holy Ghoâ—t Maâ—ks of meeâ— Moralists never drawn to Châ—ist Naked proâ—ession a vaine thing Errors of Libeâ—tins touching free-wâ—ll (a) A sâ—ort Story of the rise reign and ruine of the Antinomians c. error 1. pag. 1. (b) Rise reign error 2. p. â— (c) Râ—se reign error 7. p. â— (d) Rise reign error 14. p. 3. (e) Rise reign error 15. p. â— (f) Râ— Town assertion of Grace p. 11. 12 (g) Rise reign c. error 18. p. 4. (h) Rise reign error 23. p. â— (i) Râ—se error 35 p. 7. (k) Rise reign c. â—rror 36. p. 7. (l) Rise reign error 49. p 9. (m) Rise and reign unsâ—â—ory spech 4. p. 19. (n) D. Crisps Christ alone exalted ser. 6. of the N. Covenant pag. 163.164 The life and light of man ch 1. pag. 4. The will minde and end of the internall operative Spirit and life is to be a livâ—ng active Lord God in a dead passive creature as I live yet not I but Christ liveth in mâ— (o) Ro. Towne assertion of Grace against D. Taylor pag. 47 48 49. What activity we have in our conversion In our first conversion we are meer patients The naturall powers in our conversion are not destroyed The Grace in us inherent is not the person of the holy Ghost Henry Nicholas a German a blasphemous Libertine saith c. 34 sent 10. God hath raised up mee H. N. the â—ast among the the Holy ones of God which lay altogether dead and without breath and life among the dead from the death and made me alive through Christ as alsâ— annointed me with his godly being manned himself with me and Godded me with him c. The holy ghost in person immediately worketh not in the Saints Reasons proving that the person of the Holy Ghost is not unâ—ted to our soules but hee is in us in his operations and his effects of graces and gifts Christ and the inherent grace of Christ iâ— us are two different things Grace and ouâ— freeâ—will are said to act together in a foure-fold sâ—nse Grace is simply necessary in all supernaturall actions Golden words and morall swasion cannot give lâ—fe Grace and free-will are not two collaterall and independent causes in the same supernaturall act as two men drawing a boat Free-will in supernaturall aâ—tioâ—s not a meer patient but an Agent Martinez de Ripalda de ente su 〈…〉 1. dâ—sp 29. sect 1. n. 3.4 Concil 〈◊〉 sess 6. c. 5. c. 4. Free-will an agent acting by the strength of grace in supernaturall actions and nâ—t a patient Antinomians dreame The blessednâ—sse of the Saints actiâ—e and not passive only as Antinâ—mians say D. Crispe Serm. 6. pag. 160. Comfortable differences between the Law and the Covâ—nant of Grace Dâ— Crispe 2. arg Grace in the old and New Testament the same grace in nature and essence but different in degrees The justified cannot sinne according to the doctrine of Libertines God never promised in his Covenant to keep the Saints from these particular sins they fall in nor are these such sins as break farre lesse anull the Covenant of grace Faith is a condition of the Covenant but not this â—r that particular act of faith which wee ought to perform when we misbelâ—ve God The Covenant of grace is â—ot formally the love of God but flowes