Christ Dying and Drawing Sinners to Himself
But though Christ speak to men in the Grammar of their own heart and calling, I am far from defending the congruous vocation of Jesuits, once maintained by Arminius, and his disciples, at the conference at Hage ; but now, for shame, forsaken by Arminians. For the Jesuits take this way; asking the Question. How cometh it to pass, that of two men equally called, and drawn to Christ, and as they dream (but it is but a dream) affected and instructed with habitual and prevening grace of four degrees; the one man believes, and is converted; the other believes not, but resists the calling of God. They answer, Christ calleth, and draweth the one man, when he foresees he is better disposed, and shall obey; as his free will being in good blood, after sleep, and a good banquet, and fitter to weigh reasons, and compare the way of godliness with the other way: and he calleth the other, though both in regard of grace and nature, equal to him that is converted, when he foresees he is in that order of providence, and accidental indisposition, of sadness, sleepiness, hunger, and extrinsical dispositions of mind, that he shall certainly resist, and both these callings, are ordered and regulated by the two absolute decrees of Election and Reprobation, from eternity.
The Arminians answer right down, the one is converted, because he wills, and consents; whereas he might, if it pleased him, dissent and refuse the calling of God ; and the other is not converted, because he will not be converted but refuses, whereas he hath as much grace as the other, and may, if he will, draw the actual co-operaton of grace (the habitual he hath equally, in as large a measure as the other) and be converted, and believe; nor is there any cause of this disparity in the man converted, and the man not converted in God, in his decree, in his free grace, but in the will of the one, and the not-willing of the other.
Our Divines say, 1. There never were two men equal in all degrees, as touching the measure and ounces of habitual saving internal grace; yea, that the never converted man had never any such grace.
2. That the culpable and moral cause, why the one is not converted rather then the other, is his actual resistance, and corruption of nature, never cured by saving grace, but the adequate, Physical, and only separating cause, is 1. The decree of free election drawing the one effectually, not the other. 2. Habitual saving grace, seconded with the Lord's efficacious actual working in the one, and the Lord's denying of habitual and actual grace to the other; not because the will of the creature casts the balance, but because the Lord hath mercy on the one, because he will, and leaves the other to his own hardness, because he will, and that the separting cause is not from the running, willing, and sweating of the one, and the not-running, and not-willing of the other; but from the free unhired, independent absolute grace of Christ.
But the Jesuits congruous calling we utterly reject. 1. Because this is the Pelagian way, sacrilegiously robbing the grace of God, for the Lord fore-seeth this man placed in such circumstances and course of providence will believe, the other will not, because he will do so, and the other will not do so; and both the placing of the one in such an opportunity, and his willing believing, and the other man's nilling not believing is in order before the fore-knowledge and far more before the decree of God and his actual grace, and therefore free-will is the cause why the one is converted, not the other, for both had equal habitual grace, and the one is not to give thanks for his conversion comparatively, more then the non-converted, but to thank his own free-will. 2. The object of their fancy of their new middle science, is a foreseen providence, of the conversion of all that are willing to be converted, and voluntary perseverance in grace, and the non-conversion and final impenitency of all the wicked that are willing to refuse Christ, and these two go before the prescience, before the decrees of election and reprobation, so as God is necessitated to choose these and no other; and to pass by these, and no other what ever hath a future being before any decree of God cannot by any decree be altered or otherwise disposed of then it is to be: So the Lord in all things decreed, and that come to pass contingently, must have nothing but an after-consent, and an after-will to approve them, when they were now all future before his decree; this is to spoil God of all free will, free decrees, liberty and sovereignty in his decrees, and that men's free will may be free and Independent, to lay God's freedom of Election and Reprobation under the creatures feet. 3. Jesuits dream that Christ cannot conquer the will to a free consent, except he lie in wait to catch the man when he hath been at a fat banquet after cups, hath slept well, is merry, and when he sees the man is in a good blood, then he draws and invites and so catches the man; and when he seeth the reprobate in a contrary ill blood, though he seriously will and intend their salvation, and gave his son to die for them, yet then he draws, when he foresees they by the dominion of free-will shall refuse, and he draws neither after, nor before, but at the time when he knows free will is under such an ill hour, as it freely came under, without any act of God's providence and free decree, and in the which the called and drawn man shall certainly spit on Christ, and resist the calling of God. But this resolves heaven and hell, salvation and damnation, into such good or ill humors, and orders of providence, as a banquet, no banquet, a crabbed disposition, or a merry; whereas grace, which by an omnipotent and insuperable power removes the stony heart, can more easily remove these humors and win the consent, when the man is decreed for glory, and besides that all men unconverted and in their own Element of corrupt nature are ill to speak to, and in a sinful blood of resisting, except Christ tread upon their iron neck and subdue it, and he spreads the skirts of his love over Jerusalem at the worst, Ezek. 16.6.8. Scripture is silent of such a manner of drawing, and the grace of Christ and his decree lies under no such hazard or lotterie, as such imaginary dispositions o • good humors, thousands being brought in to Christ in chains, in saddest afflictions: Nor is grace being a plant of heaven, a flower that grows out of such clay ground.
Asser. 7. Christ draws by such a power (and this is the last point in the drawing) That it is not in the power of man to resist him.
1. He draws by the pull of that same arm and power by which he commanded light to shine out of darkness, 2 Cor. 4.6. by which he raised the dead out of the graves, Ephes. 1.18▪ 19. by the exceeding greatness of his power, and the mighty power by which he raised Christ from the death. Arminians answer, this was omnipotency of working miracles, but what was it to the salvation of the Ephesians, and to the hope of their glory to know with opened eyes such a power as Judas knew? and can the dead choose but be quickened and come out of the grave, when God raiseth them, Joh. 5.25. That Vaga necessitas, the strong moral necessity talked of by Jesuits, when strong moral motives work, is a dream there, for it may come short; a man quickened in the grave and put to his feet as Lazarus was, of necessity must come out, he will not lie down in the grave again and kill himself. A man starving for hunger when meat is set before him on any terms he desires, if he be in his right wits will necessarily eat, and not kill himself, but the necessity of saving souls in the tender and loving mind of God in Christ is much stronger, and if we consider the corruption of will, this fancied vaging necessity cannot so bow the will, but it is necessary that corrupt will dissent, rather then consent to Christ.
2. God taketh away all resisting, and the vicious and wicked power of resisting, he removeth the stony heart, openeth blind eyes, removeth the veil that is over the heart in hearing or reading the Scriptures, Ezek. 36.26. 2 Cor. • .16, 17. Deut. 30.6. Col. 2.11. takes the man's sword, and armor from him, cuts off his arms, so as he cannot fight or resist you. It is true, Christ taketh not from David, Abraham, Prophet, Apostle, or from any Men or Angels that are to be saved the natural created power of nilling and willing, purum 〈 in non-Latin alphabet 〉 posse nolle, Christo trahente, but he taketh away the moral wicked, and godless power hic & nunc, and vicious and corrupt disposition of resisting.
3. God layeth bonds on himself by 1. Promise, 2. Covenant. 3, Oath, to circumcise the heart of his chosen ones, Deut. 30.6. to put his Law in their inward parts, Jer. 31.32, 33. To give them one heart to fear God forever, not to depart from God. Jer. 32.39, 40. Heb. 8.6, 7, &c. to bless them, Heb. 6.16, 17, 18. Gen. 22.16, 17. Psal. 89.33, 34, 35, 36, 37. Heb. 1.5, 6. We cannot imagine that God will keep Covenant, promise, and oath, upon a condition, and with a reserve that we give him leave so to do; that is as much as the Creator will be faithful, if the creature will be faithful: And there is nothing glorious in the Gospel and second Covenant above the Law and first Covenant, if God promise not to remove the power of resisting, for if God do not promise to work our obedience absolutely, without any condition depending on our free will, then must free will be so absolutely indifferent as it can suspend God from fulfilling his oath. Now the Law had a promise of life, If ye do this, ye live eternally, but God neither did work, nor was tied by the tenor of that Covenant, to work in us to do, to will, to continue, to abide in all written in the Law of God to the end, and therefore it was a broken Covenant. Nor can Arminians make the Covenant, Gospel-promise, and oath of God so conditional, as the Law of works, or as the promise of giving the holy Land to the seed of Abraham upon condition of faith, because many could not enter in, because of unbelief, except Arminians and Jesuits prove, 1. That all that entered in to the holy Land, young and old, did believe and were elected to salvation, redeemed and saved, as Caleb and Joshua were, as all that enter in to the true promised Land are believers; otherwise they die, are condemned, and can never see God, John 3.18.36. v. 16. Joh. 11.26. and 5.24. Mark. 16.16. Acts 15.11. Acts 11.17.18. but the former is most evidently false in the History of Joshua and Judges, multitudes entered in who never believed; as multitudes entered not in who believed, as Moses and many others. And therefore from this, that many entered not in, because of unbelief ; The Arminians shall never prove, that as God makes a promise of life eternal, that believers infallibly and only shall be saved, and unbelievers excluded; so God made a covenant and promise that all these of Abraham's seed infallibly, and all these only should enter into the holy Land, who should believe as did Caleb and Joshua. I put all Arminians and Papists and Patrons of universal atonement to prove any such covenant or promise. 2. Let Arminians prove that faith and a new heart was promised to all Abraham's seed who were to enter in t • the holy Land, as it is promised to all the Elect who are saved, and to enter in the Kingdom of Heaven, Ezek. 36.26. Jer. 31.32, 3 • . Jer. 32.39, 40. 3. That the promise of eternal rest in heaven was typified by conversion to Christ, and conversion upon condition of faith, as they say, but without ground; the holy Land was promised to all Abraham's seed upon condition of Faith, the like we say to all o • her conditional promises of God made in Scripture, that are as the legs of the lame unequally paraleld with the Covenant of Grace. Because this is the only answer Adversaries can give, though it be as a parable in a fools mouth. Let it be considered, 1. The difference between the first Covenant which was broken, Jer. 31, 32, 33, 34. and the better Covenant which is everlasting and cannot be broken, Jer. 31.35, 36, 37. and 32.39, 40. Isai. 54.10, 11. Isai. 59.19, 20. Heb. 8.6, 7, &c. is expressly holden forth to make the new Covenant better then the Old; But its close removed, for both are broken Covenants by this reasoning. 2. When God promiseth the removing of an old and stony heart, and to give a new heart ; he promiseth to take away resisting in [unspec 1] us, for nothing can resist Christ's drawing, but the stony and old [unspec 2] heart. 3. The Apostles reason Heb. 6.13, 14, 15, 16. of the [unspec 3] Lord's two immutable things, his oath and promise is, That we might have strong consolation and hope: Now this makes undeniably the consolation though never so strong, the hope never so sure, to depend on our free will, if the sinner brue well, he drinks well, if he resist not grace, as he may, or accept it as God's 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 [unspec 4] 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 showeth mercy; by this vain arguing of fast and loose free will, doing and undoing all at its pleasure, let Christ do 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 choice to resist the drawing of Christ.
Arg. 5. God (as Augustine saith) hath a greater dominion over our wills, then we have over them ourselves ; 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 own pleasure, otherwise he hath made a creature free-will, which is without the Sphere of his own power; whereas the freest will of a King the most Sovereign and Independent on earth, must run in his channel, Pro. 21.1.
Arg. 6. Christ's Lordship and Princedom 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 lie at our door more then Christ's 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 own 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 drawn, free will lost the day to the one, and wins it to the other. 3. Christ must but play an after-game, and can do nothing, though with his soul he would save, but as free will hath first done, so must it be. 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 engage the influence of free grace to follow me, and grace leads not, draws not my will, I draw free grace.
Arg. 8. If free will be Lord carver of the sinners being drawn to Christ, then the making good of the Articles of the bargain and covenant between the father and the Son must depend on man's free will. Now 1. know, the covenant between the Father and the Son is expressed first, by simple prophesy or promise. The Father passeth the word of a King, Christ shall be his first borne, the flour of the Family, an Ensign of the people, nothing can stand good, if the free will of Gentiles refuse to come under this Princes Royal 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, he shall call God his Father, his God, the Rock of his salvation. Now there must be a condition in this Royal charter, in Christ's Magnâ Chartâ, nothing can be done, even when Christ goes up to a mountain, and lifts up his Royal Ensign, and Standart [unspec 1] of love, and cries, all mine, come hither ; and when the people flock in about him, except free will, as independent as God say Amen, and yet it far rather may say, Nay, and refuse the bargain.
2. The Father bargaineth by asking and giving, Psalm. 2.8. Ask of me, and I will give thee. Christ must be an heir, [unspec 2] by man's will, not by his Fathers goodness ; if Christ's suits, and demands, Father, give me the ends of the earth, and Britain for my inheritance, Depend upon such an absolute ay, and no of man's free will as may cast the bargain, whereas our consent was not sought, nor were we called to the counsel, when the Father bargained to make us over to his Son.
[unspec 3] 3. The Father bargains by way of work, and hire or wages to give a seed to his Son, Isaiah 53.10. When he shall make his soul an offering for sin, he shall see his seed ; this is not a bare sight of his seed, but its an enjoying of them, he shall see his seed, he shall prolong his days, 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 paid to Christ for his sore work of laying down his life to save his people, except we be more play-maker, then God in this covenant.
Arg. 9. The Scripture right down determineth this Controversy. Rom. 9. No man hath resisted his will ; and It is not in him that willeth. Augustine useth three Adverbs in the Lord's manner of turning the heart; Omnipotenter, Indeclinabiliter, Insuperabiliter; Omnipotently, Indeclinably, and without short-coming.
Use 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 carnal, but mighty through God. Were they mighty through Angels and Men, that were but one creature storming another. But when Christ besiegeth a soul, who can raise the siege? Vers. 5. We bring down every height, 〈 in non-Latin alphabet 〉 , They go not to a counsel of war, 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 success. Revel. 6. He went out 〈 in non-Latin alphabet 〉 , both conquering, and that he might conquer. Christ shoots not at the rovers, to come short, or beside the mark; his arrows of love are sharp and conquering. The Spouse is out of her own element, and sick, and pained with love, when she wants his presence, and cannot dissemble, nor hide it, nor command her self, Cant. 3. no more then a sick person can master death, or a swouning. Cant. 5.6. My soul departed out of me ; drink once of this strong wine of his love. O death, the Lions teeth, burning quick, all these torments are nothing to the love of Christ. O, Christ we cannot forsake. David's key is strong to open all hearts, to open hell, and bring in a new heaven of love to the soul. Natural habits and powers are strong, fire cannot but cast our heat, Lions cannot but prey upon lambes, wicked habits are strong Devils, and cannot choose but be destroying Devils. The coals of the fire of Christ's love burn not by election. 2 Cor. 5.14. The love of Christ constraineth us; there is a piece of eternity of heaven in the breasts of the Martyrs of Jesus Christ. Abraham must go, when he is called. Lydia cannot keep the door, when love removes the handles of the bar, and must be in. The Lord casts in fire-works of love, in at the windows of the Apostles souls ; O! their nets, and callings, and their All become nothing, they must leave all, and follow Christ.
We must be loggish and crabbed timber, that take so much of Omnipotencie, or else we cannot be drawn to the Son. Men think it but a step to Christ, and Heaven; ah! we have but a poor and timorous suspicion of heaven, [unspec 1] by nature, it is no less then a creation to be drawn to Christ. 2. We are needy sinners, and need as much mercy, as would save the Devils, as may be gathered from Hebrew. 2.16. [unspec 2] (3.) We are, by nature, as good clay and metal to be vessels of revenging justice, and firewood that could burn, as [unspec 3] kindly in hell, as Devils, or any damned whatsoever. 4. Not only at our first conversion must we be drawn; but the Spouse prays, Cant. 1. to be drawn; theres need that Christ use violence to save us, while we be in heaven; for Christ hath said, Matth. 7.14. Straight is the gate, and narrow is the way that leadeth unto life. I grant Antinomians who loose us from all duties, and say Christ hath done all to our hand, make little necessity of drawing at all. For Crisp saith, The strictness of the way, Math. 7.14. is not the strictness of the conversation, but all a man's own righteousness must be cut out of the way, otherwise it is a broader way then Christ allows of. I confess, if in this one point all the strictness of the way to heaven were; then the way, 1. should be strait and narrow only to those that trust in their own righteousness; but I hope, there is much more strictness then in that one point; as in mortifying idol-lusts, loving our enemy, feeding him when he is hungry, suffering for Christ, bearing his Cross, denying ourselves, becoming humble as children, being lowly and mock, and following Christ's way in that.
2. Christ speaks of two ways, a wide, and a broad way, and [unspec 2] a narrow way ; Now if the narrow way be all in a quitting our own righteousness only; as Crisp saith, perverting the Text, then all the latitude and easiness of the broad way, must be that all the world that run to hell, they follow no sins sweet and pleasant to the flesh; no delightful lusts, contrary to the duties of the first and second Table, their only sin is to trust in their own righteousness, which is against both Law and Gospel.
3. Christ commandeth his hearers to enter in this strait [unspec 3] way: which is clearly a way of holy walking, no less then of renouncing our own righteousness. For Christ both in the foregoing, and in the following words, urgeth duties; as not to judge rashly, Vers. 1. to eye our own faults, rather then our brothers, Vers. 3.4, 5. not to profane holy Ordinances, Vers. 6. to pray assiduously, Vers. 7.8, 9, 10. to do to others, as we would they should do to us. Verse 12. to be good trees, and bring forth good fruit, not to content ourselves with an empty dead Faith; as D r . Crisp, and Libertines do, but to do the will of our heavenly Father, to the end of the Chapter.
But let the Reader observe, as we do detest all confidence in our inherent holiness, and all merit, and deny that our strictest walking can in any sort justify us before God ; so Libertines in all their writings and conference cast shame upon strict walking, as Popish, Pharisaical, and Legal ; and will have this our Christian liberty, that holy walking is not so much as no part of our justification, which thing we grant; but (saith Crisp) All our sanctification of life is not a jot of the way of a justified person to heaven ; the flat contrary of which Paul saith, Ephes. 2.10. For we are his workmanship, created in Christ Jesus into good works, which God hath before ordained, that we should walk in them. That which we should walk in, must be a jot and more of our way to heaven; and the same Crisp Believers are kept in holiness, sincerity, simplicity of heart, but all this hath nothing to do with the peace of their soul, and the salvation and justification thereof. See, he confounds salvation and justification. As if sincere walking were no way to salvation, because it is no way to justification, and because its not the meritorious cause of our peace and salvation; for Christ alone is so the cause: But therefore must it be no condition of salvation? It is a profane and loose consequence. But do not Libertines teach that no man is saved, but these that walk holyly, and that sanctification is the inseparable fruit and effect of justification?
Answ. They say it in words, but fraudulently. 1. Because all Sanctification to them, all Repentance, all mortification, all new obedience is but an apprehension, that Christ hath done all these for them, and that is their righteousness, and so Christ repented for them, and mortified sin for them, and performed all active obedience for them. Now this sanctification is Faith, not the personal walking in newness of life that Christ requires.
2. This sanctification by their way is not commanded by God, nor are believers obliged to it, under danger of sinning against God ; for through the imputation of Christ's righteousness (saith Chrispe ) All our sins are so done away from us, that we stand as Christ's own person did, and doth stand in the sight of God, nor is there a body of sin in Christ. I assume, but Christ is not obliged to our personal holiness, that were an impossible imagination.
2. All acts of sanctification to the justified person are free, he may do them; yea, he may not do them, and can be charged with no sin for the omitting of them; for he is not under any moral Law, and where there is no Law, there is no sin, (say Libertines. )
3. Men are kept in holiness, sincerity, simplicity of heart, saith Crisp. What is that, kept? They are mere patients in all holy walking, and free will does nothing, but the Spirit immediately works all these in us; if therefore we omit them, it must be the fault of the Spirit, as Crisp speaketh, not our fault, nor ought we to pray, but when the Spirit moves us, as before you heard; so that this sanctification is not any holiness opposite to the flesh, and to sin forbidden in the Law of God, but a sort of free and arbitrary and immediate acting of the Spirit, in the omission of which acts, the justified person no more sins against God, then a tree, or a stone, which are creatures under no moral Law of God, when these creatures do not pray, nor love Christ, nor out of sanctified principles abstain from these acts of Adultery, Murder, Oppression, which being committed, would make rational men under guiltiness, and sin before God.
4. Town Ass • rtion of Grace, Pag. 56.57. and pag. 58. pag. 156. A believer is as well saved already, as justified by Christ, and in him. Pag. 159. Divines say, our life and salvation is inchoate ; but they speak of life, as it is here subjective, pag. 160. Quantum ad nos spectat, Or in respect of our sense and apprehension, here in grace, our faith, knowledge, sanctification is imperfect; but in regard of imputation and donation, (pag. 162.) our righteousness is perfect; and (pag. 160. he that believeth ( 〈 in non-Latin alphabet 〉 ) hath life, not he shall have it, or hath it in hope.
Answ. If we have glory really, actually, perfectly, but we want it only in sense; we have the resurrection from the dead also, actually, and perfectly, and we are risen out of the grave already, and we want the resurrection only in the sense: for sure by merit, and Christ's death, we have as really the resurrection from the dead, as we have glory, and life; and the one we have as really as the other; so we want nothing of the reality of heaven, but sense; but we are not yet before the throne, nor risen from the dead, nor locally above the visible heavens; except they say as Familists do, and as Hymenaeus and Philetus did, that the Resurrection is a spiritual thing in the mind; and heaven is but a spiritual sense of Christ, and that Christ is heaven, and the life to come is within the precincts of this life; this were to deny a life to come, a heaven, a hell, a resurrection, which Antinomians will be found to do.
This one special ground is much pressed by Master Town, and the generality of Libertines, to wit, that holy walking before God, is neither way to heaven nor condition, nor means of salvation, in regard, we are not only in hope, but actually saved, when we are first justified, and as really saved and passed from death to life, when we believe, as we are said, Ephes. 2.6. To be raised up with Christ, to sit together with him in heavenly places. And therefore holy walking can be no means, no way, no entrance, no condition of our possession of the heavenly kingdom, and therefore no wonder they reject all sanctification, as not necessary, and teach men to loose the rains to all fleshly walking.
But 1. Rom. 8.24. We are saved by hope, then we are not actually saved, but the jus, the right through Christ's merits to life eternal is ours, and purchased to us. The borne heir of a Prince, is in hope a Prince, but he comes not out of the womb with the crown on his head. Christ coming out of the grave, which is the womb and loins of death, as the first begotten of the dead is borne a king, Acts 5.31. and all that are borne of this father of Ages, Isaiah 9.6. his seed are heirs annexed with Christ the first heir, Rom. 8.17. but heirs under non-age, and minors, and waiting for the living and the crown, they have it not in hand. Rom. 8.24. Hope that is seen, is not hope: for what a man seeth, why doth he yet hope for it. Vers. 25. But if we hope for what we see not, then we do with patience wait for it. Hence I argue, what we wait for and see not, that we do not actually enjoy. But we hope for salvation, Rom. 5.2. 1 Joh. 3.1, 2, 3. The proposition is Scripture; no man can hope for that which he enjoys already. 2. We can be no otherwise said to be saved, then the believer is said to be passed from death to life, and to be risen again with Christ, and to sit with Christ in heavenly places. For as we are saved and glorified in hope only, not actually, so are we passed from death to life, and sit with Christ in heavenly places, and are partakers of the resurrection in hope only, or in our flesh, in regard our flesh is in heaven in Christ, who hath infestment of heaven for us, as a man getteth a stone or a twig in his hand, and that is to get the land, but yet he may want real possession. Christ's presence in heaven is real in Law, we are there with him. But it cannot infer our personal and bodily presence, and real resurrection, which we hope for and want, not only in sense, but really. For we are not in this life immortal, beyond death, and sickness, and burying and corruption actually, nor yet are we in glory, that which we shall be, when Christ our life and head shall appear, For, 1. we yet groan as sick creatures in tabernacles of clay, 2 Cor. 5.1, 2. and carry about with us sick and dying clay, and Christ promiseth that of all that the Father gives him, he will lose nothing, but raise them from the dead ; but that is, not in this life, but at the last day, Joh. 6.39.
3. Such as are really and actually saved, can neither mary, nor be given in marriage, neither can they die anymore, (marrying and dying are blood-friends together) but are as the Angels in heaven, Luk. • 2.36, 37, 38. their vile bodies are changed, and are fashioned and made like the glorious body of our Savior the Lord Jesus Christ. Phil. 3.20.21. And shall be heavenly bodies, spiritual, and as the stars of the heaven in glory, 1 Cor. 15.40, 41, 42, 43. But we are not in that condition in this life, this corruptible hath not put on incorruption, nor this mortal immortality. Then as we are saved in hope, and have jus ad rem, a full right to life eternal, and the Resurrection of our bodies, in regard, that the price is paid for us, a complete and perfect ransom, even the blood of the Son of God is given for us, and so we are saved in hope, 2. in Law and jure. But sure we have not actual possession of the Kingdom, in the full income, rent, and complete harvest of glory, but only grapes, and the first fruits of Canaan.
4. It is too evident to half an eye, that when Antinomians say we are actually saved, and perfectly freed from sin in this life and as perfectly sinless as Christ himself; That their meaning is, that which the old Libertines in Calvin's time said, 1. That our deliverance from sin in Christ is, in infernali Spiritualitate, (as Calvin speaketh) in such a Divelish and hellish Spirituality; as that wicked Priest Anto Pocquius said, was in judging neither murders, adulteries, perjury, lying, oppression, to be sins, when once the pardoned and justified person committed such villainies, because the Spirit of God was in him, and took sense from him. 2. Because the justified person is made one with Christ, one person, or as Antinomians speak, we are Christed, and made one with Christ, and he one with us, or incarnate and made flesh in us, and the new creature or the New man mentioned in the Gospel, is not meant of Grace, but of Christ, and by love 1 Cor. 13.13. and by the armor mentioned Ephes. 6. are meant Christ. So said that vile man Pocquius, that we and Christ are made one, as Eve was formed out of a rib of Adams side, he meaneth one person. 3. Man following his lusts and committing all sin with greediness, is made spiritual and mortified by Christ's death, so also Pocquius who said to sin without sense is the Spiritual life we are restored to in Christ: So Antinomians aim at this, that what ever the regenerate do, they are as free of sin before God, as Christ or the Elect Angels, and this is the begun Spiritual Life. 4. Libertines in Calvin's time said that life eternal was in this life, and that the resurrection was past; as Hymenaeus and Phyletus who made shipwreck of the faith, because a man knows his soul is an immortal Spirit living in the heavens, and because Christ hath taken away the opinion and sense of death, by his death, and so hath restored us to life. Mistress Hutchison and her Disciples, the Familists of New England denying the immortality of the soul, and the resurrection of these our mortal bodies affirmed all the resurrection they knew, was the union of the soul with Christ in this life. I never could observe any considerable difference between the foul Heresies of the Familists of New England, and of Old England either by the writings of, or conference with them, nor of either, from the damnable Doctrine of Hymenaeus and Phyletus, and the old Libertines who said, The Resurrection was past.
Use 3. The drawing of sinners to Christ, if he draw so sweetly and with such a loving condiscension, cannot be a violence offered to free will, by which the natural and concreated liberty of the creature is destroyed, for there remains a natural indifferency, by which reason and judgment proposeth to the elective faculty divers objects, that have no natural connection with will; so as the will should be bowed to any of them, as the fire casteth out heat, and the Sun light, and the stone falleth downward, its true in drawing of a sinner, Christ is carried into the heart with a greater weight of love, and a stronger sway of grace, then any other object whatsoever, and with so prevailing a sway, as masters the elective power, that it cannot will to refuse, yet it destroys not the elective power; because this non posse repudiare, impotency or unwillingness to reject Christ, (to speak so) is a most free, vital, kindly, voluntary, and delighting impotency, and comes from the bowels and innate power of will, and this is the Virgin-liberty and power of will. But again, because Christ's drawing is efficacious and strong and carries the business with a heavenly and loving prevalency, the Arminian and Jesuitical indifferency that New Pelagians ascribes to free will, as an essential property of it, by which when God and the pull and nerves of the right arm of Jesus Christ in his free grace, have done what they can to draw a free Agent, nevertheless the man may refuse to be drawn, if so it please free will, though it displease God, and cross his decree and most hearty and natural desire, is a wicked fancy.
1. Because by this dream God hath not a dominion and sovereign power over the created will of man to determine it for his own ends, and to make use of it for the glory of his grace, though the Lord with his soul desire so to do, but the creature hath an absolute, free and independent power, to cross the desire of the Lord's soul, for its own destruction and a far other end, which God intends but at the second hand, and contrary to his natural and essential desire (as they teach) to save his creature, to wit, that revenging justice may be declared in the eternal destruction of the most part of mankind; whereas it was his desire that not only the most part, but that all and every single Man and Angel (the fallen Devils not excepted) should be eternally saved.
2. We believe that God the first cause, as he decrees to all things that were from eternity in a state of poor possiblity; so as of themselves they might be, or might not be; a futurition or a shall be, or a non-futurition, or a shall never be : So he is midwife to his own blessed decrees, and determines all created causes to bring forth these effects that were in the womb of his holy decrees, for all things that were to be, and do fall out in time, were births from eternity that lay in the womb of the decree of God; evils of punishment, or sins as permitted, Acts 17.30. are not excepted. So Zephaniah willeth the people to flee to God, before the decree that is with child, bring forth the birth: Then God must in time open and unlock free will for all its actions. Isai. 44.7. And who, as I shall call and set it in order for me, since I appointed or decreed the ancient people? and the things that are coming or shall come, let them show unto them. So God taketh this to him as proper to appoint things to come, and no supposed God, nor power what ever can share with him in it, and let any man answer and give a reason why of ten thousand possible worlds of infinite things, actions of Men and Angels that from eternity of themselves were only possible, and might be, or not be; so many of them, not more, not fewer received a futurition, that they shall come to pass, and so fall out in time, and others remained only possible, and came never further to being, and never fall out, but from the only free decree and will of God, who conceived in that infinite womb of his eternal counsel and wisdom, such things shall be, such things shall only remain possible, and shall never be, nor never come to pass? As it was decreed that wicked men should break the legs of the two Thieves crucified with Christ, and that they should not break Christ's legs, yet the breaking of Christ's legs was in it self, and from eternity no less possible, then the breaking of the legs of the fellow-sufferers with him; but God's only decree gave a futurition and an actual being to the one, not to the other: So are all the actions, the chusings, refusings, • illings, willings of free will determined to be, or not be; and come to pass, or not come to pass, according as they were births conceived in the mother-decree of God from eternity, Psal. 139.16. In thy book were all my members written, which in continuance were fashioned, when as yet there were none of them.
3. He that works all things according to the counsel of his will, as Ephes. 1.11. He of whom, and through whom, and for whom are all things, as Rom. 11.36. He that made all things for himself, Pro. 16.4. even the wicked for the ill day, and for whose pleasure all things are, Revel. 4.11. must be such an Efficient and Author, such a final cause of all, as shapeth a particular being to things, actions, and every creature, as their determinate being must be from him. If the being of the actions of free will, rather then their not-being, be from free will, not from God, but in a general, universal, or disjunctive influence; that is, in such a way as whatever God decreed from eternity, touching Peters acts of willing or nilling, embracing or repudiating Christ, or what way soever the Lord shape and mould his influence and concurrence in time, either the one or the other may fall out, and Peter may embrace Christ or not embrace him, and so may Judas, and all Men and Angels ; then shall I say, The Kings heart, and his nilling and willing, is in the hand of his own heart ; so the King turns his own heart, whither soever he determines his own will, and not as Solomon saith, Pro. 21.1. in the hands of the Lord: and the creature is master of work; Angels, Men, free and contingent, necessary and natural causes are Mint-masters to coin what actions they will, this or this; election and reprobation, vessels of mercy and of wrath, believing or not-believing, are in the hands of Angels and Men, the creature shall be both Potter and clay: The great Lord and former of all things, and the vessel for God's conditional decree, his collateral and universal, his disjunctive and dependent influence hath no force to cast the scale of free will to willing, and so to salvation, election, inscription in the book of life, more then to nilling, damnation, and blotting out, or not-inrolling in the book of life; but is indifferent to either, is determined and bowed by the free will of man to which of the two shall seem good to lord will, and the Lord cannot turn the heart whither soever he will. Which close sets up fortune, independent and absolute contingency, and a supremacy and principality of working every effect and event on both sides of the sun, and above the sun, in order of nature, by the creature, before and without the efficiency of the cause of causes, and the intention or counsel of God: yea, it involves the Lord in a fatal chain, he must either concur, or the creature disposeth of the militia, laws, and affairs of heaven and earth without the King of ages. 1. I cannot make prayers to the Lord, to determine my will to his obedience, not to lead me into temptation. 2. I cannot thank his free grace for either. 3. I cannot intrust God with working in me to will and to do: Nor, 4. comfort myself in the Lord: 5. Nor be patiently submissive to God under all my calamities that befall me, by the hand of men, devils, or creatures. Why? The Lord can do no more then he can; he had no more will nor counsel before time, nor hand and disposing of the business in time, for all these, then for the just contradicent of these; say the lord-patrons of indifferent and so absolute a free will. 6. How doth Jacob pray that the Lord would give his sons favor with the Governor of Egypt, whom he believed to be a heathen; and pray that God would change his brother Esau 's heart; and Esther and her maids pray, that God would grant her favor in the eyes of Ahasuerus, if God have not in his hand power to turn their hearts from hatred to favor, as pleaseth him? 7. The Lord takes on him to turn men's free will in mercy or judgment, as pleaseth him: Pro. 3. My son, forget not my law, so shalt thou find favor (Vers. 4.) with God and man. The Lord gave Joseph favor in the eyes of Potiphar, Gen. 39.21. God brought Daniel in favor and tender love with the Prince of the Eunuchs, Dan. 1.9. The Lord made his people to be pitied of all those that carried them captives, Psal. 106.46. The Lord turned the hearts of the Egyptians, to hate his people, Psal. 105.25. War and peace are from the free wills of men, as second causes, yet the Lord saith, according to his absolute dominion, Isai. 45.7. I form the light and create darkness; I make peace and create evil. And Isai. 7.8. The Lord shall hiss for the fly that is in the uttermost part of the river of Egypt, and for the be that is in the land of Assyria, and they shall come, and shall rest all of them in the desolate valleys. Isai. 10.6. I will send the Assyrian against an hypocritical nation. So Jer. 1.15, 16. Isai. 13.1, 2, 3. Chap. 15.1, 2, • . & 17.1, 2, 3. & 19.1, 2, 3, 4. Now God could not be the Author of war and peace, as God and Sovereign all-Disposer, if it were in the indifferent arbitriment and free election of men, that war should freely issue from man's free will; so as God could neither decree, command, ordain it in his providence, threaten it in his justice, fore-see it in his wisdom, and fore-tell it by his Prophets, determine it by his free grace, except the free will of nations and men first pass an act in this poor low Court of clay, in the heads and breasts of little lords, free-will-men, and make sure work on earth of its coming to pass; and so the Almighty Sovereign of all things should have the second conditional vote of an after-game in heaven, of all actions contingent and managed by free will of Angels and Men, such as peace, war, honor, infamy, riches, poverty, health, sickness, life, or violent death, by sword, gibbet, poison, &c. hatred, favor, learning, ignorance, faith, unbelief, obedience to God, disobedience, salvation, damnation, long, or short life, sailing, selling, buying, eating, speaking, joying, weeping, building, planting, praying, praising, cursing, Christ's coming of the seed of David, the use of Prophets, prophesying, &c.
Object. Is it not contrary to the nature of freedom, to be determined by a foreign and external agent, and that by a power stronger then the free will can resist or master? If ye with a stronger power tie a sword to my arm, and strongly and irresistibly throw my arm and sword both, to kill a man, can I be the murderer of this man?
Answ. All the question here is, Whether the Lord's freedom and dominion in these actions of clay-vessels or men's must stand? We had rather contend for the Lord and grace, than for the creature and free will.
2. It is contrary to the nature of freedom to be determined with one sort of determination, not with another: 1. With such a determination natural, as is in the stone to fall down, the sun to give light, its true; but now the assumption is false. 2. Should we suppose that he who tyes the sword to your arm, so as he carries along with him in that motion your reason, judgment, elective power, so as you join in your arbitrary and free election, yea and with delight and joy, (which is somewhat more then free will) to strike with the sword, and he that lifts both arm and sword did not thwart, or cross your internal, vital, and elective power, as the Lord moves the will in natural acts, as acts in all sinful deviations from a Law, he should not free you from the guilt of murder: and so yet the assumption is false; for Christ so moves and determines the will to believe, as all the in-works and vital wheels of will, reason, judgment, freedom, are so moved with such an accommodation and fit and congruous attemperation to free will, as it goes along sweetly, gladly, freely with the grace of Christ in conversion; and too gladly and willingly in acts to which wickedness and murder are annexed; as there can be no other straining or compulsion here dreamed of, but such as when a Virgin is said to be ravished, who freely and deliberately appointeth time, place, persons, opportunities, and gladly comes to the place in which she is carried away; which neither Law nor Reason can make a rape. Now, I grant, neither Man nor Angel can so work upon the will; it is proper to the Lord, and communicable to no creature to know what congruous ways can efficaciously draw the will. And, 2. Its God only who can attemper irresistible strength, and sweetness and delectation of consent together.
Use 4. Its not a good, nor a comfortable way, nor would I love a heaven that is referred to a may be, or a may not be ; its not a good heaven that is referred to a venture. 2. Weakness left of God turneth wickedness: It is kindly to our corruption to be uncouth, strange, froward to Christ, and undiscreet to strong love. 3. Free will is now like a bankrupt Merchant, or a young and loose heir, who hath lost all credit; Christ dare not venture a stock in our hand. 4. Christ is a Shepherd who in feeding▪ his flock stands on his feet, Isai. 40.11. and sits not down, to lie and sleep: the fi • st Adam sat down; all his sons lie down: never man on his own bottom can come to heaven. Let us choose this sure way, that broken men may be tutored by Jesus Christ.
Use 5. If he be a drawing Christ, its a terrible thing to be at holding and drawing with Christ. 1. God's soul loathes with-drawers; Heb. 10.38. If any man draw-back, my soul shall not be pleased with him. The word 〈 in non-Latin alphabet 〉 , is a word from soldiers that leave their standing out of fear; the feared soldier sends himself away out of the Army. But Habac. 2.4. from whence this is cited, seems a far contrary word. The soul that is lifted up, 〈 in non-Latin alphabet 〉 towred up, or lifted up as a high tower, is not upright in him. Isai. 31.14. Fear makes men low and base, and pride makes them high and lofty; how then is withdrawing from God, so base and low a word in the Apostles style, expressed by the Prophet Habbacuc in so high a word, as the towering up the soul? There is a reciprocation of things in the word signified; for unbelief, resisting of Christ, and the sinners withdrawing, is an act of the highest pride: he that will not be converted, and refuseth Christ, thinks he can fend without Christ, he hath a stronger Castle to run to then Christ, and imagines that his sins and lusts shall shelter him in the ill day: And unbelief is a base, timorous, and cowardly thing, when men, for fear of a less evil and a poorer loss, steal away from Christ: And both is base or poor pride, and high or lofty beggarlinesse, in stealing away from Christ's colors; which the Lord abhors. 2. Withdrawing looks hell-like: He that is not saved in the nick of conversion, is eternally lost. Heb. 10.38. But we are not of the withdrawing to perdition. Withdrawing hath no home but hell. 3. Its a sign of an obdurate heart. Zech. 7.11. But they have refused to hearken, and pulled away the shoulder, and stopped their ear, lest they should hear. And so judgment-like is withdrawing, and smells so of vengeance, that God plagues withdrawing with withdrawing: Hos. 5.4. They will not frame their doings to turn unto their God. And what is the issue of that? They shall go with their flocks and herds to seek the Lord, but they shall not find him; for he hath withdrawn himself from them. Pro. 1.24. I called, and ye refused ; Vers. 26. then this must follow, Vers. 28. (as also Joh. 8.21. the like is) they shall call upon me, but I will not answer.
Use 6. Its a terrible plague of God, which we would eschew as hell, to wit, provoking of God by such sins as may procure that God should in his judgment mar the lock of the heart, the will, that the door should neither shut nor open; and cast poison into the soul, so as Angels and Men, heaven and earth cannot help or cure it: Christ is good at opening hearts, and drawing sinners; and he is as good at judicial closing of hearts: If he but put his finger in the eye, and snap in pieces the optic nerves, all the world cannot restore sight, or open the heart. He that is nearest to be drawn to Christ, and yet never drawn, is deepest in hell: An Evangelike-fire of God's fury is worse then a Sinai-fire, though it burn up to mid-heaven. 1. Sinning against the light of nature and the known will of God, as Idolatry and the principles of your own Religion, true and known to be so, brings delivering up to judicial blindness, Rom. 1.21. (2.) If ye put your finger in natures eye, and blow out that candle, God will give you up to vile affections, Rom. 1.24. and a reprobate mind, Vers. 26, 27, 28. Some blow out the candle of nature, and God blows out the sun of the Gospel, that it is to them like sack-cloth of hair, and a moon like blood. 3. Resisting of the call of God, brings on the plague of hardness of heart; Pro. 1.24, 25, 26, 27. Act. 28.23, 24, 25, 26, 27. Joh. 8.21.
Use 7. We are hence taught, to put our heart in Christ's hand; he, and he only who makes all things new, hath a singular faculty in making old hearts new hearts. Now there is no such way as to lie at the tide, and wait on a full sea and a fair wind, and ship in with Christ; attend the ordinances, watch at the posts of the door of Wisdom
Object. I have been a hearer thirty, forty years, I am as far from being drawn this day, as the first day.
Answ. 1. Such a soul would not be oiled at the first with the persuaded assurance of an everlasting love of election, as Libertines cure poor souls; but would be brought to see sin, and be humbled and plowed, that Christ may sow.
2. They would be taken off their own bottom, and discharged to confide and rest on humiliation, or anything in themselves.
3. The manner, motives, and grounds of their complaining would be examined. Seldom or never is it seen that a reprobate man can be in sad earnest heavy in heart, touching his deadness of heart, and fruitless hearing of the word of God thirty or forty years: and withal, if there be a dram of sincerity, the least grain of Christ, as if the soul do but look afar-off, with half an eye, yet greedily after the Lord Jesus, its a sweet beginning. Its true, a talent weight of iron or sand is as weighty as a talent weight of gold, but in a Saint an ounce weight of grace hath more weight then a pound of corruption. It is no Gospel-truth that Antinomians teach, That God loves no man less for sin, or no man more for inherent holiness. Its true of the love of election and reconciliation, in the work of justification; but most false of the love of divine manifestation, in the work of sanctification; as is clear, Joh. 14.21, 23. Nor are men by this taught to seek righteousness in themselves; because they are commanded to try and examine themselves, as 1 Cor. 11.28. 2 Cor. 13.5.
4. Such souls would upon any terms be brought to reason and debate the question with Christ, that as the Law may stop their mouth before God, so mercy may stop the mouth of the Law and sin, and it may convincingly be cleared, that though scarlet or crimson can by no art be made white, yet Christ, who is above art, can make them white, Isai. 1.18. as wool and snow. And therefore such would be brought in an high esteem and deep judgment of Christ's fairness, beauty, excellency, incompatable and transcendent worth: and though a soul have a too high esteem of his sins, yet say that he dies with an high esteem of Jesus Chri • t, he is in no danger; for faith is but a swelled, an high and broad opinion and thought of the incomparable excellency and sweetness of Jesus Christ.
Use 8. This powerful drawing teacheth humble thankfulness. (1.) The most harmless and innocent sinner must be in Christ's book for the debt of ten thousand Talents. (2.) The sense of drawing grace is mighty engaging, every act of thankful obedience should come out of this womb, as the birth and child of the felt love of God. Christ did bid such a man battle. 2. He was Christ's enemy when he took him. (3.) It cost Christ blood he died to conquer an enemy, Rom. 5.10. (4.) He kept the taken enemy alive, he might have killed him, he gave him more then quarters, he made a captive a King, Rev. 1.6. Suppose we, Christ should in his own person come locally down to hell, and look upon so many thousands scorching and flaming in that unsufferable lake of fire and brimstone, if he should cull out by the head and name; so many thousands of them, even while they were spitting on Christ, blaspheming his name, and scratching his face, and should loose off the fetters of everlasting vengeance, and draw them from amongst millions of damned Spirits, lay them in his bosom, carry them to heaven, set them on Thrones of glory, crown them as Kings to reign with him for evermore. Would they not be shamed, and overcome with this love, kiss and adore so free a Redeemer? and thus really hath Christ dealt with sinners, look on your debts written in Christ's grace-book, would not such a redeemed one praise his Ransomer, and say, O if every finger, every inch of a bone, every lith, every drop of blood of my body, every hair of my head, were in an Angels perfection to praise Jesus Christ ; O the weight of the debt of love; O the gold Mynes and the depths of Christ's free love.
3. Consider what expressions vessels of grace have used of free grace? how far below grace Paul sets himself, lo here, Eph. 3.8. To me who am, 1. Less then a Saint. 2. Not that only, but less then the least. 3. Less then the least of Saints. But 4. yet a little lower, less then the least of all Saints is this grace given, that I should preach the unsearchable riches of Christ. Gospel riches is grace and mercy but there is a great abundance of it; its a speech from quick-scented hounds, who have neither footstep, nor trace, nor sent left them of the game they pursue. Christ defies men and Angels to trace him in the ways of grace. So Paul 1 Tim. 1.13. I was a blasphemer and a persecutor, and an injurious person 〈 in non-Latin alphabet 〉 , but I was be-mercied, as if dipt in a river, in a Sea of mercy. Vers. 14. And the grace of the Lord Jesus to me was abundant. No, that is to low a word, 〈 in non-Latin alphabet 〉 , his grace was more, or over-abundant, one Paul obtained as much grace, even so whole and complete a ransom without diminishing, as would have saved a world. Rom. 5.15. If through the offense of one, many be dead, much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. 〈 in non-Latin alphabet 〉 , the word is exceedingly to abound, and borrowed from fountains and rivers which have flowed with waters since the creation; but there is a higher word, Vers. 12. Where sin abounded, grace far more, or exceedingly over-abounded, or more then over-abounded. — 〈 in non-Latin alphabet 〉 . And Vers. 21. Sin reigned unto death, that grace might reign unto life, 〈 in non-Latin alphabet 〉 , that Christ's grace might play the King. The saving knowledge of God under the Kingdom of the Messiah, Isaiah 11.9. fills the earth, as the Sea is covered with waters. A Sea of Faith, and a Earthfull of the grace of saving light, and a Sun sevenfold, as the light of seven days. Isaiah 30.26. hold forth to us a large measure of grace, and righteousness • and peace like a river, and the waves of the sea, Isaiah 48.18. All these say Christ is no niggard of grace.
And 4. can they not wear and out-spend their harps, who fall down before the Lamb, Revel. 14. and Revel. 5.8. Who with a loud voice, praise the grace of God. Vers. 12. For ever and ever? Consider if it must not be a loud voice, when ten thousand times ten thousand, and thousand thousands, all join in one song to extol grace; if we be not in word and deed obliged to express the virtues and praises of him, who hath called us from darkness to his marvelous light.
Article II.
The next thing we consider is the person that draws. I (says Christ) I will draw all men to me.
There is a peculiar aptitude in Jesus Christ to draw sinners to himself.
1. As concerning his person he is fit, for neither is the Father, nor the Holy Ghost, in person, Lord Redeemer, but Christ ; as in the deep of God's wisdom, the Son was thought fittest to make Sons, Galat. 4.4. the heir to communicate the right of heir-ship to the nearest of the blood, to his brethren to make them joint-heirs with him; so is Christ a fit person, as Lord Savior, to rescue captives, and to draw them to the state of Son-ship, which I speak not to exclude the other two persons; for Joh. 6.44. The Father draws to the Son ; and the Spirit of grace in the work of conversion, must be a special agent, but Christ is made in a personal consideration, a drawer of sinners; God works and caries on all his state-designs of heaven by Christ, Hebr. 2.10. He brings or drives many Sons to glory.
2. Christ by office is a congregating and uniting Mediator, Col. 1.20. He makes heaven and earth one, He is our peace, and made of twain on, Ephes. 2.14. The Shepherd that gathers the Sons of God in one, Joh. 11.52. And he by the merit of his blood maketh sinners Legally one with God ; he is Emmanuel, God with us: fit to draw us in a Law-union to God. We were banished out of Paradise, the Son by office, was sent out to bring in the out-law sons.
3. God hath laid down, (in a manner) his compassion, mercy, gentleness, to sinners in Christ, and Christ hath taken off infinite wrath, and satisfied justice in his nature and office. God is nowhere (to speak so) so much mercy, graciousness, kindness, tender compassion to sinners, such a Sea of love as in the Lord Jesus. O but he is a most lovely, desirable compassionate God in Christ. The sinner findeth all that God can have in him, or do for saving, in the Mediator Christ ; there can nothing come out of God to the sinner, but through Christ. There is no golden pipe, no channel but this; all God, and whole • God is in Christ, and all God as communicable to the creature; and were God seen in his lovelynesse, his beauty would be strong cords and chains to draw hell up to heaven. Love, grace, mercy, are sodering and uniting attributes in God ; now though these same essential attributes that are in one, be in all the three persons; yet the Mediatory manifestation of love, grace, and free mercy is only in the Son; so as Christ is the treasury, storehouse, and magazene of the free goodness and mercy of the Godhead. As the Sea is a congregation of waters, so is Christ a conf • u • nce of these lovely and drawing attributes that are in the Godhead. Christ is the face of God ▪ 2 Cor. 4.6. The beauty and lovelynesse of the person, much of the majesty and glory of the man is i • the face; now the beauty, and majesty and glory of God is manif • stead i • Ch • ist ; So Hebr. 1.3. He is the brightness of his glory ; the Father is as it 〈◊〉 all Sun, and all p •• rle, the Son Christ is the substantial rays, light-shining, th • eternal, and • ss •• tiall irradiation of this Sun of glory; the Suns glory is manifested to the world, in the light and beams that it sends out to the woe • l • ; and if the Sun should keep its beams and light withi • i • s body, we • hold see nothing of the Suns beauty • nd glory. No M • n no Angel, could see anything of Go • , i • 〈◊〉 had not had a consubstantial Son begotten of himself • by • n eternal generation; but Christ is the beam • s, and splendor, and the shining, but the consubstantial shining of the infinite p • arle, and outs God, as the s •• le doth the st • mp • ; and as God inc •• nate h • reveals the excellency, glory, and beauty of God. 〈◊〉 pearl is a drawing and an alluring creature from its shining b •• uty; so Christ is the drawing lovelynesse of God, ye cannot s • e the creatures beauty, or the man's face, but ye see the creature and the man; so says Christ to Philip ▪ Joh. 14.9. He that hath seen me, hath seen the Father. I am as like the Father, as God is like himself; there is a perfect, indivisible, essential unity between the Father and me. I and the Father are one ; one very God ; he the begetter, I the begotten. So God hath laid down and empawned all his beauty, his lovelynesse, and his drawing virtue in Christ the load-stone of heaven; he is the substantial rose, that grew out of the Father from eternity. A man's wisdom makes his face to shine. Wisdom is a fair, lovely, and an alluring beauty. Now Christ is the essential wisdom of God ; were your eyes once fastened upon that dainty lovely thing Christ, that uncreated golden Ark, the eternal, that infinite flour and Lily, that sprang out of the essence, and beautiful nature of God, with eternal infinite greenness, fairness, smell, vigor, life, never to fade, that essential wisdom, and substantial word, the intellectual birth of the Lord's infinite understanding, if your eyes were once on him in a vision of glory, it should be unpossible to get your eyes off him again, there would come such drawing rays, and visuall lines of lovely beauty, and glory, from his face to your eyes, and should dart in through these created windows, to the understanding, heart, and affection, such arrows and darts of love, as ye shall be a captive of glory forever and ever. Psalm, 16.11. In thy presence is fullness of joy. Revel. 22.4. They shall see his face, — its a Kings face, and a kingly glory to see it. — Ver. 5. And they shall reign forever and ever.
[unspec 4] 4. Then there is so much warmenesse of heart, and such a fire of love, such a stock of free grace, so wide, so tender, so large bowels of mercy and compassion toward sinners, as he would put himself into a posture of mercy, and in such a station of clay, as he might conveniently get a strong pull of sinners to draw them, a large and wide handful, or his arms full of sinners, as he would be a man for us, to get all the organs of lovely drawing of sinners to him: a man's heart to love man, a man's bowels to compassionate man, a man's hands to touch the foul leapers skin, a man's mouth and tongue to pray for man, to preach to men, and in our nature to publish the everlasting Gospel; a man's legs to be the good Shepherd to go over mountain and wildern • sse, to seek or to save lost sheep ; a man's soul to sigh and groan for man; a man's eyes to weep for sinners▪ his nature to lay down his life for his poor friends, he would be a created clay-tent of free grace, a shop, and an office-house of compassion towards us, he would borrow the womb of a sinner to be borne, suck the breasts of a woman that needed a Savior, eat and drink with sinners and publicans, came to seek and to save lost sinners, was numbered with sinners, died between two sinners; made his grave with sinners, (saith Isaiah, Isaiah 53.9.) borrowed a sinners tomb to be buried in. And now he keeps the old relation with sinners, when he is in heaven, honor hath not changed him, as he hath forgotten his old friends, Hebr. 4.15. For we have not a high Priest that cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Christ cannot now sigh, but he can feel sighing, he cannot weep, he hath a man's heart to compassionate our weeping, in such a way as is suitable to his glorr • ed condition; the head is in heaven, but he hath left his heart in earth with sinners: there can be nothing dearer to Christ, then the holy Spirit ; he hath sent us down that comforter, the Spirit, to abid • with us.
Use 1. O that men would come and look into this Ark, and that Christ would draw the curtain? Do • but hear himself crying to the Cities of Judah, Isai. 40.9. Behold your God. Isai. 65.1. I said to a Nation that was not called by any Name, Behold me, Behold me: The doubling of the word saith, Christ desires to out his beauty, Shall your farm, and you • • ve yoke of Oxen keep you from him? Men will not be drawn to him to satisfy their love.
Use 2. Christ is a drawing and a uniting Spirit, then all that are in Christ should be united; certainly the divisions now in Britain cannot be of God: The wolf and the good Shepherd are contrary in this; the good Shepherd loves to have the flock gathered in one, and to save them, that they may find pasture and the flock may be saved: The wolf scatters the flock, or if the wolf would have the flock gathered together, it is that they may be destroyed, then it would be considered, if a bloody intention of war between two Protestant Kingdoms for carnal ends, and upon forced and groundless jealousies be from an uniting Spirit, and not rather from him, who was a Murderer from the beginning.
Use 3. Jews and Turks and civil men, that are but Moral Pagans, are not in Christ, nor can they have any communion with God, nor be drawn to Christ, because no man can be in love with God, except he see God as opened and made lovely to the soul in Christ: Moral civility and Pharisaical holiness is one of the most heaven-like, and whitest ways to hell that Satan can devise; Many moral m • n go, by theft, to hell, Satan by open violence pulleth the profane and openly wicked men to perdition; but he stealeth millions of civil Saints, honest married men that have whereon to live in the world plen • ifully, to hell in their whit • s, as if they were Saints▪ because civil and clean in the Morals of the second Table, yet not being borne again, they cannot see the Kingdom of God ; and most men deceive themselves with country Religion and Moralities, but such be but civil honest Antichrists, and deny there is any need that Christ should come in the flesh to die for sinners, for they can live honestly for sinners, and save themselves and not be beholding to Christ for heaven, or mortification, or faith.
This drawing of sinners to Christ, is bottomed on Christ's dying on the Cross, and his dying on the Cross, is an act of extreme and highest love, Joh. 3.16. Joh. 15.13. 1 Joh. 4.9, 10. Hence let us consider a little further what drawing and alluring power is in the love of God, and what way we may come to the sweet fruit of the strongest pull of Christ, Which may be consi • dered in
For the former, Christ openeth himself to us, we cannot discover him first; and there be two Acts of this. 1. Christ opens the understanding, Luke 24.45. and the heart, Acts 16.14. He taketh away the thick veil, that is over the heart, 2 Cor. 3.15, 16. and rendereth the Medium, the Air (as it were) thin, clear, visible, as when the Sun expelleth night-shadows, and thick clouds, so David's key, That openeth, and no man shutteth, Rev. 3.7. removeth the door, and the seal that the first Adams sin putteth on the heart, Joh. 14.21. He that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. And Christ can show the Father, The Lord Jesus cometh out of his depth and Ocean of glory, and Yvory chamber, as it were, and the Son of God revealeth the Son of God, as Gal. 1. v. 12. compared with v. 15▪ 16. showeth. He would not say, Beh • ld me, behold me, Isai. 65.1. and th • n get into a thick cloud and hide himself, if he had not had a mind to reveal his glory, and to show himself, The King in his beauty, I • ai. 33.17. all his loveliness, the mysteries • f his love, the rosiness, whiteness, redness, comeliness of his face, Cant 5.10. Nor would the Spouse pray for a noon-day sight of Christ, Cant. 1.7. If he could not offer himself to be seen in his loveliness of beauty. Thus Christ doth make manifest the savor of his knowledge, in the Ministry of the Gospel, 2 Cor. 2.14. When he letteth out to the soul the smell of Myrrh, Aloes, of all the sweet ointments of his death, and wounds; that the soul seeth, smelleth tasteth the Apples of love, in the believed mercy, free grace, satisfied justice, peace reconciled with righteousness, purchased redemption in his blood, and he standeth behind the wall of our flesh, and so is called, Our w • ll. Cant. 2.9. Behold • e standeth behind our wall, Or, Behold that is he standing behind our wall, he looketh forth at the window, showing himself, 〈 in non-Latin alphabet 〉 bewraying himself through the lat • esse : Yet this is not a perfect vision of God attainable in this life, as the Author of the Bright Star dreameth, I see a man more distinctly in the field and before the Sun, then when he looks out at the grates or lattesse of a window, and a window behind a wall, for so we but see Christ in this life.
The completeness of the loveliness is, 1. In that there is no spot in Christ crucified when he is seen spiritually, no blemish, no lameness, no defect, for an eternal and infinite Redemption, and an absolute righteousness, more cannot be required, nay, not by God. 2. Nothing that the desiring faculty and appetite can stumble at; Paul 's determination, the last resolved judgment of his mind, and his ripest resolution and purpose was to know nothing save Jesus Christ and him crucified, 1 Cor. 2.2. Christ's beauty can fill all the corners and emptiness of the wide desires of the soul. 3. There is an actual fullness of God spoken of, Ephes. 3. Paul praying that the Ephesians may comprehend the great love of God. v. 19. saith, That ye may know the love of God that passeth knowledge, that ye may be filled with all the fullness of God. This is a satisfying fullness, and is an admirable expression. To be filled with God must be a soul-delighting fill. But 2. To be filled with the fuln • sse of God is more, for there is unspeakable fullness in God. • , The expression is yet higher, That ye may be filled with all the fullness of God.
Of this fullness, 1. A word of the measure of it. 2. Of the means of it. 3. Of the sufficiency of it in the kind and nature. Randall in his Epistle before the Treatise called, The Bright Star, I have therefore observed the ever to be bewailed Non-proficiency of many ingenious Spirits, who through the policy of others, and the too too much modesty and temerity of themselves, have precluded the way of progress to the top and pitch of rest and perfection against themselves, as being altogether unattainable, and have shortened the cut with a Non datur ultra, and are become such who are ever learning and never come to the knowledge of the truth. But for the measure, sure it is not as Antinomians and Familists dream, complete and full in this life.
1. Because according to the manner and measure of the manifestation of Christ, and knowledge; so is love and the perfection of believers. This is a truth in itself undeniable, and granted by the Author of the Bright Star, cap. 5. p. 52. For Christ's excellency and drawing beauty in love goeth in to the soul by the port and eye of knowledge. But 1 Cor. 13.9. We know in part, and we prophesy in part.
2. Paul disclaimeth perfection as being but in the way and journeying toward it, Phil. 3.12. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Jesus Christ. Now this perfection which Paul professeth he wanteth, is opposed v. 13.14. To his pressing toward the garland, For the price of the high calling of God in Jesus Christ, Heb. 11, 40.
3. Perfection, such as we expect in heaven, is in no capacity to receive any farther addition, or accession of grace or glory; nor is there a growing in grace, and in the knowledge of our Lord and Savior Jesus Christ, enjoined us there, as is expressly here in the way to our Country, 2 Pet. 3.14. and to run our race to the end, Heb. 12.1. and be carried on to perfection, Heb. 6.1. Its true, our good works are washed in the Fountain opened for David's house, in which our persons are washed; but that washing removeth the sinful guilt, and Law-obligation from them, but not the inherent blot and sinful imperfection of our works, to make them perfect; for then might we be justified by our good works, if Christ's blood make them to leave off to be sins; but that blood hindereth them to be imputed to us only, but removeth not their sinful imperfections, as Antinomians say, that so they may make us perfect in this life: nor doth that blood (as Papists say) add a meriting dignity and virtue to them, by which we are justified by works made white and meritorious in Christ's blood and merits. God hath so portraicted and chalked the way to heaven, that all the most supernatural acts, even those that have immediate bordering with the vision of glory, should need a pass of pardoning grace; and to believe that Christ's grace shall work in us acts void of sin, is not faith. Therefore we are to believe the pardon of such ere they have being, and not sanctifying grace to eschew them. It seemeth to me unbelieving murmuring to be cast down at these sins, in such a way as to imagine we can eschew them, or that grace sanctifying is wanting to us in these; for grace is not due to sinless acts. Nor doth the growing in grace which lieth on us, by an obligation of a command, stop the way to the journeying toward perfection and heaven, nor shorten the cut to heaven, because heaven is not attainable in this life ; but by the contrary, if perfection were attainable in this life, the man that attaineth it might sit down, rest there, and go not one step farther; for except he should go beyond the crown, and to the other side of heaven, and over-journey Christ at the right hand of God, whither should he go? And those that are ever learning, and never come to the knowledge of the truth, are, 2 Tim. 3.5. lovers of pleasures more then lovers of God; such as we are to turn away from; as have a form of godliness, and have denied the power thereof; and are led away with divers lusts ; and are never entered into one only degree or step of the way of the saving knowledge of the truth, of which Paul speaketh, and not the truly regenerate, who believe, wit • Paul and the Scriptures, that our great • st perfection is to sweat and contend for the highest pitch of perfection, even that which is beyond time.
4. Those that are perfected, as we hope we shall be in heaven, feed not with the Beloved among the lilies till the day break, and the shadows fly away ; but the perfectest, the Spouse of Christ, so feedeth on Church-ordinances, Cant. 2.17. The perfect ones have the fullest pitch of the noon-day Sun of glory; it shall never be after-noon, nor the evening or twy-light sky with them; nor shall any night-shadow, nor cloud go over their Sun.
5. In the Kingdom of perfect on there shall be no in-dwelling of a body of sin, no sin, no uncleanness of heart, no turning of the love and liking of the soul off God; but the perfectest in this life sin, and carry an in-dwelling body of sin with them; Pro. 20.9. Eccles. 7.20. Job saith, chap. 14.4. The perfectest that beget children are unclean. Rom. 7.17, 18, 19, 20, 21, 2, 23. 1 Joh. 1.8, 9▪ 10. 1 Joh. 2.1. All that have need of an High Priest at the right hand of God to intercede for th • m, have sin, and in so far are imperfect, as all the Saints are, H •• 7.25. & 4.15. & 1.17, 18. & 8.1, 2, • & 9.23, 24, 25, 26. And 1 Cor. 13.8. Love never faileth: 〈…〉 abundantly, and is filled to satisfaction, that t • e 〈◊〉 I can contain no more of God; and is transformed in 〈…〉 of transcendent light, and highest love, as it were l • st in the deep fountain of universal and immensurable love, and light; and the creatures soul and love liveth and breatheth, resteth in the bosom, in the heart, in the bowels of him who is an infinite mass of love; is wrapped in the sugared floods, in the honey-brooks, and over-flowing waves and rivers of pure and unmixed joy, sleepeth and solaceth it self in the innocent embracings of the glory that shineth, rayeth, and darteth, world without end, out of Christ, exalted far above all heavens, all principalities, and powers, the souls there are sweetened, more then sweetened, over-solaced with the noon-day-light of the Bridegromes glory, having in it the sweetest perfections of the Morning-Sun; they flee with Doves-wings of beauty after the Lamb, they never want the actual breathings of the Spirit of glo • y, they can never have enough of the chaste fruition of the glorious Prince Immanu • l and they never want his inmost pr • s • nce to the full; th • y • uck the honey, the floods of milk of eterna • l consolations, and • ll all empty desires; and as if the soul were without bottom, afresh they suck again, in acts for • ternity continued, there be no such thing here in this life. Yet hath Christ crucified in his bosom, the promise and full purchase of this life on the cross, and holds it out to sinners to draw them.
5. We have not yet attained to the resurrection of our bodies, but carry about such clods of death, as the worms must sweetly feed on, and have a seed, and subject of distempers in our clay-tabernacles; all which we are uncapable of in the state of perfection, when the body shall be more naturally clothed with immortality, then the greenest and most delitious Rose, or flour, which we could suppose were growing fresh, green, and beautiful forever, in such a happy soil, as the fields that lie on the banks, and within the drawings of sap from the river of life.
6. We are not masters of the invasion, at least, of temptations of devils, of men, here.
7. Perfection maketh the general assembly of all the Sons of Zion, the heavenly family is never convened, but in place, country, condition separated, some borne, some not borne, some • w • king, some sleeping in the dust, some in their country, some in th • way to their country.
8. Th •• e is no Temple, no Ordinances in our country of p • rf •• tio • , Revel. • 1.2. 1 Cor. 13.8.
9. Th •• e • s • o Ang • l▪ life here without marriage, eating, drinking, b • g • ting of children, Luk. 22.29, 30. Mar. 12.25. Clay cannot live, 〈◊〉 earthly, up above the clouds, and visible heavens, till this corruptibl • shall put on incorruption, 1 Cor. 15.
Now for the means of attaining this f • l ••• se, we have no other known and revealed to us in this life, but the Scriptures, and Faith; the one without, and external, and the other within. Under these, I comprehend all the ordinances of G • d. Familists rejecting Scripture, terming it an human devise of Inke and Letters, as Antichrist did before them, they call their perfect ones, from all acting, praying, hearing the word; yea, from knowing, apprehending, willing; to a resting on God as mere patients; God as their form and Spirit immediately acting on them. The active annihilation (saith the Bright-star, Chap. 11. pag. 106.) is a ceasing from all acts, vanishing of Images, a doing of nothing, and a resting of all motion, or from doing the exterior will of God, expressed in the Law and Gospel in their letter. Pag. 107. Passive annihilation is when the man himself, and all other things (Meditation, knowing, desiring of God, praying, and the practice of a holy life) are cast asleep, and are made nothing. The active annihilation is when the man himself, and all other things are annihilated, not only sufferingly, as in the passive; but doingly, I mean by light in the understanding, as well natural, as supernatural: wherein he sees, and most infallibly knows, that all those things are nothing, and rests upon this knowledge in despite of feeling. Pag. 140. Its not best to forsake the passive annihilation, and the fruitive love, (the loving of God▪ as our last enjoyed end) depending thereupon, to take in hand by acts to practice the active annihilation; provided tha • by simple remembrance she stand to her part. For there it is, (Pag. 141.) that the soul is so transported, enlarged, enlightened, and united to God. There she tastes the chaste embraces, sweet intercourses, and divine kisses; there she seeth her self sublimed, innobled, and glorified with Angels, at the celestial table. There she relisheth the fruits of her mortification, the treasures of her repentance, and the comforts of all her self-denials. Pag. 144.145. To forsake such an experimental union with God, and that men should leap back to themselves, and re-betake themselves to their own acts, refuse to endure this emptiness, poverty of Spirit, this will of God, and all Spiritly intercourse, super-celestial, or essential illumination, though indeed the true and divine Wisdom and naked seeing of God. — So that by their flying back and returning to themselves, (that is leaving the contemplative life of Monks, and return to a practical walking with God) they do no other but far estrange themselves from all poor and empyre all knowledge, and from all union and transformation into God, and so bide always straightened within themselves, and their own bowels, and in the fetters of the old man. Now if you ask what it is to put off the old man; the Theologia Germanica saith, Cap. 5. Pag. 9.10. It is to ascribe neither being, action, knowledge, nor goodness to yourself, but to God the eternal wisdom, — and thus Man, and the Creature evanisheth, — thus ought man to become void of all things; that is, not to arrogate them to himself; and the less knowledge the creature doth arrogate to it self, it becometh the more perfect: the like we must conceive of Love, Will, Desire, and all such things, for the less that man doth arrogate these things to himself, the nobler, excellenter, and diviner he becometh, and the more he doth assume these things to himself, so much is he made the more blockish, base and imperfect. Theologia, Germanica. cap. 14. pag. 32. that a man die to himself, it is as much as if you would say as himself, or egoity should die. Saint Paul saith, put off the old man with his works. pag. • 4. If it could come to pass that any man might wholly and absolutely cast off himself; so as that he lived without all things in true obedience, as the humanity of Christ was, then he should be void • • imself and one with Christ, and should be the same by grace, that Christ was by nature. — Pag. 35. This also is written, the more self-ends and egoity, the more there is of sin and unrighteousness; and the lesser there is of the one, the greater want there is of the other. This also is written, the more that myself doth decrease (that is egoity or self • enesse) the more doth GOD in me increase. — Hence GOD is a Spirit acting, and all in all men, and for men to ascribe the good to God, and the ill to themselves is obedience, and to arrogate being, or good to themselves, is sin. So Theologia Germanica taketh away the incarnation of Christ thus, Chap. 22. pag. 52.53. Yet are there ways to the life of Christ, as we have already said; when, and wherein God and man are joined together, so that it may be truly said, and truth it self may acknowledge it; that the true and perfect God, and true and perfect man are one; and man doth so yield, and give place to God, that where God himself is, there is man, and that God also be there present, and work alone, and do, and leave anything undone, without any I, to • e, mine, or the like; wh • re th • se things are, and exist, there is true Christ, and nowhere • l • e. — Its the property of God to consist, and to be without 〈◊〉 or that, without selfenesse, egoity, or the like▪ but it is the ••• perty of the creature to seek and will, (in all things 〈…〉 doth, or leaveth undone) it self; and those things w • ich 〈◊〉 its own, and this or that, here or there. Theologia 〈◊〉 Cap. • 9. pag. 109▪ 110. He who is illumin • ted with 〈…〉 and divine love, 〈◊〉 divine and deified man. Th • olog. 〈◊〉 cap. • 8. pag. 7 • . Those who are led by the Spirit of God, 〈◊〉 the Sons of God, and not subject to the Law, the sen •• of which words is, they are not to be taught what they should 〈◊〉 , or leave undone, seeing the Spirit of God which is their instructor, will teach them sufficiently, neither is anything to be commanded, or enjoined them, — For he that teacheth them, commandeth them, — they need no law, by means thereof to get profit to themselves, for they have obtained all already ; and thus Pag. 70. Christ needed no Law, but was above Law, and removes Ordinances, &c. Theol. German. cap. 11. pag. 23. The soul of Christ was to descend to Hell, before it could ascend to heaven, and the same must befall the soul of man, and this cometh to pass, when he knoweth, and beholdeth, and findeth himself so evil, that he supposeth it to be just, he should suffer all, even be damned forever; and when he neither will, nor can desire deliverance and comfort, but doth bear damnation neither waywardly, nor unwillingly, but loveth damnation and pain, because it is just and agreeable to God's will. And (pag. 25.) when man desireth in this hell, nothing but the eternal good, and understandeth the eternal good, to be above measure good, and this is his peace, joy, rest, satisfaction to him; — this good becometh man's, and so man is in the kingdom of heaven, — this hell hath an end, this heaven shall never end; — Man in this hell cannot think that ever he shall be comforted again, or delivered; and when he is in this heaven, nothing can hurt him, — nether can he believe, that he can be hurt or discomforted, and yet after this hell, he is comforted, and delivered; and after this heaven, he is troubled and deprived of comfort. — Man can do or omit nothing, by his own means, whereby this heaven should come to him, or this hell depart from him, — For the wind bloweth, where it listeth, &c. and when man is in either of these, he is in good case, and he may be as safe in hell as in heaven; and so long as man is in this life, he may often pass from the one to the other.
In opposition to these wicked fooleries, and for further clearing of the truths formerly proposed, let these Positions for the unfolding of the drawing lovelynesse of Christ be considered.
Posit. 1. The Scriptures are given by divine inspiration, able to make the man of God perfect, thoroughly furnished unto all good works, 2 Tim. 3.16, 17. the only mean to find Christ, for they bear witness of him, Jo. 5.39. And are written that we might believe, and in believing have life eternal, Joh. 20.31. And all that Christ Jesus heard of his Father, he made known to his Apostles, Joh. 15.15. And of these one Apostle Paul who also received the Gospel, not from flesh and blood, but by revelation from Jesus Christ, Gal. 1.12. 2 Pet. 3.15.16. Acts 9.1, 2, &c. did declare to the Ephesians the whole counsel of God, Acts 20.27. and yet believed and preached no other things then the • e that are witten in the Law, or in Moses and the Prophets, Acts 24.14. Acts 26.22. And the Maj • sty, divinity, power, harmony, doctrine, above the reach of flesh and blood, the • nd which is not in this side of time and death but beyond both, (as the places in the Margin witness) do demonstrate that the one Book of the Old and New Testament can be fathered upon none, but on God only.
Position 2. The Scripture and all the ordinances are but created things, and not the ultimate object of our faith, and highest and completest love, that is reserved to God in Jesus Christ, yea, the most perfect we read of, Paul a chosen vessel stood in need of comfort from Titus, 2 Cor 7.5, 6. and the Saints at Rome, Rom. 1.11, 12. and Peter of a rebuke, Gal. 2. and the beloved Disciple John of the joy and comfort of the walking of the children of Gaius in the truth, Ep. 3. v. 4, 5. And of a commandment of the Law which forbiddeth Idolatry, and Angel-worship, Rev. 19.10. Rev. 22.8, 9. and of an Evangelike precept to believe, and not to fear, Rev. 1.17. and the excellentest and perfectest member of the body hath need of counsel, exhortations from the lowest member, Rom. 12.3, 4, 5, 6, 7, 8. Gal. 6.2. 1 Cor. 12.14, &c. and all the Saints to whom Paul, Peter, James, John wrote, amongst whom there were that had the annointing, that teacheth them all things, must hear and obey many exhortations, precepts and commandments out of the Law, as Evangelized, then the most perfect are not above the Law, the Gospel and Ordinances, as Familists say, else all the New Testament and Canonical Epistles were written to the Saints for no purpose. But that we may understand this the better, we are to remember that 1. There is a a twofold happiness of the Saints, one formal, and another objective. 2. That there is a mediate seeing of God, one by ordinances and means; another immediate. 3. That there is a twofold will of God ; one that is revealed in Scripture, or the Law of Nature, and that is the Moral good that God approveth and enjoineth to us, rather then the will of God; this the Familists call the exterior or accidental will of God, because God's will, as his essence, should have been entire and self-sufficient, though God had never revealed any such will to Men or Angels, yea though he had never made the World, or Men, or Angel. There is ano • her will essential in God, which is not the thing willed, but the essential faculty of desiring, or willing in God. Now to come nearer the point, the formal blessedness of the Sain • s is in the act of seeing, knowing, loving, enjoying God, which on our part are created things, and so empty nothin • s, and are not essentially the happiness of man, but means by the which we enjoy God our happiness, so the using of all the means and ordinances are not our happiness. Its true, our Savior saith, Its life eternal to know God, and his Son Christ, Joh. 17. But he meaneth, it is the way and necessary means to happiness, and life eternal. God in Christ, and in the in-comings, and out-slowings of the Spirit of glory, or the Blessed one God, in three persons, is the object and happiness of the Saints, and therefore we are to prefer Christ himself, to all the kisses, visions, out-slowings of glory, and all ou • acts of seeing, lovi • g, and enjoying of God ; we may love ordinances, and prize highly, the vision of God, but God himself, and Jesus Christ, we must not only prize, but be ravished, overcharged with himself; as the Bridgrome is far more excellent then his bracelets, chains, rings. In this sense I would in my heart, and esteem, make away all ordinances, yea, all the honey-combes, all the apples, all the created roses that grow on Christ, all the sweet results, and out-flowings of glory, yea, whole created heaven for Christ; Christ God himself; the bulk, the body, the stalk of the tree of life, is infinitely to be valued above an apple; yea all the created apples and sweet blossoms, and soul-delighting flowers that groweth on the tree. Now here on earth we are happy as heirs, not as Lord's and possessors, and in an union with the exterior, and revealed will of God, in believing, fearing, serving God, in Christ, in a practical union with God, but all this is but the way to the weell, not the weell it self, and the union with, or vision of God is mediate, far off, in a mirror, in the image, form, characters, elements, or looking-glass, of Word, Sacraments, Ministry, Ordinances, of hearing, praying, praising, but in heaven we see God face to face, that is without means, or the intervention of messengers, or ordinances, I cannot determine whether, when we shall know, and see the Lord, in an immediate vision of glory, our understanding shall receive created forms, intellectual species, images, characters of the lovely essence, the white, ruddy, pleasant, lovely countenance, of that desirable Prince, the Lord Jesus ; its a nicety not for our edification, sure Christ shall infuse and pour in into every vessel of glory, so much of himself, his presence, lovliness • , image, beauty, as from bottom to brim, the soul shall be full, and who knoweth what the eternal milkings, the everlasting intellectual suckings of the glorified ones are, by which they draw in, and drink from the honey-comb of uncreated glory, and the deep, deep fountain and river of endless life, the streams of joy, consolation, love, fruition of Jehovah, the soul being the channel, whose banks are eternally green with glory? what are the emanations, the out-flowings of blessedness, from the pure essence, and bright face of him that sitteth on the throne? and what can these in-comings, and the eternal flowings of the tide of that Sea of matchless felicity be? who knoweth? Come up and see, can best resolve; come up and drink, be drunk and giddy, and satiated with glory, and move no curious question of that fruition of God. Christ will solve all these doubts, to the quieting of your mind, when ye come up thither; nor is it needful to say, that there is a vision of God in this life, which is heaven, and all the heaven we shall ever have, and this vision is without receiving any images, forms, characters of God, because it is purely spiritual, and abstracted from all acts of imagination, and in it we are mere patients, not agents, God pouring the immediate brightness of his own essence in us: truly, this is to be wise above what is written, and I crave leave to doubt, if Familists have the images and species of this opinion from the Spirit of God. For that spirit is a Spirit of sobriety, and the most spiritual and extaticall visions that the Prophets, the men of God were taken up with; in them all, to me, there seems to be visions of forms, images, characters, a Throne, Angels with six wings, smoke, a woman clothed with the Sun▪ &c. A pot toward the North, a cloud and a fire infolding it self, — a color of Amber out of the midst of the fire ; but a vision of God immediate in this life, and that ordinary, without forms, images, without Word, Sacraments, Ordinances, I know not, I understand it not.
Pos. 3. The Monkish conceit of the excellency of a contemplative life separated from all obligation to duties of the second Table, above the practical life hath been the first seed of wicked Familism ; the Authors of both these books called Theologia Germanica, and The Brighs Star being professed Papists, though Mr. Randall extol both as pieces of rare price, and Doctrines suiting only for the perfect (as if the Scripture were not such a piece) yet professed gross Idolatry and the adoring of the wood of the Cross, is in The Bright Star, cap. 19. and divers other Popish principles are in both.
Pos. 4. There is a twofold fullness of loveliness in Christ; one attainable in this life, the other reserved for the life to come. The full and highest pitch of the drawing loveliness of Christ, I think excludeth all Ordinances, Scripture, Sacraments, and means we now use. Because Old Monks and late Familists make no heaven, but in this life only (as if a Monks coul were the very crown of eternal glory) and say the Resurrection is past; as their Fathers Hymenaeus and Phyletus said, and doubt of the immortality of the Soul; therefore they, that they may be true to their own principles, must say that there be a number of perfect men, that are above and higher then Law, duties, ordinances, teaching of men, ministry, because these are for the imperfect and unregenerate, (and the Monks and Familists are not such, but do already enjoy God, in a fruition of Glory) But the Scripture saith, That means, ordinances, are ever in use in this life, and only excluded from the life to come. 1 Cor. 13.8. Charity never faileth: But whether there be prophecies, they shall fail, whether there be tongues, they shall cease, whether there be knowledge, it shall vanish away. Ver. 9. For we know in part, and we prophecy in part. 10. But when that which is perfect is come, then that which is in part shall be done away. v, 12. For now (in this life) we see through a glass darkly. But then (in the life to come) face to face: Now I know in part, but then I shall know, even as also I am known. And that this is a Paralell between this life and the life to come, is clear from the 1 Joh. 3.2. Behold now we are the Sons of God, and it doth not yet appear what we shall be; but we know when he shall appear, we shall be like him, for we shall see him, as he is. 2. The life to come is holden forth Revel. 21.22. to want all Ordinances. And I saw no Temple therein, (saith John when he saw the New Jerusalem) for the Lord God Almighty, and the Lamb are the Temple of it. Nor is there any ignorance there, Rev. 22.5. And there shall be no night there, and they need no Candle, neither light of the Sun, for the Lord God giveth them light, and they shall reign forever and ever. What ever any say of a personal reign of Christ on earth, the words prove that while that life come, all the regenerate here have need of a Temple, and Ordinances, so long as there is night and darkness, and use for Sun and Moon; so the date of Church ordinances is holden forth, Cant. 2.16. My well-beloved is mine, and I am his, he feedeth among the Lilies. 17. Until the day break, and the shadows flee away. Then there is a night on the Church, and need of the Moon light of Ordinances, so long as Christ by his Ministry remains in the Shepherds tents, feeding his flock in the strength of the Lord, and holding forth his presence to his justified ones, spotless and fair through the imputed righteousness of Christ; as Lilies, while the fairest and most desirable day of that illustrious and glorious appearance of Christ dawn, and Paul clearly expoundeth these words, Ephes. 4. showing the term day of Christ's reign, in his Saints, by the Ministry of the Gospel, and that the Saints and body of Christ, are but in the way to be perfected and edified, by Pastors and Teachers, verse 13. Till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Hence Saints are not perfected till that day. 2. The body of Christ is low of stature, capable of growing, the brides hair groweth, she is not of a perfect • all stature, but like a young girl not yet fit for Marriage to the Lamb, Till we meet all in the unity of Faith: So I know no active annihilation, no evanishing of, and ceasing from, all acts of the will of God revealed in the law and Gospel; that is, from praying, hearing, meditating, loving, desiring, longing after Christ, till the day that the shadows flee away ; Then I confess I shall have no leisure to read on the book of the Old and New Testament, or to attend Preaching, Sacraments, or other ordinances, because I need no mirror, no portrait of Christ, no message of Ministers, when I see and enjoy himself. 3. All who have God for their Father, and need daily bread, and are clothed with a body of clay, are to pray for remission of sins, not to be led into temptation, or sinful omitting of duties; all for whom the blood of Jesus is shed, are to declare the Lord's death till he come again. What ceasing then from duties of Law, Love, the Spirit, and Christ is this? where is this fancied annihilation to be dreamed of? Scripture knoweth it not.
Pos. 5. There is a fullness of loveliness in Christ, that is begun in us, by possession and title in this life, but never perfect till the life to come, in which there be these 1. Union. 2. Fruition. 3. Rest. 4. Satisfaction. 5. Sense. 6. Living and acting in Christ. 7. Loving and solacing of the soul, of which to hold forth more of the drawing of Christ, we say.
Pos. 6. Christ's inviting us to come to him, and that before we can invite him, speaketh union. 1. Such an union as faith can make, which ariseth not to the pitch of sight, and immediate fruition, for its the union of those that are absent one from another, in regard of fullness of presence. 2 Cor. 5.6. Knowing that whilst we are at home in the body, we are absent from the Lord, John 16.7. Nevertheless I tell you the truth it is expedient that I go away. Luke 19.12. He said therefore a certain Nobleman went into a far country, to receive for himself a Kingdom, and to return. Yet it is the union of those that are so near as the house and the guest, or as two friends that tables together, Ephes. 3.17. John. 14.23. Rev. 3.21. 2. Its an union of fruition, for Christ in some measure is enjoyed in this life, yet so, as the fruition is in part, not complete and full in degrees as it shall be in the life to come; it is there for both a fruition of rest and of motion; of rest, in regard of the present fruition; of motion, in regard of advancing in the way to a complete fruition; so as is in a journey, in regard of practical love, and at its home in regard of love and union of fruition; so the soul is both satisfied with bread, and hungers no more, Isai. 55.2. but delighteth it self in fatness and thirsteth no more, having a present sense of complac • ncy and content in the water of life, Joh. 4.14. and also the soul is so far forth not satisfied, and its thirst not quenched, but that it hungereth and thirsteth for a fuller union and an immediate fruition, in which regard the soul is both abroad in its way and motion to have more of Christ, and at home, and at rest, in regard it is fully satisfied exclusively, not inclusively ; because this satisfaction excludeth and anihilateth all choice of another lover then Christ, and denies all deliberate comparing of Christ with any other lover, as holding and prizing him the chief of ten thousand, and resolving never to fixe the desire on another Husband or Lover but Christ, as Cant. 3.4. It was but a little, that I passed from the watchmen, but I found him whom my soul loveth; I held him, and would not let him go, until I had brought him into my mothers house, and the chamber of her that conceived me. Finding and holding of Christ, is as much as there is satisfaction and rest in the fruition of him; and yet the Spouses aim to go hand in hand on a journey to the house of the high Jerusalem the mother of us all ; which with submission I conceive the Spouse calleth her Mothers house, doth clearly prove that she is not perfect, but in a motion; not yet at her journeys end, till she come with Christ to the Palace of the Princes daughter, the Bride the Lambes wife, Revel. 21.10, 11, 12. Hence we see how true that is, that the desires are swallowed up into the bosom of infinite Jesus Christ, as a little brook is swallowed up when it comes into the Ocean, and yet the desires remain: They are swallowed up in Christ in that the soul is at home, being quieted and perfected in Christ, and are no more restless and pained in the journey toward Christ; but as heaven is begun on earth, so hath David quietness of mind, and breaketh forth in praises, That the Lord gave him counsel to choose God himself for his portion, Psal. 16.5, 6, 7. So goodly and pleasant is the heritage ; And now there is no more desire for Christ as a thing absent, and the thirst is swallowed up in Christ, the soul thirsteth no more, John. 4.14. And yet the desire remaineth both in the sweet complacency and liking of the Saints, delighting in present fruition, and also in an act of longing for the highest pitch of degrees of union, just as in the act of drinking, thirst is half swallowed up in begun satisfaction, and thirst remaineth in a liking, and a farther desire of a perfect cooling, and refreshing overcoming of a full quenching of the appetite.
Pos. 7. Yet can it not be said, but here is a begun satisfaction, for Joh. 4.14. Christ enjoyed is a draught of the water of life freely given Revel. 22.17. That whosoever will, may drink of the water of life freely Joh. 7.37. In the last, and great day of the feast, Jesus stood, and cried, saying, If any man thirst, let him come to me, and drink. 2. Not a drink only is offered, but a well, a fountain. Psa. 36.9. For with thee is the fountain of life ; a fountain is more then a drink, because the whole is more then the part. But 3. every thirsty man cannot have a fountain within him, but yet it is so here, Joh. 4.14. But the water that I shall give him, shall be in him a well of water, springing up to life eternal. And 4. the Scripture riseth higher, even to a river, and abundance of fatness. Psal. 36.8. They shall be abundantly satisfied with the fatness of thy house, Hebr. 〈 in non-Latin alphabet 〉 they shall be drunk with the fatness of thy house. Its a river of sweet oil and fatness, that over-joyeth the soul; thou wilt give them to drink of the river of thy pleasures: A river of which every drop is joy, and a whole well of pleasures must be a Sea of delights. But grace must make the soul a capacious vessel, when not a fountain, but a whole river; yea rivers of life are within the soul: So Christ, Joh. 7.38. He that believeth on me, as the Scripture hath said, Out of his belly shall flow rivers of living waters. Yea, 5. That no expression might be wanting, The peace and righteousness of believers, is as the waves of the Sea ; the Sea is more then a River, its the lodging that receives all fountains and rivers in it, Isai. 48.18.
Pos. 8. There must be much sense of God, in the fruition of Christ; because believing, though we see him not, (as we hope to see him) causeth joy unspeakable and full of glory. 1 Pet. 1.8. Thus a high tide, a flood of joy and glory, a rich portion of an antedated heaven, cometh down on the heirs of heaven before hand. Psal. 63.5. My soul shall be satisfied as with marrow and fatness ; a rich feast of only marrow and fatness, and a satisfying table holdeth forth a great banquet, abundant and glorious; such as is made at the marriage of a great Kings Son.
Positi. 9. And this is not a ceasing from all actings of the soul, because there is an acting and living in Christ. 2 Cor. 3.18. But we all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory, as it were by the Spirit of the Lord. 1. The veil, that by the laws ministry, which can darken, but not enlighten, in the gospel is removed; and we with uncovered face see God revealed in Christ, in the brightness of the gospel-day. 2. We see, behold and enjoy glory: heaven darteth in the rays, and beams of God in Christ, at our soul. 3. This is a changing glory: precious stones in the night-darkness cast out light, but bring them before the Sun, and the beams and light of the Sun changeth them into a greater measure of resplendencie, and shining irradiation: we seeing the unspeakable resplendencie, and heavenly glancing of divine majesty, in the mediator Christ, are transformed and changed, into the Lord Jesus, his beauty of holiness; the Gospel-light maketh us holy, as he is holy : as there is beauty in the feathers of a Dove; but when the Sun illuminateth, and shineth on them, they carry the glanceing of silver and golden feathers, yet it is but a show: And so red and white roses of themselves have excellent beauty; but set them between you and the Sun, and they are far more beautiful: And the eastern sky of it self, is but a dark thin formlesse air, that ye can scarcely behold and see; but when the Sun riseth, and shineth upon that sky, it doth create and beget the fairest and most beautiful color of red, and aizure, that is possible; for no bodily creature, casteth a fairer and a sweeter resplendencie and color, then the morning-red and purple-sky: So when the glorious Son of righteousness Christ, shineth on Saints, in the morning day-light of the Gospel, he createth the image of the glory of God in the soul, and changeth them into a luster and beauty fairer to Christ's eye, then the Sun, or the red morning sky; now the Sun, by beholding any creature cannot change that creature into another Sun; but Christ beholding his bride, and the bride beholding with the eye of knowledge, and faith, in the rays and beams of the Gospel-light, is changed into the glorious image of Christ. Cant. 6.10. Who is she that looketh forth as the morning, as Aurora, the first birth of the young day, when the Sun casteth golden beams, fair as the Moon, clear as the Sun. 4. We live and act in Christ, and are changed from glory to glory ; its but a growing change by degrees. Then the kingdom of heaven and glory is not in this life, nor hell in this life, as these dreamers say; the conditions of happiness, and misery, that followeth Lazarus, and the rich glutton, after they die, and are buried. Luke 16.22, 23, 24, 25 say the contrary. 2. There is such a gulf between heaven and hell, that there is no passage, no sailing, nor posting between the one and the other. Luke 16.26. as Familists imagine. 3. That Saints should believe they can never be delivered, nor comforted ; in the hell they are pained with all in this life, when yet God hath promised to them in their saddest nights, deliverance and comfort; is against the faith and lively hope of the Saints, and a sinful unbelief; and the man in sin cannot be as safe in a hell of sin, as if he were in heaven. 4. Hell is a condition of sinning and blaspheming of God, but to desire nothing, but the eternal good, and to understand the eternal good to be above measure good, is not a condition of sinning, but of happiness, and holiness, and so cannot be hell. 5. These two conditions, sort not with the everlasting fire prepared for the Devil and his Angels ; and life eternal prepared for the blessed of the Father. Mat. 25. But to return, if life be the greatest perfection of being, the believer in Christ must enjoy an intellectual life, in Christ, and live, see, know, enjoy God; and though the enjoying of Christ, be the highest degree of self-denial, and the man loose himself in Christ; that is, his sinful and fleshly, I, egoitie, and selfinesse in Christ, yet he loseth not, but findeth in in Christ, his sinless created self, his self perfected, with that high and supernatural ornament of Christ living in him. It is also most true, self, as all created beings are but mere dependencies on God: as the beams of the Sun are but fluxes, results, and issues, that have no being; but in the Sun, sure creatures depend more in their being, and working on God; then accidents depend on their subject: but it is nothing less then blasphemy, against all reason and common sense, and subverteth all the Scriptures of God, to say that God is formally all things, that God is man, that God is the Spirit and form that acteth in all, that a holy man is God incarnate, and Christ God man, and that Christ the Mediator is nothing; but God humanized, and man Godded, and deified, and that Christ dwelling in a believer by faith, and the inhabitation of the holy Ghost, is but God manifested in the flesh of every man. This destroyeth many articles of Faith (as Familists care not boldly to subvert all Scriptures) for Christ then is not true man, borne of the seed of David, and he is not God blessed forever, in one person. 2. All creatures and created beings compared with God, the first being of himself subsisting, and the infinite God may be denied, to be beings comparatively: And so our created self is nothing, to wit, nothing in dignity, or excellency beside God, or nothing in the kind of a being that essentially is of it self: as God is in genere entis per essentiam, yet man is a being in the kind of being by participation, in genere entis per participationem ; man compared with God, is a poor, worthless, sorry, little-nothing, a weeping, melting, evanishing Cipher. Yea, sweetest ordinances, because its but created sweetness that is in them, are near of blood to nothing, and in comparison of God mere shadows; that cannot bottom the immortal soul; and nothing, and partake of vanity common to all creatures. So the Scripture saith, Man at his best state is altogether vanity. Psal. 39.5. Behold, thou hast made my days as a hand breadth, and mine age is nothing before thee: verily every man at his best state is altogether vanity Isaiah. 40.17. All nations before him are nothing, and less then nothing, and vanity. Yet a heathen may say and think, and demonstrate by reason, that self, and man, and all the world are less in incomparison of the infinite God, then nothing to all things, a drop of water to the Sea, the shadow to the body, a penny-torch to the light of ten thousand millions of Suns in one; and yet be as far from self-denial, from puting off the old man, and mortifying the lusts of the flesh, as light is from darkness. It is most vain to say as its the property of the creature to seek and will it self, and its own, and this or that, here or there: as it is the property of God to be without this or that, without selfiness, egoity, or the like. Because everything created, even worms, frogs, trees, elements, such creatures as beget creatures like themselves; they have such a sweet and natural interest in being, that without sin or deviation from law, or rule, or any leading, or directing principle of nature, they desire themselves, their own being: and when they cannot keep being in themselves, they desire to keep it in the kind, by propagation, and will fight it out against all contraries, and enemies, to preserve their own being, though but borrowed from God, and I know no sin they are guilty of, in so doing; nor was Christ's conditional desire of life, and deprecating death, any whit contrary to innocent self-denial. 2. The Lord seeketh himself and his own glory, and made all things for himself, even the wicked for the evil day. Prov. 16.4. And that is a most holy and pure act, which God ascribeth to himself. Isaiah. 43, 21. This people have I formed for myself, they shall show forth my praise.
Now in all dwelling in Christ, there is a continual acting of life, by believing, joying, resting in God. As Phillip saith, John 14.8. Lord, show us the father and it sufficeth us. Here life seeks a soul-satisfying union with life, for life is only a satisfactory object to life. Living things seek no dead things as such, to be their happiness, if reason do rightly act them, and God as revealed in Jesus Christ, is that in which the Saints find a soul sufficiency for themselves; and the act of seeing God in Christ whether in this life, or in the life to come, is an act of life, for the soul liveth in the Ocean, Sea, and bosom of a fair eternal truth. But doth it act there? yea, it doth, and the Scripture expresseth its acting; by seeing God, drinking the fountain of life. Then th • soul thus in Christ drinketh in love, and milketh and sucketh in the soul-rejoicing irradiations of Christ, and Christ letting out the breathings of the sweetness of his excellency on the face of the soul draweth and sucketh in reciprocally acts of admiration and wondering, Cant. 2.8. The voice of my beloved, behold he cometh leaping upon the mountains, and skipping on the hills; behold is a word of wonder, 1 Joh. 3.1. Behold what manner of love the father hath bestowed on us. Not love only, but the manner and the kind of the Fathers love in Christ, is a worlds wonder, and 2 Thess. 1.10. Christ when he cometh shall be wondered in them that believe. 2. Then again when we see, and enjoy the drawing loveliness of Christ; he as the fountain and well of life, poureth in, in our intellectual love, and in the glancings, and rays of our understanding, acts of divine light, lumps of fresh love from the spring of heavens love, and the soul openeth its mouth wide, and taketh in the streams of Christ's nectar, honey, and milk, his consolations, and love breathings; and in his light we seeing light, and in his love, feeling love, he maketh out light and love (as it were) coeternal with borrowed eternity; and we go along with the out-shinings of Christ's bright countenance, to shine in borrowed light, to flame in borrowed coals of love; and as Christ is said, to feed his flock among the Lilies, the garden of Christ, his Church being the common pasture for the lambes of the flock; so he feeds the souls of the Saints that enjoyeth him, with the marrow, fatness, and dainties of his light, and love that shine in his face, even as the oil feeds the lamp; but with this difference, Christ's dainties are not lessened, because we feed upon them, as the oil is consumed with burning.
Pos. 10. There is a living and solacing of the soul in Christ, even to saciety in this enjoying of Christ.
Hence, 1. Love giveth strong legs, and swift wings to the soul, to persue an union with Christ. Love putteth the hand to the bottom of the desire, and draweth with strong cords, the lover to it; we have heard of Christ's invitation, Come to me. But suppose Christ had never outed his love, in such a love-expression, Come to me. Christ himself is such a drawing object, that beauty, the smell of his garments, his mountain of myrrh, and hill of Frankincense, the Sea and rivers of salvation, that capacious and wide heaven of redemption are intrinsically, and of themselves crying, drawing, and ravishing objects: as gold is dumb and cannot speak, yet the beauty and gain of it, crieth, Come hither poor, and be made rich.
2. Loves wings move sweetly, Open my sister, &c. My head is full of dew, and my locks with the drops of the night ; there is no dumb and silent violence so strong, so piercing as Christ's love.
3. When the soul in any measure comprehendeth this love, the Soul is filled with all the fullness of God, Ephes. 3.19. Hence must follow a stretching out of the soul to its widest capacity and circumference, being filled with God, and the fullness of Christ, that all created objects, because of their littleness and lowness, and the souls stretched out and wide capacity, looses proportion with the soul; as if a man were in the top of a Castle higher then the third region of the air, or near the sphere of the Moon, should he look down to the fairest and sweetest meadows, and to a garden rich with roses and flowers, of all sweet colors, delitious smells, he should not see any sweetness in them all; yea, the pleasantness, color, and smell of all these, could never reach his senses, because he is so far above them. So the soul filled with the love of Christ is high above all created lovers, and they so far below the souls eye, that their loveliness cannot reach or ascend to the high and large capacity of a spiritualized soul; as the light of a penny-candle put in a house of some miles in length, in breadth, and height, in a dark night, should not be able to illuminate all the house, and render the air of a mile in quantity, lightsome and transparent, as the day-light Sun would do.
4. Because the glory of Christ's beauty seen and loved, changeth the soul into a globe or mass of divine love and glory, as it were by the Spirit of the Lord. 2 Cor. 3.18. Therefore the soul seeth Christ so near in his love-embracements, and close inchaining of Christ's left arm under the souls head, and the right hand embracing it, that it cannot see it self, it cannot see another lover, it can see nothing but Christ's faireness, hear nothing but the beloved's voice, taste nothing but his Apples of love, his Flagons of wine, can smell nothing but his Spicknard, and precious ointments; so that the soul is clothed with Christ, and his love, and can but breath out love to him again; and Christ infuseth himself in his sweetness and excellency, so as the believer is apprehended by Jesus Christ, Phil. 3.12. violently, but sweetly and strongly drawn in and holden in the Kings house of Wine, Cant. 2.4. Sickned and overcomed with love, Cant. 2.5. Cant. 5.8. chained and compelled, 2 Cor. 5.14. wounded with the arrows of love; so as death, the grave, Hell, Angels, things present, or to come, cannot lick these wounds, nor embalm, or bind them up, or cure them, Psal. 45.5. Revel. 6.1.2. Cant. 8.6.7. Rom. 8.38.39. Yea, the soul must yield over it self; as a Spouse under the power of her husband, and lose herself, and her fathers house, in such a deep Ocean of delights of Love's stronger then wine, Psal. 45.10. Cant. 5.1. Cant. 1.2. As melted, dissolved, and fallen a swoon in Christ, Cant. 5.6. and therefore needeth in that swoon, to be recovered with the flagons of the wine and aples of his consolations, Cant. 2.4.
5. Nor can Jesus Christ but tenderly, lovingly, and compassionately deal with his beloved; for Christ must draw them, Joh. 6.44. sweetly allure them, Hos. 2.14. Isaiah 40.1. Take them by the two arms, and teach them to walk, as the mother doth the young child, who hath not yet legs to walk alone, Hos. 11.3. Beareth them in his arms, and dandleth them on his knee, Isaiah 46.3, 4. Exod. 19.4. They are carried on Christ's warm wings, as the young Eagles by the Mother, Devt 32.11. they are laid in Christ's bosom, and nourished with the warmness and the heat of life that cometh from Christ's heart, Isaiah 40.11. carried on the shoulders of Christ, the good Shepherd, Luk. 15.5. and yet nearer Christ, as a bracelet about Christ's arms; so he wears his Church as a favor, and a love-token, Jer. 22.24. Cant. 8.6. and engraven in letters of blood upon Christ's flesh, stamped and printed on the palms of his hands, Isaiah 49.16. and yet nearer him, set as a seal upon the heart of Christ, so precious to him, as to lodge in his bowels and heart, Cant. 8.6. and they dwell in Christ, 1 Joh. 4.13. and dwell in God, and God is love, and so they dwell in the love of Christ, 1 Joh. 4.16. are kissed with the kisses of Christ's mouth, Cant. 1.2. and lie between the right and left arm of Christ, Cant. 2.6. Yet all these taketh not the soul off, but inflameth it to duties, for Christ's sake who is so highly loved; nor are these raptures inconsistent with sinful infirmities.
6. As love moveth swiftly to the soul, as a Roe, or a young Hart, (for that is Christ's pace to his Church, Cant. 2.) so it acts upon the soul co-naturally, as being a price to it self, apprehending the dignity and excellency of Christ the beloved. Love is not irrational as a fury, and a fit of madness, that hath no reason, but its own fire. Therefore the secrets of Christ, the deep and hidden things of his treasures of love and wisdom, must be opened up to the soul. The soul seeth new gold mines, new found-out Jewels, never known to be in the the world before, opened and unfolded in Christ. Here is the in-comings of the beams of light inaccessible, the veins of the unsearchable riches of Christ, as if ye saw every moment a new heaven, a new treasure of love, the deep bottomless bottoms of an ocean of delights, and rivers of pleasures; the bosom of Christ is opened, new breathings and spirations of love that passeth knowledge, Ephes. 3.19. are manifested; nor hath the eye seen, nor the ear heard, nor hath it entered in the heart of man to conceive the things that God hath prepared for them that love him, 1 Cor. 2.9. yet are they revealed, in some measure, in this life.
7. And it is most considerable, how the soul in loving Christ is not her own; and in regard of loving, Christ is not his own, but everyone makes over it self to another, and propriety or interest to it self in both sides (as it were) ceaseth, Hos. 3.3. And I said unto her, thou shalt abide for me many days, thou shalt not play the harlot, and thou shalt not be for another man, so will I also be for thee ; so the Marriage covenant of grace saith: I will be your God, and ye shall be my people. And the Spouse, Cant. 2.16. My well-beloved is mine, and I am his. It is true, Christ leaveth not off to be his own, or to be a free God when he becomes ours; but he demeaneth himself, as if he were not his own, and putteth on relations, and assumeth offices of engagement; a Savior, an Anointed, a Redeemer, a King, a Priest, a Prophet, a Shepherd, a Husband, a Ransomer, a Friend, a Head, a guide, and leader of the people, all which are for us: and the soul enjoying Christ, possesseth Christ, and not it self; loveth Christ, not it self; liveth in Christ, not in it self; enjoyeth Christ, not it self; solaceth it self in Christ, not in it self; beholdeth Christ and his beauty, not it self, nor his own beauty; so that mind, will, love, desire, hope, joy, sight, wondering, delighting, are all over in Christ, not in it self. 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 drawn to Christ, is the third Article in the doctrine of Christ's drawing; and they are here called 〈 in non-Latin alphabet 〉 , All men. It is a great question between us, and such as are for universal atonement, and grace universal, 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 mind.
- 4. The clearing of places alleged by the Adversaries.
- 5. The answering of that principal 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. God's intention and purpose to save man. 2. In choosing some to salvation, not others. 3. God's purpose in sending Christ to die for some, not for others.
The first Article is called universal grace, the second conditional; or which to me is all one, universal election to glory, and so no Election. The third is, the question touching the universality of Christ's death, or a fancied universal attonment made by Christ for all▪ I cannot particularly handle all the three.
For the first: God engageth all men as Christ's debtors thus far; that it is mercy that they live or have any opportunity of seeking God, what ever be the means natural or super-natural; whereas for the sin of Adam God might by a like justice have destroyed the world and all mankind, 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 be delivered from that bondage they come under for the sin of man, Rom. 8.20, 21, 22. Hence it is, though we be out-laws by nature, that now by a privilege of grace from the Mediator, the Tenants 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 ministry 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 everyone of mankind, and must be meant of that same hearing.
Ans. It relates to hearing of God revealing himself in the means of salvation, say the Adversaries. But then the question is, Whether these means 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 only when Paul wrote this to the Romans, but when David penned the 19. Psalm, what difference then between the Jews 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 Moon, must be sent Apostles and Preachers, by whose words and Ministry all, and every man, that seeth the Sun, then and now, and to Christ's second coming are obliged to pray to God in Christ, and to believe, 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 believe, 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 believe 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 literal and native sense of that 19. Psalm speaketh of such dumb 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 dumb and lifeless 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 mere allusion in Scripture phrase, to David's 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 Jews only, as of old; but to all nations, to the Jews, and to the foolish people, by whom the Lord provokes the Jews to jealousy, as is clear, v. 19, 20. and that voice 〈 in non-Latin alphabet 〉 ; their voice is gone to the ends of the earth, is the voice of the twelve Apostles, of the Lamb, who preached the Gospel to Nations of all kinds, to Jews and Gentiles, its not the voice of the creatures, the heaven and earth, but a mere allusion to that voice, Psal. 19. for the words have no sense otherwise, for the Apostle avoucheth the Gospel is preached, the promise of salvation published to all that call on the Lord's Name, v. 12. Be they Jews or Grecians, that is, Gentiles, and believe they must, or else they cannot pray, and needs they must hear, or then they cannot believe, and hear they cannot except God send Preachers. But God hath sent Preachers with pleasant feet to both Jews and Gentiles, as the Prophets Isaiah and Nahum f • retold, v. 13, 14, 15. and they have not all obeyed, v. 16, 17, 18. But it may be said, They have not all heard the Gospel preached, this must certainly excuse the Gentiles if they believe not, having never heard of Christ, how can they believe, as it is v. 14. Its a rational excuse, I cannot sin in not believing, the Gospel, saith the Gentile ; yea, and Christ frees them from the sin of unbelief also, John. 15.22. If I had not come, and spoken unto them (and so if they had not had a Lord Speaker from heaven) they had not had sin. That is, they should have ben free of the Gospel-sin of unbelief; but now they have no cloak for their sin. Now they cannot say, Lord, we cannot believe a Gospel, never spoken to us by any, nor heard of, by us. But sure the Jews heard these creatures and works of God that preached his glory, Psal. 19.6. And if they preach Christ objectively, as Amyrald, and other Arminians fancy; then the not hearing, and not obeying the Gospel thus preached, had been their sin, though Christ, or his Apostles had never spoken the Gospel, which is contrary to Christ's word, John. 15.22. And contrary to Paul, how shall they believe in him of whom they have not heard, by the preaching of a sent Minister, who subjectively, and vocally must preach the Gospel.
But to return to the state of the question. 4. So much of God is revealed to all, even to those who never heard of Christ, as serves to make all inexcusable for that knowing willingly, and knowingly, they glorify not God as God, Rom. 1.19, 20, 21. 5. All within the visible Church, have means sufficient in their kind, in genere mediorum externorum, to save them.
6. As none can be saved by the light of nature, nor ever any used, or could use it so far forth, as to improve it for their sufficient preparation, to receive the tidings of the Gospel, either from Men, or Angels sent to preach to them; or by any inspiration, bringing the sense, or things signified in the Gospel : so saved they cannot be, by any name under heaven, but by the Name of Christ; that is, Christ named, preached, and revealed in the Gospel. Act. 4.10, 11, 12. Joh. 14.6. Heb. 11.6. Joh. 5.40. and 1 Joh. 5.12. He that hath the Son, hath life, and he that hath not the Son, hath not life.
7. The question is, whether or no God so far forth willeth, desireth, intendeth, that all and everyone, within, and without the visible Church, Tartarians, and Indians (who never by any rumor, hard of Christ) not excepted, that he giveth them sufficient means and helps of a common and universal grace; which if they would use well, the Lord should so reward, pro-move, or increase, whether out of decency, or a congruous disposition of goodness, or of equity, or of free promise, or any obligation? so far as to send the Gospel to them, and bestow on them a larger measure of saving and internal grace; by which they should, if they so would, be converted to the Faith of Christ, and saved? We deny, Arminians affirm.
2. Whether the Lord from eternity (late Arminians are for time-election) hath absolutely, without any provision in, or pre-science, or fore-knowledge of good works; Faith, perseverance in both, or of condition, reason, cause, merit, qualification in some certain and definite persons; rather then others predestinated, and chosen them to glory and life eternal. And all the means conducing to this end, and that of mere free grace; because he so willeth, or if the Lord pass no definite, complete, peremptory, and irrevocable decree, to save some certain persons while he forsees them expiring, and dying, in faith and holy conversation? Arminians hold, that the Lord's decree of election of men to glory; is general, conditional, incomplete, changeable, while he forsees they have ended their course in the Faith, and then peremptorily, and irrevocably, he passeth a fixed decree to save such, and not others; we deny any such loose decrees in the Almighty, and believe that of free grace; he chooseth some absolutely without conditions in them, or respect to any good foreseen to be in them, rather then in others, because He hath mercy on whom he will, and hardens whom he will. Rom. 9.17.18.
3. Upon this general, indefinite, revocable, and conditional good will and intention of God, to save all, and everyone, whether or no did the Father give his Son, and the Son die for all, and everyone; intending absolutely to impetrate and obtain to all, and everyone of mankind, remission of sins, and especially, expiation of sin original, and all sins against the covenant of works; and salvation to them all, both within, and without the visible Church, and the opening of the gates of heaven; so as God hath laid aside his anger for all these sins, hath made all savable, reconciliable, that notwithstanding of divine Justices plea against men, all and everyone, may according to the intention of God be saved in his blood, so they would, as they may, and can, believe in Christ; we deny, Arminans here affirm.
2. The mind of Arminians. Arminians run upon six Universalities.
1. They say God beareth to all, and every man, of what kind soever, an equal, universal, and Catholic good will; y • a, to Esau, Pharaoh, Judas, as to Jaakob, Moses, and Peter, [unspec 1] to save them all, so as this love is not stinted to any certain persons, precisely, and absolutely ; loved and chosen, to salvation.
2. That there is a Catholic price, an universal ransom, given by Christ, dying on the Cross, for all and everyone, an [unspec 2] Atonement made, and a Redemption purchased in Christ's blood; by which, all and everyone, Pharaoh, Judas, Cain, all the heathens, Tartarians, Americans, Virginians, that never heard of Christ, are made savable, and reconcil • iable, and God made placable and exorable to them, so a • though they be lost in the first Adam, yet have they a new venture of heaven; and in Christ's death, the Lord hath a general antecedent, and pri •• ry intention to save all without exception; yet no more to save Moses and Peter, then Judas and Pharaoh ; Yea, that the fruit of Christ's death, and the effect of it may stand, though all and everyone of mankind, were eternally lost, and not one person saved.
[unspec] 3. As there was a Catholic forfeiture of all, so there is a second covenant of free grace made with all, and everyone of Adams sons, with promises of free grace, a new heart, righteousness, and eternal life to all and everyone, upon fair conditions, if their free will play the game of salvation and damnation handsomely; as if Christ were not free wills choicest tutor.
[unspec 4] 4. All and every man are received in this covenant, in the new state of reconciliation, grace, and favor; and justification from any breach of the Law, or the first covenant; all are once fairly delivered, both young and old from damnation and wrath, all the heathen are reconciled and justified by Christ, in his blood; and all sins now, are against the 1. Covenant of grace, Christ and all mankind now, begin to reckon on a new score. 2. Though the ship be broken, and all mankind sent to Sea to die there, yet so are they cast over board, as Christ the surety of a better Covenant, is made the great vessel, that ship-broken men, may, if it seem good to Lord free will, swim unto, and so come safe, the second time, to land. 3. So as there be two Redemptions in Christ two Justifications by grace. 4. Yet neither the tidings of this new covenant made with all men, nor this state of reconciliation, or justification, are ever revealed to the thousand part of mankind; and though all and everyone be under this Law of Faith, and Covenant of Grace; yet is this obliging and supernatural Law never promulgate to millions of mankind, whom it obligeth to obedience, so far forth as by the good industry▪ and improving of common gifts of nature, or rather the hire and merit of men out of Christ, to make a conquest of the preached Gospel and Christ, free will doing its best.
5. All and every Mothers son, and children of Adam, are called and invited; yea, and Christ by our Text, draweth [unspec 5] all and every man, though they will not be drawn; say they, the sole cause of election, reprobation, of salvation, damnation, lying on man's free will.
6. All and everyone are furnished with all external means of salvation, with sufficient grace, and absolute indifferenci • and [unspec 6] power of free will to say ay, or no, to the drawing of Christ, and purchase, by industrious improvement, and careful husbanding of the common gifts, or relicts of nature, and their new sufficient grace, (if they could give it a name to us) a farther degree of grace, while they conquesse the Preaching of the Gospel, and the grace of conversion. Yet so are they, (let Christ do his best) as all may be converted, or not any one at all, but all lost, and all may persevere in grace and be saved, as not one men shall be damned, and all may so totally and finally fall away from grace, as not one man may persevere, but all be eternally lost, if free will use his own liberty, notwithstanding of the Lord's eternal decrees of Election or Reprobation, or of Christ's death, the strength of free grace, the intercession of Christ, at the right hand of God, the unchangeable love of God ; for all these can do nothing to mar the absolute, and independent free will of men, to work as it listeth, for either ways.
Propos. 1. Election is the decree of free grace, setting apart certain definite, individual, and particular men to glory.
1. The men chosen and drawn, are by head designed. Jaakob, not Esau, before the children had done good or evil ; [unspec 1] though Esau be elder, Isaac must be the Son of the promise: father and mother were free grace, rather 〈…〉 of Abraham and Sarah, now pa • led natures 〈…〉 E • mael: Peter and John, not Judas the Son of 〈…〉 Abraham ; and his house, worshipping Idols beyond the 〈◊〉 is singled out, not any other; the Lord sets his love on 〈◊〉 Jews, because he loved them, Deut 7.7. When their Father 〈…〉 Amorite, and their mother an Hittite, and they dy • 〈…〉 blood, Ezech. 16.3.4.5.6.7. not any one of the rest of the Canaanites ; the Tribes of Judah is the King by Tribe, not any of the rest of the Families. Low Jephtahs Family, not an • of the rest of the sons of that Family. None of the seven sons, but the despised shepherd, the ruddy Boy singing after the Ew's, David forgotten by all, as none of the number.
2. They are pointed out with the finger, with pronownes. [unspec 2] Psalm. 87.5. And of Zion its said, this man, Hebr, 〈 in non-Latin alphabet 〉 man and man shall be born in Zion, Isaiah. 49.1. The Lord hath called me from the womb, from the bowels of my mother hath he made mention of my name. Thou art (head, or member, or of which the Prophet spake, its all one) in the mouth of God, by name from eternity, John, Anna, &c. Isaiah 43.1. O Israel fear not, for I have redeemed thee, I have called thee by thy name thou art mine. So the Lord points them out with the finger, Isaiah 49.12. 〈 in non-Latin alphabet 〉 Behold these shall come from far, and behold these from the North. (North-land men) and from the Sea, (Ilanders) or from the West (West-land men) so it may be read, and these from the land of Shimin, Ezech. 36.20. These are the people of the Lord. Hebr. 11.13. All these 〈 in non-Latin alphabet 〉 , died in the Faith, they are named and told by the head. Revel. 14.4. 〈 in non-Latin alphabet 〉 , these are thrice in one Verse. These are they that are not defiled with women, — these are they that follow the Lamb, whithersoever he goeth, These were redeemed from amongst men.
[unspec 3] 3. They are defined by their country. Isaiah 19.18. Five Cities of the land of Egypt shall speak the Language of Canaan. Vers. 24. In that day Israel shall be the third part with Egypt and Assyria, even a blessing in the midst of the Land. Vers. 25. Whom the Lord of Hosts shall bless, saying, blessed be Egypt my people, and Assyria the work of my hand, Zephan. 3.10. From beyond the river of Ethiopia, my suppliants, even the daughters of my dispersed shall come.
.4 Their names are particularly enrolled in the Lambes [unspec 4] book of life, Luk. 10.20. Revel. 13.8. Revel. 20.15. As Citizens of some famous incorporation, or Senators that governs a City are written in the book of Records of the King or City; so these that are to follow the Lamb, clothed in white, are booked in the public Register of heaven, in the mind of God, to be members of the heavenly Society.
5. It was no blind bargain that Christ made; he knew [unspec 5] what he gave, he knew what he got. Christ told down a definite and certain Ransom, as a told sum of money, every penny reckoned and laid, and he knew who was his own, and whom, and how many, by the head and name, he bought; there is no hazard that one come in, in the lieu and room of another. Joh. 10.14. I am the good Shepherd, how is that made good? He hath particular care of all the flock, by the head he knows how many, and who are his; if any be not his, if any be sick, or lost, or wandered away, that proves a good Shepherd, I know my sheep, and am known of mine. I know them, and they know me. Sure it is Relative to that. 2 Tim. 2.19. Nevertheless, the foundation of God stands sure, having this seal, the Lord knoweth them that are his. Sure, the sheep that Christ dieth for, Joh. 10. are the sheep that he giveth his life for, verse. 11. and dies for; and these 1. verse. 10. That have life in abundance. 2. The sheep known in the Lord's eternal Predestination, and known by Christ in time. 3. Such as he minds to call in, that there may be one Shepherd, and one sheep-fold, verse. 16. (4) Such as are his own sheep, as he goeth before, and they follow him, and know his voice, verse. 4. and will not follow a stranger, verse. 5. (5) Such as hear not a stranger, verse. 5. but verse. 27 hear and know the voice of Christ, are known of him, and follow Christ. (6) Such sheep as are gifted with life eternal, and shall never perish ; and cannot fall away, no more then there can be a greater then the Father, that can pluck them out of the hands of Christ ; for verse. 28.29. the standing of these that shall not be plucked out of the Fathers hand, depends on the greatness and power of Christ's Father. None can pluck them out of my hand, (saith Christ) Why? The Father, that gave them me, is greater then all. Then he must be greater then Christ's Father, who plucks one of the Sheep of Christ out of his hand; and where dwells he who is greater then the Father? Neither in heaven, nor hell. And for such Christ died.
6. He died for such sheep, as infallibly believes, because he saith, verse. 26. Ye believe not. Why? Because ye [unspec 6] are not of my sheep ; then certainly they should believe, if they were of such sheep, as Christ died for. I shall never believe that this Reply can stand. David saith, and Job saith, Thou, Lord, formedst me in the womb ; and the Church, Isaiah 64. Thou art the Potter, and we the clay ; but it will never follow; therefore God hath created none but David, Job, and his chosen Church, so it follows not here. Christ died for his sheep, therefore he died for no other, but his sheep.
1. Because dying of sinners is a work of mere grace, bestowed only on some, as all the Texts that ever Papists, Jesuits, Arminians, allege, Resrict ever these that Christ died for, to some certain persons, to believers, the sheep of Christ, these for whom Christ is an Advocate at the right hand of G • d, &c. And there is not a Text in Scripture, in Old or New Testament, in which, we may not limit the persons, on whom grace universal, and redemption in Christ's blood, are pretended to be bestowed, to the elect and believers only; these places I except, in which some are said to be Redeemed in profession on • lie, as may be demonstrated; and therefore this answer of 〈◊〉 is pe • i • io principii, & a begging of what they cannot prove And Vers. 2. upon the same reason, because God created man on the earth, and died for men, and for the world (as the Scripture saith) they might infer; as God created not m • n on • lie, but Angels, beasts, birds, fish • s, trees, Sun, Moon, so Christ died not for men only, but for Angels, Devils, beasts, birds, fishes, trees ; yea, for worms. creeping thin • s, and all, and every creature: for if we regard the free decree of God, Devils are as capable of Redemption by Christ, as men; if so God had purposed from eternity; and in regard of the same decree, the Reprobate can no more be saved, a • d believe of their own strength, then ston • s of themselves can be sons of Abraham, except God elevate them above their nature and Omnipotency effectuate the same.
2. There be some certain men oppignotated, and laid in pledge in Christ's hand. 2 Tim. 2.13. Now all are not so, but certain d • fi • ite 〈◊〉 is only.
3. These 〈◊〉 the Lord hath chos • n to life, are given of the Father in Christ John. 10.26. John. 6.37. John. 1 • .2.6.8.9.12.24. And all such are raised up at the last day and •• ved. John. 6. • 7. • 9. and Christ cannot lose one of them, John. 17.9. yea he can 〈…〉 of them, neither soul nor body, neither a 〈◊〉 nor a piece of an ear of his sheep, as he speaks, Amos 3. so Christ speaketh, John. 6.39. yea, 1 Cor. 15.23. Every man shall be raised in his own order verse. 24. Then cometh the end, when he shall have delivered up the kingdom to the Fat • er: He presents his conquested on • s, not one lad, or the most despised girl, fall by, or are miscounted in the telling; we have often groundless jealousies touching Christ, O he hath forgotten me ; but that is to say, Christ is not faithful in his charge, and the Father gave so many th • usands to his keeping; but he loosed the largest half of them, now to be given of the Father to Christ, must note Ch ••• ts accepting of the recept of them, by dying for those so given of the Father to him, for another way of giving, bu • • ither in electio • from eternity, or of sitting them in time for actual believing, no man knows; but either ways all given, are raised up at the last day. John. 6.39. and so all redeemed must either be chosen from eternity, or then in time believe, and so be raised at the last day; then there can be none Redeemed, but such as are chosen and saved. Master Moors universal atonement pag. 4.5. Tels us of a twofold reconciliation or redemption, on which Christ effected in his own body with God for men. This is perfect and accomplished fully, so as the Father is well pleased with his Son, Matth. 3.17. and this is done by sh • dding of blood. There is a Reconciliation, Redemption, and Salvation which Christ effecteth, by the Spirit, in men to God, and this is by washing and blood-sprinkling; his proofs after shall be heard. Thus the belgick Arminians, explain the matter Script. Sinodal. ar. 2. They say the former redemption, and reconciliation, is the pacifying of the offended party; or such an action, or passion, by which satisfaction, so far forth is made to the offended party, that he is willing to return in favor, and grace, with the offender; and the effect of this reconciliation is the obtaining of the favor of God, that is the restoring of men to such a state, in which God without impeachment of revenging justice, according to the tender affection of his mercy, of new, may, and will bestow his benefits; and transact with man touching his salvation, and the conditions thereof, after the way, and manner, seemeth good to God, whether by a covenant of works, or of grace, or of commanding faith in God, or faith in an Angel, if so it seem good to him. And by his law, the affection of saving man, which is in God from a natural instinct of mercy, doth break forth, as it were, in a full and complete purpose of God's will to save: now when the impediment is removed, by satisfaction given to justice ; And when Christ hath completely performed the former redemption, and by his death hath obtained this redemption; yet it may fall out, that not one man be saved. But as we deny not this distinction of salvation purchased, or the purchased redemption, and the applied redemption, as our Divines acknowledge Christ to be a Savior by merit, and efficacy; so that the members of the distinction are different, but that they are separated, we deny: yea, the distinction, in the Arminian sense, we deny.
1. Because, Christ Redeemer, is a relative person, there is a full redemption in Christ, but not for Christ, but that he might make over that Redemption to his poor brethren; there is a purchased salvation in Christ, not to lie by him like a treasure of silver rousted through not using; but they were so many heavens and salvations, and so much grace and gracious redemptions to be made away, as now purchased, and all these Christ disbursed; he was not a Treasurer who kept from sinners the pensions of grace and glory, that the Father and King of the Church allowed on his people. What Christ bought with his blood, that he gave out, and so much the places alleged by M r . Moor the Arminian, proveth just contrary to himself, Joh. 4.42. he is the Savior, not of himself to save God, and justice, and the Law; but the Savior of the world, of poor sinners, not of the Jews only, but of the Samaritans and Gentiles, as Isai. 49.6. I will also give thee for a light to the Gentiles. that thou mayest be my savation to the ends of the earth. This is the mystery hidden from the beginning of the world, that Christ should be preached among the Gentiles, Eph. 3.8, 9. Now 〈◊〉 is not a Magazine and treasure of Redemption to remain within the corners of Christ's heart and his bowels, but it is the mystery of the New Covenant to be made out to the world of Gentiles, heirs of the same promise. This heritage Christ never purchased to keep to himself, and whereas M r . Moor will have Christ to be 1 Joh. 2. a propitiation for the sins of the whole world, by obtaining of reconciliation of God to men; he is far wide, for that place clearly speaketh of reconciliation of this whole world, the New Testament world, if I may so speak; or Christ's new conquest of the world of Gentiles; so is Christ the Savior and Redeemer of the world of Gentiles in opposition to Moses, the Judges who were Savior's and Redeemers of the people of Israel, who were but a spot and a poor fragment of the world in comparison of Christ's large world, God redeemed Israel by the hand of Moses, but never the world; so is Christ a propitiation for the sins of the whole world, in opposition to the propitiatory sacrifices of Aaron and the Levitical Priests (for to these he alludeth) which were propitiations only for the sins of a bit of the world; but sure as the Levitical Sacrifices were offered only in faith for the true Israel of God, otherwise they were no better then the cutting off of a dogs neck, in a Sacrifice which was abomination, so were they types of that Sacrifice which was to be offered for the elect world, which is a whole world of Jews and Gentiles, in comparison of little Judea. And by what Scripture is a propitiation for the sins of the world, which is only an acquiring of a new power to Christ to trans-act with men on what terms he thinketh best to pardon sins ; this or that way, for faith or good works, a Redemption of men? Or how is it a taking away the sins of the world, an everlasting Redemption, a suffering all that men should have suffered, a bearing of our sins on the Tree ; an answering as Surety for the debts of broken men.
Object. But if Christ purchased no salvation for me, how can I sin in not resting on Christ for a shadow, for a salvation not purchased to me, is no salvation at all, but a very nothing.
Ans. If you were to believe first a salvation purchased to you by name, this Objection were strong, but you are at first and immediately to believe no such thing, but only that Christ is able to save to the utmost all that come, that is, that believeth, and you, if ye believe. 2. A salvation purchased by Christ without an efficacious intention in God to apply it to all, and everyone is no less a shadow and a very nothing, then the salvation purchased to all and everyone, and this maketh as much against Arminians, as against us. Now sure salvation is purchased with an efficacious intention in God to apply it to those only who shall be saved, and the smallest part of mankind. 3. This way sendeth me at first to believe God's secret and efficacious good-will to save me by name, before ever I believe the Gospel, That Jesus Christ came to save all believers, which is no Gospel-order of believing; and raiseth in my mind jealousies against Christ, that he out of his love died for me, but putteth me on a ground of doubting, if he will apply his death to me, except I begin first to love him and with free-will apply Christ, so Christ first extendeth raw wishes to save me, but I must extend to him real deeds of applying, by faith, his wishing and half-love to me, and the most real kindness begins at me, not at Christ.
But say I by what Scripture is a naked power to justify, pardon, wash, sprinkle sinners, and such a power which may consist with the eternal perishing of all men, (saith Moor p. 5. with the Arminians ) an eternal perfect Redemption, a perfect satisfaction of justice and the Law of God? Are not so the sins of the world taken away, and yet they remain? Doth not Christ bear the sins of all the world; yet it may fall out, that all the world bear their own sins, and not one man be saved; yea, as it is, the greatest part of mankind bear their own iniquities, die in these same sins that were imputed to Christ, suffer the curses of the Law which Christ suffered for them.
Yea, M r . Moor saith, God's reconciling of the world, and his not imputing their sins to them, is the reconciling of all Adams sons in Christ's body before God; yet Paul and David both say, Blessed are they to whom the Lord imputes no sin. Moor saith, a whole world to whom the Lord imputeth no sin, may be under the curse of the second death. 2. To put reconciling of the world to God, as Paul doth 2 Cor. 5. for the reconciling of Christ in his own body with God, as M. Moor doth, is strange divinity; for it is reconciling of God to man, instead of a reconciling of man to God, Heb. 9.14. and cannot be meant of only reconciling of God in Christ's body, or of obtaining only of redemption without application. 1. Because the blood of Christ is compared with the blood of Bulls and Goats, which was offered for the reconciling of men to God, not of God to men. 2. Because that blood is said to sanctify and purge the conscience from dead works to serve the living God, which cannot be said of God, but clearly holdeth forth, that Christ having offered himself without spot to God, through the eternal Spirit, those for whom he offereth himself, cannot eternally perish, as M. Moor saith p. 5. but that their consciences, by this blood are purged from dead works to serve the living God.
And the place 1 Pet. 2.24. doth not prove that Christ bare the sins of many, on the tree, who are not actually saved by his death. 1. The place saith the contrary, and no such thing, as that the Lord laid on Christ the iniquities of all, and everyone of mankind. 1 Peter restrains it to believers, elect according to the fore-knowledge of God the Father, through the sanctification of the Spirit — begotten again unto a lively hope— who are kept through the power of God by faith, unto salvation. 1 Pet. 1.2, 3, 4, 5. And there is no color that Peter speaketh of all Adams sons, of all the heathen, because he saith, Christ bare our sins. Which be these? The sins of these that be called to patient suffering, for well doing, who are to follow Christ, who left us an example of patient suffering ; who when he was, verse. 23. reviled, reviled not again. Now what? is this the Indians and Tartarians patient suffering, after Christ's example; to whose ears the name of Christ, and his suffering never came by a dream, or imagination? 2. The sins of these, which Christ bare on his own body, on the tree, are these that are healed with Christ's strips, and these that are returned to the Shepherd, and Bishop of their souls; and are to live to righteousness, being dead to sin by the death of Christ, who bare their sins. v. 24, 25. now these are the All that Isai speaketh of, c. 53. when he saith 53.6. The Lord laid on him t • e iniquities of us all. That is, (if we believe Arminians) of all Moab, Ammon, Egypt, Philistines, Chaldeans, Ethiopians, and all Adams Children, who never heard of Christ; for the thousand part of Adams Sons never heard of Christ, then are they not obliged to believe in him of whom they never heard, nor is it their sin, that they believe not, Rom. 10.14. John. 15.22. Ergo, they are not obliged to live to righteousness, being dead to sin through Christ's death ; because they never heard of Christ's death. Far less are all Adams sons healed with Christ's stripes, and returned to the shepherd, and Bishop of souls: nor was the chastisement of all the heathens, peace upon Christ. And Isaiah expoundeth who be these all 〈 in non-Latin alphabet 〉 whose iniquities were laid upon Christ, v. 8. for the transgressions of my people was he stricken, and v. 12. he bare the sins of many, as Matth. 20.28. and 26.28. The blood which is shed for many, and he made intercession for sinners. What? doth he bear stripes for all the heathen? and is he entered as High Priest for all Adams sons into the Holy of Holiest, to plead and Advocate for such, as Cicero, Regulus, Scipio, Cato, such as Pharaoh, Cain, Judas, Julian? If he bare their iniquities, he must bear their apostasy, and final infidelity: or doth he intercede, for all and everyone of mankind. 1 John. 1.2. compared with 1 John. 1.6, 7, 8, 9, 10. and Hebrew. 9. He appeareth for us, ver. 24. for those that are sprinkled, 13, 14, 15, 16, 17. and look for him the second time verse, 28. He maketh intercession for them that come to God through him, Heb. 7.25. Who have a High Priest over the house of God, Heb. 10.20, 21, 22. All these and many other places showeth the contrary. And the redemption that is in Jesus Christ, Rom. 3.24. is not a Redemption which might have been confined within Christ to reconcile God to himself, and which might consist with the final, total and utter perishing of all mankind. 1. We are justified through this redemption, and not by the works of the law 2. V. 25. God set forth Christ this redeemer to be a propitiation, through faith in his blood. 3. That Christ might appear the justifier of the ungodly. verse. 26. and exclude boasting, by the law of faith. ver. 27. and be the God of Jews and Gentiles ver. 30.31. so that it was never God's mind to imprison a reconciliation, within the Father and the Son: and leave our heaven at such a dead and cold venture, as the discretion of indifferent free will; so as it might fall out, if men pleased, that the surety Christ should die, and all his poor broken friends die eternally, and suffer the second death also. Arminians turn the Gospel in the saddest, and bloodiest bargain that ever was, and yet the new English Arminians worse then their fathers: say they preach not the Gospel of grace, nor Christ who preach not their universal atonement, in a grosser way then ever Arminians did, for. 1. Arminians durst not say Christ died vice, & loco omnium & singulorum, sed tantum in bonum eorum ; he died not in the person, place, and room of all mankind, but only for their good, as Socinus taught them: But Master Moore saith this right down. pag. 3. 2. Arminians durst not say, Christ died and rose again, and pleadeth as high Priest and Advocate for all, but only for believers, M r . Moore saith, that for all he rose, and acquitteth us of all our sins. pag. 4.
The place, 2 Cor. 5.14.15. doth not prove a Reconciliation of all, within God, as M r . Moore dreameth.
1. The All that Christ died for, ( if one died for all, then were all dead) by no reason must be in number equivalent to all that died in the first Adam. Nor is there any reason, in the text to make all those that are actually made alive in Christ, and live not to themselves; but to Christ, equal in number, to all that died in Adam. 1. God gave not Christ to die for heathen, who were never to hear of Christ, that they might live to Christ. 2. These words, hence forth know we no man, not Christ after the flesh, nor for the outward privilege of Jewish dignity, circumcision, or a temporal kingdom, which fleshly dignity the Apostles sometime knew Christ for, and expected in him; but now this is taken away, and Christ hath died for all,: that is, for Jews and Gentiles, without respect of any such differencie, for Christ gave his life for the Gentiles, as well as for the Jews. 3 〈 in non-Latin alphabet 〉 for All is a word of efficacy, and holds forth the Lord's effectual intention; but if M r . Moors gloss stand, there is no effectual intention in Christ to save all and everyone.
Nor doth the place, 1 Tim. 2.4.6. signify any reconciliation, not applied to persons, for his being given a ransom for all, noteth clearly an interest and propriety in these, for whom he gave himself a ransom, as Luk. 22, 20. for many, Matth. 20.28. Matth. 26.28. So 〈 in non-Latin alphabet 〉 , doth in all Greek Authors insinuate, Joh. 6.51. Joh. 10.11. Rom. 5.6. such an interest.
Object. 1. But the reason were frivolous; we are to pray for all, except we know that God willeth salvation to all, how can we with the certainty of faith pray for all? It must be a doubting faith, and so no faith at all.
Answ. But seeing God will not have Nero, Persecutors, Apostates, Rebellious unbelievers, men obstinate against the Gospel, such as Paul was before his conversion, to be excluded out of our prayers. What certainty of faith have Arminians to pray for all? Or for the twenty, or hundredth part of all mankind? This therefore is denied. Christ gave himself for as many, as we are to pray for, but we are to pray for all without exception. The proposition and the assumption both are false, nor doth our prayers for men, depend on the certitude of God's decree of election of men to glory, which is God's secret will not known to us, to whom the Lambes book of life is not opened, but on the revealed will of God, commanding us to pray for all, that sin not to death, but conditionally, and with a special reserve of the Lord's decrees of Election, and Reprobation ; and this in effect, is to pray for the Elect only; nor am I warranted, by the Word of