and mis father it is no darkening of Christ and free Grace 1 Cor. 15.9 10. Asser. 9. There is a great difficultie yea an impossibility when the Lord hides himselfe and goeth behind the Mountaine to command the flowing and emanations of Free grace 1. Because desertion were not desertion if it were under the dominion of our Free-will For desertion as a punishment of sinne cannot be in the free-will of him that is punished every punishment as such is contrary to the will of the punished and desertion as an act of free dispensation for triall must be a worke of omnipotent dominion 2. As in workes of nature and art so is it heere that God may be seene in both doth not men sweat till sow much and the sun and summer and clouds warme dewes and raines smile upon cornes and meddowes yet God steppeth in betweene the mouth of the Husbandman and the sickle and blasteth all and the Lord takes away the physme stay and staffe of corne and grasse and there is bread enough and yet famine and starving for hunger Doe not some rise early and goe late to bed eat the bread of sorrow yet the armed souldier of God extreme poverty breaketh in upon the house Doe not watch-men wake all the night yet the City is surprised and taken in the dawning because the Lord keepeth not thâ— City The Lord doth all this to shew that hee is the supreme and absolute Lord of all second causes Why but hee hath as eminent and independent a Lordship in the acts of his free departure and returns in the sense of his love Hath not the King of Saints a withdrawing roome and an hiding place Is not his presence and manifestations his owne The deserted soule prayeth cryeth weepeth the Pastor speaketh with the tongue of the learned the Christian friend argueth exhorteth experience and the dayes of old come to mind the promises convince and speake home to the soule the poore man remembreth God and hee is troubled the Church and many Churches pray Christians weep and pray yet Christ is still absent the man cannot have from all these one halfe smile from Christ's face the vision will not speak one word of joy All these can no more command a raging sea and stormy winds to be still and create calmnesse in the soule then a child is able to wheele about the third heavens in a course contrary to its naturall motion Omnipotency is in this departure God himselfe is in the dispensation and absolute freedom of an independent dominion acteth in the Lord 's covering of himselfe with a cloud and putteth an iron crosse-barre on the doore of his pavilion and can you stirre Omnipotency and remove it Think you praying can charme and break independent dominion working to shew it selfe as a dominion 3. The sense of Christ which is wanting in desertion cannot be enforced by perswasion no more then you can by words perswade the deafe to heare Oratory cannot make the taste feele the sweetnesse of honey There is a light that cometh from heaven above the sunne and moone yea above the Gospel and is not extracted or educed out of the potency of either the soule nay nor of the Gospel I conceive that bringeth forth in act the white stone and the new name and as nature and instincts naturall performe their naturall duties without any oratory so as perswasion cannot make the fire to burne nor the sunne to shine nor the bird to build its nest nor the lambe to know its mother nature doth all these So neither doth the perswasion of Paul preaching the Gospel Act. 26.28 Act. 16.14 the same thing and every way the same worke that the Lord doth in perswading Japhet to dwell in the tents of Shem Gen. 9.27 I could easily admit that wee are patients in receiving the predetermination active of the Holy Ghost in either beleeving or in actuall enlightening and the actuall witnesse-light by which Christ shineth in the heart for producing actuall assurance though in the same moment and order of time not of nature wee be also agents Asser. 10. Though meanes must not be neglected as praying and waiting on the watch-tower for the breathings of renewed assurance yet as touching the time manner way and measure of the God's absolute dominion is more to be respected here then all the stirrings and motions of the under wheels of prayer preaching conference Asser. 11. The soule should be argued with and convinced thus Why will you not give Christ your good leave to tutor and guide you to heaven He hath carried a world of Saints over the same seas you are now in and Christ payed the fare of the ship himselfe not one of them are found dead on the shore they were all as black and sun-burnt as you are but they are now a faire and beautifull company without spot before the throne and clothed in white they are now on the sunny side of the river in the good Land where glory groweth farre above sighing and jealousie You are guilty of the breach of the Priviledge of Christ 1. Hee is a free Prince and his Prerogative Royall is uncapable of failing against the Fundamentall Lawes of Righteousnesse in the measuring out either worke or wages grace or glory Mat. 20.13 Friend I doe thee no wrong mine owne is mine owne Object O but hee is sparing in his grace his love-visits are thin sowen as straw-berries in the rock Answ. I answer for him 1. The quantity of grace is a branch of his freedome 2. Why doe you not complaine of your sparing improving of two talents rather then of his niggard giving of one only Hee cannot sin against his liberty in his measuring out of grace you cannot but sin in receiving Never man except the man Christ durst since the creation the holiest I will not except face an account with God for Evangelick receipts Christ to this day is behind with Moses David Isaiah Jeremiah Job Peter John Paul and all the Saints in the using of grace they were below grace and Christ was necessitate to write in the close of their counts with a pen of grace and ink of his bloud Friend you owe me this but I forgive you They flew all up to heaven with millions of arrearâ—s more then ever they wrought for As some godly rich man may say This poore man was addebted to me thousands now hee is dead in my debt I forgive him his grave is his acquittance I have done with it Christ upbraids not you with old debts that would sink you why cast yee up in his teeth his free gifts 3. Think it mercy hee made you not a gray-stone but a beleeving Saint And there is no imaginable compariâ—on between his free gifts and your bad deserving 2. The way of his going and coming should not be quarrelled The Lord walketh here in a liberty of dispensation a summer-sunne is heritage to no Land It was not a bloud of a
Ezech. â—7 11 Our bones are dryed and our hope is lost we are cut off for our parts This world This is the lost World 1. Because it is the judged World John 3.19 2. It is that World of which Sathan is Prince The world being the damned is the worst of the creation which I prove from the word and withall shall give the signes and characters of the men of the world 1. The World is the black company that lyes in sinne all of them 1 John 5.9 The whole world lyes in sinne They are haters of Christ and all his John 15.18 If the world hate you yee know saith Christ that it hated me before you 2. They are a number uncapable of grace or reconciliation which is terrible and have no part in Christs prayers Joh. 17.9 I pray not for the world nor of Sanctification the Comforter that Christ was to send is Joh. 14.17 the Spirit that the world cannot receive 3. It is one of the professed enemies on Christs contrary side that he overcommeth and wee in him Joh. 16.33 In the world you shall have tribulation They are the onely troublers of the Saints But be of good cheere I have overcome the world 1 Joh. 5.4 Whosoever is borne of God overcometh the world 4. It s a dirty and defiling thing Pure religion saith Iames 1.27 keeps a man unspotted of the world It is the praise of the Church of Sardis Revel 3.4 that there was amongst them a few names that had not defiled their garments but kept themselves from the pollutions of the world it s a sutty Pest-house there bee drops of sutt that defiles men in it 5. There can be no worse Character then to be a child of the world It is a black mark Luke 16.8 You know the Hebraisme Children of disobedience that is much addicted to disobedience as the Sonne hath the nature of Father and Mother in him Children of pride of wrath much addicted and farre under the power of wrath and pride So the sparks of fire are called Job 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughters of the burning coale then a childe of the world is one that lay in the wombe of the World one of the worlds breeding opposed to a Pilgrime and a stranger on earth for a stranger is one that is borne in a strange land Psal. 119.19 Psal. 39.12 Hebr. 11.13 and contrary to a childe of light Who hath the Pilgrimes sigh ordinarily night and day Oh if I were in my owne Countrey Wrong him not his mother is a woman of heaven she is a mighty Princesse and a Kings daughter Rev. 21.10 the New Jerusalem the Church of God came down from heaven Father Mother Seed Principles and all are from heaven 2. There is a Spirit called the Spirit of the world 1 Cor. 2.12 This Spirit is the Genius the nature and disposition of the World 1 Ioh. 2.16 and is all for the lust of the flesh the lust of the eyes and the pride of life and these bee the Worlds all things Such a soule knoweth not the white stone and the new name nor can he smell the rose of the field and the Lillâ—y of the valley nor knowes he the Kings banqueting house nor the absence or presence of Christ in the soule the mans portion is in this world Psal. 17.14 within the foure angles of this clay-globe This World The World the Lord Jesus judgeth is this World a thing that cometh within the compasse of time and may be pointed with the finger 1. It is neere our senses therefore called Gal. 1.4 The present evill world the world that now is on the stage so 2 Tim. 4.10 Dâ—mas hath forsaken me and hath loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world that is upon its present Now. The World that is on its Post and Now in its flux motion and tendencie to corruption 1 Tim. 6.17 Charge them that are rich in THIS WORLD that they be not high minded this World is opposed to eternity and to life eternall for the which the rich are to lay up a sure foundation Luke 20.34 The sonnes of THIS WORLD Marrie and are given in Marriage Vers. 35. But these that shall be counted worthy of that World and the resurrection from the dead neither Marry nor are given in Marriage Vers. 36. Neither can they doe any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that world this puts a great note of excellencie on the World to come 2. This World is a thing that comes under our senses and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a single one creature that we may point with our finger Satan from the top of a mountaine shewed Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the kingdomes of the World and the glory or opinion of them Matth. 4.8 and it is Luke 4.5 all the Kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shewed him the phancie of the habitable earth in a point of time the life to come cannot come under your senses Yee cannot point out the throne of God and the Lambe and the Tree of life and the pure River of water of life that proceeds out of the throne of God and of the Lambe there be such various treasures of glorie in the infinite Lord Jesus so many dwelling places in our Fathers house that yee cannot number then all The Kingdomes of this world and the glory of it comes within tale and reckoning I grant this is meant of the structure and dwellings of the World but they are the setled home of Reprobate men It were good if wee could beleeve that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world the figure and paintrie of this house of lost men 1 Cor. 7.30 is in a transe and passing away ah are yee conform'd to the World Your condition is woefull The World sweares and so doe you the World serves the time in Religion and so doe you the World is vaine in their apparell the World cousens lyes whores and so doe you the world hates Christ and his friends and so doe you the World lyes in sinne it is the fashion of the World and so doe you Oh! if you would be conformed to the new World in righteousnesse and holynesse 1. The in-dwellers are all the children of a King and Princes and their mother a Princes daughter 2. The lowest piece of the dwelling house of that other World the heavens we see are curious worke any one pearle or candle of Sunne or Moone or Starres is worth the whole Earth setting aside the soules of men 3. The foundation of the City is precious Stones Revel 21. c. What fooles are we who kill every one another for peeces and bitts of the Lords lowest foot-stoole for the earth the seat of the worldly man is but the foot-stoole of God The judgement of this World How did Christ condemne and passe sentence on the wicked world in his death 1. He did it Legally in that his offering of a
can terminate bound and lill a glorified soule but Christ enjoyed Abraham Moses Elias the Prophets the Apostles all the glorified Martyrs and Witnesses of Jesus Christ especially now being clothed with majesty and glory with Christ must be more lovely objects then when they were on earth and if Christ were not there would appeare more then they doe but the Saints have neither leasure nor heart to feed themselves with beholding of creatures but sure all the eyes in heaven which are a faire and numerous company are upon onely onely Jesus Christ The father hath no leasure to look over his shoulder to the son nor the husband to the wife in that City Christ takes all eyes off created things there it s enough for Angels and Men to study Christ for all eternity it shall be their onely labour to read Christ to smell Christ to heare and see and taste Christ All the eyes of that numerous hoast of Angels and Men shall be on him and hee is worthy and above the admiration the thoughts and apprehensions of all that heavenly Army 4. Then Christ shall appeare a farre other Christ in heaven then we doe apprehend him now on earth not that hee is not the same but because neither we have eyes to see him in the Kingdome of grace as he is narrow vessels cannot receive Christ diffused in glory as hee now is nor doth Christ make out himselfe in that latitude and greatnesse to us now as hee is to be seen and enjoyed in the heavens 1 Joh. 3.2 We shall then see him as hee is What doe wee not now see him as hee is No wee see him as hee is in report and shadowed out to us in the Gospel the Gospel is the Portraiture of the King which hâ—e sent to another Land to be seen by his Bride but the Bride never seeth him as hee is in his best Sabbath-Robe-Royall of immediate glory till shee be married unto him So Kings and Queens on earth wooe one another And 5. In heaven Christ is to speak so in the element prime fountaine and seat of God as God where hee sheweth himselfe to be immediately seen and enjoyed and it s as it were by the second hand by Messengers words mediation that wee enjoy Christ here hee sendeth to us rather then cometh in person An immediate touch of thâ— apples of the tree of life while they yet grow on the tree of life is more then derived and borrowed communion To see Christ himselfe the red and white in his owne face to heare himselfe speak to see him as hee is and in his robes of Majesty now at the right hand of God is in thousand thousand degrees more then all the pictured if I may so speak and shadowed fruition we have here The Gospel is but the Bridegrome's Mirror and Looking-glasse and our created Prospect but O his owne immediate perfume his mirrhe the oyntments and the smell that glory casteth in heaven who can expresse 6. We never see all the in-side of Christ and the mysteries of that glorious Arke opened till the light of glory discover him Thousands of excellencies of Christ shall then be revealed that wee see not now 7. O what delights hee casteth forth from himselfe The river of life is more then a sea of milk wine and honey To suck the brests of the consolations of Christ and eat of the clusters that grow on that noble Vine Jesus Christ and take them off the tree with your own hand is a desireable and excellent thing The more excellent the soyle is the wines the apples the pomegranates the roses the lillies must be the more delicious and the nearer the sun the better the more of summer the more of day the more excellent the fruits of the Land are Beleeve it the wines of that Paradise grow in a brave Land O but Christ is a blessed soyle roses and lillies apples of love that are eternally summer-greene are sweet that grow out of him the honey of that Land the honey of heaven is more then honey the honey of love pure and unmixt must be incomparable 8. The Mediators hand wipes the foule face and the teares off all the weeping strangers that come thither hee layeth the head of a friend under his chin between his brests Joh. 14.3 Revel 21.4 Death is cryed down paine sicknesse crying sadnesse sorrow are all acted and voted out of the House and out from all the inhabitants of the Land for ever and ever 9. It must be a delightsome City that hath ever summer without winter ever day without night ever day-light without sun or moon or candle-light because the Lord God giveth them light Revel 22.5 No danger of sunburning or summer-scorching or winter-blasting all morning without twy-light all noon-day without one cloud for eternity is joyfull light and day and summer flowing immediatly from the Lamb is admirable 10. 1 Joy 2 full joy 3 fulnesse of joy 4 pleasures 5 pleasures that last for evermore 6 and that at Gods right hand yea 7 in his face is above our thoughts Psal. 16.10 11. 11. O the musick of the Sanctuary the sinlesse and well-tuned Psalmes the songs of the high Temple without a Temple or Ordinances as we have here and these exalting him that sits on the Throne for evermore All which with many other considerations are strong drawing invitations to come to Christ. Asser. 5. Christ draweth with three sorts of Generall Arguments in this Morall way The first is taken from pleasure this is the beauty that is in God 1. That is in a communion with God 2. The delectation we have in God as love-worthy to the understanding For the drawing beauty of God a word 1. Of Gods beauty 2. Of Gods beauty in Christ. 3. Of the relative beauty of God in Christ to Men and Angels 1. Beauty as we take it is the lovelinesse of face and person arising from 1. the naturall well contempered colour 2. the due proportion of stature and members of body 3. the integrity of parts as that there is nothing wanting for bodily perfection So beauty formally is not in God who hath not a body Nor speake we of Christs bodily beauty as Man Then beauty by analogy and eminently must be in God So as there be foure things in the creature to make up beauty to the bodily eyes and there be by proportion those same foure things in God for if beauty be good and a desirable perfection in the creature it must bee in an infinite and eminent way in God as the perfection of the effect is in the cause If the roses lillies medowes be faire hee must be fairer who created them but in another kind If the heavens starres and sunne be beautifull the lovely Lord who made them must have their beauty in an high measure Zech. 9.17 How great is the Lords goodnesse how great is his beauty What then is the beauty of God I conceive it to be The
speaketh of curses and judgement in the by and the Law more kindly and more frequently because of our disobedience and of the preparing of an infant Church under none-age for Christ. But though the Gospel speake lesse of Gods severitie in externall judgements as in killing so many thousands for looking into the Arke for Idolatrie yet the Apostle saith that these things were not meerely Pedagogicall and Jewish so as because the like are not written in the New-Testament it followeth not they belong not to us for saith he 1 Cor. 10.6 Now these things were our examples vers 11. Now all these things happened unto them for examples and they are written for our admonition upon whom the ends of the world are come Ergo the like for the like sins do and may befall men under the Gospel Moreover never greater plagues then were threatned by Christs owne mouth never wrath to the full came upon any in such a measure as upon the City of Jerusalem and the people of the Jewes for killing the Lord of glory And though no such dissertions be read of in the Apostles as of Job who yet was not a Jew and yet more disserted then David Heman or any Prophet Ezechiah the Church Lament Chap. 2. and 3. Yet we are not hence to beleeve that there were never such dissertions under the New-Testament For as externall judgements so internall soule-trials are common to both the Saints under the Old and New-Testament as is evident in Paul 2 Cor. 1.8 9. 2 Cor. 5.11 2 Cor. 7.4 5 6. 1 Pet. 1.6 7. and as both were frequent under the Old-Testament so were they written for our learning And if it were to the Jewes meerely Pedagogicall to have terrors without and feares within and to be pressed out of measure or to afflict their soules for sinne were a worke of the law then to be afflicted in conscience were a denying that Christ is come in the flesh And simply unlawfull whereas the Lords absence is a punishment of the Churches not opening to Christ Cant. 5.4 5 6. And Gods act of with-drawing his lovely presence is an act of meere free dispensation in God not our sinne For this would be well considered that the Lords active dissertion in either not co-operating with us when wee are tempted or 2. his not calling or the suspending of his active pulsation and knocking at the doore of our soule or 3. the not returning of a present comfortable answer or 4. the with-drawing of his shining manifestations his comforts and the sense of the presence of Jesus Christ cannot be formally our sinnes indeed our unbeleefe our sinning which resulteth from the Lords non-co-operating with us when wee are tempted our mis-judging of Christ as if it were a fault to him to stand behind the wall which are in our dissertions passive are sinnes Asser. 5. Saddest dissertions are more incident to the godly then to the wicked and naturall men as some moth is most ordinary in excellent timber and a worme rather in a faire rose then in a thorne or thistle And sure though unbeleefe fears doubtings be more proper to naturall men then to the Saints yet unregenerate men are not capable of sinfull jealousies of Christ's love nor of this unbeleefe which is incident to dissertion wee now speak of even as marriage jealousie falleth not on the heart of a Whore but of a lawfull Spouse 2. According to the measure and nature of love so is the jealousie and heart-suspitions for the want of the love whence the jealousie is occasioned The soule which never felt the love of Christ can never be troubled nor jealously displeased for the want of that love And because Christ had the love of God in another measure possibly of another nature then any mortall man his soule-trouble for the want of the sense and actuall influence of that love must be more and of an higher and it may be of another nature then can fall within the compasse of our thoughts never man in his imagination except the man Christ could weigh or take a lift of the burden of Christ's soule-trouble The lightest corner or bit of Christ's satisfactory Crosse should be too heavie for the shoulders of Angels and Men. You may then know how easie it is for many to stand on the shore and censure David in the sea and what an oven and how hot a fire must cause the moisture of his body turne to the drought of summer The Angels Joh. 20. have but a theory and the hear-say of a stander-by when they say Woman why weepest thou Shee had slept little that night and was up by the first glimmering of the dawning and sought her Saviour with teares and an heavie heart and found nothing but an empty grave O they have taken away my Lord and I know not where they have laid him And the daughters of Jerusalem stood but at the sick Spouses bed side and not so neare when shee complaines I am sick of love To one whose wanton reason denyed the fire to be hot another said Put your finger in the fire and try if it be hot Some have said All this soule-trouble is but melancholy and imagination Would you try whether the body of an healthy and vigorous man turned as dry as chaffe or a withered halfe-burnt stick through soule-paine be a cold fire or an imagination and what physicke one of the smallest beames of the irradiation of Christ's smiling countenance is to such a soule you would not speake so Asser. 6. Why some of the Saints are carried to Abraham's bosome and to heaven in Christ's bosome and for the most feast upon sweet manifestations all the way and others are oftner in the hell of soule-trouble then in any other condition is amongst the depths of holy Soveraignty 1. Some feed on honey and are carried in Christ's bosome to heaven others are so quailed and kept under water in the flouds of wrath that their first smile of joy is when the one foot is on the shore and when the morning of eternities Sunne dawnes in at the window of the soule Some sing and live on sense all the way others sigh and goe in at heavens gates weeping and Christ's first kisse of glory dryes the tears off their face 2. Christ walkes in a path of unsearchable liberty that some are in the suburbs of heaven and feele the smell of the dainties of the Kings higher house ere they be in heaven and others children of the same Father passengers in the same journey wade through hell darknesse of feares thrones of doubtings have few love-tokens till the marriage-day 3. There be not two sundry wayes to heaven but there are I doubt not in the latitude of Soveraignty hundreds of various dispensations of God in the same way Jerusalem is a great City and hath twelve and many ports and angles and sides to enter at but Christ is the one onely way hee keeps in all
for the truth of Christ may have a naturall and conditionall desire and inclination to live though his living be contrary to the Lords revealed will commanding him to seale the Gospel with his bloud and to confesse Christ before men 3. If the brother sonne daughter wife or friend that is as a mans owne soule Deut. 13.6 blaspheme God yea if father or mother doe it Deut. 33.8 9. yet is a father oblieged to stone the son or daughter the son being a Magistrate or a Levite and Priest to judge according to law the Priests lips should preserve knowledge Mal. 2.8 that his father or mother ought to be stoned to death yet ought not father or sonâ—e to lay aside that naturall desire of being and life to sonne father brother which the law of nature in the fifth Command doth require especially the desire being conditionall with submission to Gods will as the desire of Christ is here and the Command to stone the blasphemer that the father stone the son the son the father being positive and though founded on the law of nature that a man preferre his Lord Creator and God before sonne or father and mother yet are they not precepts of the law of nature such as is the precept of nature that a man desire his owne life and being the father the life and being of the son Asser. 5. The apparent opposition for it is not reall is rather between Christ's sensitive and his sinlesse meere naturall desire and affection and his reasonable will then his will and the will of God Nor can any say there is a fight or jarring between the conditionall desire of Christ subjected in the same act of praying to the Lords decreâ— and the resolute and immutable will of God The Law of God because holy and spirituall doth require a conformity between all the inclinations and motions of our soule and the law of nature but an absolute conformity betweene all our inclinations and every positive command of God such as was the Lords command that Christ should die for sinners is not required in the Law of God If Adam submit his naturall hunger or desire to eat of the forbidden tree to Gods Law and eat not there is no sinfull jarring between his will and Gods positive Law Thou shalt not eat of the tree of Knowledge of good and evill It becomes us as Christs example goeth before us to submit in the hardest and most bloodie providences to the straight and holy will of God 1. Christ prâ—â—esseth he hath no will divided from Gods will he layeth down his glory his heaven his life his fruition of the sweet influence of an highest vision love presence feeling of God in a personall union at the feet of God that the Lord may carve and cut and dispose of him and his blood as he thought good 2. All the difficulty in us in whom dwelleth a body of sinne is to answer the objections that flesh and blood hath against a sad providence which I will labour to doe and then give some rules for direction Obj. 1. This is a bloody and rough way that the Lord leadeth his people that they drink wormwood and gall of blood and not tears onely Ans. Providence is full of mysteries let the way be shame the crowne is glory and the present condition be hell the end is heaven Providence is a hand-writing of mercy though we cannot ever read it more then Belshazzar could read his bill of justice we see a woman with child but cannot tell whether it be a living or a dead birth shee shall bring forth or whether the child shall be base and poor or honourable and renowned ere he die The births in the wombe of providence are invisible to us out of the ashes of a burnt and destroyed Church the Lord raiseth up a Phenix a Kings daughter a Princesse that shall rule the Nations with a rod of iron a Zion that hath the strength of an Vnicorne yea Iacobs seed shall be in many waters his King shall be higher then Agag and his Kingdom shall be exalted God brought him out of Egypt Num. 24.7 8. Christ breweth the water of life out of drinke of gall wormwood and blood if the head be gold as Christ is the body cannot without great incongruity be base clay Obj. 2. But all go wrong confusion and vastation lye on the people of God Ans. To him who sitteth on the Throne and gives Law and Judgement to the most unconstant things imaginable the waves of the Sea and orders them and rules a Sea of glasse a brittle and fraile thing and a Sea of most unnaturall confusions a Sea mingled with fire nothing can be out of order hell the Beast and Dragon that make warre with the Lambe the laying wast the holy City the killing of the Witnesses are all orderly means ranked by the Lord whose Armies cannot reele nor spill their march when he drawes them up to the execution of his wife decrees the confusion is to our eye but judgement law and order there are though not visible to us Who can pull him out of his invisible and high Throne of wisedome counsell and power it may be he sits not alwayes on his Throne of justice Obj. 3. But what a providence is it that those that open their mouth against heaven are fat and shine and prosper and those that fear God are plagued every day and killed all the day long and counted as sheepe for the slaughter Answ· 1. Offend not against the generation of the children of God as if it were lost labour and as good to sow wheat in the Sea as serve the Lord and walk mournefully before him you see their work but not their wages 2. It is painfull to trace providence in all its wayes circuits bout-gates lines turnings But 3. surely in the end God turneth the tables â—he maketh all odds equall the emptie bucket goeth downe the full cometh up 4. The Lord hath set the wicked in a chaire of Gold but on the top of a house and rouling stone above the mouth of a pit ten hundred fathom deep This is a jogging and slippery condition 5. They slip away to eternity and to Hell in a moment 6. Their happinesse is a golden dream Psal. 73.12 13 c. Obj. Meanes faile men chanâ—e creatures are weake Answ. So long as Christ changeth not and your Head liveth and stirreth the helme of heaven and earth all must be well if all life all health and so much as eternall life be in the Head how can the heart ake or quake except it first create and then fancie fears and doe not really suffer Obj. 5. Our Kingdomes strength is gone we cannot subsist Ans. Col. 1.17 18. In Christ all things subsist he is the head of the body the Church Faith is the substance Budeâ—s the boldnesse and fortitude Beza the firme and constant expectation the Syrian and Arabian the confident
Pestilence And â—he Lords justice is not yet glorified nor his mercy in avenging the enemies the cry of the soules under the Altar is not heard the Church not delivered We would here yeeld patience to Divine providence God hath more care of his owne glory then we can have 2. What men takes from God hee can repaire infinitly another way But we are lesse anxious for the Lords active glory to doe what is our duty and serve him and glorifie him in the sincere use of meanes Some learn their Schoole-fellowes lesson better then their own For Gods glory of events we are to be grieved when he is dishonoured but not to take the helme of heaven and earth out of his hand but leave to God these who would plunder Christs Crowne off his head We have nothing to doe in the glory of events but pray it flourish but we take too much adoe in it and we doe too little in the other 5. There is a glory of God two-fold also one of holynesse and grace another of blisse and happinesse This I consider either as in the kingdome of grace or of glory In Graces kingdome the Saints for their holinesse and Titus and the Brethren 2 Cor. 8.23 are the glory of Christ. I will place saith the Lord Esai 46.13 salvation in Sion for Israel my glory Faithfull Pastors take in cities and subdue crownes and kingdomes to Christ. Paul conquered many crownes to Christ 1 Thess. 2.19 For what is our hope or joy or crowne of reioycing are not even yee in the presence of our Lord Jesus Christ at his comming Christ weares the Church on his head as a crowne of glory Esai 62.3 How glorious is it to bee for holynesse Christs garland his diademe and crowne But in this there is a rent of the crowne of Heaven a soveraigne peculiar flower due to the King of Ages that no man must seeke after in this the contexture and frame of the worke of Redemption is so contrived that 1 Cor. 1.29 No flesh should glory in his presence No man can devide the glory of grace with Christ. In the higher Kingdome there is a glory ordained for Saints The Gospel is a glorious peece which 1 Cor. 2.7 God hath ordained before the world was unto our glory 1 Thes. 2.12 God hath called us unto his kingdome and glory 1 Pet. 5.4 And when the chiefe Shepherd shall appeare yee shall receive a crowne of glory that fadeth not away This is the reward of faithfull Elders that feed the flock of Christ. The heaven of glory is called the holy heaven Psal. 20.6 The Lord will heare from his holy heaven and the new Jerusalem the Church hath a brave crowne on her head Revel 21.10 11. Shee comes downe out of heaven from God having the glory of God Grace grace is a glorious thing 6. O but we come short in doing and suffering when our doing suffering eating drinking dying paine abasement shame wants this end of the glorifying God that addes an excellent luster beauty and glory to all that we doe When Christ the Father heaven are tyed to the furthest end of all our actions we are above our selves But wee differ little in our aymes from beasts when the intention riseth no higher then this side of clay and time Psal. 49.11 That our houses may continue Esai 5.8 That we may be placed our alone on the earth Vers. â—8 And there came a voice from heaven saying I I have both glorified it and will glorifie it againe In this Answer observe these 1. The Answer 2. The aire it came from From heaven 3. The way and manner of its comming by an audible Voice 4. The matter of the Answer I have both glorified it and will glorifie it againe Christ is alwaies answered of his Father either in the thing he sueth Joh. 11.42 Or in that which he feares Heb. 5.7 Or by reall comfort Luk. 2â— 42 43. Or in a full and perfect deliverance Psalm 22.20 21. compared with Psalm 16.10 11. Acts 24.25 Acts 5.31 Or in supply of strength for his suffering Esai 50.7 8. It s a proofe of the worth of Christs advocation and intercession If I know my selfe to be in Christs Prayer-booke in his breast among Christs askings of the Father its comfortable Psal. 2.8 Aske of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession When Christ asketh soules of the Father hee gives him his asking the Lord cannot withhold from this King the desire of his heart Psalm 21.2 He asked a wife of his Father and it was granted Christ will have them all in one house to be copartners of the Crowne of heaven with him for it s his Prayer Joh. 17.24 The King and the Queene in one Pallace We cannot fall from grace for we stand by Christs prayers Luke 22.31 32. Heb. 9.24 We have many diseases in the matter of the returne of an answer 1. We wait not on an answer wee speak words we pray not we breath out naturall desires for spirituall mercies we have no spirituall feeling of our wants and there is an end Psalm 18.41 The wicked cry but there is none to save they doe not pray but cry 2. We storme and offend that our humour rather then our faith is not answered either at our owne time or that the thing which we aske to spend on our lusts as James 4.3 is not granted 3. Wee are more carefull and troubled that we are not heard then anxious to offer the rent and pay the calves of our lips in praying which is Gods due Were we as serious in worshipping in Prayer as we are desirous of seeking wants it were good but there is more seeking in our Prayer for our selves then there is adoring for God 4. We employ not Christ as Mediator and High Priest in praying and exercising Faith so much as we put forth pith and strength of words that we may extort rather our needs then obtaine grace as if praying and hearing of prayers were worke and wages rather then begging and giving of meere grace 5. We consider not when we pray and prayer is not returned in the same coyne that we seeke That the Father hearing Christs prayers virtually and meritoriously answered all our prayers in substance and for our good For 1. Christ can cull out and chuse petitions more necessary and fundamentall for my salvation then I can doe 2. He is answered in all points We are answered often in the generall and in as good onely 3. Christ could with more submission and sense pray then we can do Nature in Christ cannot boast and compell God to heare prayers Often our zeale is but naturall boasting and quarrelling as if we could force God to answer Grace in Christ and grace is the most lowly and modest thing of the world prayes with all submission Not my will but thy will be done 4. All prayers are
indeed is a publike thing but because its the heritage of perishing things it is not publike in comparison of eternity And Christ because a publike Spirit for the whole family of elect Angels and Saints in heaven and earth is a matchlesse excellent one And its observable that there is nothing in heaven that is the seat and element of happinesse and the onely Garden and Paradise of the Saints felicity but it is publike and common to all The inhabitants the glorified Saints and Angels all see the face of him that sitteth on the Throne of degrees of fruition I speak not they all drink of the river of water of life all have accesse to eat of the apples of the tree of life there is no forbidden fruit in heaven all have the blessing of the immediate presence of the Lamb and there is neither need of Sunne or Moon or light of a candle to any all equally enjoy eternity there is one Lease and Terme-day to the lowest inhabitant of glory and that is eternity there is common to them all one City the streets whereof are transparent gold that the poorest inhabitants of a Town walk on a street of gold of Ophir is a great praise to the City it is common to them all that they shall never sigh never be sad never sicken never be old never die and eternall life is common to them all and then all feele the smell of the fairest Rose that Angels or Men can think on the Flower the onely delight the glory the joy of heaven the Lord Jesus all walk in white and can sin no more Then a publike Spirit who is for many is the excellentest Spirit Men of private spirits who carry a reciprocation of designes onely to themselves and die and live with their owne private interests are bad men When our selfe is the circle both center and circumference wee are so much like the devill who is his owne god adores himselfe and would have God to adore him Mat. 4.9 Now Christ is the most publike relative and communicative Spirit and Lord that is 1. All Christs offices are for others then himselfe Hee is not a Mediator of one A Redeemer is for captives a Saviour for sinners a Priest for offenders and trespassers a Prophet for the simple and ignorant a King to vindicate from servitude all that are in bondage the Physician for the siâ—k and this speaks for you sinners 2. Why did hee empty himselfe Luke 19.10 1 Tim. 1.15 and come into the world 〈◊〉 sinners 3. Why was he a fitted Sacrifice to die Joh. 7.19 For their sake also sanctifie I my selfe that they also may be sanctified by the truth 4. His dying was a publike and relative good Joh. 10.10 For his sheep For Joh. 15.13 his friends For Rom. 5.10 his enemies For his Wife to present a Bride without spot or wrinkle to God Ephes. 5.25 26. 5. And hee rose againe for us even for our justification Rom. 4.25 6. And whose cause doth Christ advocate in heaven now Ours For us if wee sinne 1 Joh. 2.1 hee intercedes for us Heb. 7.25 That wee may have boldnesse to enter into the holy of holiest Heb. 10.19 7. Christ hath so publike an heart that hee longs to returne againe and to see us Joh. 14.3 I will come againe and receive you to my selfe A Surety is a very relative person and for another the head is for all the members the meanest and lowest and it is not enough to him to rent the heaven and digge a hole in the skyes once when hee was incarnate but hee makes a second journey in coming down to rent the heaven and fetch his Bride up to himselfe They are hence rebuked that so improve Christ as if hee were a Jewel locked up in a Cabinet in heaven to be touched and made use of by none Oh I am a sinner I am a wretched captive what have I then to doe with so precious a Lord as Christ But I pray 1. wherefore is Christ a Saviour is hee not for sinners Wherefore a Redeemer is it that hee should lye by God as uselesse was he not a Redeemer for captives 2. What if all the world should say so Christ should be a Saviour and save none a Redeemer and ransome none at all for all are sinners all are captives Christs very office begets an interest in the sick to the Physician Claime thine interest O sick sinner Now this voyce was unknowne to those that heard it and yet it was for men that understood it not Christ acteth for us when wee are sleeping The people of God were to be seventy yeares in Babylon and were going on in their obstinacy yet then God saith Jer. 29.11 I know the thoughts I thinke toward you you know them not I love you but yee know not even thoughts of peace and not of evill to give you an expected end Many glorious mercies are transacted in Gods mind without our knowledge Ere the corner stone of the earth was laid hee had made sure worke of our election to glory Ephes. 1.4 Rom. 9.11 2. The everlasting covenant between the Father and the Son that blessed bargaine of free-redemption in Christ was closed from eternity Jer. 32.39 40. To doe us good when wee are farre-off and know no such thing is a great and free expression of love 3. Wee should be narrow vessâ—ls not able to containe our joy without breaking if wee understood what an house not made with hands were prepared for us in the heavens but our life is hid with Christ in God it appeares not now what wee are You never saw the Bride the Lambs Wife broydered with heaven free-grace and riches of glory Every Saint is a mystery to another Saint and that is the cause that love to one another is so cold Every Saint is a riddle and a secret to himselfe It was a priviledged sight even a priviledge of the higher House and of the Peeres of Heaven that John saw Revel 21.10 And he carried me away in the Spirit to a great and high mountaine and shewed me the great City the holy Jerusalem descending out of heaven from God Vers. 11. Having the glory of God and the light was lâ—ke a stone most precious even like a Jaspar stone cleare as Chrystall Here is a Kings daughter a beautifull Princesse in the gold of heavens glory arrayed with Christ who seeth this while wee are here every one seeth not such a sight of glory If there be such an active application on Gods part that Christ is fitted and dressed for sinners there should be a passive application on our part O what an incongruity and unsutablenesse betweene Christ and us hee is a Saviour for sinners wee are not sinners for a Saviour hee is open and forward to give wee narrow and drawing to receive A Physician that thrusteth his art and compassion to cure is unfitting for a sick one froward and unwilling to be
conscience yea too many goe on against supernaturall illumination and wee will but leap the damned Devils unhappy leap we know not that victory over one graine weight of light leaveth behind it pound weights of disposition and bentnesse to farther provoking of the Lord a daring boldnesse to looke God in the face and sin turneth quickely in the very sinne as neere in kinne to the Devols sinne as can be and rendreth its Devilish stonpe and fall downe before the light of a shining command as the Elect Angels doe who receive Gods commands with wings and flee upon obedience as ministring Spirits Vse 4. Hearden not your hearts be not obstinate in evill that is the plague of Devils also men render themselves Devils with their owne hands they open hell and goe in and lay the Devils chaines and fetters on their own will and mind when they resolutely and deliberately resist God and God in a deepe judgement in them bindeth them and they cry not he is deservedly a captive who twists his owne coards and chaines about himselfe Selfe-induration is a selfe-hell and a selfe-bondage How affraid should we bee to keepe loose watch over the heart or to give the raines to our owne will to goe on against God For he 1. needs doe no more but loose an Army and a strong armed Garison of sinfull thoughts as so many Spirits of hell that are within the towne already and they can destroy us 2. The Devill is neere by to put in our heart all wickednesse he hath the command of the out-workes the humours fancie disposition the spies and Posts that goe in and out the Senâ—â—s we have need to lay the bands of a covenant on the eye and if the devil be master of all the Forts and Sconces witâ—ouâ— the walls we are in no small danger Vse 5. From Satans power and opposition against us wee want not both motives and incouragements to watch For 1. Satan is a great partie hee is a Prince Ephes. 2. And 2. a Prince above us the Prince of the ayre 3. He hath large territories the Text saith He is the Prince of this World 4. He is not a common Prince he is Prince of Kings many of the Kings of the earth give their power and strength to him and so he is a Principalitie 5. Not that onely but he is a great army Principalities Powers Rulers Potentates we have a mighty army of Lords and Kings to fight against 6. The more Spirituall the enemy be and the more subtile to come in at closed iron gates and through strong walls the more dangerous Satan for all your keyes and locks will be at the inner doore of the heart ere ever yee know of it You watch and he is at your elbow and covenanting with your watches on the walls to corrupt them 7. When the enemy is strong if he be wicked so much the worse Now Ephes. 6.12 we fight against wickednesse it selfe against spirituall wickednesse the more wicked the enemy is he hath a greater minde to fire and destroy 8. The more active the worse is the enemy Satan hath no office but to bee the butcherer and executioner of justice and hath no distractions to withdraw him he may attend upon blouds and soule-murthers and walketh in a circle compassing the earth too and fro and goeth about like a roaring Lyon seeking whom he may devoure 9. Hee hath friends within us every Saint is a devided party 2. The Quarrell is not Money civill Liberties Lawes Houses Lands nor corruptible things yet wee runne and strive for pence and pounds but here peace of Conscience an incorruptible Crowne 1 Cor. 9.25 the Lords glory is the garland at the stake 3. We have noble Witnesses The Father the Lord Jesus the Spirit of glory the glorious Angels are beholding us 4. The battle will not last for Centuries nor for many scores of yeares the issue will bee quickly death will end the controversie 5. We have Christ on our side he hath spoiled Principalities and powers the Lord the master of the game hath promised us his might his strength all his forces grace wisdome power his Angels that are stronger then ill Angels here Angels against Angels God ingaged against hell 6. We fight but with a broken and overcommed Devill both spoiled Coloss. 2.15 and disarmed Hebr. 2.14 1 Cor. 15.55.56 7. There is little required of us to the victory but a strong negative consent not render not treat not with the enemy though he fire and kill 8. The losse is the greatest of all eternall misery once fully ende close and make a covenant with the enemy and yee can hardly be everable to rebell or make head against your conquerour but once a slave and eternally a slave 9. The Garland is faire and glorious The tree of life that is in the midst of the paradise of God Revel 2.7 The hidden Manna the white stone and the new name Vers. 17. Power over the nations and the morning starre Vers. 26.27.28 To be clothed in white and his name confessed before Christs Father and his holy Angels Revel 3.5 And hee is made a pillar in the house of God and on him is written the name of Christs God and the name of the citie of Christs God Jerusalem that commeth downe out of heaven and Christs new name Vers. 12. And he sits with Christ on a throne and with the Father of Christ vers 21. 10. The victory is certaine and ours by promise all which should arme us with sobriety a drunken warriour is seldome victorious worldly pleasures and lusts are above our head and strength and to put on the whole armour of God and watch and pray is wisdome Vse 6. Let us thankfully acknowledge our obligation to Jesus Christ who hath cast out this Prince of this world What service owe we to Jesus Christ who hath ransomed us from such an enemy Sure wee are his debtors for ever the captives whole service is little enough for his ransome-payer And 1. we cannot be the servants of the World if Christ have ransomed us from this present evill world Galat. 1.4 and from the Prince thereof It is base to bee the vassall of the tyrant from whose hands wee are redeemed the World is but Satans vassall 2. He is a Spirit who hath redeemed us from a cruell Spirit Christ-God is a Spirit out-side-service cannot please him When corruption like poyson strikes into the heart and the hands are pretty cleane it s most dangerous 3. Redemption argueth not freedome from infirmities but from such sinnes as are called the pollutions of the world There is sinne in all but in the redeemed sinne desileth the actions not the person because he is washed in the Hypocrite it blacketh both person and actions 4. Wee cannot serve our ransome-prayer in the strength of false principles or naturall gifts but of his owne grace 5. Glorifie God by shewing forth his glory for yee can adde nothing
the soule comes to Christ he seeth a beauty of holynesse and Christ is taken with this beauty Psalm 110.3 So shall the King greatly desire thy beauty Psalm 45.11 Thou hast ravished my heart saith Christ to his Spouse Cant. 4.9 my sister my Spouse Vers. 10. How faire is thy love my Sister my Spouse how much better is thy love then wine and the smell of thine oyntments then all spices Vers. 11. Thy lips O my Spouse drop as the honey-combe honey and milke are under thy tongue and the smell of thy garments is as the smell of Lebanon Sion is the perfection of beauty Psal. 50.2 All this beauty and sweetnesse commeth from Christ there is no such thing in the people of God as they are sinnefull men considered in their naturall condition and therefore it must be fountaine-beauty in him as in the cause and originall of beauty 2. There is a delâ—ctâ—tlon in a communion with God This is one generall Prov. 3.17 All Wisdomes waies are waies of pleasure to the spirituall soule every step to heaven is a paradice 1. What sweetnesse is in the sense of the love of Christ to delight all the spirituall senses 1. The smell of Christs Spicknurd his Myrrhe Aloes and Cassia his Yvorie chambers smâ—ll of heaven the oyntment of his garments bring God to the Sense Psalm 45.8 All thy garments smell of myrrhe aloes and cassia out of the yvorie palaces there have they made thâ—e glad Cant. 1.13 A bundle of myrrhe is my beloved to me he shall lye all night between my breasts 2. To the sight Christ is a delightfull thing To behold God in Christ is a changing sight 2 Cor. 3.18 But wee all with open face-beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord Ephes. 1.17 Math. 16.17 1 Joh. 2.37 To see the King in his beautie is a thing full of ravishing delight 3. It taketh the third spirituall sense of hearing the Spouse Cant. 2.8 is so taken with the sweetnesse of Christs tongue that for joy she can but speake broken and unperfect words The voyce of my beloved It is not a perfect speech but for joy she can speake no more It s the voice of joy and gladnesse that with the very sound can heale broken bones Psal. 51.8 and which David desired to heare O if you heard Christ speake Cant. 5.13 His lips are like Lilies dropping sweet smelling Myrrhe Heavens musick the honey of the new Land is in his tongue the Church cheereth her soule with tâ—is Cant. 2.10 My beloved spake and said unto mee Rise up my love my faire one and come away Christs piping in the joyfull Gospel-tiding Vers. 5. should make us dance Matth. 11.17 Christ harping and singing sinners with joyfull promises out of heâ—l to heaven must have a drawing sweetnesse to move stones if the sinner have eares to heare and what heat and warmnesse of love must it bring when Christ is heard say Esai 54.11 O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with faire colours and lay thy foundations with Saphirs He doubles his words hee desires Jerusalems eares may owne this cry Esai 40.1 Comfort yee comfort yee my people saith the Lord speake to the heart of Jerusalem 4. Christ is sweet to the spirituall taste Cant. 2.3 I sate downe under his shaddow with great delight and his fruit was sweet in my mouth Psal. 34.8 O taste and see that the Lord is good Christ is a curious banquet the Wine the Milk the Honey and the fatted calfe killed are all but shaddowes to Christs excellent Gospel-dainties 5. The sense of touching which is the most spirituall is the heavenly feelings sense and experience of Gods consolations and this sense is fed with the kisses of Christs mouth Cant. 1.3 With the hid Manna the White stone the new Name 3. Joy is a drawing delight Psal. 16.11 In his face there is fulnesse of joy Look how farre Gods face casts downe from heaven sparkles of joy on us as farre goes our joy and wee are said in beleeving 1 Pet. 1.8 to rejoyce with joy unspeakable and glorious 4. There is particularly delectation Psal. 36.8 They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the rivers of thy pleasures Should not this draw men to Christ And there must be abundance of pleasures where there is a river of pleasures as Psalm 46.4 There is a river the streames whereof make glad the City of God What a Sea of Seas must God himselfe bee His full and bright face his white throne his harpers and heavenly troopes that surround the throne the Lambe the heaven of heavens it selfe the tree of life eternally greene eternally adorned both at once with soule-delighting blossomes and loaden with twelve manner of fruit every month Peace of conscience from the sense of reconciliation the first fruits of Emmanuels land that lyes beyond Time and Death must all be above expression There is a second drawing motive in Christ and this is from gaine which is eminently in Christ. 1. The drawne soule hath bread by the covenant of grace his yearely rent is written in the New Testament Christ is his rentall booke and heritage Esai 33.16 He shall dwell on high his place of defence shall be the munition of Rocks for his lodging he shall not lye in the fields Bread shall be given him his waters shall be sure or faithfull bread and drinke are unfaithfull uncertaine and winged to naturall men 1 Tim. 6.17 Riches hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an uncertainty like Ghosts or Spirits that yee see but they evanish out of your sight and disappeare or like cloudes or fire-lightnings in the ayre that come and goe suddenly but bread is faithfull and sure to the soule drawn to Christ when the covenanted people are so drawn that they receive a new heart then God saith Ezech. 36.29 I will also save you from all your uncleannesse What then And I will call for the corne and will increase it and lay no famine upon you Vers. 34. And the land shall be tilled Does the New Testament provide for the plowing of your land Yea it doth Yea know Wisdoms attendants and allacays Prâ— 3.16 On her right hand is length of dayes and on her left hand riches and honour Eternity hath the honour and the right hand Riches is the left hand blessing of wisdome 2. It should draw us in the owne kind to Christ in regard Christ is more then gain Pro. 3.14 Wisdomes merchandise is better then silver and her gaine then fine gold Vers. 15. Shee is more precious then Rubies 2 Job 28.1 Wisdome cannot bee gotten for gold 3 Is there not some worth in Gold Vers. 16. Wisdome cannot be valued with the gold of Ophyre with the precious Onix with
eternall life to all and every one upon faire conditions if their free will play the game of salvation and damnation handsomely as if Christ were not free wills choisest tutor 4. All and every man are received in this covenant in the new state of reconciliation grace and favour and justification from any breach of the Law or the first covenant all are once fairely delivered both young and old from damnation and wrath all the heathen are reconciled and justified by Christ in his blood and all sinnes now are against the 1. Covenant of grace Christ and all mankinde now beginne to reckon on a new score 2. Though the ship be broken and all mankinde 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 vessell that ship-broken men may if it seeme good to Lord free will swimme 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 tydings 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 every one be under this Law of Faith and Covenant of Grace yet is this obliging and supernaturall Law never promulgate to millions of mankind whom it obligeth to obedience so farre 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 Gospell and Christ free will doing its best 5. All and every Mothers sonne and children of Adam are called and invited yea and Christ by our Text draweth all and every man though they will not be drawn say they the sole cause of election reprobation of salvation damnation lying on mans free will 6. All and every one are furnished with all externall meanes of salvation with sufficient grace and absolute indifferenciâ— and power of free will to say ay or no to the drawing of Christ and purchase by industrious improvement and carefull 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 Gospell and the grace of conversion Yet so are they let Christ doe 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 owne liberty notwithstanding of the Lords eternall decrees of Election or Reprobation or of Christs 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 doe nothing to marre the absolute and independent free will of men to worke as it listeth for either wayes Propos. 1. Election is the decree of free grace setting apart certaine definite individuall and particular men to glory 1. The men chosen and drawne are by head designed Jaakob not Esau before the children had done good or evill though Esau be elder Isaak must be the Sonne of the promise father and mother were free grace rather 〈…〉 of Abraham and Sarah now paâ—led natures 〈…〉 Eâ—mael Peter and John not Judas the Sonne 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◠〈…〉 bloud 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 anâ— of the rest of the sonnes of that Family None of the seven sonnes but the dispised shepheard 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 Psalm 87.5 And of Sion its said this man Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and man shall be born in Sion Esai 49.1 The Lord hath called me from the womb from the bowels of my mother hath hee made mention of my name Thou art head or member or of which the Prophet spake it s all one in the mouth of God by name from eternity John Anna c. Esai 43.1 O Israel feare 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 Esai 49.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold these shall come from farre 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 died in the Faith they are named and told by the head Revel 14.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are thrise in one Verse These are they that are not defiled with women these are they that follow the Lambe whithersoever he goeth These were redeemed from amongst men 3. They are defined by their countrey Esai 19.18 Five Cities of the land of Egypt shall speake the Language of Canaan Vers. 24. In that day Israel shall bee the third part with Egypt and Assyria even a blessing in the midst of the Land Vers. 25. Whom the Lord of Hosts shall blesse saying blessed be Egypt my people and Assyria the worke 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 inrolled in the Lambes booke of life Luk. 10.20 Revel 13.8 Revel 20.15 As Citizens of some famous incorporation or Senators that governes a Citie are written in the booke of Records of the King or Citie so these that are to follow the Lambe cloathed in white are booked in the publike Register of heaven in the minde of God to be members of the heavenly Society 5. It was no blind bargaine that Christ made hee knew what he gave hee knew what he got Christ told downe a definite and certaine Ransome as a told summe of money every penny reckoned and layed 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 roome 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 knowes how many and who are his if any bee not his if any be sicke or lost or wandered away that proves a good Shepherd I know my sheepe
on the crosse 2. This makes the way of redemption so much the more admirable that out of a way of weaknesse of death and shame the Lord should out-work sinne and the Devil and rear up to himselfe out of dust and hell and death glory heaven and eternall life Infinite glory made a chariot of shame and from it highly honoured Christ Omnipotency did ride upon death and triumph over hell and deviâ—s 1 Cor. 1.27 God hath chosen the weak things of the world to confound things that are mighty 28. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the base the kinlesse things that are of no noble blood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are despised the nothings of the world he hath chosen and things that are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may make idle and fruitlesse or bring to nothing things that are Vse If the Lord Iesus at the lowest and weakest his dying and shamed condition be so strong as to pull his bride from under the water and out of the bottome of hell up to heaven what power has he now when hee is exalted at thâ— right hand of the Majesty of God and has obtained a name above all names and is crowned King in Zion It is better to be weak and sick and weepe and sigh with Christ then to bee strong and live dance sing laugh and ride upon the skies with men in the world sure his enemies will be now lesse then bread to him and shall be his footestoole 2. Christ had cause to minde himselfe and forget us being now lifted up to the crosse under extreame paine and shame but love has a sharpe memory even in death Two things helpe our memory and they were both in Christ 1. Extreame love the mothers memory cannot faile in minding her childe because the childe is in her heart and deepe in hâ—r love the wretch cannot forget his treasure his gold is in his heart Christ loved his Church both by will and nature and cannot forget her she is Christs gold and his treasure Esai 49.14 15. Christ could not cast off nature the husband cannot forget the wife of his youth and the deeper love is rooted the memory of the thing loved is the stronger O but it is many yeares since Christ loved his redeemed ones 2. Sense helpeth memory a man cannot goe abroad in cold weather and forget to put on his cloaths sense will teach him to doe that a paining boyle will keep a man in minde of paine the Church is a fragment and a piece of mysticall Christ hee cannot forget his own body the Church is bone of his bone the head forgets not a wound in the hand Love did sweat up an high and mighty mountaine with thousands on his back 1. O what sweating for us even in death and sweating of blood 2. O what praying and praying more earnestly Lord help me up the mountaine with this burthen and all this time he is drawing and carrying on his shoulders hell up to heaven 3. What a sight was it to behold Christ dying bleeding pained shamed tormented in soule wrestling in an agony with divine justice and wrath receiving stroaks and lashes from an angry God and yet he kept fast in his bosome his redeemed ones and said death and hell paine and wrath shall not part us It pleased the Lord to bruise him to afflict his soule not to spare him to smite the shepheard but it pleased him in that condition out of deep love to draw his redeemed ones from the earth up after him to heaven Christ was a good servant he alwayes minded his work even to his dying day Vse If he in his weakest condition draw all men 1. How easily can he with one look blast the beauty and strength of his enemies being a God of such majesty and glory how weak is hell and all the Iron gates of it when Christ at the weakest plucks his Church out of the jawes of death and triumphs over death and hell 2. It shall be nothing to him with a pull of his finger when he appeares the second time in power and great glory to break the pillars that beare up heaven and earth and to dissolve with the heat and sparkles of fire that comes from his angry face the great Globe of the whole world as a hot hand can melt a little snow-ball of some few ounces weight and to loose with one shake of his arme all the Starres in heaven especially since the world is now but an old thred-bare-worn case and the best jewell in the case is man who is old and failed and passeth away like a figure and it shall be but a case of dead bones and of old broken earthen shards at Christs comming and Christ with no labour or paine can crush down the Potters house marre all the clay-vessels and burn with fire all the work of the house the Houses Castles Toweâ—s Cities Aâ—kers Lands Woods Gold Silver Silks and whatever is in it glory not in the creatures but gloâ—y in Christ. 3. Death and the crosse are the weakest things in the world but being on Christs back they are the strongest things in the world 2 Cor. 13.4 Though he was crucified through weaknesse yet he liveth by the power of God 1. The crosse was Christs triumphing Chariot there is power and strength in Christs teares in his sighes in the holes that the thornes made in his head in the stone laied above him when he is buried 2. His shame death and buriall made the greatest turning of wheels in the earth and heaven that ever the eares of man heard the more providence does concerne God his highnesse his glory the more speciall it is and accurate not that infinite wisdome is not infinite in the care over a worm as over an Angel but because there is more art of seen and externall visible providence in whole Kingdomes in Kings in the Church then toward one man or one Saint so providence must have more of the art wisdome speciall care of God toward his Catholick Church and his own only begotten Son in redeeming the whole Catholick Church then in caring for the Lilies of the field and the wormes of the earth or some one particular Saint What wonder then there be an eminent providence observed in the disposing of Christs coat when he dyed in the borrowing of an Asse for him to ride on and in casting a garment on the Asse for a Saddle or a foot-mantell when he rode into Ierusalem so in Christs suffering there is much of God there was a more noble work in his dying on the crosse then the creating of the world and there were foure things of the greatest basenesse imaginable upon Christ in this providence for there were upon Christ. 1. The weaknesse of death 2. Extreame paine 3. The openest shame Christ dying poore despised forsaken of all friend and unfriend 4. The curse of the Law in the manner of
for imputed sinne behoved to bleed to death 2. Only Enoch and Elias were reprieved by the prerogative of free-grace we are by birth and sinne but some ounces or pieces and fragments of death and its appointed for all men to die there is more reason we should die then the Lord of life for life was essentiall to the Prince of life but life is a stranger to us man is but man but a handfull of hot dust a clay-vessell tunned up with the breathing of warme wind that smoaks in and out at his nostrils for a inch of flietting away time And sinne addes wings to the wheels of his life and layes a Law of death on man and if Christ had not come into this clay city he had been under no law of death he dies for us then we should â—arre rather have died pâ—opter quod unumquodque tale c. Now because your Redeemer laid his skin to death and was willing to kisse death believers are to esteeme of death as the crosse that Christ went through love the winding sheet and the coffin the better that they were the sleep-bed and night-clothes that your Saviour sleeped in 3. And Christ had the more cause to be willing to die that he was little beholden to this life it looked ever with a frowning face on Christ 1. The first morning salutation of this life when Christ was new born it boasted and threatned Christ with the cutting of his throat in the cradle and banishment out of his own land to Egypt 2. He had good hap all his life to sufferings hee had ever the winde on his faire face and the smoak blowing on his eyes as if his whole day had been a feast of teares and sorrow yea life and the sad and glowing crosse parted both together with Christ as if the world had sworn never to lend the Son of God one smile or one glimpse of a glad houre 3. Christ thought himselfe well away and out of the gate as he fore-telleth when the people mourned for his death Luk. 23. ver 28 29 30 31. before the destruction that came on the City of Ierusalem that killed many of the Lord of the wine-yards servants and at last killed the righteous heir 4. You may remember Christ message that he sent to Herod Luk. 13.32 I doe â—uers to day and to morrow and the third day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be perfected Heb. 2.12 It became him from whom are all things and by whom are all things in bringing many sons to glory to make the captain of their salvâ—tion perfect through sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death made Christ perfect for the Loâ—d put the faire crown of Redemption on Christs head with a very black hand it was a black boat-man that carried our Prince Iesus over the water to Paradise but sweet Iesus would have it his perfection his crown his glory to be swallowed up in deaths womb for us It s considerable that death perfecteth the head 1. As a Priest he had been an unperfect sacrifice if he had not dyed and being offered dead to God Christs dead corps had an infinitely sweet smell in the nostrils of a just God never sacrifice never burnt offering like this which perfected all 2. He had not been a perfect King and Conqueror had he not persued the enemy to his own land and made the enemies land the seat of warre and triumphed dead upon the crosse 3. He had not beene a perfect Redeemer had he not dyed and paid life for life no satisfaction without death no remission of sinnes without blood Heb. 10. but it was the heart-blood and blood with the life that was shed to God Now these same befall the dying Saints 1. While the Saints are here they are from home and not at their Fathers fire-side and this world their Step-Mother looks ever asquint on them Ioh. 16.33 And the crosse gets a charge from God concerning a Saint wâ—it on him as his keeper while he die leave him not the crosse follows the house of Christ and all the children of the house it s kindly to all the second Adams seed it is an in-come by year that followes the stock every childe may in his suffering say my father the Prince of ages even the head of the house my brother Iesus and all our kine were sufferers the sad crosse runs in a blood to us Psal. 34.19 Matth. 19.24 This is not our home I would I were ashoare and at home in my Fathers house 2. The Lord takes the righteous away from the ill to come Esai 57. When Christ was taken away vengeance came to the full on the lewes when he was in heaven Christs followers that die out-runne many Crosses as we see a man upon his life chased by his enemies gets into a strong house and with speed of foot wins his life sad dayes persue the Saints and they escape to their Castle before the affliction can reach or overtake there be some cruces posthume late-borne crosses calamities and ill dayes that come on the posterity of the godly the Lord closeth their eyes that they never see them The grave is a house the Devill and the World and affâ—ictions cannot besiege sure when a Saint is in heaven he is beyond Doomesday death and teares he defies the malignants of this world then and the warres and bloud that his own brethren can raise against him 3. What shall we say that as Christ thought himselfe maimed and he wanted a piece or an arm or legge of a Saviour and a perfect Redeemer till he dyed and then when hee dyed he was perfected indeed our redemption had been lame and unperfect had not Christ dyed and his escape through death and the land of darknesse the grave to his Fathers old crown that hee had with him befere the world was was a perfecting of Christ 1. So dying to a Saint is the Sun rising the morning birth-day of eternity the opening of the prisoners doore the Coronation-day the marriage-night 2. He is ever a lame man he wants incomparably his best halfe so long as he wants Christ in a fruition of glory all the travelling and way-fairing men in their journey toward heaven are but sick men for sicknesse is but a lamenesse of life a want of so many degrees as make up a perfâ—ct life because good health is but the flowre and perfection of life and the only perfect life Col. 3. ver 3.4 is the life of glory then all the Saints yet wanting the life of heaven must be crazie weak groaning men not healthy in a spirituall consideration while they be in heaven 3. When a Saint dies he but takes an essay of the garment and robe of glory though death make it seem strait and pinching and enters in the joy of his Lord Rev. 14.13 There is both Word and Writ and from a land where there can bee no lies from heaven blessed are the dead
the puting a crown of thornes on his head and a Reed for a Scepter in his hand to scorne his Kingly power saluting him with mocking and bowing the knee to him 2. In words saying Haile King of the Iewes a scorning his Propheticall dignity in blind-folding him and covering his face and saying Prophecy who is he that smot thee and to deride his Prieâ—â—hood they put a Roab on him and when he is on the Crosse and offering himself as our Priest in a sacrifice to God all that passed by wagged their head and shot out the lip saying he trusted in God let God save him then the spitting on his face in the Law was great shame Deut. 25.9 the wife of the brother that would not build his brothers house did spit on his face so Iob complaines chap. 30.10 that the children of fooles and base men abhorred him and spared not to spit on his face O but there is now much glory and beauty of glory on that face it s more glorious then the Sunne 3. His death had a speciall note of shame the death of a robber and an ill doer so it is called Christs reproach Heb. 13.13 Let us goe forth therefore unto him without the Camp bearing his reproach or bearing his crosse which was a reproachfull thing for it is a clear allusion to the manner of Christs going out of the City of Ierusalem to Mount Calvary bearing his own Crosse it was a reproachfull thing to see the Lord of glory beare shame on his back and to behold Iesus going through the City out at the Ports of Ierusalem with a shamefull Crosse between his shoulders and all the children and boyes and base ones of the City wondering at him and crying hue after him O woe to Ierusalem when they shut Christ out at their Poâ—ts and will lodge him no longer and wo to them that put that shame on him as to lay the reproachfull and cursed Crosse on his back and no man would beare it for him And the suffering of Christ Heb. 11.26 is called the reproach and the shame of Christ Psal. 22.7 But I am a worme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man of note the reproach the manifest or published shame or reproach of Adam of fraile men the contempt of the people the publick disgrace or neglect of the people Now the third particular is how could it consist with the glory of Christ as King to be shamed It is I must confesse a strange expression the Son of God shamed yet its Scripture expression Heb. 12.2 Esai 50.7 But such a shame as they could put on Christ may well stand with the personall union For 1. Shame as arising from the ill conscience oâ— sinne they could not put on Christ Ier. 2.26 As the Thiefe is ashamed when hee is found so is the house of Israel ashamed They could not catch Christ in any sinne and so though they shamed him he was not shamed nor could he hide his face for confusion 2. Shame is a breaking of the hope and confidence of these who look for great things as 2 Chron. 32.21 The Lord sent an Angel which cut off all the mighty men of valour and the Leaders and Captaines in the Camp of the King of Assyria So he returned with shame of face to his own land and Esa. 30. Ye trust saith the Lord in the shadow of Egypt ver 3. Therefore shall the strength of Pharoah be your shame ver 5. They are all ashamed of a people that could not profit tâ—em nor be a help nor profit but a shame and also a reproach now thus the confidence that Christ had in God could not be broken God could not faile Christ his hope was ever green before the Sunne he said it and it was true Esa. 50.7 Christs faith and boldnesse in his father was as hard as flint for the Lord God will help mee therefore shall I not bee confounded therâ—fore have I set my face as flint and I know that I shall not bee ashamed 3. But it is cleare in pulling off his garments and scourging him so they shamed him as Ier. 13.26 Therefore will I discover thy skirts on thy face that thy shame may appear they brought Iesus bound as if he had been a common Thiefe to Pilate Matth. 26.2 And in regard of this Esay prophecied 53.3 He was dispised and rejected of men the text will beare Christ was no body and we hid as it were our faces from him they put so much disgrace and shame on blessed Iesus he was so basely â—andled that we blushed and were ashamed to look upon him all his friends thought shame of him 1. But this was but the lying estimation of unbelieving men who could not see his glory but the repenting Thiefe when they render him most shamefull and abased by faith saw him a King who had the keyes of Paradise at his girdle when he prayed Lord remember me when thou commest to thy Kingdome and he was most un-King-like at that time and he had as much shame on him as he was able to bear he was branded as the greatest Thiefe of the three dying a Thiefes death going out at the ports of life bleeding pained cursed shamed forsaken despised mocked all his glory was now under the ashes and covered with shame the Sunne seemed to be ashamed to see the Creator of the Sun in so painfull and so shamefull a condition and therefore the Sunne runnes away and hides it selfe and is not able to behold the Lord of glory hanged on a tree the Rocks and Mountaines the stones and faire Temple as if they would burst for sorrow cannot indure so base a condition as the Creator was in now And as if death and the graves were grieved and male content to serve the justice of God for the sinne of man they will lodge their prisoners the dead no longer but the graves are opened 2. Shame is but an opinion and men can bestow their opinion amisse and so did the world on Christ there was glory and fulnesse yea infinite glory in Christ but they saw it not few see the worth fewer can weigh the weight of Christs excellency Mens glory is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meere opinion and often but a lie and it took nothing of reall glory from Christ whatever they esteemed him say that the sense of a man would judge the Sunne no better then a two penny candle this takes nothing from the excellency of the Sunne 3. The Sunne is the Sunne when it hides its beames and rayes of light and heat Christ was the Lord of glory when he drew in all his majesty and caused the Rayes of glory and honour retire and hid themselves under all the shame basenesse and disgrace that men could lay on him a voluntary condiscension of Christ was all here 3. A Curse The third Character engraven on Christs death is the curse of God in which consider 1. What a curse