Christ with groanings and sadnesse of Spirit even before his last sufferings so the interruption for a time of the actuall vision of God might stand with Christs personall happinesse as God-man 2. If we suppose there were just reasons why God should command that Angels and glorified Spirits should not actually see God for a time there were no repugnancy in this to their true blessednesse so it fell not out through their sinnes no more then the Sunne should lose any of its nature if wee suppose God should command it to stand still and to be covered with darkenesse many dayes as in Joshuahs time it stood still in the firmament some houres and for a time was covered with darkeness at the suffering of Christ. What an enterposed cloud of covering it was or what a skreene did interrupt the flux of the beames and rayes of the Godhead from actuall irradiation on the soule and faculties and powers of the soule of the man Christ is more then I can determine Certaine it is God was with the Manhood and so neere as to make one person but there was no actuall shining on the powers of the soule no heate and warmnesse of joy but as if his owne infinite Sea of comfort were dryed up he needed a drop of the borrowed comfort of an Angel from heaven Now whether this Angel Luk. 22.43 did wipe the sweat of bloud off his holy body and really serve him that way or if the Angel was sent with good words from the Father to comfort him and say to this sense O glorious Lord courage peace and joy and salvation shall come thy Father has not forsaken thee utterly it cannot be knowne but Luke saith an Angel appeared from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthning him But it was admirable that the Lord of all consolation should stand in need of consolation and a good word from his owne creature or that the great Lord the Law-giver should need the comfort of Prayer or any Ordinance O what a providence what a world is this that God-man sweet Jesus is put to his knees and his prayers with it Come see the Lord of life at a weake passe he is at God helpe me at Teares and sighing God save me This is more then if the whole light of the Sunne were extinguished and it behoved to borrow light from a candle on earth and the whole Sea and Rivers dryed up and they behoved to begge some drops of dew from the clouds to supply their want 2. Christ himselfe refused comfort to himselfe There was a sea of joy in Christ within him but not one drop can issue out on the powers of his soule joy is sad fairenesse black faith feareth and trembleth the infinite All lieth under the drop of the comfort of a creature-nothing Riches beggeth at poverty 's doore the light is dark greennesse withereth and casteth the bloome life maketh prayers against the death of deaths the glory and flower of heaven standeth sad and heavie at the jawes and mouth of hell 3. Mat. 26. Hee prayed to this sense falne on his face to the earth once O my Father remove this cup but hee is not answered Hee knocketh the second time O my Father if it be possible remove this cup. O but here 's a hard world the substantiall Sonne of God knocking and lying on his face on the earth and his Father's doore of glory fast bolted the Sonne cannot get in The like of this providence you never read nor heare of The naturall Son of God cryeth with teares and strong cryes with a sad heavie and low Spirit to his Father hee cannot get one word from heaven nor halfe a glympse of the wonted glory that was naturall and due to him as God O rare and sad dispensation He must cry the third time O my Father remove this cup. We storme â—f the Lord doe not open his doore at the first knock O what hard thoughts have some of God if a floud of love issue not from his face at the first word but the Lords Saints are not to look for a providence of the honey drops of the fattest consolations of heaven in every ordinance of prayer and praises O what a sad administration Psal. 22.2 O my God I cry in the day time and thou hearest not and in the night season and am not silent The Church speaketh sadly to God What can be worse then this Lam. 3.7 Hee hath hedged me about that I cannot get out hee hath made my chaine heavie Yet to open a sad heart in the bosome of a friend farre more to God is much ease but here is worse Vers. 8. Also when I cry and shout hee shutteth out my prayer Psal. 69.3 I am weary of crying my throat is dryed mine eyes faile while I wait for my God It is grace to put a construction of love and faith on the Lord 's not answering our desires These experiences may silence us 1. It may be good that the Lord answer and not good that hee answer now The Saints are often ripe for praying when they are unripe for the mercy of a reall answer and help from God Two things necessitate prayer 1. Our duty to worship 2. Our necessity and straits But on our part wee are not ripe for an answer for any of these being yet not humbled and praying with slow desires little fervour of faith 2. It s possible it be our duty to pray as supposing a reall necessity of what wee need and yet it is not our good that God heare us now No doubt Abraham and Sarah both prayed for a son many years before the one was an hundred the other ninety and nine years old but it was not good that God should heare them till it be a miracle and a new way and more then ordinary providence they were answered 3. God refuseth never to heare us for favours that are non-fundamentalls toward everlasting life but when it s better be not heard then heard Moses might possibly not know a reason but it was better for him that he saw afarre-off the good land more for faith and mortification and heavenly mindednesse which hee saw not then that hee should enter with the people into that land which hee prayed for 4. Not any of the Saints considering that all things worke together for good to them that love God but as they praise God that hee hath heard their prayers so they praise God in some things that their prayers lie at a fast bolted doore and take it well in other things that hee was displeased with them and so that they have cause to be humbled that God did grant their desire Let it be that David prayed for a sonne and God gave him Absalom it s a question if David had not cause to wish hee had never been born 5. God hath equally regulated and limited our desires to be heard and our willingnesse faith submission and patience and our praises according as
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
Satan lasheth miserable soules and the huge deep broad furnace of eternall vengence have but a window opened to see heaven the â—horne the tree of life the glory of the Troops clothed in white and hear the musick of these that prayse him that sitteth on the the Throne or say but one of the apples of the tree of life were sent down to Hell and that the damned had senses to taste and smell a graine weight of the glory that is in it what thoughts would they have of Christ and heaven It is like they would hate themselves and send up sad wishes at least for the continuance of that sight O could but naturall men see Christ with his own light it may be they would make out for him but when all is said of this subject the grace of God is a desirable thing better have Chrisâ—'s heart and love and soule toward you then what else your thoughts could imagine above or below heaven If I be lifted up from the earth I will draw all men to mee Articl 5. I come now to the fifth Article the condition of Christs drawing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I be lifted up from the Earth this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if is not as in other places a note of doubting or of a thing of a contingent and uncertaine event Yea it signifieth here that Christ was not on any deliberation Shall I die or shâ—ll I not die for loste man Christ is not wavering dubious and uncertaine in his love love in Christ is more fâ—xed and resolved upon then the Covenant of night and day and the standing of mountaines and hills Ier. 31.35 Esai 54.10 in other places of Scripture it is not a matter of debate as â—oh 14.3 If I goe away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ made no quâ—stion whither he would goe to his father 1 Ioh. 2. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man sinne we have an Advocate there is no doubt but the Saints sinne and if we say we have no sinne we deceive our selves and the truth is not in us 1 Ioh. 1.8 To be lifted up from the earth is expounded to be crucified v. 33. this is Christs Metaphrase of the kinde of death which he suffered Crucifying was a cursed shamefull and base death Deut. 21 23. yet Christ expâ—esseth it by a word of exaltation Phil. 2.9 lifting up from the earth Christs death is life his shame glory there be pearls and saâ—hirs of heaven in Christs hell and â—hrist keepeth warm bâ—eath of life and hot blood in the cold grave when he is in an agony which materially was hell a glorious Angell of Heaven is in that hell with him to comfoâ—t him when hâ— iâ— born a poore man on earth and lies in a horses manger there â—s a new bon fire in Heaven for joy that a great Prince is born a new starre appeares the weaknesse of Christ is stronger then men The blacknesse of Christs marred visage is faâ—re in Christs poverty when hee has not to pay Tribute to the Emperour Caesar the Sea payes Tribute to the King and Prince of Kings Iesus a 〈◊〉 yeelds him a piece of moeny the lowest and basest repâ—oâ—ches of Christ his Crosse and sufferingâ— drops the honey the sweet smell of heaven Christs thorne is a rose his sadnesse joy O what most immediate rayes of glory that comes from his face be the very second â—able of Heaven must be exceeding fatnesse the back paâ—ts of the glorious King that sitteth on the Throne must be desirable the fragments and the broken meat of the Lords higher Table must be incompaâ—ably dainty all the earth to these are husks the reproaches of Christ must be not so sower as they are reported of 2. He maketh it the cause of Christs drawing all mâ—n to him 1. The Holy Ghost will expresse the cursed and shamefull death of Christ by a word of glory to be lifted up 1. The dying of Christ is a leaving of the earth 2. It is a maâ—ter of exaltation that Christ was thus abased Of these two only in this place in the New Testament and Ioh. 3.15 is Christs dying so expressed It is considerable that in this manner of death Christ will hold forth to us that the dying of Christ iâ— in a speciaâ—l manner a leaving of the earth so Ezechiah Esâ—i 37.11 I shall behold man no more with the inhabitants of the world that is I must leave the earth and see the Sunne no more and Christ Ioh. 13.1 Iesus knew that his houre was come and that he should depart out of this world into the Father Hence his own word to the repenting â—heife Luk. 23.43 To day thou shalt be with me in Paradise Ioh. 8.21 I goe my way and yee shall seek me and shall die in your â—â—nnes whither I goe yee cannot come Doct. Christ choosed a kinde of death which was a visible leaving of the earth and a going to â—eaven ere he came down again off the Crosse for that day his soule was in Paradise as the Serpent was lifted up in the wildernesse Ioh. 3.15 Christs motion in death is from the earth Christ was tired of the earth and had his fill of it he desired no more of it It is not a place much to be loved by you Saints for your deare Saviour had but few and sadde dayes on the earth he was served as a stranger here and has now left the earth and gone to the Father consider but a few reasons to move you to leave the earth 1. The earth was Christs prison he could not escape out of it till he payed his sweet life for it only two that we read of Enoch and Elias left the earth and went to heaven and saw not death these that shall be changed and shall not die at Christs comming have this priviledge but otherwise all have a bruise in the heel ere they goe out of earth 2. When Christ was on his journey he was not so much in love with the earth as to repent and turn back again as Christs head and face was toward heaven so his heart and soule followed hee went from the Crosse straight way to Paradise 3. What doth Christ leave the earth It is thy fellow-creature of God But 1. the foot-stoole for the soles of Christs feet Esa. 66.1 Math. 5.35 2. A foot-stoole of clay farre from the the throne of glory the office house of sin Esay 24.5 The earth also is defiled under the Inhabitants thereof chap. 26.21 For the Lord commeth out of his place to punish the Inhabitants of the earth for their inity It is Satans walk Iob 2.2 And the Lord said unto Satan from whence commeth thou and Satan answered the Lord and said from going too and from the earth and from walking up and down in it 3. It s the poore heritage of the Sonnes of men a clay patrimony Psal. 115.16 The heavâ—n even the heavens are Lords but the earth hath
pierced as a full vessell out of whom issueth blood and water justification and redemption from the guilt of sinne and sanctification is a drawing lover 2 Here is fulnesse of power to reconcile to himselfe all things whether they bee things in heaven or things on earth by the blood of his crosse here wee are made Chrrsts friends to doe whatsoever hee commands us Col. 1.20 Ioh. 15.15 3. Nor is there a stronger band or cord to draw men from sinne then the faith of Christs death Gal. 2.20 I am crucified with Christ neverthelesse I live yet not I but Christ livâ—th in me and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himselfe for me Gal. 6.14 But God forbid that I should glory save in the cross of our Lord Iesus Christ by whom the world is crucified to mee and I unto the world here is reciprocation of death's Paul is crucified to the world as a dead man not in the world nor one of the worlds number A mortified Saint drawne up to heaven from the earth is an odd person not under tale hee may bee spared well enough the world and the Towne he lives in may be well without him as Ioseph was the odde ladde separated foom his brethren and David none of the seven miscounted in the telling among the Ewes at the sheepfolds and forgotten as a bastard or as a dead man out of thought And againe the world is crucified to Paul for it looks like a hanged man it smells like a dead corps to a Saints sences Now thus they have not eyes more affected with the world nor eares more taken with their musick nor a heart more overcome with the lusts of the world nor a dead man set to a rich table is affected with all the dainties there or with the harping of the sweetest musician the man has escaped the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions â—f the woâ—ld to him the world has sooty fingers and dirty and picky hands it defiles washen soules but to the unmortified man the world smelleth like the garden of God Lust casteth in and well cometh to eye and heart and fancy Granadoes and fire-bals of uncleannesse sinfull pleasure has a rosie face profit has golden fingers Court and honour has a sweete breath the world is not to him an ill smelled stinking corps fit for nothing but for a hole under the earth Nay but god-Mammon looks like heaven the world a poore thing yea the world of it self is but a bagge of empty winde a fancy 1. It has no weight as touching the part of it wee count most of the earth but so many pounds of clay the dreggs the earthie bottome of the creation 2. the stage that peeces of brittle clay comes upon and weeps and laughs and lives speaks and dies 3. The flowers of it that we are most in love withall the lusts of the eye the lust of the flesh the pride of life are not of God 1 Ioh. 3.16 4 It is a house of glasse or of Ice that stands for the fourth part of the yeere for winter but is removed in the Spring and is never to be seene againe for it passeth away like a figure written on the Sea-shoar when the sea floweth 1 Cor. 7.31 5. the frenizes or passements of it pleasure profit honour are all sick of vanity and change to the Saints that are crucified and buried with Christ in whom lust is nailed to the crosse of Christ the world is a dead bagge of despised dust and though a toe or a finger of a crucified Saint will make a motion and a stiâ—re and breake a wedge of the Crosse because of the indwelling of a body of death yet hear his arguing O vaine clay-god dirty Earth I ow thee no love because my Lord was lifted up from the earth and has drawne me after him I care not for this bubble of a vaine life this transient shaddow seeing Christ could not brook it What is the fancie of a plaistered and fairded worldly glory to mee if Iesus his face was spitted on what is this painted globe of an empty perishing and death-condemned world to my happines seeing my Saviour was a borrowed body a stranger and slaughtered in the world and had all against him and alwayes the winde on his face Now let us consider what Antinomians say of mortification What is mortification saith a Mr Den but the apprehension of sin slain by the body of Christ What is vivification but our new life The just shall live by faith I may know saith the Antinomian I am Christs not because I do crucifie the luâ—â—s of the flesh but because I do not crucifie them but beleeve in Christ that crucified my lusts for me Much of this lawlesse and carnall mortification is to be found in Saltmarsh his unexperienced treatise of free Grace in which he labours to make Protestant Divines Anti-christian Legalists in the doctrine of mortification for his way is that we are to beleeve our Repentance true in Christ who hath repented for us our mortifying sinne true in him through whom wee are more then conquerers our new obedience true in him who hath obeyed the Law for us and is the end of the Law to every one that beleeveth our change of the whole man is true in him who is righteousnesse and true holinesse and thus without faith it is possible to please God for there is saith hee great deceitfulnesse in mortification of sin as it is commonly taken hee must point at Calvin and other Protestant Divines for as Papists and Arminians commonly speake and teach wee are justified by works of pennance and mortification for the not acting of sinne or conceivings of lust is not pure mortification for then children and civilly morall men were mortified persons c. It is not in the meere absence of the body of sinne for then dead or sick men were mortified persons Eatons Honey comb of justification chap. 8. pag. 164.165 Wee mortifie our selves onely declaratively to the sight of men whereby the holy Ghost seeth not us properly mortifying our sinnes out of the sight of God for then he should see us robbing Christ of that glory which his blood hath freely done before wee begin nay but when the wedding garment hath freely curified us in the sight of God then the Spirit enters in us to dwell which otherwise hee would not do and enableth us to walk holtly and righteously to avoid and purifie out of our owne sight sence and feeling and out of the sight of other men that sin which the wedding garment hath purified and abolished before out of the sight of God But this in name and thing is the doctrin of the old Libertines in Calvines time as â—e may read Calvin opuscul instructio adversus Libertinos chap. 18. pag. 450.451 The Libertines saith Calvine seeme to
we are heard or not heard yet wee are lesse in praises when wee are heard and our desires fulfilled and in submission when wee are not heard then wee are forward to praise because necessity and straits can more easily obtaine of us to pray and set on moving the wheels of our affections then grace can keep our spirituall affections in heat of motion or limit and border our naturall affections in praising when they take them to their wings David Psal. 22. Psal. 69. O my God I cry night and day till my throat be dry in asking but where doth hee say O my God I praise night and day till my throat be pained in praising and my heart and eyes are wasted and spent in submissive waiting for thee and praising for not hearing mee in some things 6. God is equally gracious to his own in not hearing and granting as in fulfilling their desires 7. No man should take it hard not to be answered at the first when the prime heire Christ was kept knocking at his Fathers doore 8. Heard or not heard the prayers of faith have a gracious issue though the drosse of them be cast away 9 As praises have no issue but to give to God not to our selves so prayers in faith are to be offered to God as God though nothing returne in our bosome that God may be extolled Christ knew deliverance from this hour cannot be granted yet hee prayes 10 Faith is required no lesse to beleeve the good that the Lord mindeth us in not hearing us then the good hee intendeth in hearing and fulfilling our desires No condition of providence can fall wrong to faith which can flie with any wings and saile with every wind so long as Christ liveth Father save me from this houre Christ bottometh his prayer on the sweetest relation of a Father and a Son Father save me So Joh. 17. Father glorifie thy Son Vers. 5. And now Father glorifie me Six times in that prayer hâ—â— useth this stile Mat. 11.25 I thank thee O Father Lord of heaven and earth Mat. 26. O my Father remove this cup. His Father was great in his esteem none like his Father It s a strong argument to Christ to perswade an hearing and a deliverance and hee was heard in that which hee feared Hee had no end in his coming into the world but to doe the will of his Father Joh. 5.30 2. Love is a sweet ingredient in prayer the beloved Disciple John who onely of all the Evâ—ngelists setteth down Christ's love-prayer chap. 17 useth it more frequently then any of the other three Evâ—ngelists 3. Propriety interest and covenant-relation is a sweet bottome and a strong ground for prayer So in praying hath Christ taught us to say Our Father which art in heaven And Psal. 5.2 Hearken unto my voyce my King and my God 2 King 19.19 Now therefore O Lord our God I beseech thee save us out of his hand Ezra bottometh his prayer on this Chap. 9.6 O my God I am ashamed and blush And Jehoshaphat 2 Chron. 20.12 O our God wilt thou noâ— judge them In prayer consider what claime and interest you have to God if you be a sonne and hee a Father Bastards cannot pray strangers without the Covenant and Heathen having no right to God as their God and Father may petition God as a subdued people doe their Conqueror or as ravens cry to God for food and as some howle upon their beds for corne and wine Hos. 7.14 but they cannot pray for praying aright to God there is required not onely gracious ingredients in the action but also a new state of adoption and filiation many speake words to God who doe not pray many tell over their sinnes who confesse not their sinnes to God many speake good of God who doe not praise God many sigh and grone in praying and have no deep sense of God or their owne sinfull condition Trees growing together make not alwayes a wood Ah our prayers God knowes are often out of their right wits Many cry Father to God but lie for they are not sonnes and their words are equivocation Thousands claime Father-ship in God where there is no Son-ship nor fundamentum in re no ground in the thing it selfe A new nature is that onely best bottome of praying that taketh it off from being a taking of the Name of God in vaine All creatures speak of God and in their kind to God but onely a sonne can speak to God in prayer as to his Father calling upon God with a pouring out of the soule to him in Christ is essentiall to sonnes Father save me from this houre Christ had no meanes of refuge safer and surer in his trouble when hee knew not what to doe then prayer Christ had never a greater businesse in hand then now hee was to transact with God and divine Justice the Law of God in the weighty bargaine of paying a ransome of dearest and preciousest bloud to open the new way to heaven hee had to doe with devills principalities and powers and hell to subdue devills and death and hell and to redeeme his Catholike Church from the second death and hee was to offer himselfe a Sacrifice to God through the eternall Spirit for the sinnes of the whole elect and hee must use prayer in all this great work The greatest works have been thus effectuated For the dividing of the red sea Moses cryed to the Lord and it was done Hezechiah obtaineth 15. yeares lease of his house of clay from Jehovah his Land-lord and how 2 King 20.2 Hee turned his face to the wall and prayed Jonah broke the prison of hell by prayer Jeremiah had many against him Chap. 20.12 Vnto thee saith hee to the Lord I have opened my cause Daniel in his captivity Ezra when the people were under wrath Ester and her maides when the Churches destruction is warped and in weaving by prayer loose the captive bands and break death's jawes So low a man as Job Chap. 7.20 was What shall I say to thee O preserver of man David looketh back to his prayers Psal. 34.6 and when hee is over-whelmed Psal. 61.2 From the ends of the earth will I cry to thee when my heart is overwhelmed To Elias this is the key that openeth heaven The last great work the perfecting of Mysticall Christ the judgeing of the world the putting crownes on the heads of so many thousand Kings must have prayer to bring it to passe Even so come Lord Jesus The putting and keeping on the crowne on Christs head is by prayer his Sword Crowne and Scepter stand and prosper by this prayer Thy Kingdome come 2. Though Christ knâ—w of his owne deliverance and was sure of it yet hee will not have it but by prayer Christ had Son right to heaven yet he will take a new gift of heaven by prayer-right Christ maketh prayer his new Charter Joh. 17.5 Father glorifie me with the glory which I
cured Wee should be for Christ as for our onely perfecting end but it is not so Oh men are for their owne gaine from their quarter Esay 56.10 Their eyes and hearts are not but for covetousnesse Jer. 22.17 For the glory of their owne name Dan. 4.30 For the continuance of their houses to many generations Psal. 49.11 For the flesh to fulfill the lusts thereof Rom. 13.14 If Christ be for the Saints then all other things are for them all things are theirs Death is a Water-man to carry them to the other side of time the earth the Saints Innes the creatures their servants as sun moon and starres are candles in the house for them Providence for them as the hedge of thornes is to fence the wheat the flowers the roses not the thistles and all because Christ is their Saviour Verse 31. Now is the judgement of this world now shall the Prince of this world be cast out Two enemiâ—s are here judged the World and Satan As touching the former enemie Wee are to consider the time Now 2 the enemy the World 3 The restrictive Pronoune This world 4 That which Christ acteth hee judgeth the world But what is meant by the judgement of the world Some understand that now by Christs death is the right constitution of the world as if the world were put in a right frame and delivered from vanity and restored to its perfection by Jesus Christs death Others thinke by the world is meant the sinne of the world or the sinning world in that Christ condemned sinne in the flesh by his death But by the World is meant the reprobate and wicked world that are here ranked with Saâ—an for Christ in his death gives out a doome and sentence on the unbeleeving World because they receive not him as John 3.19 This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement of the world that light is come into the world and men loveh darkenesse c. Now for the first of these We see that Hope helps the weake before Christ yoake with devils hell and death he seeth and beleeveth the victory It was now a darke and a sad providence with Christ in his soule-trouble but hope lying on the cold clay prophecieth good Hope among the wormes breathes life and resurrection Psal. 16.10 Thou wilt not leave my soule in grave Vers. 11. Thou wilt shew me the path of life Psalm 118.17 I shall not die but live and declare the works of the Lord. He was at this time in regard of danger almost in deaths cold bosome Saw yee never Hope laugh out from under dead bones in a bed Boylie rotten and halfe dead Job Chap. 19. â—6 I know that my Redeemer liveth and that he shall stand at the latter day on the earth Vers. 26. And though after my skinne wormes destroy this body yet in my flesh I shall see God And 2 Cor. 5.1 Hope doth both die and at the same time prophecie heaven and life Wee know if our earthly house of this tabernacle were dissolved we have a building of God a house not made with hands eternall in the heaven Would any man say Paul how know yee that the Answer is Faith holdeth the candle to Hope and Hope seeth the Sun in the Firmament at midnight We know if this house be destroyed we have a better one 2 Hope is one of the good Spies that comes with good tydings bee not dismayed God will give us the good land when they were plucking the haire off Christs face and nipping his cheekes Hope speakes thus to him and to all standers by Esay 50.7 For the Lord God will helpe me therefore I shall not be confounded therefore have I set my face as flint and I know that I shall not bee ashamed It is a long Cable and a sure Anchor Hebr. 6.19 Which Hope wee have as an Anchor of the Soule both sure and stedfast and which entreth into that which is within the vaile Hope is Sea-proofe and Hell-proofe and Christ is Anchor-fast in all stormes Christ in you the hope of glory Col. 1.27 3 A praying grace is such a prophecying grace as both asketh when he prayeth Father glorifie thy Name and taketh an answer so doth Christ here take an answer Now is the judgement of this world now shall the prince of this world be cast out He was not yet cast out but hope in Christ with one breath prayeth Father save me from this houre and answereth I shall be saved the world and the prince-enemy shall be cast out It s a wine-battel all shall bee well Faith and Hope laugh and triumph for to morrow Psalm 6. Rebuke me not Lord in thine anger Vers. 4. Returne O Lord deliver my soule Vers. 8. He takes an answer For the Lord hath heard the voice of my weeping Vers. 9. The Lord hath heard my supplication Psal. 35. He prayes that the Angel of the Lord would chase his enemies And hee answers himselfe in Antedated praises Verse 9. And my soule shall bee joyfull in the Lord. Verse 10. All my bones shall say Lord who is like unto thee c. He makes a bargaine afore-hand Hope layeth a debt of prayses upon every bone and joynt of his body Psalme 42. Banished forgotten and whithered David complaines to God and in hope takes an Answere Verse 8. Yet the Lord will command his loving kindnesse in the day time We have need of this now When Scotland is so low they cannot fall that are on the dust and more thousands under the dust with the Pestilence and the Sword and the heart-breake of forsaking and cruell friends that not onely have proved broken cisternes to us in our thirst but have rejoyced as Edome did at our fall then ever Stories at one time in Ancient records can speake and God grant friends turne not as cruell enemies as ever the Idolatrous and bloudy Irish have beene Yet there is hope in Jsrael concerning this thing The Lord must arise and pitty the dust of Sion Our bones are scattered at the graves mouth as when one heweth wood Though we sit in darkenesse we shall see light Some say there is no help for them in God O say not so they that are now highest must bee lowest God must make the truth of this appeare in Britaine Ezech. 17.24 And all the trees of the field shall know that I the Lord have brought downe the high tree and have exalted the low tree and have dryed up the greene tree and have made the dry tree to flourish I the Lord have spoken it and have done it Others say wee shall bee delivered when we are ripened by humiliation for mercy No it s not needfull it bee ever so God sometime first delivereth and then humbleth and hath done it the Lord delivered his low Church when they were in their graves Ezech. â—7 but they were never prouder then when they loaded the power the faithfulnesse and free grace of God with reproaches and said
sufficient Ransome for sinne there is a seale put on the condemnation of all impenitent men that they shall not see life but the wrath of God that they were by nature under being the captives of the Law abideth on them John 3.36 Because they beleeve not in the Sonne of God John 16.9 Christs dying day was the unbeleevers Doomesday 2. Hee condemneth the World Declaratorily in removing the curse from all the persecutions of the ill world which was also more then a declaration it being a reall overcomming of the world John 14.33 Hee hath removed all offence from the enemitie and deadly fewd that the World beareth against the Saints Christs good will in dying hath sanctified sweetned and perfumed the Worlds ill-will to the Saints 3. He judgeth the World in his death exemplarily as it s said Hebr. 11.7 Noah condemned the world in preparing an Arke So Christs example of obedience in dying for the world at his Fathers command John 10.16 condemnes the Worlds disobedience Christ dying and in his thirst not Master of a cup of water is a judgement of the drunkard his dying being stript of his garments is a condemning of vaine and strange apparell his face spitted on saith beauty is vanity his dying bâ—tweene two theeves saith a high place among Princes is not much when the Prince of the Kings of the earth was marrowed with theeves his being forsaken of lovers and friends condemneth trusting in men and confidence in Princes or the Sonnâ—s of men all this is for our mortification that we love not the World for its Christs condemned malefactor Now is the Prince of this world cast out Here two things are considerable 1. Who is the Prince of this world 2. How he is by Christ cast out The Prince of this World is Satan so called John 14.30 And the Prince that rules in the Children of disobedience Ephes. 2.2 called with a higher name 2 Cor. 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of this world What Princedome or what God-head can the Devill have in the world or who gave to him a Scepter a Crowne and a Throne For Satan hath a Throne Revel 2.3 The Devill is not 1. a free Prince 2. Not an absolute Monarch 3. Nor a lawfull King not free because he is a captive Prince reserved in everlasting chaines of darkenesse unto the judgement of the great day Jude 6. The Sonne of God is the onely free prince in the world there be none independently free in heaven and earth but he John 8.36 The kingdome of grace is an ancient free estate and never was never can be conquer'd not by the gates of hell Mat. 16.18 Zach. 12.3 and in that day will I make Jerusalem a burdensome stone though all people of the earth be gathered together against it Sure Christ is a free king by all the reason and lawfull authority in heaven and earth Psal. 2.6 7. Hell is no free princedome all in it are slaves of sinne Iohn 8.34 39 40 41 42 43 44. The libertie of loving injoying seeing and praysing God and leasure or thoughts or cares to doe no other thing is the onely true liberty and liberty to be a King and absolute over lusts and wicked will is the onely liberty Psal. 119.45 I shall walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in latitude in breath in liberty for I seeke thy precepts 2. Hee is not an absolute Prince 1. Hee is under baile and in chaines of irresistible providence Satans providence in power is narrower then his will and malice otherwise hee had not left a Church on earth 2. Hee can doe nothing without leave asked and given against Job nor could hee winnow Peter till hee petitioned for it 3. Hee is not a lawfull Monarch but usurpeth and therefore is called the god of this world 2 Cor. 4.4 not that hee hath any God-head properly so called 1. It s true a black Monarch weareth Christs faire Crown and intrudes on his Throne in every false worship as Levit. 17. Hee that killeth oxe or goat or lamb to the Lord in the camp and bringeth it not to the doore of the Tabernacle of the Congregation unto the Priest Vers. 7. Offereth sacrifice to devills 2 Chron. 11.15 Jeroboam ordained him Priests for the high places and for the devills and for the calves that hee had made 2. To feare the Devill the Sorcerer or him that can kill the body as Satan may beare the keyes of prison houses and the sword Revel 2.10 more then the Lord is to put a God-head on the Devill 3. Satan usurpeth a God-head over that which is the flower and most God-like and divine peece in man the mind 2 Cor. 4.4 In whom the god of this world hath blinded the mind of them that beleeve not and hee makes a work-house of the soules of the children of disobedience Ephes. 2.2 they are the Devill 's forge and shop in whom hee frames curious peeces for himselfe 4. His crowne stands in relations Fathers Tyrants by strong hand and Lords by free-election were Kings of old so the Devill is a father hath children and a seed Act. 13.10 1 Joh. 3.10 the world is his conquest and his vassalls Acts 10.38 2 Tim. 2.26 1 Pet. 4 3. 5.8 are the world which hee governes and rules by the three fundamentall principles of his Catholike Kingdome which hee hath holden these 5000. years The lust of the flesh the lust of the eyes the pride of life 1 Joh. 2.16 Sinners hold the crown on the Devill 's head their loyalty to Prince Satan acteth on them to die in warres against the Lamb and his followers A cause is not good because followed by many Esay 17.7 in that day when the Church is but three or foure berries on the top of the olive tree a man one single man shall looke to his Maker Men come to Sion and follow Christ in ones and twoes of a whole Tribe Jer. 3.14 They goe to hell in thousands a whole earth Revel 13. worships the Westerne Beast and the Easterne Leopard hath the farre greatest part of the habitable world Indians and Americans worship Satan Christs are but a little flock ah the way to heaven is over-grown with grasse there the traces of few feet to be seen in the way onely you may see the print of our glorious Fore-runner Christs foot and of the Prophets Apostles Martyrs and the handfull that follow the Lamb. Follow yee on and misse not your lodging Shall be cast out There is a two-fold casting out of Satan one for his first sin 2 Pet. 2.4 God spared not the Angels that sinned but cast them down to hell Jude vers 6. This is a personall casting out not spoken of here But Satan must have two hells for though the Gospel was never intended to Satan yet Satan is guilty of Gospel-rebellion in that the Dragon fighteth with the Lamb and the weak woman travelling in birth by the Gospel to
hands of Satan hee found Satan under old treason committed against God for before this hee kept mankind captive and found him under a sentence for it and cast downe to hell and because Christ was God and the same God equall with the Father therefore hee made good his Fathers deed and putteth his seale and Amen to that sentence and for new treason against God in man his Image whom God had made lord and little king of the earth Christ gave out a new sentence against Satan Gen. 3.25 I will put enmity between thee and the woman and between thy seed and her seed It shall bruise thy head and thou shalt bruise his heel Consid. 2. All punishment on Satan is now inflicted by the Mediator Christ for since Satan came in the Play to appeare a Satan and Adversary to man hee set up another kingdome of darknesse opposite to the kingdome of the Son of God Col. 1.13 Joh. 14.30 hee persecuteth the woman that brought forth the Man-child Revel 12.13 hee goeth forth in his Instruments to gather the kings of the earth and the whole world to the great battell of that great day of God almighty Revel 16.14 and maketh warre with the Lamb. Revel 17.13 14. Hee is the accuser of the brethren Revel 12.10 The king of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon Revel 9.11 Hee is the Arch-destroyer and destroyeth all in relation to the Man Christ and his Church therefore is Christ raised up a Redeemer a Saviour to revenge the cause of his brethren and came in the flesh to destroy Satan his kingdome and works to enter in Satans house to bind the strong man and spoyle him of his goods Heb. 2.14 1 Joh. 3.8 Joh. 14.30 Mat. 12.29 30. Gen. 3.16 Col. 2.15 16. And when Christ by reconciling all things in heaven and earth to God Col. 1.20 became the head of Angels and Men Col. 2.9 Col. 1.18 Col. 2.10 hee was stated in an headship over all the tribes of men and Angels to confirm the good Angels that they should not fall and to redeeme falne Men and when all State-solemnities at the Coronation of Jesus Christ are performed and the Father had said Psal. 2.6 Yet I have set my King on my holy hill of Sion Act. 5.31 hee must by his office and Royall place reigne over the Rebells that are mixed with the willing Subjects and bruise them with a rod of iron whether they will or no And as when there is fewd and warres betweene two Houses and bloud on either side there is an hâ—ire borne of one of the Houses to make peace between them and take order with and subdue the rebellious who refuse peace and to revenge the injuries so were there warres between the Soveraigne Majesty of the Lord our God and both Angel-nature and Mankind Angels and Men had highly injured the Lord and wounded his honour Christ Jesus a borne Heire of the seed of David and of the Royall line of heaven God equall with the Father comes to the Crowne and makes peace between the Lord and Men and so farre reconcileth the good Angels that they cannot fall out with God but stand by the grace of the new Heire and Christ revengeth upon the Devils and the world the wrongs done to God and subdueth both under God Consid. 3. It is considerable what wisdome and counsell is here in warre Satan foiled man and subdued him as his vassall and slave to the condemnation hee himselfe was under and Man must be king lord and Judge over Devils Angels who envied Mans happinesse and destroyed mankind must appeare personally be arraigned sentenced and condemned before the Man Christ. Man was shut out of Paradise by the envie of Angels now hath the Man Christ the keyes of Paradise of heaven and hell and death and the grave Christs garments are wet and stained not with Edoms bloud Esai 62. but to borrow the expression hee goeth to heaven in triumph and his apparell red with Angel-bloud and so leadeth captivity it self captive Other Warriours take away the life of the living but he taketh away the life of death it selfe Others subdue captives never one save the Man Christ subdued captivity Consid. 4. Victory over Devils by the man Christ is more glorious then if God had interposed absolute Soveraignity and Power because mercie grace truth justice are the sweet ingredients going out with the bloud of God in it and omnipotencie is much seene in that one little despised man of clay totally routâ—th and destroyeth Satan and many legions so that though Devils keepe the fields and dayly sight yet thâ—y can never make head againe against Christ nor win one battle or pull one captive out of Christs hand Consid. 5. Heaven is not conquered againe nor Hell and Devils subdued by a sudden surprise or a stratageme but in faire warres and in an open set battell Coloss. 2.15 Hee on the Crosse made a shew openly and triumphed over Devils Vse 1. If God onely know the heart and its secrets and Men and Angels cannot we should aime and studie sinceritie one witnesse of integritie here is more then millions of witnessâ—s this one witnesse the Searcher of hearts will cast a man though he had a jury of Angels to absolve him and all the men on earth were on the Inquest and Assise to carry him up above the skies and the heaven of heavens as more innocent then all the Angels and if Angels all Angels and men were on you jury to condemne you to be as foule and guiltie as the Prince of Devils yet Rom. 8. If yee be in Christ. Vers. 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth Vers. 34. Who is he that condemneth Rest upon the Testimony of no man there bee thousands faire and and spotlesse standing before the Throne whom the World condemned to hell as foule and black wee may instance in Jesus Christ his Apostles and the Martyrs of Christ and thousands the blind world have written in heaven amongst the stars and Gods above the clowds in the Quire of Angels as Augustus Caesar and thousands of these whom Jesus Christ did never owne but as enemies O what is the worth and price of a conscience sprinkled in the bloud of the Lambe And what a precious voice is the testimony of the Spirit And what a valide Passe and a Magna Charta a noble testificate is that in heaven and eternity if Jesus Christ say Behold a true Jsraelite indeed in whom is no guile Vse 2. What is light and knowledge though you had as much as the Devils have who are torches and lamps of hell for knowledge if all your wisdome be against Christ It s a black commendation Jer. 4.22 My people are foolish they have not knowne me they are sottish children and they have no understanding Yet
glory Now there is much debt in heaven more then on earth but no merit at all in either heaven or earth except Christ for all Merit cannot grow in a land of grace 3. Grace is the sinners gaine but no gaine to Christ Is it gaine to the Sunne that all the earth borrowes light and Summer from it Or to the clouds that they give raine to the earth Or to the Fountaines that they yeeld water to men and beasts Can yee make infinite Jesus Christ rich Yee may adde to the Sea though very litle The Creator could have made a fairer Sunne then that which shines in the firmament though it be faire enough But the Mediator Christ is a Saviour so moulded and contrived that its unpossible to adde to his beauty excellency lovelinesse Man or Angels could not wish a choiser Redeemer then Christ if your wages could adde to him he should bee needy as you are Pos. 5. Free Grace is the loveliest piece in heaven or earth it makes us partakers of the Divine Nature 2 Pet. 1.4 And though the creature graced of God keep an infinite distance from God and be not Goded nor Christed as some doe blasphemously say Yet it is considerable that there is a shaddow though but a shaddow of proportion betweene that expression of Paul 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the grace of God I am that I am and that which the Lord saith of himselfe Exod. 3.14 speaking to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that I am Grace is but a borrowed accident of the creature not heritage not his essence But Paul would say all his excellencie was from free grace Were any indifferent beholder up in the highest Jerusalem after the day of judgement to see the company of the Lambe and his court so many thousand pieces of clay then clothed with highest grace smiling on the face of him that sits on the throne made eternall Kings that for glory and robes of grace and the weighty crowne you cannot see a bit of clay and yet originally all these are but glistering bits of clay and graced dust it should tyre the beholder with admiration O but the second Creation is a rare piece of workmanship But againe come and see that heaven of wonders the Man-Christ who as man hath 1. Flesh and bloud and a mans soule as we have but O so incomparably wonderfull as the grace of God without merit hath made the man Christ. Grace hath exalted this man to a high throne the God head in person dwelleth in this clay tent of endlesse glory and God speakes personally out of this man and this Emmanuel is God and the man is so weighted with glory as all that are there and they be a faire and numerous company are upon one continued act of admiring injoying praysing loving him for no lesse date then endlesse eternity and they can never be able to pull their eyes off him And then grace seene enjoyed as it groweth at the Well-head up in Emmanuels highest and newest land is of an other straine sweeter and more glorious then downe here in the earth which is not the element of grace they are but glympses borrowed shaddowes chips and drops of grace that are heere That is a world of nothing but Graoe all which I speake to let us see how farre free Grace is from base hire and that we may not dare to make Christ who is an absolute free King an hireling Pos. 6. Grace is not educed or extracted out of the potency of any created nature Grace is borne in heaven and came from the inmost of the heart of Christ it hath neither seed nor parent on earth therefore the Lord challengeth it as his owne 2 Cor. 12.9 The Lord said unto me My grace is sufficient for thee 2 Tim. 2.1 The grace that is in Christ Jesus 1 Cor. 15.10 The grace of God 2 Cor. 13.14 The grace of the Lord Jesus Christ. Gal. 1.15 He called me by his grace If we could engage the grace of God or prevent it then should grace be our birth but grace is not essentiall to Angels It s a doubt if any creature can be capable by nature of any possibilitie naturall not to sin it is much to know the just owner of grace who begot it It came out of the eternall wombe and bowels of Jesus Christ. Quest. But are there no preparations either of nature or at least of grace going before saving grace and the soules being drawn to Christ Ans. That we may come to consider preparations or previous qualifications to conversion Let us consider whether Christ coming to the soule hath need of an Usher Asser. 1. Dispositions going before conversion come under a four-fold consideration 1. As â—fficient causes so some imagine them to be 2. As materially and subjectively they dispose the soule to receive grace 3. Formally or morally either as parts of conversion or morall preparations having a promise of conversion annexed to them 4. As meanes in reference to the finall cause or to the Lords end in sending these before and what is said of these may have some truth proportionably in a Churches low condition or humiliation before they be delivered We may also speak here of dispositions going before the Lords renewed drawing of sinners al-ready converted after a fall or under desertion Cant. 1. Draw me we will run Asser. 2. No man but Pelagians Arminians and such do teach if any shall improve their naturall habilities to the uttermost and stirre up themselves in good earnest to seeke the grace of conversion and Christ the wisdome of God they shall certainly and without miscarrying find what they seeke 1. Because no man not the finest and sweetest nature can ingage the grace of Christ or with his penny or sweating earne either the kingdome of grace or glory whether by way of merit of condignitie or congruity Rom. 9.16 So then it is not in him that willeth nor in him that runneth but of God that sheweth mercie 1 Tim. 1 9â— Who hath saved us and called us with an holy calling not according to our workes but according to his own purpose and grace which was given us in Christ Jesus before the world began So Ephes. 2.1 2 â— 4 5. Tit. 3.3 4 5. Ezech. 16.4 5 6 7 8 9 10. 2. Because there is no shaddow of any ingagement of promise on Gods part or any word for it Doe this by the strength of nature and grace shall bee given to you 3. Nor are wee ashamed to say with the Scripture it s as unpossible to storme heaven or make purchase of Christ by the strength of nature as for the dead man to take his grave in his two armes and rise and lay death by him and walke Nor does this impossibility free the sinner from guiltinesse and rebukes 1. Because it is a sinfully contracted inability except we would deny originall sinne 2. It s
and over-took and subdued O loves prisoners praise praise the Prince of love Sense of this love so swells and so ascends that the Spouse Cant. 5.10 is not Master of words every word is like a mountaine if you come to his Person Nature Offices none speak like Christ none breathe like him Mirrhe Aloes and Cinamon all the perfumes all the trees of frankincense all the powders of the Merchants that Assyria or Egypt or what Countreys else ever had are but short and poore shadowes to him These are but hungry generalls 2. For beauty hee hath no match amongst men because hee is fairer then all the sonnes of men Christ hath a most goodly face But of this hereafter 3. For the sweetnesse and excellency of nature hee 's God equall with the Father when yee say God yee say all things God is a taking and a drawing excellency The image of the invisible God hee that is hee that was and hee which is to come the Alpha and Omega the beâ—inning and the end the first and the last of time of creation of what possible excellency wee can conceive for our conception can reach no higher then time and created things 4. For greatnesse of Majesty 5. For lowlinesse of tender love 6. For freenessâ— of grace 7. For glory diffused through all his Attributes 8. For soveraignty and absolutenesse of power c. who is like to our Lord Jesus 9. For sweetnesse and lovelinesse of relations the onely begotten Son of God no relation like this The Creator of the ends of the earth the Saviour the good Shepherd the Redeemer the great Bishop of our soules the Angel of the Covenant the head of the body the Church and of Principalities and Powers the King of Ages the Prince of peace of the Kings of the earth the living Ark of heaven the Song of Angels and glorified Saints but they cannot out-sing him the Joy and Glory of that land the Flower and Crown of the Fathers deâ—ights the sweet Rose of that Garden of solace and joy Compare other things with Christ and they beare no weight cast into the ballance with him Angels and hee is Wisdome they but wise Men they are liars and lighter then vanity and Christ is the Amen the faithfull Witnesse the expresse Image of the Fathers substantiall glory Cast into the scales kings all kings and all their glory hee is the King of all these kings Cast in millions of talents weight of glory and gaine they are but bits of paper and chaffe weight they have none to him Cast in two worlds that is nothing adde to the weight millions of heavens of heavens the ballance cannot downe the scales are unequall Christ is a huge over-weight To all these drawing powers in Christ in the generall because Christ is the Master and King of the Land where his owne created kings dwell wee may adde a strong drawing argument from the condition of the glorified in heaven because Christ useth this as a strong argumâ—nt to those that come to him Joh. 6.37 Isai. 55.3 Joh. 5.40 Mat. 11.26 Revel 21.6 22.17 wee may use it after him The Earth is but a Potters house that is full of earthâ—n-pots and Venice-glasses and withall taken by a Conqueror who can make no other use of these vessels but break them all to sheards it cannot be a drawing and alluring thing Death hath conquered the earth and these many hundred Ages hath been breaking of the clay-pots both men and other corruptible things into broken chips and pieces of dust But Christ draweth by offering a more enduring City That Christ can give and promiseth heaven to his followers is a strong argument and drawes powerfully 1. Heaven is not one single Palace but it s a City a Metropolis a Mother-City the first City of Gods Creation for dignity and glory Revel 21. chap. 22. But a City is too little therefore it s more it s a Kingdome Luk. 12.32 22.23 Yea but a Kingdome may be too little therefore it s a World Luk. 20.35 It is a World and for eminency a World to come Heb. 6.5 the World of Ages 2. The lowest stones of it are not earth as our Cities here but twelve manner of precious stones are the foundation of it 3. In what City in the earth doe men walke upon Gold or dwell within walls of Gold But under the feet of the inhabitants there is Gold all the streets and fields of that Kingdome and World are Revel 21.21 Pure gold as it were transparent glasse 4. Then all the inhabitants are kings Revel 22.5 And they shall reigne for ever and ever Whole heaven intirely and fully enjoyed by one glorified Saint as if there were not one but this one person alone all and every one hath the whole Kingdome at his will and is filled with God as if there were no fellowes there to share with him 5. O so broad and large as that Land is being the heaven of heavens As the greater circle must containe the lesse so all the dwellings here are but caves under the earth and holâ—s of poor clay in the bosome of this But there are many dwelling places Joh. 14. and there lodges so many thousand Kings O what faire fields mountaines of roses and spices gardens of length and breadth above millions of myles are nothing and among these trees of Paradise every bird in every bush sings Worthy is the Lamb every bottle is filled with the new wine of heaven O the wines the lillies the roses the precious trees that grow in Immanuels Land And they sweat out balme of praisâ—s in those mountaines 6. If men knew what a drawing and alluring thing is the tree of life that is in the midst of the street of the new Land the tree that beareth at once twelve â—â—nner of fruits and yeeldeth her fruit every moneth an hundred harvests in one yeare are nothing here and all are but shadowes there is nothing so low as gold as twelve manner of precious stones nothing so base in this high and glorious Kingdome as gardens trees and the like Comparisons are created shadowes that come not up to expresse the glory of the thing And for Christ himselfe signified under this expression hee is the most yea the onely drawing glory in heaven and earth 1. Hee is the High King of all the made and crowned kings in the Land 2. The onely heaven and summe yea the all of all the shadowed expressions of the Kingdome whatever is spoken of that glory comes home to this to magnifie Christ to make him as God equall with the Father and Spirit all one and all the onely heaven of all heaven and all in all to the Saints Then created delights there as divided from him must be nothing in nothing as hee is all in all 3. Nothing can take the eyes and hearts of the glorified being now made so capacious and wide vessels to containe glory as hee can doe What
12.10 and of the Spirit on the thirsty ground Esai 44.3 is a work of creation Ephes. 2.10 Psal. 51.10 a quickning of the dead Ephes. 2.1.2.3.4 Ioh. 5.25 2 Cor. 4.6 and the wildernesse is not here a coagent for the causing roses to blossome out of the earth 2. The effect is not wholly denyed of the collaterall cause and ascribed wholly to another If Peter and Iohn draw a ship between them with joynt strength you cannot say the one drew the ship not the other But Christ said flesh and blood maketh no revelations of Christ but his father only Mat. 16.17 Mat. 11.25.26.27 Iam. 1.18 Ioh. 1.18 Then neither blood nor the will of man contribute any active inâ—â—uence to the first framing of the new birth nor can clay divide the glory of regeneration with the God of grace who maketh all things new Asser. 2. The soule or its faculties are not destroyed in conversion Peters will which he had when he was young was the same when converted but renewed Ioh. 21.18 the Saints that Peter writeth to are not to â—unne to the same excesse of ryot as of old they wrought the will of the Gentiles 1 Pet. 4.3.4 Paul and Titus were the same men when dâ—sobedient and serâ—ing divers lusts and when converted and now washen regeneratâ—d and justified heirs Tit. 3.1.2.3.4 Paul the same man a persecuter and an Apostle but Grace made a change 1 Cor. 15.9.10 the same minde and spirit remaineth in nature but they are renewed in the spirit of the minde Rom. 12.2 Eph. 4.23 It is the same heart but turned to the Loâ—d 2 Cor. 3.15.16 Christ but removeth the scum and the drosse and the false metall and frames the man a new vessell of mercy Asser. 3. The person of the holy Ghost is not united to the soul of a beleever nor are there two persons here united or made one Spirit by union of person with person but the person is said to come to the Saints and to dwell with them and to be in them Ioh. 14.16.17 and God hath sent the Spirit of his son in our hearts crying Abba Father not that the holy Ghost in propper person doth in us formally and immediately beleeve pray love repent c. We being meer patients in understanding will affections memory as Libertines teach But the holy Ghost cometh to the Saints and dwelleth in them in the spirituall gifts and saving graces and supernaturall qualities câ—eated in us by the holy spirit and acted excited and moved as supernaturall and heavenly habits to act with the vitall influence of our understanding will and affeâ—â—ions I prove the former part 1. Because such a union of the person of the holy Ghost in us beleeving loving joying praying and immediately in us were that blasphemous dei-fying and Goding of the Saints so as beleeving loving praying were not our works but the immediate acts of the holy Ghost and either the faint manner of beleeving or the cold slacked loving and praying of Saints or their not beleeving and sinfull omission of the acts of faith love praying rejoycing could not be more imputed to Saints as their sinfull defects and transgressions but must be laid on the holy Ghosts score then we can impute the splitting of a ship to the ship it self and not to the negligent and willfull pilot who of purpose dashed the vessell on a rock but we must not in reason blame the ship but the Pilot for the losse of the ship is the onely and proper fault of the man that stirred the ship and the ship is innocent and harmlesse timber Now what sinne can be in the Saints in these supernaturall acts if the holy Ghost immediately in his owne person stirre the helme and only without us act these in us we might with as good reason say the shop that a man worketh in doth make the portrait which is a great untruth since the artificer in the shop doth it as say that the Saints doe pray beleeve rejoyce if the holy Ghost immediateâ—y doe all these in them as in a shop 2. Vpon the same ground the Lords coming down and filling Iohn Baptist from his mothers womb and the Apostles and Steven full of the holy Ghost should be the holy Ghosts personall filling of them and his immediate acting in them without any action of them in preaching praying and their heavenly bold confessing of Christ before men and there should be no difference betweene the Ark and Temple of Ierusalem filled with the immediate presence of God in the Lords manifestation of his glory there and these Saints filled with God in these works of free grace I shall not beleeve that the person of God can be said to be united to either Ark Temple Apostle or Martyr all the union is in the effects and manifestations of graces or tokens of Divine presence which are creatures rising and falling with time 3. That excellent and living â—rk the most gloâ—ious and admirable thing that heaven hath the Lord Iesus is God and man two natureâ— united in one person But both the word of God making that He that same Holy thing borne of the virgin Mary the Son of God Luke 1.5 and that same He and person who came of the Iewes according to the flâ—sh to be God blessed for ever Rom. 9.5 Hâ—br 7.3 Matth. 16.13.16 and the third generall Councell called that of Ephesus and after the counsell of Chalcedone ver 4. and 5. doe evidence to us that Christ cannot be two persons as Nestorius dreamed and one person Paul spread the Gospel from Jerusalem to Iliricum about ten hundreth miles I know not he but the Grace of God that was with him 1 Cor. 15.9.10 not hee but the Lord True but the question now is whether Paul and the holy Ghost in all these works of grace were two persons become one Spirit by union as some dreamers affirme because both did the work I beleeve not God and cloudâ— rained down Manna to Israel O but Christs father Ioh· 6. gave the Manna but the question is if the person of God were united with the clouds or any second caâ—ses producing Manna so the Lord maketh rich and poore killetâ— and maketh alive maketh snow froast fair weather dâ—outh and raine the Sunne to rise and go downe and that in his owne person Father Sonne and Spirit He he onely made Heaven Earth Sea and all creatures and the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.25 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 33.9 doe prove him to be a person who doth all these But we cannot say that the person of God must be united with Clouds Ship Sea Sunne Heavens Men fighting and Men Saving and Killing and that God personally filleth all creatures only God in the immensitie of â—is nature is all these and every where and is in them by his operation so the holy Ghost is with the Saints and dwelleth in 〈◊〉 not by union of his person to them or the immensitie
he given to the children of men and oppressors are the Land-lords of it Psal. 10. God ariseth to judge ver 18. that the man of the earth may no more oppresse Ioâ— 9.24 The earth is given to the hand of the wicked 4. Yea it is not only the slaughter-house and shambleâ— where Christ was slaine but all the Martyrs and witnesses of Iesus were butchered here for it s said of Babylon Rev. 18 2â— And in her was found the blood of Prophets and of the Saints and of all that were slain on the earth then the earth is the scaffold of the Lambs of Christ where theâ— throats have been cut 5. It s a common Inne where bed and board is free to men Devils Sonnes Bastards Elect and Reprobate yea to beasts called from their Country Gen. 1.25 beasts of the earth an earthly minded man is a fellow-citizen with beasts it is a home to all but the Saints it s their Pilgrime-Innes it is a strange land and the house of their Pilgrimage Psal. 119.19 I am a stranger in the earth so David so Abraham and his though they had the heritage of a pleasant spot of the earth by promâ—se even the Land of Canaan yet they sojourned in it as a strange Countrey and Heb. 11.13 Confessed they were strangers and Pilgrimes on Earth 2 Cor 5.6 While we are at home in the body we are absent from the Lord. 6. The first doomes-day fell upon the earth for mans sinne Genes 3.17 Cuâ—sed shall the earth bee for thy sake in sorrow shalt thou eat of it all thy dayes It s a cursed table to man And the other doomes-day is ripening for it Revel 14.15.16 Antichrists seat the Earth of the false Church is a ripe harvest for the Lords sickle of destruction The last doomes-day is approaching when this clay-stage shall be removed 2 Pet. 3.10 The earth and the works therein the house and all the plenishing shall be burnt with fire It s no long time that we are here if wee beleeve Iob chap. 7.1 Is there not an appointed time to man upon Earth are not his dayes like the dayes of an hireling Iob 14.2 Hee cometh forth as a flower and is cut down he fleeth also as a shaddow and continuâ—th not Many generations of hirelings have ended their dayes taske and have now their wages many shâ—ddoweâ— are gone downe many Acters have closed their gamâ— as it may be and some have fulfilled their course with joy and are now within the curtine since the creation 7. It is a poore narrow â—oomâ— Some Esai 5.8 make house to touch house and lay field to field till there bee want of place that they onely may be placed alone on the earth if they report right of the earth who make it one and twenty thousand miles in circuit if new found Lands adde to this some poore â—kers and the Westerne Beast have much of this Revel 13.8 and the other Beast of the East the Turke the enemy of Iesus Christ have eight thousand miles of the Land and other eight thousand miles of Sea making sixteene thousand miles of the two little Globes I leave others to examine their Geographie then it must be a base plea and a poore lodging to contend for it were a good use for us to argue Was the earth my Saviours refuse and his Inne not his home and if Christ left the earth long agoe and was tired of it then let us Heb. 13.13 goe forth therefore unto him without the camp bearing his reproach for here have we no continuing citie but we seeke one to come We cannot lodge far lesse can we dwell in a house that shall be burnt with fire Nor is there roome for us here there is a more excellent countrey above where men have no winter no night no sighing no sicknesse no death but they live for evermore wee are thronged here for want of roome and its a narrow tent O what a large land is that above in which we shall not strive for Akers Land Kingdomes In my Fathers house saith Christ there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many dwelling places houses great and fair and numerous all these are holden forth to us the earth is a creature neere of kin and blood to the half of us and our body When a Sonne of Adam dieth hee returneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his owne earth had he no free heritage on the world though hee were no landed man yet when hee goeth to his grave hee returneth to his owne free heritage to his owne earth 32. If I be lifted up from the earth I will draw c. Here is a sâ—eciall condition of drawing sinners to Christ the manner of Christâ— death his being lifted up from the earth holdeth forth a drawing of sinners up after him from the earth to heaven hence Christs death is a speciall mâ—anes of heavenly-mindnesse and mortification So 1 Pet. 2.24 Who his own selfe bare our sinnes in his own body on the tree that we being dead to sins should live unto righteousnesse Col. 3.2 Set your affections on things above not on things on the earth 3. For you are dead and your life is hid with Christ in God c. 5. Mortifie therefore your members that are on earth fornication uncleannesse c. Beza Piscator and others think it probable that Christ uttered this prayer to his father in the Syriack tongue because the Evangelist useth thâ— word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee lifted up from the earth and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to cut off as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as Daniel 8.11 by him the daily sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken away and to exalt and lift on high 1 Sam. 2.1 my horne is exalted Psal. 99.2 the Lord is high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all the people Psal. 18.47 Let the Lord be exalted Numb 24.7 Psal. 46.11 Esai 49.11 Gen. 14.22 so â—e holdeth forth such an exalting of Christ as is to cut off and to slay this doth come home to drawing of man from sinne and the earth by that Spirit purchased to us by Christs death Now Christs dying thus being a taking of him away from the earth and from sinners and that in a shamefull manner hee being lifted up on the crosse and hee in this posture drawing us after him it s a clear working in us the death of sinne and our deadnesse to the pleasures and glory of the world 1. Christ dyed pulling his brethren out of hell and sinne hee dyed and his Spouse in his armes and this showeth how desirous Christ is to have an union with us it s a posture of love and grace his head bowed downe to kisse sinner his armes stretched out to imbrace them his bosome open to receive them his sides pierced that the doves may fly into the holes of the rock and lodge there Christ on the crosse broached and
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
pay praises to our Creditor Christ or rather suspend while we be up before the Throne with the millions of broken men the ingaged Saints that there wee may sing our debts in an everlasting Psalme for here we can but sigh them the booke of our ingagements to Christ is written full Page and Margent within and without it s a huge book of many volumes and the millions of Angeâ—s to whom Christ is head Col. 2.10 owe their Redemption from possible sinnes and possible chaines of eternall vengeance that their fellow-Anâ—â—ls actually lye under Then O what huge sumâ—â—â—s are all the inhabitants of heauen owing to Christ And what can Angels and Men say but Christ is the head of Principalities and Powers Col. 2.10 Yea the Head over all things to the Church which is his body the fulnesse of him that filleth all in all Ephes. 1.22 23. The Chiefetaine of ten thousands yea of all the Lords millions and hoasts in heaven and earth Cant. 5.10 When all the created expressions and dainty flowres of being Heavens Sunne Moone Starres Seas Birds Fishes Trees Flowres Herbes that are in the element of nature or issued out of Christ there bee infinite possibilities of more rich beings in him when out of Christ doe streame such rivers of full grace to Angels and Men and to all Creatures beside that by participation in their kinde communicate with them in drops and bedewings of free goodnesse it being a result of courtesie and freenesse of Mediatory grace that the systeme and body of the Creation which for our sinne is condemned to perish should continue and subsist in being and beautie Yet o what more and infinite more of whole and entire Christ remaineth in him never seene nay not comprehensible by created capacities and when not onely in the Sphere of grace but in that highest Orbe and Region of glory such hoasts and numerous tâ—oups of glorified Peeces redeemed Saints and elect Angels that are by anticipation ransommed from their contingent fall into sinne and possible eternity of â—â—ngeance doe stand beside him as created emanations and twigs that sprang out of Christ there iâ— an infinitenesse invisible and incomprehensible in him yâ—a yet when all these chips created leavings small blossomes daughters and births of goodnesse and grace have streamed out from him he is the same infinite Godhead and would and doth out-tyre and weary Men and Angels and whatsoever is possible to be created with the only act of wondring and surveying of so capacious and boundlesse a Christ here is Gospel-worke for all eternity to gloryfied work-men Angels and Ransomed Men to digge into this Gold-mine to roule this soule-delighting and precious stone to behold view inquire and search into his excellency And this is the saciety the top and prime of heavens glory and happinesse to see and never out-see to wonder and never over-wonder the vertues of him that sits on the Throne to bee filled but never satiate with Christ. And must it then not be our sinne that we stand aloofe from Christ Surely if we did not love the part above the whole and the drosse of that part even the froward will more then our soule Christ should not be so farre out of either request or fashion as he is If Antinomians offend or such as are out of ignorance seduced hate me for heightning Christ not in a Gospel-license as they doe but in a strict and acurate walking in commanding of which both law and Gospel doe friendly agree and never did and never could jarre or contest I threaten them in this I write with the revenge of good will to have them saved in a weake ayme and a farre off at least desire to offer to their view such a Gospel-Idea and repâ—esentation of Christ as the Prophets and Apostles have shewne in the word of his Kingdome who opens the secrets of the Father to the Sonnes of men And for Arminians now risen in England and such as are both Arminians and Antinomians such as is M. Den and others they lye stated to me in no other view but as enemies of the grace of God and when Antinomians and Anabaptists now in England joyne hands with Pelagians Iesuits and Arminians I cannot but wonder why the Arminians Socinians and Antichristian abusers of free grace and free-will-worshippers should bee more defended and patronized now as the godly party then at that time when the Godly cryed out so much against them and out-prayed the uncleane Prophet out of the Land Sure a white and a black Devill must be of the same kinred Grace is alwaies grace never wantonnesse Nor can we ynough praise and admire the flowings the rich emanations and deep living Springs of the Sea of that fulnesse of grace that is in Christ. Come and draw the Well is deepe and what drops or dewings fall on Angels or Men are but chips of of that huge and boundlesse body of the fulnesse of grace that is in Christ one Lillie is nothing to a boundlesse and broad field of Lillies Christ is the Mountaine of Roses O! how high how capacious how full how beautifull how greene could we smell him who feeds among Lillies till the day breake and the shaddowes flee away and dive into the gold veines of the unsearchable Riches of Christ and be drunken with his wine we should say It s good to be here and to gather up the fragments that fall from Christ. His Crowne shines with Diamonds and Pearles to and through all Generations The Land of Emanuel is an excellent soyle O but his heaven lyes well and warmely and heartsomely nigh to the Sunne the Sunne of righteousnesse the fruit of the Land is excellent glory growes on the very out-fields of it O what dewings of pure and unmixed joyes lye for eternâ—ty on these eternally springing mountains and gardens of Spices and what doe we here Why doe we toyle our selves in gathering sticks to our nest when to morrow wee shall be gone out of this Would these considerations out-worke and tyre us out of our selfe to him it were our all-happinesse 1. Many Ambassadours God sent to us none like Christ he is God and the noble and substantiall representation of God the very selfe of God God sending and God sent the fellow of God his companion and God and not another God but a Sonne another subsistence and person 2. For kindred and birth a begotten Sonne and never begunne to be a Sonne nor to have a Father of Gods most ancient house a branch of the King of Ages that was never young And in reference to us the first begotten of many brethren 3. For Office never one like him to make peace betweene God and Man by the bloud of an eternall Covenant a dayes-man wholly for God God in nature mind will power holynesse and infinite perfection a dayes-man for himselfe a dayes-man wholly for us on our side by birth bloud good-will for us with us and us in nature 4. What
first morning and dawning of election ibid. The Arminian hope and comfort and their wild Divinity not in Scripture 428.429.430 The Lords generall good will to save all and every one comfortlesse 432.433 The fountaine good will of God separateth elected persons from others 4â—2 433 Arminians resolve all in mans will and merits 434.435 Paulâ—s out-cry O the depth opened 435.436 Onely free grace not freewill maketh one to differ from another 437.438 The abundance of grace 439 440 All love especially a three fold effectuall in God no lip love in him 440 441 Christs love cannot mis-carry ibid. Very active 442 Ten objections from feare of Reprobation and sinne that seâ— me to hinder beleeving removed 4â—3 â—44 445 Christ can draw as guilty as thou art 447.448 The person to whom we are drawne most considerable from severall excellencies in him 449.450.451.452 Christ a home and rest 451 Three parts of Christs compleatnesse 1. His fulnesse 453 2. His primacy 453.454 3. His excellencie 454.455.456 Resisting of Christ a high sinne 457 Christ good at drawing of sinners ibid. 458.459 Resisting a great sinne 459.460 Marks of a meere Moralist 461.462 Errours of Libertines touching Free will 462.463.464 What activitie we have in our conversion 464 The faculties of the soule not destroyed 464.465 Grace inherent in us not the person of the Holy Ghost 464.465.466.467 The Blasphemy of the Libertine H. Nicholas who said he was Godded ibid. The union of the Holy Ghost with the Saints not personall 467.468.469 Grace and Free will joyned in acting in a fourefold sense 468 469.470 The covenant of grace how conditionall 471.472.473 Crispe refuted 472.473.474 Differences betweene Law and Gospel 472 Grace in the Old Testament and Justification the same in Nature with that in the New Testament 474 47â—.476 How faith is a condition of the Covenant 476.477 How grace acteth in all Christs Members 479. â—80 Christ onely not any creature Man or Angel can calme a disquieted soule 480.481 The Lords deniall of grace falleth under a three-fold consideration 481.482.483 The freedome of grace evidenced in Angels 482 In the conversion of men 483 48â— We are to pray when under indispositions we cannot ibid. Flesh and Spirit in their up's and downes 485.486 In what cases God usâ—th to withdraw ibid. We are to stirre and blow grace our selves 486.487 How we sinne in not doing though actuall predâ—terminating grace be not in our power 487.488.489 How we leave God ere he leave us 489 How we are to beleeve that God will joyne his influence of actuall grace 489.490 Grace not a Morall sparkle 490.491 Mens impotencie to come to Christ wilfull ibid. The condition of Christs drawing 492.493 Christs and our leaving of the earth and the reasons 493.494.495 Christs dying a speciall ground of Mortification 496. â—97 To be crucified to the World what it is 497.498 How base the earth is to a Saint ibid. Antinomian Mortification fleshly and refuted 490.491.492 Libertines and Antinomians compared together from some passages of Calvine Instruct. advers Libertinos 500 501.502.50â—.504.505.506 Sinnes of the Justified to Antinomians no sinnes 502.503 Sense and feeling of sinnes to Antinomians 503.504 How a Convert cannot fall in the same sinne againe 506.507 Sorrow for sinne habituall in the Saints contrary to Saltmarsh 507.508.509 Mortification not an act of Faith 509.510.511 Mortification personall Physicall reall not the Antinomian imputative and apprehensive Mortification refuted 509.510.511 Antinomians deny sinne to be in the justified 512.513 The fleshly distinction of Denne and other Antinomians of sin in the conscience and sinne in the conversation refuted 513.514 Mortification is in abstaining from sinne and in the remissenesse and faintnesse of the powers of the soule to act sinne 516.517.518 To live by Faith includeth sanctification ibid. A sinner as a sinner not humbled is not to beleeve applicatorily 518.519.520 Holinesse and Morall vertues much different 520 521 To adde to Antinomian Mortification is to adde to Christ. 521.522 Eight Queries propounded to Antinomians touching the Law Enthysiasmes Gospel-commands sinnes of the justified c. 522.523 Divers Manifestations of Christs deadnesse to the world 524.525 The Lords various dispensation in leading some to heaven in flowings of free grace others in low desertions 525.526 Christ strong to save 528 Minded us much in death 528.529 The World a weake thing to Christ. 529.530 Christ strong on the Crosse. ibid. Providence most speciall in excellent things 530.531 A three-fold excellency of the working of Christ on the Crosse. 531.532 Christ drawes sinners 1. Lovingly 532 2. Suffering paine ibid. 3. Strongly 532.533 Compleatly Ibid. 5. Finally dying and drawing 533.534 What it is to be lifted up from the earth 534.535 The Scriptures deepe plaine not obscure why wee accuse them 535.536 Christs dying ibid. The kind of his death 537.538 Seven considerations of Christs dying 537 538.5â—9 Christs love went to death with him ibid. Christ willing to die and must dye ibid. A wondring that Christ should dye ibid. Reason would say Christs body should be precious as the Sunne ibid. It s much that Christ should part with life 5â—9 Three ingredients in Christs death 1. The curse 2. Merit 3. Divine acceptation 540.541 Foure sad conditions in the ransome that Christ payed 541 1. A man given for a man 2. A King for a servant 3. A King handled as a slave ibid. The ransome given must die 542 Death the end of Christs labours ibid. Christs victory in dying 543 His welcome 544 Comforts to dye from the dying of Christ. 544.545 Christ had good hap to the Crosse. ibid. Death perfected Christ. 546 547 Life lame without the life hid with Christ. 547.548 Reall Mortification pressed from Christs death 545.546 Comfort of pardon from Christs death 549 Sinne sweet suffering for sinne sad 550 In the kind of Christs death three Characters 1. Paine 2. Shame 3. A Curse 550.551 In the paine of Christs death three 1. Violence ibid. 2. Slownesse of dying ibid. 3. Many degrees of life taken from Christ. 550.551.554 How Christ was capable of shame ibid. 555 How not 555.556 How shame penall might stand â—ith the dignity of his person 557.558 How Christ was a curse 558.559.560 Death naturall and violent 561 Indifferent accidents of death 562 How a man is ripe for death 562.563 Our errors and fancies touching the Crosse. 564.565 The bloud not dryed off Christ while he was in heaven ibid. We condemne the wisdome of God in our murmuring under the Crosse. 566 How farre we may chuse our owne Crosse. 567 The circumstances that fall in our crosse dressed by infinite wisdome 567.568 That a blessed Spirit take on him to bee a cursed sinner admirable 571.572 Wee are not freed from the Law as a rule of righteousnesse 572.573 Neither Law nor Gospel obligeth a beleever to Sanctification by the Antinomian way 574.576 We are no more under the Gospel nor under the Law by the Antinomian way 574.575 Antinomians enemies to close walking with God 575.576 Men naturally are not
It 's like Sathan giveth over and despaireth of these whom hee cannot over-take being so neare the end of the race When the sunne riseth first the beames over-gilde the tops of green mountaines that look toward the East and the world cannot hinder the sun to rise Some are so neare heaven that the everlasting Sunne hath begun to make an everlasting day of glory on them the rayes that come from his face that sits on the throne so over-goldeth the soule that there is no possibility of clouding peace or of hindering day-light in the soules of such Some have neither peace nor pardon as those in whoâ—e soule hell hath taken fire Christ never needed pardon hee was able to pay all hee was owing hee needed never the grace of forgivenesse nor grace to be spared God spared him not God could exact no lesse bloud of him then hee shed but hee received an acquittance of justification never a pardon of grace 1 Tim. 3.16 Justified in the Spirit The third Point is How a troubled soule can stand with a personall union Can God can the soule of God be troubled I shall shew first How this must be Secondly How this can be It must be first Because the losse of heaven is the greatest losse To ransome a King requireth more millions then pence to ransome slaves When wee were cast and forfeited more than an hundred and forty foure thousand Kings in the Lords decree they were Kings were cast out of heaven where was there gold on earth to buy heaven and so many Kings And yet Justice must have payment a God-troubled Saviour and a Soule-troubled God was little enough Oh saith Love to infinite Justice What will you give for me will you buy me my deare children the heires of eternall grace A price below the worth of so many Kings Justice cannot heare of equall it must be or more Secondly Law cannot sleep satisfied with a Mans soule-trouble for as sinne troubles an infinite Gods soule so farre as our darts can flie up against the Sun so must the soule-trouble of him who is God expiate sin Thirdly Heaven is not onely a transcendent Jewel deare in it selfe but our Father would propine Rebels with a Sonship and a Kingdome which is deare in our legall esteeme What standeth my Crowne to God Why it could not possibly be dearer The soule of God was weighed for it that not onely freedome but the dearest of prices might commend and cry up above all heaven's Christs love Fourthly If my soule or your soules O redeemed of the Lord could be valued every one of them worth ten thousand millions of soules and as many heavens they could not over-weigh the soule of God the soule that lodges in a glorious union with God and the losse of heaven to the troubled soule of this noble and high and lofty one though but for a time was more and infinitely greater then my losse of heaven and the losse of all the elect for eternity Fifthly I love not to dispute here but God if wee speake of his absolute power without respect to his free decree could have pardoned sinne without a ransome and gifted all Mankind and fallen Angels with heaven without any satisfaction of either the sinner or his Surety for hee neither punisheth sin nor tenders heaven to Men or Angels by necessity of nature as the fire casteth out heat and the sunne light but freely onely supposing that frame of providence and decrees of punishing and redeeming sinners that now is the Lord could not but be steaddie in his decrees yet this is but necessity conditionall and at the second hand But here was the businesse God in the depth of his eternall wisdome did so frame and draw the designe and plot of saving lost man as salvation was to runne in no other channell but such an one the bank whereof was the freest grace and tenderest love that can enter in the heart of Men or Angels for hee drew the lines of our heaven through grace all the way Secondly Grace hardly can work but by choice and voluntary arbitration choice and election is sutable to Grace Hence Grace casts lots on Man not falne Angels and the eternall lot of transcendent mercy must fall on the bosome of Jacob and some others not on Esau and others And our Lord contrived this brave way to out his grace on us Thirdly And hee would not have love to lodge for eternity within his owne bowels but must find out a way how to put boundlesse mercy to the exchange or bank that hee might traffique with love and mercy for no gaine to himselfe and therefore freely our Lord came under baile and lovely necessity to straine himselfe to issue out love in giving his one Sonne hee had not another to die for man Hee framed a supernaturall providence of richest grace and love to buy the refuse of creatures foule sinners with an unparallel'd sampler of tender love to give the Bloud-Royall of heaven the eternall Branch of the Princely and Kingly God-head a ransome to Justice You sinne saith the Love of loves and I suffer You did the wrong I make the mends You sinne and sing in your carnall joyes I sigh I weep for your joy The fairest face that ever was was foule with weeping for your sinfull rejoycing It was fitting that free-love in the bowells of Christ should contrive the way to heaven through free-love wee should never in heaven cast downe our Crownes at the feet of him that sits on the throne with such sense and admiration if wee had come to the Crown by Law-doing and not by Gospel-confiding on a rich Ransom-payer O that eternall banquet of the honey-combe of the Love-debt of the Lamb that redeemed us for nothing all the shoulders in heaven are for eternity on an act of lifting-up and heightening Christs free-love who has redeemed them with so free a redemption but they are not all able though Angels help them to lift it up high enough it s so weighty a Crown that is upon the head of the Prince-Redeemer that in a manner it wearies them and they cannot over-extoll it Now this must be a mystery for though the essence of God and more of God then can be in a creature were in Christ and in the most noble manner of union which is personall yet as our soule united to a vegetive body which doth grow sleep eat drink doth not grow sleep or eat and as fire is mixt or united with an hot iron in which is density and weight and yet there 's neither density nor weight in the fire so here though the God-head in its fulnesse was united in a most strict union with a troubled and perplexed soule and the suffering nature of man yet is the God-head still free of suffering or any penall infirmities of the soule The vigour and colour of a faire Rose may suffer by the extreme heat of the sunne when yet the sweet smell
and wrinkles Psal. 102.26 Then let man make for his long home let Time it selfe waxe old and gray-hair'd Why should I desire to stay here when Christ could not but passe away And if this spotlesse soule that never sinned was troubled what wonder then many troubles be to the sinner Our Saviour who promiseth soule-rest to others cannot have soule-rest himselfe his soule is now on a wheele sore tossed and all the creatures are upon a wheele and in motion there is not a creature since Adam sinned sleepeth sound Wearinesse and motion is laid on Moon and Sunne and all creatures on this side of the Moon Seas ebbe and flow and that 's trouble winds blow rivers move heavens and stars these five thousand yeares except one time have not had sixe minutes rest living creatures walk apace toward death Kingdomes Cities are on the wheele of changes up and downe Man-kind runne and the disease of body-trouble and soule-trouble on them they are motion-sick going on their feet and Kings cannot have beds to rest in The six dayes Creation hath been travelling and shouting for paine and the Child is not born yet Rom. 8.22 This poore woman hath been groning under the bondage of vanity and shall not be brought to bed while Jesus come the second time to be Mid-wife to the birth The great All of heaven and earth since God laid the first stone of this wide Hall hath been groning and weeping for the liberty of the sonnes of God Rom. 8.21 The figure of the passing-away world 1 Cor. 7.31 is like an old mans face full of wrinkles and foule with weeping we are waiting when Jesus shall be revealed from heaven and shall come and wipe the old mans face Every creature here is on its feet none of them can sit or lie Christs soule now is above trouble and rests sweetly in the bosome of God Troubled Soules Rejoyce in hope Soft and childish Saints take it not well that they are not every day feasted with Christs love that they lie not all the night between the Redeemer's brests and are not dandled on his knee but when the daintiest piece of the Man Jesus his precious soule was thus sick of soule-trouble and the noble and celebrious head-Heire of all the first of his Kingly house was put to deep grones that pierced skies and heaven and rent the rocks why but sinners should be submissive when Christ is pleased to set children down to walke on foot and hide himselfe from them But they forget the difference between the Innes of clay and the Home of glory Our fields here are sowne with teares griefe growes in every furrow of this low-land You shall lay soule and head down in the bosome and between the brests of Jesus Christ that bed must be soft and delicious its perfumed with uncreated glory The thoughts of all your now soule-troubles shall be as shadowes that passed away ten thousand yeares agoe when Christ shall circle his glorious arme about your head and you rest in an infinite compasse of surpassing glory or when glory or ripened grace shall be within you and without you above and below when feet of clay shall walk upon pure surpassing glory The street of the City was pure gold There is no gold there but glory onely gold is but a shadow to all that is there It were possibly no lesse edifying to speake a little of tho Fourth What love and tender mercy it was in Christ to be so troubled in soule for us 1. Pos. Selfe is precious when free of sinne and withall selfe-happy Christ was both free of sin and selfe-happy what then could have made him stirre his foot out of heaven so excellent a Land and come under the pain of a troubled soule except free strong and vehement love that was a bottomlesse river unpatient of banks Infinite goodnesse maketh Love to swell without it selfe Joh. 15.13 Goodnesse is much moved with righteousnesse and innocency but wee had a bad cause because sinners But goodnesse for every man that hath a good cause is not a good man is moved with goodnesse we were neither righteous nor good yet Christ though neither righteousnesse was in us nor goodnesse would dare to dye for us Rom. 5.7 8. Goodnesse and grace which is goodnesse for no deserving is bold daring and venturous Love which could not flow within its owne channell but that Christs love might be out of measure love and out of measure loving would out-run wickednesse in man 2. Pos. Had Christ seen when hee was to ingage his soule in the paines of the second death that the expence in giving out should be great and the in-come small and no more then hee had before wee might value his love more But Christ had leasure from eternity and wisdome enough to cast up his counts and knew what hee was to give out and what to receive in so hee might have repented and given up the bargaine Hee knew that his bloud and his one noble soule that dwelt in a personall union with God was a greater summe incomparably then all his redeemed ones Hee should have in little he should but gaine lost sinners hee should empty out in a manner a faire God-head and kill the Lord of glory and get in a black bride But there 's no lack in love the love of Christ was not private nor mercenary Christ the buyer commended the wares ere hee bargained Cant. 4.7 Thou art all faire my love there 's not a spot in thee Christ judged hee had gotten a noble prize and made an heavens market when hee got his Wife that hee served for in his armes Esay 53.11 Hee saw the travell of his soule and was satisfied Hee was filled with delight as a full Banquetter If that ransome hee gave had been little hee would have given more 3. Pos. It is much that nothing without Christ moved him to this engagement There was a sad and bloudy warre between divine Justice and sinners Love Love pressed Christ to the warre to come and serve the great King and the State of lost Mankind and to doe it freely This maketh it two favours It s a conquering notion to think that the sinners heaven bred first in Christs heart from eternity and that Love freest Love was the blossome and the seed and the onely contriver of our eternall glory that free Grace drove on from the beginning of the age of God from everlasting the saving plot and sweet designe of redemption of soules This innocent and soule-rejoycing policy of Christs taking on him the seed of Abraham not of Angels and to come downe in the shape of a servant to the land of his enemies without a Passe in regard of his sufferings speaketh and cryeth the deep wisdome of infinite Love Was not this the wit of free Grace to find out such a mysterious and profound dispensation as that God and man personally should both doe and suffer so as Justice should
why there is not among troubles any so grievous as the want of the presence of God to a soule fattened and feasted with the continuall marrow and fatnesse of the Lords house No such complaints read you so bitter so patheticke and comming from deeper sense then the want of the sense of Christs love It 's broken bones and a dryed up body to David it 's bitter weeping and crying like the chattering of a Crane to Ezechiah it 's more then strangling and brings Job to pray he had been buried in the wombe of his mother or that he had never been borne or his mother had beene alwaies great with him it is swoning and the soules departure out of the body sicknesse and death to the Spouse Cant. 5. vers 6.8 it 's Hell and distraction to Heman Psal. 88.15 It is to Jeremiah the cursing of the Messenger that brought tidings to his Father that a man-child was borne and a wishing that hee never had being nor life it 's death to part the lover from the beloved and the stronger love bee the death is the more death But in all that we yet have said Christs greatest Soule trouble as a Sonne for that he was essentially was in that his holy soule was sadded and made hâ—avie even to death for sinne as sinne and as contrary to his Fathers love The Elect sinned against the Lord not looking to him as either Lord or Father but Christ payed full deare for sinne eying God as Lord as Father Wee looke neither to Lord to Law nor to Love when we sinne Christ looked to all three when hee satisfied for sinne Christ did more then pay our debts it was a summe above price that he gave for us it is a great question yea out of all question if all mankind redeemed came neere to the worth to the goodly price given for us So according to the sense of any happinesse so must the Soule-trouble for the losse of that happinesse be in due proportion First as we love so is sorrow for the losse of what we love Jaakob would not have mourned so for the losse of a servant as of his Sonne Joseph Now no man enioying God could have a more quicke and vigorous sense of the enjoyed God-head then Christ so his apprehension and vision of God must have been strong 2. Because the union with the Godhead and communion of fulnesse of Grace from the wombe must adde to his naturall faculties a great edge of sense his soule and the faculties thereof were never blunted with sinne and the larger the vessell be the fulnesse must be the greater What or who of the highest Seraphims or Dominions or Principalities among Angels had so large and capacious a a spirit to containe the fulnesse of God as Christ had When Salomons heart was larger theâ— the sand in the Sea-shore and he was but a shaddow of such a soule as was to divell personally with the fulnesse of the Godhead bodily O how capacious and wide must the heart of the true Salomon be it being to containe many Seas and Rivers of Wisdome Love Joy Goodnesse Mercy above millions of Sandes in millions of Sea-shoares What bowels of compassion and love of mâ—â—â—â—nesse gentlenes of free grace must be in him Since all thousands of Elected soules sate in these bowels and were in his heart to die and live with him and withall since in his heart was the love of God in the highest Love must make a strong impression in the heart of Christ and the stronger purer and more vigorous that Christs intellectuals are the deeper his holy thoughts and pure apprehensions were and more steeled with fulnesse of Grace his fruition sense joy and love of God must be the more elevated above what Angels and Mâ—n are capable off Hence it must follow that Christ was plunged in an uncouth and new world of extreame sorrow even to the death when this strong love was Ecclipsed Imagine that for one Spring and Summer season that all the light heat motion vigour influence of life should retire into the body of the Sunne and remaine there what darkeness deadness whithering should be upon flowres herbs trees mountaines valleys beasts birds and all things living and moving on the earth Then what wonder that Christs Soule was extreamly troubled his blessed Sunne was now downe his Spring and Summer gone his Father a forsaking God was a new World to him and I shall not beleeve that his complaint came from any error of judgement or mistakes or ungrounded jealousies of the love of God As his Father could not at any time hate him so neither could he at this time actu secundo let out the sweet fruits of his love the cause of the former is the nature of God â—s the ground of the latter is a dispensation above the capacitie of the reason of Men or Angels We may then conclude that Jesus Christs Soule-trouble as it was rationall and extreamely penall so also it was sinneless and innocent seldome have we Soule-trouble sinneless but it iâ— by accident of the way For our passions can hardly rise in thâ—ir extremity except when God is their onely object but they goe over score yet Soule-trouble intrinsecally is not a sinne Then to be troubled for sin though the person be fully perswaded of pardon is neither sin noâ— inconsistent with the state of a justified person nor is it any act of unbeleefe as Antinomians falsely suppose For 1. To be in soule-trouble for sin which cannot to the perfect knowledge of the person troubled eternally condemne was in Jesus Christ in whom there was no spot of sin And Antinomians say Sin remaining sin essentially must have a condemnatory power so as its unpossible to separate the condemnatory power of the Law from the mandatory and commanding power of the Law 2. Because as to abstaine from sin as it offendeth against the love of God shâ—wing mercy rather then the Law of God inflicting wrath is spirituall obedience so also to be troubled in soule for sin committed by a justified person against so many sweet bonds of free love and grace is a sanctified and gracious sorrow and trouble of soule 3. To be troubled for sin as offensive to our heavenly Father and against the sweetnesse of free Grace and tender love includeth no act of unbeleef nor that the justified and pardoned sinner thus troubled is not pardoned or that hee feareth eternall wrath as Antinomians imagine no more then a sons griefe of mind for offending a tender-hearted father can inferre that this griefe doth conclude this son under a condition of doubting of his state of son-ship or filiation or a fearing hee be dis-inherited Wee may feare the Lord and his goodnesse Hos. 3.5 as well as wee feare his eternall displeasure 4. Sanctified soule-trouble is a sonlie commotion and agonie of spirit for trampling under feet tender love spurning and kicking against the lovely warmnesse of the flowings of the
I his sonne But I hold this Position as evidently deducible out of the Text In the roughest and most bloudy dispensation of God toward Saints neither soule-trouble nor anxiety of spirit can be a sufficient ground to any why they should not beleeve or question their son-ship and relation to God as their Father It s cleare that Christ in his saddest condition beleeved and stood to it that God was his Father The onely question will be If sinfull and fleshly walking be a good warrant To which I answer If any be a servant of sin and walk after the flesh and be given up to a reprobate mind to commit sin with greedinesse such a one hath good warrant to beleeve that God is not his Father and that hee is not in Christ because 2 Cor. 5.17 If any man be in Christ hee is a new creature If any be risen with Christ he seeketh the things that are above where Christ is at the right hand of God Hee is dead and his life is hid with Christ in God And Hee mortifieth his members on earth Col. 3.1 2 3 4. Hee is redeemed from this present evill world Gal. 1.4 Hee is dead to sinnes and liveth to righteousnesse 1 Pet. 2.24 Hee is redeemed from his vaine conversation 1 Pet. 1.18 Hee is the Temple of the Holy Ghost hee is not his own but bought with a price and is being washed in Christ's bloud a King over his lusts a Priest to offer himselfe to God an holy living and acceptable sacrifice 1 Cor. 6.19 20. Revel 1.5 6. Rom. 12.1 But hee that remaineth the servant of sin and walketh after the flesh and is given up to a reprobate mind c. is no such man ergo such a man hath no claime to God as his Father and upon good grounds may and ought to question his being in Christ. Onely let these cautions be observed 1. It is not safe to argue from the quantity of holy walking for many sound beleevers may find untowardnesse in wel-doing yet must not cast away themselves for that A smoking flaxe is not quenched by Christ for that it hath little heat or little light and therefore ought not by us 2. Beware we lean not too much to the quality of walking holily to inferre I fast twice a weeke I give tithes of all I have then God I thanke him I am not an hypocrite as the Publican and a wicked man Sincerity is a sensible speaking grace it s seldome in the soule without a witnesse Lord thou knowest that I love thee saith Peter hee could answer for sincerity but not for quantity hee durst not answer Christ that hee knew that hee loved him more then these Sincerity is humble and walketh on positives Lord I love thee but dare not adventure on comparatives Lord I love thee more then others 3. There be certain houres when the beleever cannot make strong conclusions to inferre I am holy therefore I am justified because in darknesse wee see neither black nor white and Gods light hides our case from us that wee may be humbled and beleeve 4. Beleeving is surer then too frequent gathering warmnesse from our own hot skin Saltmarsh and other Libertines make three Doubts that persons have as sufficient grounds to question their being in Christ 1. Back-sliding 2. The mans finding no change in the whole man 3. Unbeleefe Give me leave therefore in all meeknesse to offer my thoughts in sifting and scanning this Doctrine This is then saith hee your first doubt that you are not therefore beloved of God or in Christ because you fell backe againe into your sin so as you did Suppose I prove to you that no sin can make one lesse beloved of God or lesse in Christ. Answer Then I shall conclude that sinne cannot hinder the love of God to my soule Question This I prove 1. The mercies of God are sure mercies his love his covenant everlasting Paul was perswaded that neither life nor death c. could separate him from the love of God The Lord changeth not in loving sinners 2. Whom the Lord loveth hee loveth in his Sonne hee accounts him as his Sonne for hee is made to us righteousnesse sanctification and redemption But God loveth his Sonne alwayes alike for hee is the same yesterday and to day and for ever ergo Nothing can make God love us lesse because hee loves us not for our selves or for any thing in our selves c. 3. God is not as man or the sonne of man Who shall lay any thing to the charge of God's chosen The foundation of God standeth sure God's love is as himselfe ever the same Answer 1. The thing in question to resolve the sinner whether hee be loved of God from eternity as one chosen to glory is never proved because no sinne can make one lesse beloved from eternity and sin cannot hinder the love of God non concluditur negatum for its true sinne cannot hinder the flowings and emanation of the love of election it being eternall else not any of the race of mankind God seeing them all as guilty sinners could ever have been loved with an eternall love But the consequence is nought ergo back-sliders in heart and servants of sinne have no ground to question whether they be loved with the love of eternall election or not 2. This Physician layes downe the conclusion in question which is to be proved to the resolving of the mans conscience that hee may be cured the thing to be proved to the sick man say hee were a Judas wakened in conscience is that notwithstanding his betraying of Christ yet God loved him with an everlasting love and hee is in Christ. Now hee cureth Judas thus God's love is everlasting his covenant everlasting no sin can hinder God to love Judas or separate a traitor to Christ from the love of Christ. Seperation supposeth an union lesse loving supposeth loving so he healeth the man thus no disease can overcome or hinder the Art of such a skilled Physitian to cure a dying man But what if this skilled Physitian will not undertake to cure the man nor to move his tongue for advice nor to stirre one finger to feel the mans pulse Ergo The man must be cured For if the man be a back-slider in heart and a servant of sinne Christ never touched his pulse He hath as yet sure grounds to question whether he be loved of God or be in Christ or no for except you prove the man to be loved with an everlasting love you can prove nothing And your argument will not conclude any thing for the mans peace except you prove him to be chosen of God which is his onely question But say that hee is loved from everlasting and that hee is in Christ by faith its easie to prove that his sinnes cannot change everlasting love nor make him lesse beloved of God nor separate him from the love of God You must then either remove the
he being the end of the Law as also his passive obedience is ours If this be the intended sense then all our Sanctification is nothing but the Sanctification and holy active obedience of Christ. I yeeld this to be a broad a faire and easie way to heaven Christ doth all for us Christ weeped for my sinnes and that is all the repentance required in me if I beleeve that Christ was mortified and dead to the world for me that is my mortification and if I beleeve that the Change of the whole man was truely in Christ this is my true holinesse then my walking in holinesse cannot bee rewarded with life eternall nor have any influence as a way or meanes leading to the kingdome 2. Christs active obedience imputed to the sinner can be no evidence of justification because it is in Christ not in me any evidence or marke of Justification must bee inherent in the beleever not in Christ. 3. And one and the same thing cannot be a marke and a signe of it selfe Now the active obedience of Christ imputed to the sinner is holden to be a part of Justification 5. The Scripture doth indeed bid you see nothing in your self that can buy the righteousnesse of Christ or be an hire and wages to ransome imputed righteousnesse and Legall Teachers not any Protestant Divines bâ—d you see something a great something of merit and selfe-righteousnesse in your selfe And Antinomians say that the New creature or the New man mentioned in the Gospel is not meant of Grace but of Christ. The Scripture maketh Christ and Justification the cause and Sanctification and the New creature the effect 2 Cor. 5.17 If any man be in Christ hee is a new creature And this assertion maketh Sanctification as formâ—lly distinguished from Christ and Justification just nothing And Antinomians say that in the regenerate and Saints there is no inherent righteousnesse no grace or graces in the soules of beleevers but in Christ onely And M. Saltmarsh saith the same that our sorrow repentance mortification and change of the whole man are nothing in us but they are in Christ and must be apprehended by faith as things unseen whereas the divine nature is in the Saints 2 Pet. 1.4 Faith dwelleth in us 2 Tim. 1.5 The new creation and image of Christ is in the mind Ephes. 4.23 The seed of God abideth in us 1 Joh. 3.9 The anoynting that teacheth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth in you 1 Joh. 2.27 and Ezek. 36. â—6 I will give you an heart of flesh and I will put my Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inner part or in the midst of you Antinomians teach That true poverty of spirit doth kill and take away the sight of grace And Sanctification is so farre from evidencing a good estate that it darkens it rather and a man may more clearly see Christ when hee seeth no sanctification then when hee sees it the darker my sanctification is the brighter is my justification So Saltmarsh The Scriptures bid you see nothing in your selfe or all as nothing these Teachers bid you see something in your selfe And it s a walking by faith and not by sight and a life hid with Christ in God to beleeve more truth in our owne graces then wee see or feel Now its true the Saints out of weaknesse mis-prize the Spirit 's working in them and while they under-value themselves they under-rate the new creation in themselves and tacitely upbraid and â—lander the grace of Christ and lessen the heavenly treasure because it is in an earthen vessell but poverty of spirit and grace will see and doe see grace inherent in it selfe though as the fruit of grace Cant. 1.5 I am black O daughters of Jerusalem but comely as the tents of Kedar Vers. 11. While the King sitteth at his table my spikenard sendeth forth the smell thereof The Saints as they make a judgement of Christ and his beauty so also of themselves My heart waked I am sick of love Psal. 116.16 O Lord truly I am thy servant Psal. 63.1 My soule thirsteth for thee my flesh longeth after thee Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire beside thee Psal. 130.6 My soule waiteth for the Lord more then they that watch for the morning So Ezekiah Esay 38.3 Paul 2 Cor. 1.12 2 Tim. 4.7 8. 1 Cor. 15.9 10. And others have set out in its colours the image of Christ in it selfe but not as leaving out Christ and taking in merit nor doth the sense of sanctification darken justification or lessen it to nothing except where wee abuse it to merit and selfe-confidence as Peter did who in point of selfe-confidence ought to have forgotten the things that are behind 2. Yea to say wee see justification more clearly when wee seâ— no sanctification is to make the water and the Spirit 1 Joh. 5.8 dumb or false witnesses that either speak nothing or tell lies 3. It is against the office of the Spirit which is to make us know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are freely given us of God such as faith repentance love mortification Act. 5. â— 2 Tim. 2.25 Phil. 1.29 Ephes. 2.8 Rom. 5.5 Gal. 2.20 I grant by accident when sin appeareth to a Saint out of measure sinfull and hee seeth how little good hee hath that hee is blind naked poore and hath no money nor price that hee is sold as a wretched man under a body of sin Rom. 7.14 24. it heighteneth the excellency and worth of the ransome and bloud holden forth in Justâ—fication And white righteousnesse free and glorious set beside black guiltinesse and no sanctification compearing as price or hire maketh Christ appeare to be choycer then gold or rubies Yea when I see no sanctification to buy Christ then justification is more lovely eye-sweet taking and soule-ravishing as the more light the more darknesse is discovered and the more sin the higher is Jesus Christ. And by all this the Saints professing their owne integrity and holy walking before God should see something in themselves not understanding the mystery of the Gospel and erre miserably with Legall Teachers and darken free justification by grace And one grace of God should obscure and destroy another for to see feel and professe sanctification is an act of supernaturall feeling and of grace how then can it darken the faith of the remission of sinnes in Christ But it may be asked When the Saints cannot be assured that God is their Father in regard of sin unbeleefe and present deadnesse what reasons would you use to raise their spirits up to the assurance of their interest and relation to God as to their Father Ans. There is no way of arguing Saints out of their unbeleefe except hee that laboureth to strengthen them being an Interpreter one of a thousand who can shew a man his righteousnesse be so acquainted with
hoasts came against Christ Heaven Hell Earth any Adversary but God the enimity of men cannot make me or any man formally miserable There be great edges and Emphasis in these words My God my God why hast thou forsaken me Not a point not a letter of them can be wanting they are so full and Emphatick 1. My God my God the forsaking of Angels is nothing that Men all men friends all my inward friends forsake me is not much they doe more then forsake they abhorre Job their friend Job 19.19 that father and mother and all my mothers sonnes forsake me is hard yet tollerable Psal. 27.10 Psal. 31.11 Psal. 88.18 Yea that mine own heart and flesh forsake me is an ordinary may bee amongst men Psal. 73.26 But Gods forsaking of a man is sad 2. If he bee a God in covenant with me both God and then my God that is a warme word with childe of love if he forsake me it is hard When our owne leave us we forgive all the world to leave us 3. In forsaking there is a great Emphasis any thing but unkindnesse and change of heart and Love is well taken this speaketh against Faith though Christ could not apprehend this the Lord cannot change Christs could not beleeve such a blasphemy yet the extremity of so sad a condition offered so much to the humane and sinnelesse and innocent sense of Christ a change of dispensation 4. Me Why hast thou forsaken me the sonne of thy love thy onely begotten Sonne the Lord of glory who never offended thee but the relation of Christ to God was admirable hee was as the sinner made sinne for us in this contest the enimity of a Lyon and a Leopard is nothing Hos. 13.7.8 the renting of the caule of the webbe that goeth about the heart is but a shaddow of paine to the Lords running on a man as a Giant in furie and indignation 2. Hell and all the powers of darkenesse came against Christ in this houre Col. 2.14 15. 3. All the earth and his dearest friends stood aloofe from his calamity there was no shoare on earth to receive this ship-broken man In regard of that which was taken from Christ it was a sad houre which I desire to be considered thus 1. The most spirituall life that ever was the life of him who saw and enjoyed God in a personall union was vailed and covered 1. Possession in many degrees was lessened but in jure in right and in the foundation not removed 2. The sense and actuall fruition of God in vision was over-clouded but life in the fountaine stood safe in the blessed union 3. The most direfull effects in breaking bruising and grinding the Sonne of God betweene the millstones of Divine wrath were heere Yet the infinite love and heart of God remained the same to Christ without any shaddow of variation or change Gods hand was against Christ his heart was for him 4. Hence his saddest sufferings were by divine dispensation and oeconomy God could not hate the Son of his love in a free dispensation he persued in wrath the surety and loved the Sonne of God 5. It cannot bee determined what that wall of separation that covering and vaile was that went between the two united natures the union personall still remaining intire how the God-head suspended its divine and soule-rejoycing influence and the man Christ suffered to the bottome of the highest and deepest paine to the full satisfaction of divine justice As it is easie to conceive how the body in death falleth to dust and ill smelling clay and yet the soule dieth not but how the soule suffereth not and is not sadned is another thing How a Bird is not killed and doth flee out and escape and sing when a window is broken with a great noise in the cage is conceivable but how the bird should not suffer or be affected with no affrightment is harder to our apprehension and how ship-broken men may swime to the shoare and live when the shippe is dashed in an hundreth pieces is nothing hard but that they should be nothing affrighted not touch the water and yet come living to shoare is not so obvious to our consideration Yea that the soule should remaine united with the body in death and the Ship sinke the passengers remaining in the ship and not bee drowned is a strange thing The Lord suffered and dyed the Ship was broken and did sinke the soule and body seperated and yet the God-head remained in a personall uinion one with the Man-hood as our soule and body remaine together while we live and subsist entire persons Vse 1. Christ hath suffered much in these sad houres for us hee hath drunken Hell drie to the bottome and hath left no Hell behind for us Heb. 12.2 Jesus the Author and finisher of our faith he hath not onely suffered so much of the Crosse but he hath suffered all the crosse he hath endured the crosse despised shame In the originall the words are without any Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as much as he hath left no crosse no shame at all to be suffered by us and Phil. 2.8 He was obedient to the Father he saith not to the death but to death even death of the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It holdeth forth to us that Christ suffered so much for us as hee hath taken up to heaven with him the great Crosse and hath carried up with him as it were the great death and hath left us nothing or very little to suffer and indeed Christ never denyed but affirmed he himselfe behoved to dye but for the beleever he expressely denieth hee shall dye and that with two negations Joh. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall never in any sort dye and for our sufferings Paul calleth them Col. 1.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnants the leavings the dregs and after-drops of the sufferings of Christ the sips and dew-drops remaining in the bottom of the cup when Christ hath drunken out the whole cup so are our affections and being compared with what Christ suffered they are but bitts fragments and small pieces of death that we suffer for the first death that the Saints suffer is but the halfe and the farre least halfe of death it s but the lips the outer porch of death the second death which Christ suffered for us is onely death and the dominion Lordship and power of death is removed Why doe you then murmur fret repine under aflictions when you beare little wedges pinnes and chips of the Crosse Your Lord Jesus did beare for you the great and onely Crosse that which is death shame and the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellencie so called It is true the Spouse of Christ since the beginning of the world and since Christs time these 1600. Yeares hath been crying as a woman travelling in birth of a Man-childe and the Dragon neare persuing her and is not yet
brought to bed Lord Jesus when will the Man-childe be borne and thy Spouse be eased of the birth Yet is not this disease deadly Sion as soone as shee travelled brought forth her child Isai. 66.8 All her shaddowes of sufferings shall be quickly gone The Spouse cannot die of child-birth paine Christ will save both the Mothers life and the Babe 2. Sinne is a deare and costly thing In heaven in the Count-book of Justice it goeth for no lesse then the bloud of God the shaming of the Lord of glory Justice for the request of all the world and the prayers of Christ could not abate one farthing A mans soule is a deare thing Exchange of commodities of silkes purple fine linnen is much exchange of Saphires Diamonds Rubies and other precious stones for baser commodities is much more and that ships-full of the gold of Ophir should bee given for bread and things obvious is a rich traffiquing but the market and value of soules as it hath not since God made man on earth fallen or risen so it is ever above a world Mat. 16.26 What hath a man profitted if hee lose this God will not take Silkes nor Purples nor Saphires nor Rubies nor Navies loaden with fine gold nor any corruptible thing 1 Pet. 1.18 for soules The price is one and the same soules were never bought nor sold nor exchanged nor ransomed but once and the price is one and as high as the soule and bloud of the Lord of life Job 27.8 What is the hope of an hypocrite though hee hath gained when God taketh his soule from him let him cast up his accounts and lay his charges hee stands a poore man a man without a soule What mad men are wee who sell soules daily for prices so farre below the Lords price A man that would wood-feet a Lord-ship of many thousands yearly for a base summe some pence or for a nights sleep in a straw-bed and bind himselfe not to redeeme it what a waster were hee how worthy to begge Satan is going through the world and hee gives some pence in hand O how sad a reckoning when the Devill the cozening Creditor comes at night with his back counts Pay mee for your sweet lusts I gave you answer my Bill for your idle oaths your lies oppressions cozening Covenant-breaking your unjust judging your starving and murthering of the widdow and the fatherlesse by detaining of the wages of the Souldier your sleighting of Christ and reformation and the price is referred to God and the market knowne Sathan can abate nothing thy soule he must have and within few dayes the body too is this wisdome to earne hell and to make away a noble soule for a straw 3. What are wee to give for Christ what bonds of love hath he layd on us who earned our Heaven for us at so deare ◠price I desire onely these considerations to have place in our thoughts 1. As God had but one Sonne and one onely begotten Son and he gave him for sinners so Christ had two loves one as God and another as man he gave them both out for us and two glories one as God one as Man and Mediator the one was darkened for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied a Sea of glory for us he powred it out for us and for his other glory he laid it downe as it were in hell endured infinite wrath for us 2. He went to death and the grave made his testament and left his love grace and peace in legacie to us 3. Greater love then this hath no man but he saith not greater love then this hath no God That God did let out so much love to men is the wonder of the world and of heaven Wee may find words to paint out creatures and the garment may be wider then the thing but should Angels come and helpe us to find out expressions for Christs love words should bee below and in this side of Christ. 4. Behold the man saith an enemy of Christ but behold him more then a man behold the Lord in the Garden sweatting out of his holy body great blobs and floods of Love trickling downe upon sinners of clay Men and Angels come see and wonder and adore 5. Love was Christs cannon-Royall he battered downe with it all the forts of hell and triumphed over Principalities and powers Christ was judgement-proofe he indured the wrath of God and was not destroyed he was hell-proofe and grave-proofe hee suffered and rose againe but hee was not love-proofe to borrow that expression he was not onely love-sicke for his Church but sicke to death and dyed for his friends Cant. 2.4 His banner over his Church was love Saints bee sworn to his collours die and live with Christ and take Christ in the one arme his cause and Gospell in the other and your life betweene both and say to all enemies take one take all The midst of Christs Chariot is paved with love for the daughters of Jerusalem Cant. 3.10 Christs royall seat both in the Gospel in which he is carried through the world as a Conquerour Revel 6.2 and in the soules of his children is love From the sense of this it were our happiest life to live and love with Christ for hee hath carried up to heaven with him the love and the heart and the treasures of the sonnes of God so as all ours are with him above time 6. Wee are not to feare death extreamely nor hell at all Christ feared both for our comfort hee hath taken away the worst of death In that 1. He hath subdued hell and sinne and there remaineth to us but the outer side of death 2. The beleever but halfe dies and swoneth or rather sleepeth in the grave 3. He dyeth by will because he chooseth to be with Christ Phil. 1.23 rather then by nature or necessity 4. As dying and sufferings are the cup that Christ dranke so are we to love the cup the better that Christs lip touched it and left the perfume of the breathings of the Holy Ghost in it In common Innes by the way side Princes and common travellers and thousands lye in one bed the clothes may be changed but the bed is the same Christ tasted of death Heb. 2. for us but there was gall in his cup that is not in ours Christs worm-wood was bitter with wrath ours sweetned with consolation 7. All the Saints are in Christs debt of infinite love When we grieve the Spirit purchased by Christ we draw blood of his wounds a fresh and so testifie that wee repent that Christ suffered so much for us The Father hath sworn and will not repent that he is an eternall Priest and stands to it that his bloud is of eternall worth and when the Father sweareth this Christ is the same one God with him and sweares that he thinketh all his bloud well bestowed and will never give over the bargaine his Bride is his Bride though
ô house of Israel Christs will is heaven Christ thinks it is best that his Fathers will stand and his humane will be repealed Rom. 15.3 for even Christ pleased not himselfe to have no will of your owne is the Pearle in the ring a Jewel in submission 2. that the Lords end is good he minds to have me home to heaven then as in his six dayes workes of creation he made nothing ill so hee hath been working these five thousand years and all his works of providence are as good as his works of creation hee cannot chuse an ill meane for a good end if God draw my way to heaven through fire tortures bloud poverty though hee should traile me through hell hee cannot erre in leading I may erre in following Object But there is a better way beside and hee leades others through a rosie and greene valley and my way within few inches to it is a wildernesse of thornes Answ. Gold absolutely is better then a draught of water but comparatively water is better to Sampson dying for thirst then all the gold in the earth So cutting a veine is in it selfe ill but comparatively letting bloud through a cut veine is good for a man in danger of an extreame Feaver there is no better way out of heaven for thee then the very way that the Lord leades thee God not onely chuses persons but also things and every crosse that befalls thee is a chosen and selected crosse and it was shapen in length and breadth and measure and weight up before the Throne by Gods owne wise hand Heaven is the workehouse of all befals thee every evill is the birth that lay in the wombe of an infinitely wise decree so God is said to frame evill as a Potter doth an earthen vessell so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jatsar signifieth Jer. 18.11 to frame a vessell of clay is a work of art and wisedome so it s a worke of deliberation and choise God is said to devise judgement against Babylon Jer. 51.12 And the Lord hath done to his people the things which he devised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to think meditate studie devise Deut. 19.18 and Isai. 45.7 he creates darknesse and evill it is such a worke of omnipotency and wisedome as the making of a world of nothing then if God follow infinite art in shaping vengeance against Babylon farre more must he wisely study to mould and shape afflictions for his owne for no afflictions befalleth the Saints but they be well framed chosen wisely studied forged and created crosses A Potter cannot frame by deeper Art and judgement a water-pot for such an end and use a fashioner cannot frame clothes in proportion for a mans body so fitly as the wise Lord in judgement and cunning shapes frames this affliction as a measure for thy foot only poverty for this man and its shapen to his measure wicked children and the sword on Davids house fittest for him such a loathsom disease for this Saint want of friends and banishment for such a man another more and heavier should be shapen to wide for thy soule and another lighter should have been too strait short and narrow for thee It s comfortable when I beleeve the draught portraiture and lineaments of my affliction were framed and carved in all the limmes bones parts qualities of it in the wise decree and in the heart and breast of Christ It were not good to bear a Crosse of the Devils shaping were there as much wormwood and gall in the Saints cup as the Devil would have in it then hell should be in every cup and how many hells should I drink and how often should the Church drinke death It s good I know Christ brewed the cup then it will worke the end for be it never so contrary and soure to my taste and so unsavory Christ will not taste poyson in it he hath purposed I should sail with no other winde to heaven and I know its better then any winde to me for that Port. Rule 6. Christ prescribes no way to his Father but in the generall The Lords will be done on me saith he be what it will Let hell and death and Devils malice and heavens indignation and enmity and warre ill-will and persecution from earth hard measure from friends and lovers if the will of my Father so be welcome with my soule welcome black crosse welcome pale death welcome curses and all the curses of God that the just Law could lay on all my children and they are a faire number welcome wrath of God welcome shame and the cold grave The submission of faith subscribeth a blanke paper let the Lord write in what he pleaseth patience dares not contest and stand upon pennies or pounds on hundreds or thousands with God Moses and Paul dare referre their heaven and their share in Christ and the book of life to Christ so the Lord may be glorified Submissive faith putteth much upon Christ Let him slay me yet I will trust in him said Iob 13.15 Heman alledgeth it was not one single crosse Psal. 88.7 Thou hast afflicted me with all thy waves And David Psal. 42.7 All thy waves and thy billowes are gone over me One of Gods waves could have drowned David afflictions coming in Armies and in a battle-array say that one single Souldier cannot subdue us Lawfull warre is the most violent and the last remedy against a State and it argueth a great necessity of the Sword Job had an Army sent against him and from heaven too cap. 6.4 The terrors of God doe set themselves in array against me See what a catalogue of sufferings Paul did referre to God 2 Cor. 11.23 24 25 c. one good violent death would have made away a stronger man then Paul yet he was willing for Christ to be in deaths ofen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many deaths many stripes many prisons five times nine and thirty stripes this was neer two hundred stripes every one of them was a little death Thrice beaten with rods once stoned thrice in shipwrack night and day sailing in the deep in journeying often in perils of waters in perils of robbers in perils of his owne country men in perils by the heathen in perils in the City in perils in the wildernes in perils in the Sea in perils among false brethren in wearinesse and painfulnesse in watching often in hunger in thirst in fasting often in cold in nakednesse c. Many of us would either have a crosse of our own carving as we love will-worship and will-duties so we love will-suffering and desire nothing more then if that we must suffer Christ with his tongue would licke all the gall off our crosse and leave nothing but honey and a crosse of sugar and milk we love to suffer with a reserve and to die upon a condition an indefinite and catholique resignation of our selves without exception to Christ and to undergoe many furnaces many hels
many deaths as Christ will is a rare grace of God and not of ordinary capacity Rule 7. Christ in submitting his will maketh the Prophecies the revealed Gospel his rule and in the matter of duty is willing to be ruled by Gods revealed will in the matter of suffering hee is willing that the Lords will stand for a Law to which hee doth willingly submit and will in no sort quarrell with everlasting decrees To be ruled by the one is holinesse to submit to the other is patience For patience is higher then any ordinary grace in regard its willing to adore and reverence something more and higher then a commanding promising and threatning will of God It was a grace in Christ most eminent in the Lamb of God dumb meek and silent before his shearers the meekest in earth and in heaven that hee did not onely never resist the revealed will of God but never thought motion nor any hint of a desire was in him against the secret and oâ—ernall decree and counsell of God Christ will not have us to make Images of him who is the invisible God but when in his works of justice power love free grace hee setteth before us the image of his glorious nature and attributes hee will have us to adore him in these According to his decree of reprobation hee raised up Pharaoh to be clay to all men on whom as on a voluntary and rationall vessell of wrath they might read power justice truth soveraignty in these works wee are to tremble before him and adore the Lord. So in works of Grace that are the Image of the invisible God the Lord is to be loved 1 Tim. 1.16 In Paul the chiefe of sinners the Lord holds forth an image of the freest grace no lesse then in the revealed will of God for 1. Christ made an example of mercy and free grace in him 2. Hee made a speaking and crying spectacle to all Ages an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a printed copy of crying grace to all the world and in this wee are to adore and submit to him Such a limb of hell hath received mercy not I who before men was holier O submit to this worke of grace as to the copy of his eternall decree and be silent Rule 8. Christ putteth nature and naturall reason that his naturall will might seem to plead withall under the Lords feet So it would seeme strange God hath many sonnes but none like Christ hee was a Sonne his alone hee had never a brother by an eternall generation hee was the onely heire of the house but never a son so afflicted as hee This seemes against all reason But Christ brings in his Fathers will with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Mat. 26.39 Joh. 12.27 Luk. 22.42 Mark 14.36 But thy will be done It s against submission to put absolute interrogatories upon the Lord Wee love to have God make an account of his providence to us and that the last and finall appeale of the wayes of the Lord should be to our reason as to the great Senate and supremest Court in heaven and earth It s true Christ putteth a Why upon God My God my God why hast thou forsaken me but 1. with the greatest faith that ever was a doubled act of beleeving My God my God 2. With the extremest love that ever was in a man it s also a two-fold cord of warmnesse of heart to his Father My God my God 3. It s a word relative to the covenant between the Father and the Son for My God is a covenant-expression that the Father will keep what he hath promised to his Son and relateth to the infinite faithfulnesse of the Covenant-Maker 4. God relateth to the Dominion Lord-ship and Soveraignty that the Lord hath and therefore that Christ will submit to him 5. Christs complaint of the Lords forsaking sheweth the tendernesse of his soule in prizing the favour of his Father more then any thing in heaven and earth And therefore Christs why is a note of 1. Admiration 2. Of sinlesse Sorrow conjoyned with love tendernesse and submission to God Christ cannot speak to his Father beside the truth But every man is a lyar and wee seldome put questions and queries upon Soveraignty but wee preferre our reason to infinite wisdome Job is out and takes his marks by the Clouds and the Moone when hee saith Job 13.24 Why holdest thou me for thine enemy Chap. 3.11 Why died I not from the womb why did I not give up the ghost when I came out of the belly And Jeremiah 15.18 Why is my paine perpetuall and my wound incurable which refuseth to be healed Chap. 20.18 Wherefore came I out of the wombe to see labour and sorrow that my dayes should be consumed with shame All the Lords works are full yea with child of reason wisdome and grave and weighty causes and though wee see not his acts to have a why yet there is a cause why hee doth all hee doth reason is necessity to him and an essentiall ingredient in all his actions Rule 9. In this Administration of Providence with Christ the Lord goeth many wayes at once In this very act hee redeemeth the world judgeth Satan satisfieth the Law and Justice glorifieth Christ destroyeth sin fulfilleth his owne eternall will and counsell In one warre hee can ripen Babylon for wrath humble his Church deliver Jeremiah punish Idolatry In the same warre hee can humble and correct Scotland harden Malignants that they will not hearken to offers of peace and blow up their haters that they may be lofty through victories and be ripened for wrath through unthankfulnesse to God Providence hath many eyes so also many feet and hands under the wings to act and walk a thousand wayes at once There is a manifold wisdome in Providence as in the work of Redemption In every worke that God doth hee leaveth a wonder behind him No man can come after the Almighty and say I could have done better then hee It s naturall to blame God in his working but unpossible to mend his work Rule 10. Nor is Christ made a loser by losing his will for the Lord but his will is fulfilled in that which he feared Heb. 5.7 Providence submitted unto rendereth an hundred fold in this life Matth. 19.29 God makes the income above hope Gen. 48.11 And Israel said to Ioseph I had not thought to see thy face and lo God hath shewed me also thy seed One berry is not a cluster that two men cannot bear but it s a field an earth of Vine-trees in the seed Ephes. 3.20 He is able to doe above all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then aboundantly above that we can aske or thinke above the shaping or frame of my words and thoughts But I can ask heaven he can give more then heaven and above heaven yea I can think of Christ but he can give above the Christ that I can thinke on
hard for Christ Ergo his prayers are better heard then the prayers of the Saints except our prayers be folded in his prayers they cannot be answered The perfume the sweet odours of Christs prayers are so powerfull and strong as comming from God-man in one person they must be both asking and giving desiring and granting praying and hearing flowing from the same person Christ. When our prayers goe to heaven Christ ere they come to the Father must cast them in a new mould and leaveth to them his heart his mouth though the Advocate taketh not the sense and meaning of the Spirit from them yet Christ presenting them with his perfume he removeth our corrupt sense so as they are Christs prayers rather then ours Hebr. 13.15 Let us by him as our High Priest offer the sacrifice of praise then of prayers also to God continually The offering is the Priests aswell as the peoples Revel 8.3 and farre more here because Christ by his Office is the onely immediate person who maketh request to God for us Romanes 8.34 From heaven Hence Christ troubled in soule and afflicted beleevers on earth keep correspondence and compliance with heaven 1. Christs prayers in his saddest dayes have their returne from heaven Posts and Messengers fly with wings between God and a Soule in a praying disposition possible ten Posts in one night Prayer hath an Agent lying at the Court of heaven and an open eare there Psal. 18.6 Hee heard my voyce out of his temple and my cry came before him even into his eares Christ takes care that the Messenger get presence and be quickly dispatched with a returne Psal. 102.19 The Lord ere the Messenger come looked down from the height of his Sanctuary Vers. 20. To heare the groning of the prisoner to loose those that are appointed to death So Lam. 3. Teares lie in heaven as Solicitors with God untill hee heare Mine eye trickleth down and ceaseth not Vers. 50. Till the Lord look down and behold from heaven 1 King 8.30 Heare thou in the heaven thy dwelling place and when thou hearest forgive saith Solomon Isai. 63.15 Look down from heaven and behold from the habitation of thy holinesse Our Saviour hath appointed the Post-way in that Prayer Our Father which art in heaven We have a Friend there who receives the Packet An high Priest set at the right hand of the throne of Majesty Heb. 8.1 Who hath passed into the heavens Heb. 4.14 And is made higher then the heavens Heb. 7.26 And liveth for ever to make intercession for us Vers. 25. 2. In Christs hardest straits comfort came out of this aire Luk. 22.43 When hee was in his saddest agony there appeared to him an Angel from heaven strengthening him In his lowest condition when hee was in the cold grave among the dead heaven was his Magazin of help and comforts Mat. 28.2 An Angel of the Lord came down from heaven and rolled away the stone Heaven came to his bed-side when hee was sleeping in the clods 3. The Saints have daily traffiquing with heaven O my dear Friend my Brother my Factor is in that Land Psal. 73.25 Whom have I in heaven but thee What are not Angels Prophets Apostles and Saints there Yea but wee have no acquaintance by way of mediation in that Land but Christ hee is the choice Friend there 1 Cor. 15.47 The second Man both first highest second and all is the Lord from heaven 4. All our good every perfect gift comes from heaven Jam. 1.17 Manna came not from the clouds How then Joh. 6.32 My Father giveth you the true bread from heaven We are ill lodged in bits of sick and groning clay our best house is in heaven 2 Cor. 5.2 We groning desire to be clothed with our house from heaven 5. The earth is but the beleevers Sentinell or at best his Watch-tower but our hope is in heaven 1 Thes. 1.10 Wee wait for the Son of God from heaven Our life and treasure is there Mat. 6.20 Lay up treasure for your selves in heaven Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our city-dwelling and our haunting is in heaven Phil. 1.21 What acquaintance have yee in heaven what bloud-friend have you in that Land The wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the man of the earth And Psal. 17.14 Save me from men of time men of this life Are you a Burgesse of time or a Citizen of the earth or a man of the higher Jerusalem Imagine there were a new-found Land on earth and in it there be twelve Summers in one Yeare all the stones of the Land are Saphyres Rubies Diamonds the clay of it the choicest gold of Ophir the trees doe beare Apples of life the inhabitants can neither be sick nor die the passage to it by sea and land is safe all things there are to be had for nothing without money price or change of commodities and gold is there for the gathering if there were such a Land as this what an huge navie would be lying in the Harbours and Ports of that Land how many Travellers would repaire thither Heaven is a new Land that the Mediator Christ hath found out it is better then a Land where there is a Summer for every Moneth of the Yeare there is neither winter nor night there the Land is very good and the fruits of it delectable and precious grace and peace righteousnesse joy of the Holy Ghost the fruits of that Kingdome Rom. 14.17 are better then Rubies Saphyrs or Diamonds Christ the tree of life is above all Lands on earth even his alone and there 's no need of price or money in this Kingdome grace is the cheapest thing of the world wine and milk are here without money and without price Esay 55.1 It s a Land that stands most by the one onely commodity of Grace and Glory Oh there is little traffiquing with heaven when was you last there It is an easie passage to heaven David who often prayed even seven times a day was often a day there Prayer in faith is but one short Post thither Oh wee have too much compliance with the earth A voyce The third particular in this Returne is the Manner In an audible voyce the Lord answereth him The multitude heard this voyce though they understood it not Wee read not often of an audible voyce from heaven to Christ onely at his Baptisme there was a testimony given of him from heaven Mat. 3.16 17. and at his Transfiguration Mat. 17. of which Peter speaketh 2 Pet. 1.18 And this voyce we heard when we were with him on the holy Mount The Lord in the hearing of men gives a testimony of his Son Christ and his good cause Hee was accused because he made himself the Son of God hee prayes to God and calleth him Father openly a voyce from heaven openly answering acknowledgeth him to be the Son of God though they knew not the Lords testimony from heaven God maketh a good cause
though darkened to shine as day-light if men would open their eyes and see Psal. â—7 5 Roll over thy way upon the Lord and trust in him and hee shall bring it to passe But flesh and bloud saith Innocencie lieth in the dark and weepeth in sack-cloth in the dungeon and is not seen The Lord answereth Vers. 6. And hee shall bring forth thy righteousnesse as the light and thy judgement as the noon-day It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to goe from one place to another it s here applied to the sun and elsewhere to things that grow out of the earth Judg. 13.14 The sun in the night seems dead and lost as if there were no such thing yet the morning is a new life to the day and the sunne The grape of the wine tree sowne in the earth is a dead thing yet it springeth in some dayes and cometh to be a fruitfull tree Christ was crucified and buried yet the Wine-tree grew againe and Rom. 1.4 Hee was declared to be the Son of God with power according to the Spirit of sanctification by the resurrection from the dead The Gospel and a good cause seems buried and weeps in a dungeon Joseph in the prison and a sold stranger yet in the eyes of his brethren hee is exalted The Lord cleared Daniels cause Psal. 97.11 Light is sowne for the righteous and joy for the upright in heart The light and joy of the Saints are often under the clods of the earth 1. The Reformation of Religion goes vailed under the mask of Rebellion and of subverting Fundamentall Lawes but God must give to this work that is now on the wheels in Britain the right name and call it The building of the old waste places The rearing up of the Tabernacle of David and cause it come above the earth 2. The crosse is that great stumbling block for which many are offended at Christ and the Gospel It is a sad and offensive Providence to see joy weep glory shamed this is the gall the worm-wood the salt of the crosse that the Lord of life should suffer in his owne person yet here is heaven and the Father speaking and returning a comfortable answer to Christ in that which hee most feared The crosse maketh an ill report of the Gospel and Christ for this the Apostles are made a theatre a gasing-stock to Men and Angels a worlds wonder and Paul would take this away Ephes. 3.13 Wherefore I desire that yee faint not at my tribulation Then Saints may fall a swooning at the very sight of the crosse in others And Peter 1 Pet. 4.12 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not stricken with wonders or astonished as at new things and miracles Acts 17.20 when yee are put to a fiery triall The comforts of the crosse are the sweet of it and the honey-combs of Christ that drop upon that soure tree 3. That the Father saith from heaven There shall grow the fairest and most beautifull Rose that ever higher or lower Paradise yeelded out of this crabbed thorne was much consolation to Christ. Here growes out of the side and banks of the lake of that river of fire and wrath that Christ was plunged in many sweet flowers as 1. A victorious Redeemer who overcame hell sinne devils death the world 2. A faire and spotlesse righteousnesse 3. A redeemed a washed and sanctified Spouse to the Lamb. 4. A new heaven and a new earth behold Hee hath made all things new and hath cast heaven and earth in a new mould 5. A new Kingdom a new Crown to the Saints a choiser Paradice then the first that Adam lost 6. Riches of Free-grace unsearchable treasures of mercie and love all these blossome out of the Crosse. 4. The Crosse is bought by and in its nature much altered to the Saints It s true it s become a necessâ—ry in-let and an inevitable passage and a bridge to heaven but the Lord Jesus not Satan keeps the passe and commandeth the bridge and letteth in and leteth out Passengers at his pleasure But 1. Christ hath strawed the way to heaven with bloud and warres and forbids us to censure his sad Patrimony in that the servants are no worse then the Lord and floure of all the Martyrs though bloud hath been and must be the Rent and In-come of the Crowne of the noble King of Kings and the consecrated Captaine of our salvation Yet it is short and for a moment and Christ hath a way of out-gate that none of his shall be buried under the Crosse Revel 7.14 Psal. 4.19 2. Christ hath broken the iron chaines of the Crosse and the gates of brasse that the Crosse hath but a number of free Prisoners who have faire quarters and must goe out with flying colours and be ransomed from the grave John 16.33 Hos. 13.14 3. When you are in glory and in a place above death there shall be neither marke nor print no ceatrix of the sad crosse on backe or shoulder but the very furrow of teares wiped away and perfectly washen off the face with the water of life For the former things shall be away Revel 21.4 Yea the saddest of Crosses the utmost and last blow that the Crosse can inflict is death I should thinke that Christ is the Saints factor in the land of death He was there himselfe and though hee will not adjourne death yet hath our Factor made it cheap and at an easie rate all tole and custome is removed and he hath put a negation upon death Joh. 11.26 He that beleeveth shall not die John 14.19 Much dependeth on our wise husbanding of the rod of God yet if Christ did not manage order and oversee our furnace it could not be well with us I have both glorified it and will glorifie it againe This is the fourth considerable point the matter of the Answer Here is a Lord-Speaker from heaven testifying that the Lords name shall be and was glorified As 1. In Christs person and incarnation Joh. 1.14 The word was made flesh dwelt amongst us and we beheld his glory So the Angels did sing at his birth Luke 2.14 Glory to God on the highest Christs laying aside of his glory and his emptying of himself for us was the glory of rich mercy 2. His Miracles glorified God Joh. 2.11 This first miracle did Jesus to manifest his glorie When he cured the Paralytick man Luk. 2.12 they were amazed and glorified God When hee raised Jairus his daughter Luke 7.16 There came a feare on all and they glorified God 3. In all his life he went about doing good and sought Iohn 8.49 to glorifie his Father 4. In his death God was in singular maner glorified When the Centurion Luk. 23.49 saw what was done he glorified God The repenting Theife preached him on the Crosse to be a King and this was a glorifying of Christ in his greatest abusement and shame Yea his glory was preached by the Sunne when it
really to him and he will really glorifie you and put a weighty Crowne on your head and also pay you home in your owne coyne and declaratorily glorifie you I will confesse him saith Christ before my Father c. Vers. 32. And I If I be lifted up from the earth will draw all men to me We have spoken of the power of Christs death and of his enemies the World and Satan Now Christ speakes of the power of his death on the Elect in drawing sinners to himselfe The scop of the words is to hold forth the efficacie of Christs death in drawing sinners to him In which we have these considerable points 1. The drawing it selfe 2. The Drawer I will draw saith Christ. Christ is good and of excellent dexterity at drawing of men to God 3. The persons drawn All men 4. The person to whom the terminus ad quem To mee saith Christ. 5. The condition If I be lifted up from the earth Which is not a note of doubting whether he would die for us as we shall heare but of a sure condition 6. The way and manner of his lifting up from the earth is expounded Verse 33. To signifie to the hearers what sort of death he would die to wit the death of the Crosse. Of drawing it selfe these are considerable 1. The expression and Metaphore of drawing 2. The reasons moving Christ to draw the fountain◠causes and the disposition and qualifications going before drawing in the party drawn 3. The manner of drawing or the way and if it bee some other thing then justification 4. The power and efficacie of drawing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 1.4 Draw mee we will runne after thee Is first a word of violence and strength 1 King 22.34 A certaine man drew a bow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 41.1 Wilt thou draw Liviathan with thy hook Joh. 21.11 Simon Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drew a net to land Acts 16.19 They caught Paul and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and drew them to the market place to the rulers 2. Drawing is by wiles and perswation or love For wiles is covered or pretended love Judg. 4.6 Draw them by perswasion to Mount Tabor to battle Hos. 11.3 I will draw them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with cords of man with bands of love It is such a drawing as is ascribed to the Whore though another word Prov. 7.21 the Whore which made the young man to decline with the softnesse of her lips in faire words forced him Jam. 1.14 Every man is tempted when hee is led or drawne aside by his owne lust and inticed This drawing is by wiles to steale a man off his feet So Psal. 10.9 A bird is drawne in the net It is then a word borrowed from bodily strength which draweth heavy bodies out of one place to another by strong hand The sinner is a heavy creature Grace is a strong thing to pull the man out of his element There be then in Christs drawing 1. Violence 2. Perswasions of love strong love runneth from the heart through all the nerves and veines of Christs right arme to draw a sinner to God 3. There is art and wiles which is nothing but masked love for wiles cannot worke upon the soule to draw it but by the taking of reason with apprehension of good Hope is the painted net that draweth men to Christ and the hope of the prey draweth the Fox to the net the hope of food the bird to the snare The violence that Christ useth is not on the reason will or any vitall principles of the soule no principles of life can act as principles of life from externall drawings and stirrings life is an internall thing the line and first point of the line in motions of life is from within all the violence is done to the corrupt accidents and sinnefull qualities of the soule as to darkenesse and sinnefull ignorance to unbeliefe frowardnesse and sowrenesse to Christ hatred of God enimity of the carnall minde to the law of God put the will once on moving and set the wheeles a stirring toward Christ which is all the difficulty and the principles of life smile on Christ and move apace but the corruption of will must be removed first as suppose a milstone were kept fast in the ayre by a strong chaine of iron there is violence required to snap in pieces the iron chaine but none at all to draw the milstone down to the earth it falles downe of its owne accord this is but a comparison For the will in its motion to Christ must not onely bee freed from the dominion of the clog of the body of sinne and these naturall chaines and fetters but Christ must put new principles and a new life and new wings and new wheeles and with them act stirre and move the will and then hee drawing we runne Cant. 1.4 He that is drawn to Christ Joh. 6.44 is not altogether willing as the fish hath no propension of nature to bee haled out of its owne element all the propension commeth from that which setteth the will on worke A child taketh medicine but his propension is stirred from the sugar that pleaseth his tast He learneth being hyred that which sets him on work is not the good that he seeth in the booke nor the beauty that he conceiveth to be in vertue and learning it s the apples the babies you give him as his hire that acteth him nor is the will here forced A hireling caries a heavie burden not with a forced will but there is nothing in the burden that doth take his heart but the sweating under the burden come all from money he is hired and therefore doth all from the stirrings of his will that ariseth from his wages Mens comming to Christ comes not from their naturall good-liking they beare to Christ but from some higher principle within and the discovered excellency that the Spirit layes open to the soule II. Hence 2. The reasons moving a soule to yeeld to Christs drawing comes under a two-fold consideration as 1. Naturall dispositions 2. As lustered with some common grace and so thought preparatory to conversion and drawing In the former consideration Divines with good reasons looke at them as sinnes and the greatest obstructions of conversion 1. There is something that is taking with reason why a man will not come to Christ no man goes to Hell without hire and gratis Hell is a death but a golden death and fair afar Ah it s sweet to men to perish Hell is a most reasonable choice to the sinner the chalmers of death shine with fair paintry to the naturall mans reason 2. It s not single weaknesse but wicked and wilfull impotency that keeps men from Christ as a beggar would be a king hee hath no positive hatred of the honour riches pleasures of a king but hee hath not legs
the Saphire Vers. 17. The Gold and the Christall cannot equall it 4 May there not be bidding and buying and words of a market here Nay the disproportion between Christ and Gold is so great that a rationall Merchant can never speake of such a bargaine Vers. 18. No mention shall bee made of Corall or of Pearles for the price of Wisdome is above Rubies Say that heaven and earth and all within the bosome and circumference of heaven and millions of more worlds were turned into Gold Pearle Saphires Rubies and what else yee can imagine yee undervalue Christ if yee speake of buying of him 3. Being drawne to Christ maketh all yours when yee are hungry all the bread of the earth is your Fathers When yee are in a Ship yeare in Christs Fathers waters when yee travell in Summer ye see your Redeemers fields your Saviours woods trees floures cornes cattels birds Yea and all things are yours 1 Cor. 3.21 Not in possession but in a choiser free-holding in free heritage Psal. 37.11 Yee have the broad rent the faire In-come of all things Your land is named All things Revel 21.7 Hee that overcometh shall inherit all things 4. All you have a morsell of greene herbes a bed of straw want hunger wealth are guilded and watered with Christ. The third drawing thing in Christ is Honour The Church is a Princesse daughter Cant. 7.1 A Kings daughter Psal. 45.13 A Queene in gold of Ophire Psal. 45.9 Kings and Priests unto God Revel 1.5 Not young Kings onely but Crowned Kings And they had on their heads crownes of gold Revel 4.4 Every Saint rules the Nations with a rod of iron Every beleever is a Catholicke King and swaies the Scepter over all the Kingdomes of the world 1. In regard that his head Christ guides all Kings Courts and Kingdomes all the world and the weight of States Empires not indirectly and onely in ordine ad Spiritualia but directly and the weight of the Church tryumphing and the Church fighting are upon the shoulders of our brother and Saviour 2. In that by faith he breaks and overcomes the world 3. And by prayer which is more then the key of Europa Africk and Asia he can bring in the nations to Christ and shut and open heaven 2. Consider what God makes them To him that laies hold on my Covenant saith the Lord Esai 56.5 I will give within my house and my walles a name But what is a name A name is but name A name better then the name of sonnes and daughters even an everlasting name that shall not be cut off An everlasting name I confesse is more then a name Esai 43.4 Since thou wast precious in my sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast beene glorious or honourable 1 Chron. 4.9 And Jabez was more honourable then his brethren the same word and way Vers. 10. And Jabez called on the God of Israel saying oh that thou wouldest blesse me indeed and enlarge my coast It was said of Reuben Gen. 49.4 Reuben thou shalt not excell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor be an overplus in praise it s to remaine or abound either in quantity or quality for his incest deprived him of his excellencie Prov. 12. â—6 The righteous is more abundant the same word more honourable glorious or excellent then his neighbour 3. The Lord who knowes the weight of things Angels and Men esteemes highly of them Cant. 5.2 My Sister my Love my Dove The Spouse must in Christs heart have an high respect when he saith Cant. 4.1 Behold thou art faire my love and that cannot content him he addeth Behold thou art faire Cant. 6.9 my dove my undefiled is but one shee is the onely one of her mother shee is the choise one of her that bare her The Saints in Christs bookes are jewels Mal. 3.17 His onâ—ly choise the floure of the earth All the world is Christs refuse and King are but morter to him the Saints are Christs assâ—ssors and the Kings Peeres to judge the world with him Lords of the higher House Christ devides the throne with them Luk. 22.30 1 Cor. 6.2 Revel .21 The Lord so farre honoureth them as to put them on all his secrets Psalm 25.4 The secrets of the Lord are with them that feare him Joh 14.21 I will manifest my selfe unto him they are of his Cabinet counsell Cant. 2.4 The King brought me into his house of Wine his secrets of love and free grace are there 4. Christ so honoreth them that he professeth hee desires a a communion with them Cant. 4.8 Comâ— with me from Lebanon my Spouse Joh. 14.23 The Father and I will come un-him and make our abode with him Cant. 2.16 He seedeth among the Lilies till the day breake the Lord familiarly converseth with them Vse 1. All them who are taken with faire things and are so soft as pleasures they must have and will not be drawne to Christ the pleasantest and fairest one that ever heaven had are much prejudged ye warme your selves O children of men at the outside of a painted fire Your pleasure and wee may beleeve Salomon are floures worme-eaten and as garments torne and threed bare Salomons honey and Sampsons Dalilah are sweet drinks that swels them when these work on their stomacke they are glad to vomit them out and are pained with sickenesse at the remembance of them there is no drawing beauty to Christ behold him in all his excellencies Cant. 5.10 My beloved is white and ruddy the chiefest among tenne thousand Vers. 11. His head is as the most fine gold his locks are bushie and black as a raven Vers. 12. His eyes are as the eyes of doves by the rivers of water washed with milke and fitly set Vers. 13. His cheeks are as a bed of spices as sweet floures his lips like Lillies dropping sweet smelling myrrhe Vers. 14. His hands are as gold rings set with Berill his belly is as bright yvorie over-laid with Saphires Vers. 15. His legges are as pillars of Marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars Vers. 16. His mouth is most sweet or in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweetnesses and hee is all desires all loves and all of him or every peece of him is love and when John sees him Revel 1. O what a sight Vers. 13. Hee was clothed with a garment downe to the feet and girt about the paps with a golden girdle Uers. 14. His head and his haire were white like wooll as white as snow and his eyes were as a flame of fire Vers. 15. And his feet like unto fine brasse as if they burned into a furnace and his voice as the sound of many waters Vers. 16. And hee had in his right hand seven starres Hee hath the Churches and all the elect in his right hand and ouâ— of his mouth went a sharpe two edged sword and his countenance was as the Sunne shineth in
his strength When John saw him thus he was so over-gloried with the beauty and brightnesse of his Majestie that whereas he was wont to leane on his bosome in the daies of his flesh now he is not able to stand and endure one glance of his highest glory but saith he Ver. 17. And when I saw him I fell down at his feet as dead And there was much lovely and tender affection lapped up in this glory when poore John fell a swouning at his feet Christ for all his glory holds his head in his swoune And he laid his right hand on my head saying unto me feare not I am the first and the last I am good for swouning and dying sinners Why I am he that liveth and was dead And behold I live for evermore Would sinners but draw neere and come and see this King Salomon in his chariot of love behold his beautie the uncreated white and red in his countenâ—nce hee would draw soules to him there is omnipotencie of love in his countenance all that is said of him here are but created shadowes aâ— words are short to expresse his nature person office lovelynesse desirablenesse What a broad and beautifull face must hee have who with one smile and one turning of his countenance lookes upon all in heaven and all in the earth and casts a heaven of burning love East and West South and North through heaven and earth and filles them all Suppose omnipotencie would inlarge the globe of the world and the heaven of heavens and cause it to swell to the quantity and number of millions of millions of worlds and make it so huge and capacious a vessell and fill it with so many millions of elect Men and Angels and then fill them and all this wide circle with love it would no more come neere to take in Christs lovely beauty then a spoon can containe all the Seas or then a childe can hide in his hand the globe of the world Yea suppose all the cornes of sand in all the earth and shores all the floures all the herbes and all the leaves all the twigs of trees in woods and forrests since the creation all the drops of dew and raine that ever the cloudes send downe all the starres in heaven all the lithes joynts drops of blood haires of all the elect on earth that are have beene or shall be were all rationall creatures and had the wisdome and tongues of Angels to speake of the lovelinesse beauty vertues of Jesus Christ they would in all their expressions stay millions of miles on this side of Christ and his lovelinesse and beauty It is the wicked fleshly disposition of Libertines who turne all the beauty excellency freenesse of grace in Christ to a cloake of licentiousnesse and a liberty of all Religions they highly under-value free-grace as any Hereticks that ever the Church of Christ law who turne all sanctification all the grace of Christ that should be expressed in strict precise accurate walking with God but as farre from merit as grace and and debt as Christs free grace and the condemning Law into a notionall speculative apprehension or rather a presumptuous imagination or Antinomian faith that Christ hath obeyed mortified the lusts of the flesh for the sinner that no Law no commandement of God no letter of the Word obligeth us to walke with God onely an immediate Enthiasticall unwarrantable inspiration of a Spirit without the Word or blasts of love when they come and not but when they come ingageth beleevers to keepe any commandement of God Never Pelagian Jesuit Arminian were such disgracefull enemies to Jesus Christ to free justification and the grace of the Gospel as Antinomians for they make the Law of God and the love of God in commanding holy walking opposite all the doctrine of the New Testament that teacheth and commandeth to deny ungodlinesse all the Old Testament and particularly the 119. Psalme reconcileth the Law commanding to keep the Lords wayes and testimonies and the love of Christ sweetning with delight and joy holy walking as one and the same way of God Vse 2. Again nothing more lesseneth Christ then the heightning of the world in the hearts of men Haman had the scum of the pleasures of 127. Kingdomes yet there was a bone wrong in his foot anger and malice to see Mordecai is a hell to him it s a sweeter burthen to bear the fire and coals of the love of Christ in the heart then the hell of envy in the soule Nay say that all the damned in hell were brought up with their burning and fiery chaines of eternall wrath to the outermost doore of heaven and strike up a window and let them look in and behold the Throne and the Lamb and the troups of glorified ones clothed in white with crowns of gold on their head and palms in their hands shewing their Kingly and victorious condition and let them through a window in heaven hear the musick of the new Song the eternall praises of the conquering King and Redeemer they should not only be sweetned in their paine but convinced of their foolish choise that they hunted with much sweating after carnall delights and lost the fulnesse of joy and pleasures that lasts for evermore in the Lords face Would we beleeve the Spies that have been visiting the new Land that Immanuel God with us is Lord of hear for Moses he was in that Land and he saith Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy helpe and who is the sword of thy excellencie David was there a landed man and what saith he of that new Land that Christ hath found out Psal. 16. Canaan at its best is but a wildernesse to it Vers. 6. The lines are fallen to me in pleasant things or places Then there must be multitudes of pleasures not one only in God My heritage is pleasant above me above my thoughts or I have a goodly heritage Solomon was a messenger who saw both lands and he saith Eccles. 2.13 Then I saw that wisedome excelled folly as far as light exceedeth darknesse And the Spouse saith Cant. 1.12 When the King sitteth at his table my Spikenard sendeth forth the smell thereof 13. A bundle of Myrrhe is my beloved he shall lie all night between my breasts Cant. 2.4 He brought me to the banquetting house and his banner over me was love All the Song reporteth great things of the Kingdome of Grace Ask of Isaiah What saw ye there he answereth c. 25.6 It is a feast of fat things a feast of wines on the lees of fat things full of marrow And Ezekiel saith That there shall be a brave summer in that land Chap. 47.12 By the river upon the banke thereof on this side and on that side shall grow all trees for meat whose leafe shall not fade neither shall the fruit thereof be consumed it shall bring forth new
fruit according to his moneth because their waters issued out from the Sanctuary and the fruit thereof shall be for meat and the leaf thereof for medicine This hath reall truth even in the Kingdome of Grace And Jâ—remiah saw the fruits of the Land and a golden age there Cap. 31.12 Therefore they shall come and sing in the height of Sion and shall flow together to the goodnes of the Lord for wheat and for wine and for oyle and for the young of the flock and of the herd and their soule shall be as a watered garden and they shall not sorrow any more at all and Christ brings good newes out of that countrey Mat. 22. That the life of all there is the life of Banqueters called to the Marriage-feast of a Kings Son of which every one hath a Wedding garment And if yee ask tidings of John What saw ye and heard ye there he saith I saw a Princes daughter with a Crown on her head Rev. 21.10 He shewed me the great City the holy Jerusalem descending out of heaven from God having the glory of God Even an enemy who saw the land a far off and was not neer the borders of it saith Numb 24.5 How goodly are thy tents O Jacob and thy tabernacles O Israel Surely Prov. 2.10 Knowledge is pleasant to the soule O all ye pleasures of the flesh blush and be ashamed all world-worshippers be confounded that ye toile your selves in the fire for such short follies Were there no other pleasure in godlinesse but to behold the Lord Jesus what a pleasant sight must he be The Templâ— thâ—t stately and Kingly house of faire carved stones cedar wood almug trees brasse silver gold scarlet purple silks in the art of the curious fabrick and structure was a wonder to the beholders What beauty must be in the Samplar O what happinesse to stand beside that dainty precious Ark weighted now with so huge a lump of Majestie as infinite glory to see that King on his Throne the Lambe the fair tree of life the branches which cannot for the narrowâ—ess of the place have room to grow within the huge and capacious borders of the heaven of heavens For the heaven of heavens cannot containe him What pen though dipped in the river of life that flowes from under the Sanctuary can write what tongue though shapen out of all the Angels of that high Kingdome and watered with the milk and wine of that good land can sufficienly praise this heart ravishing flour of Angels this heavens wonder the spotlesse and infinitely beautifull Prince the crown the garlanâ— the joy of heaven the wonder of wonders for eternity to Men and Angels What a life must it be to stand under the shadow of this precious Tree of Life and to cast up your eyes and see a multitude without quantitie of the Apples of Glory and to put up your hand and not only feel but touch smell see love it selfe and be warmed with the heat of immediate love that comes out from the precious heart and bowels of this princely and Royall Standard-bearer and Leader of the white and glorious troups and companies that are before the Throne If one said but finding the far off dew-drops that falls at so many millions of miles distance from that higher mountain of God down to this low region Psal. 63.5 My soul shall be satisfied as with marrow and faâ—nesse What must the glory it self be that is in this dainty delightfull one we have but the droppings of the house here Vse 3. Naturall men say this Kingdome is a soure sad and weâ—ping Land here is repentance sorrow for sin mortiâ—ication True but teares that wash those lovely feet that were piâ—rced for sinners are teares of honey and wine and the joy of Christs banquetting-house and mortification flowing from a loathing and a soule-surfet of the creature and a tasting of the new wine of Christs Fathers higher palace is rather a piece of the margin and borâ—er of heaven then a soure and sad life Object 2. But discipline and the rod and censures of Christs house makes the Church terrible as an army with banners Christs yoke is easie hee hath not cords and bands to cut the necks of those that follow him Answ. 1. Yea but this rod is a rod of love onely used that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 for the gaining of the soule Mat. 18.15 for building of soules 2 Cor. 10.8 And Christs cords are silken and soft and bands of love every threed twisted out of the love of Christ. Hos. 11.4 I drew them with the cords of men with the bands of love But consider Psal. 48. The Lords mountaine of holinesse is glorious Vers. 2. Beautifull for situation the joy of the whole earth is mount Sion the City of the great King But is it so to all Vers. 5. No But loe the kings were assembled they passed by together they saw it and so they marvelled they were troubled and hasted away Vers. 6. Terror took hold on them and paine as a woman in travell What cause is there here that the kings should be afraid They see a beautifull Princesse the daughter of a glorious King the joy of the whole earth yet the Lords people works on them 1. a wondering 2. more trouble of mind 3. flying they haste away and cannot behold the beauty of God in a Kings daughter 4. terror takes hold on them and quaking of conscience 5. when the Powers of the world Princes States Parliaments see the convincing glory of another world in the Church they part with child for paine It is known some have such antipathy with a Rose which is a pleasant creature of God that the smell of it hath made them fall a swooning Jerusalem is the rebellious City Ezr. 4.12 therefore men are unwilling it should be built Lusts in mens minds either heresies or any other fleshly affection is against the building of the house of God Vse 4. A beleever is a rich man and an honourable say hee were a beggar on the dung-hill Christ cannot be poore and hee is a fellow-heire with Christ Rom. 8.17 We must think the father of a rich heire hath bowels of iron and sucked a Tyger when hee was young who suffereth the heire remaining an heire to starve As the naturall man is but a fragment of clay so hee hath a life like an house let for money and the rent and in-come that the house payes to the Lord of the land is but hungring clay a dead rent and some new-borne vanities of homage and service but the promise the Magna Charta and the Charter of food and raiment that is an article of the Covenant of grace is a full assurance that the Saints are the Noblemen Pensioners of the Prince of the kings of the earth And Christ hath so broad a board that hee doth pay all his Pensioners And the Saints are truly
wicked for the ill day and for whose pleasure all things are Revel 4.11 must be such an Efficient and Author such a finall 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 generall universall 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 owne heart so the King turnes his owne heart whither soever hee determines his owne will and not as Solomon saith Pro. 21.1 in the hands of the Lord and the creature is master of worke Angels Men free and contingent necessary and naturall causes are Mint-masters to coyne what actions they will this or this election and reprobation vessels of mercy and of wrath beleeving or not-beleeving 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 Gods conditionall decree his collaterall and universall 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 seeme good to lord will and the Lord cannot turne the heart whither soever hee 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 counsell of God yea it involves the Lord in a fatall chaine hee must either concurre or the creature disposeth of the militia lawes and affaires 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 doe Nor 4. comfort my selfe 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 doe no more then hee can hee had no more will nor counsell before time nor hand and disposing of the businesse in time for all these then for the just contradicent of these say the lord-patrones of indifferent and so absolute a free will 6. How doth Jacob pray that the Lord would give his sonnes favour with the Governour of Egypt whom hee beleeved 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 favour in the eyes of Ahashuerus if God have not in his hand power to turne their hearts from hatred to favour as pleaseth him 7. The Lord takes on him to turne mens free will in mercy or judgement as pleaseth him Pro. 3. My sonne forget not my law so shalt thou find favour Vers. 4. with God and man The Lord gave Joseph favour in the eyes of Potiphar Gen. 39.21 God brought Daniel in favour and tender love with the Prince of the Eunuches Dan. 1.9 The Lord made his people to be pittied 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 Warre 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 forme the light and create darknesse I make peace and create evill And Isai. 7.8 The Lord shall hisse for the fly that is in the uttermost part of the river of Egypt and for the bee 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 hypocriticall nation So Jer. 1.15 16. Isai. 13.1 2 3. Chap. 15.1 2 â— 17.1 2 3. 19.1 2 3 4. Now God could not be the Author of warre and peace as God and Soveraigne all-Disposer if it were in the indifferent arbitriment and free election of men that warre should freely issue from mans free will so as God could neither decree command ordaine it in his providence threaten it in his justice fore-see it in his wisdome and fore-tell it by his Prophets determine it by his free grace except the free will of nations and men first passe an act in this poore low Court of clay in the heads and brests of little lords free-will-men and make sure work on earth of its coming to passe and so the Almighty Soveraigne of all things should have the second conditionall vote of an after-game in heaven of all actions contingent and managed by free will of Angels and Men such as peace warre honour infamy riches poverty health sicknesse life or violent death by sword gibbet poyson c. hatred favour learning ignorance faith unbeleefe obedience to God disobedience salvation damnation long or short life sailing selling buying eating speaking joying weeping building planting praying praising cursing Christs coming of the seed of David the use of Prophets prophecying c. Object Is it not contrary to the nature of freedome to be determined by a forraigne and externall agent and that by a power stronger then the free will can resist or master If yee with a stronger power tye a sword to my arme and strongly and irresistibly throw my arme and sword both to kill a man can I be the murtherer of this man Answ. All the question here is Whether the Lords freedome and dominion in these actions of clay-vessels or mens must stand Wee had rather contend for the Lord and grace than for the creature and free will 2. It is contrary to the nature of freedome to be determined with one sort of determination not with another 1. With such a determination naturall as is in the stone to fall down the sun to give light its true but now the assumption is false 2. Should wee suppose that hee who tyes the sword to your arme so as hee carries along with him in that motion your reason judgement elective power so as you joyne 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 hee that lifts both arme and sword did not thwart or crosse your internall vitall and elective power as the Lord moves the will in naturall acts as acts in all sinfull deviations from a Law hee should not free you from the guilt of murther and so yet the assumption is false for Christ so moves and determines the will to beleeve as all the in-workes and vitall wheels of will reason judgement freedome 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 wickednesse and murther 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 shee 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 wayes can efficaciously draw the will And 2. It s God onely who can attemper irresistible strength and sweetnesse and delectation of consent together Vse 4. It s 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 it s not a good heaven that is referred to a venture 2. Weaknesse left of God turneth wickednesse 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 heire 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 fiâ—st Adam sat down all his sons lie down never man on his owne bottome can come to heaven Let us chuse this sure way that broken men may be tutored by Jesus Christ. Vse 5. If hee be a drawing Christ it s a terrible thing to be at holding and drawing with Christ. 1. Gods soule loaths with-drawers Heb. 10.38 If any man draw-backe my soule shall not be pleased with him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word from souldiers that leave their standing out of feare the feared souldier sends himselfe away out of the Army But Habac. 2.4 from whence this is cited seemes a farre contrary word The soule that is lifted up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towred up or lifted up as a high tower is not upright in him Isai. 31.14 Feare 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 stile expressed by the Prophet Habbacuc in so high a word as the towring up the soule There is a reciprocation of things in the word signified for unbeleefe resisting of Christ and the sinners withdrawing is an act of the highest pride hee that will not be converted and refuseth Christ thinks hee can fend without Christ hee hath a stronger Castle to run to then Christ and imagines that his sinnes and lusts shall shelter him in the ill day And unbeleefe is a base timorous and cowardly thing when men for feare of a lesse evill and a poorer losse steale away from Christ And both is base or poore pride and high or lofty beggarlinesse in stealing away from Christs colours which the Lord abhorres 2. Withdrawing looks hell-like Hee that is not saved in the nick of conversion is eternally lost Heb. 10.38 But wee are not of the withdrawing to perdition Withdrawing hath no home but hell 3. It s a sign of an obdurate heart Zech. 7.11 But they have refused to hearken and pulled away the shoulder and stopped their eare lest they should heare And so judgement-like is withdrawing and smells so of vengeance that God plagues withdrawing with withdrawing Hos. 5.4 They will not frame their doings to turne unto their God And what is the issue of that They shall goe with their flocks and herds to seek the Lord but they shall not find him for hee hath withdrawne himselfe from them Pro. 1.24 I called and yee 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 Vse 6. It s a terrible plague of God which wee would eschew as hell to wit provoking of God by such sins as may procure that God should in his judgement marre the lock of the heart the will that the doore should neither shut nor open and cast poyson into the soule so as Angels and Men heaven and earth cannot help or cure it Christ is good at opening hearts and drawing sinners and hee is as good at judiciall closing of hearts If hee but put his finger in the eye and snap in pieces the optick nerves all the world cannot restore sight or open the heart Hee that is nearest to be drawne to Christ and yet never drawn is deepest in hell An Evangelike-fire of Gods fury is worse then a Sinai-fire though it burne 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 judiciall blindnesse Rom. 1.21 2. If yee 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 blowes out the sun of the Gospel that it is to them like sack-cloth of haire and a moon like bloud 3. Resisting of the call of God brings on the plague of hardnesse of heart Pro. 1.24 25 26 27. Act. 28.23 24 25 26 27. Joh. 8.21 Vse 7. Wee are hence taught to put our heart in Christs hand hee and hee onely 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 tyde and wait on a full sea and a faire wind and ship in with Christ attend the ordinances watch at the posts of the doore of Wisdome Object I have been a hearer thirty fourty yeares I am as farre from being drawn this day as the first day Answ. 1. Such a soule would not be oyled at the first with the perswaded assurance of an everlasting love of election as Libertines cure poore soules but would be brought to see sin and be humbled and plowed that Christ may sow 2. They would be taken off their owne bottome and discharged to confide and rest on humiliation or any thing in themselves 3. The manner motives and grounds of their
with himselfe as the Bridgrome is farre more excellent then his bracelets chaines rings In this sense I would in my heart and esteeme 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 himselfe the bulke the body the stalke of the tree of life is infinitly to be valued above an apple yea all the created apples and sweet blossomes and soule-delighting floures that groweth on the tree Now here on earth we are happy as heires not as Lords and possessors and in an union with the exterior and revealed will of God in beleeving fearing serving God in Christ in a practicall union with God but all this is but the way to the weell not the wee ll it selfe and the union with or vision of God is mediate farre off in a mirrour in the image forme characters elements or looking-glasse of Word Sacraments Ministery Ordinances of hearing praying praysing but in heaven wee see God face to face that is without meanes 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 formes intellectuall species images characters of the lovely essence the white ruddy pleasant lovely countenance of that desirable Prince the Lord Jesus it s a nicety not for our edification sure Christ shal infuse and poure in into every vessell of glory so much of himselfe his presence lovlinessâ— image beauty as from bottome to brimme the soule shall be full and who knoweth what the eternall milkings the everlasting intellectuall suckings of the glorified ones are by which they draw in and drinke from the honey-combe of uncreated glory and the deepe deepe fountaine and river of endlesse life the streames of joy consolation love fruition of Jehovah the soule being the channell whose bankes are eternally greene 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-commings and the eternall flowings of the tyde of that Sea of matchless felicitie bee who knoweth Come up and see can best resolve come up and drinke be drunke and giddie 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 minde when yee come up thither nor is it needfull to say that there is a vision of God in this life which is heaven and all the heaven wee shall ever have and this vision is without receiving any images formes characters of God because it is purely spirituall and abstracted from all acts of imagination and in it we are meere patients not agents God powring the immediate brightnesse of his owne essence in us truely 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 spirituall 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 formes images characters a Throne Angels with six wings smoake a woman cloathed with the Sunne c. A pot toward the North a cloude and a fire infolding it selfe a colour 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 practicall life hath been the first seed of wicked Familisme the Authors of both these books called Theologia Germanica and The Brighs Star being professed Papists though Mr. Randall extoll both as peeces of rare price and Doctrines suiting only for the perfect as if the Scripture were not such a peece yet professed grosse 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 fulnes of lovelinesse 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 thinke excludeth all Ordinances Scripture Sacraments and meanes 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 eternall glory and say the Resurrection is past as their Fathers Hymeneus and Phyletus said and doubt of the immortality of the Soule 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 ministery because these are for the unperfect and unregenerate and the Monks and Familists are not such but doe already injoy God in a fruition of Glory But the Scripture saith That meanes 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 faile 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 glasse 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 appeare 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 Iohn when he saw the New Jerusalem for the Lord God Almighty and the Lambe 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 for ever and ever What ever any say of a personall 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 Lillies 17. Vntill the
which are for us and the soule injoying Christ possesseth Christ and not it selfe loveth Christ not it selfe liveth in Christ not in it selfe injoyeth Christ not it selfe solaceth it selfe in Christ not in it selfe beholdeth Christ and his beauty not it selfe nor his owne beauty so that mind will love desire hope joy sight wondring delighting are all over in Christ not in it selfe And all this further confirmeth the point in hand that Christ crucified and laid hold on by faith is a desirable and a drawing lover PART III. All men I will draw all men The parties drawne to Christ is the third Article in the doctrine of Christs drawing and they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men It is a great question betweene us and such as are for universall attonement and grace universall as many Anabaptists in England now are what is meant by All men in which these are to be observed 1. The state of the question 2. The mind of the Adversaries 3. Our minde 4. The clearing of places alledged by the Adversaries 5. The answering of that principall doubt what faith is required of all within the visible Church 6. The uses of the Doctrine Of all these shortly The state of the Question The Question toucheth 1. Gods intention and purpose to save man 2. In chusing some to salvation not others 3. Gods purpose in sending Christ to dye for some not for others The first Article is called universall grace the second conditionall or which to me is all one vniversall election to glory and so no Election The third is the question touching the universalitie of Christs death or a fancied universall attonment made by Christ for all I cannot particularly handle all the three For the first God ingageth all men as Christs debters thus far that it is mercy that they live or have any opportunity of seeking God what ever be the means naturall or super-naturall whereas for the sin of Adam God might by a like justice have destroyed the world and all mankinde vanity is penally inflicted on all the servants for treason of the Master against the King of Heaven and earth but in Christ there be two mitigations 1. One is that the servants are not destroid for the sin of the Master 2. That as the fore-fated Lord is restored so the sick servants groaning under vanity shall bee delivered from that bondage they come under for the sinne of man Rom. 8.20 21 22. Hence it is though we be out-laws by nature that now by a priviledge of grace from the Mediator the Tenents receive and lodge the Master because Christ hath taken off the Statute and Act of forfeiture 2. No man living on earth but he is beholding to Christ though many know him not for common helps of providence and experiences do teach him some more of God by nature 3. The sound of Christ God revealed in the Gospel in the Apostles ministery is declared and is gone to the ends of the earth and to the Nations Psal. 19.4 Rom. 10.18 But some say these words Have they not heard have relation to v. 14. the hearing of the Gospel or the publishing of the glad tidings of the Gospel to all and every one of mankind and must be meant of that same hearing Ans. It relates to hearing of God revealing himselfe in the meanes of salvation say the Adversaries But then the question is Whether these meanes be the preaching of the Gospel or of the same God revealed as Creator by the Sun Moon and Stars who is revealed in the Gospel and salvation by him Now the Sun and Stars and heaven declare the glory of God and sound forth his praises and salvation through Christ by this sense to all and every Nation and to every single person without exception not onely when Paul wrote this to the Romans but when David penned the 19. Psalme what difference then between the Iewes to whom God revealed his Testimonies and the Gentiles to whom God made no such revelation Psal. 147.19 20. Deut. 4.33 34 c. Deut. 5.25 26. Psal. 78.1 2 c. Psal. 81 4 5. and this sound if it be the Gospel preached to as many as see the Sun and ever when they see the Sun then at that time and to this day the Sun and Moone must be sent Apostles and Preachers by whose words and Ministery all and every man that seeth the Sun then and now and to Christs second comming are obliged to pray to God in Christ and to beleeve and Faith comes by hearing the Sun Stars night and day preach Christ for sure the same hearing of the Gospel v. 18. must be understood which is spoken v. 14.15 for if the one be an hearing of the Gospel by the Apostles which produceth faith and salvation and the other a hearing of Sun and Stars in the book of the Creation This produceth not faith and salvation by the confession of the Adversaries 2. The Apostle shall not answer his own Objection Ver. 18. If all both Jew and Gentile have not heard the Gospel its unpossible they can beleeve for faith cometh by hearing the Gospel from their mouth who are sent of God and if they hear not they must be excused because they beleeve not in Christ of whom they never heard The Apostle must answer yea but they have heard the Gospel Why they heard the Sun and the Stars preach Christ and salvation by him to the farthest ends of the earth for sure David in the literall and native sense of that 19. Psalme speaketh of such dumbe Preachers Now this is no answer at all for Sun and Stars are not sent of God to preach salvation by Christ. 2. Faith comes not by hearing the creatures preach Christ. 3. The Prophets and Apostles not the dumbe and livelesse creatures have pleasant feet on the Mountains to preach peace as it is verse 14 15 16. cited from Isai. 52.7 Nah. 1.15 But the native sense of the words v. 18. is but a meer allusion in Scripture phrase to Davids words Psal. 19. It is neither citation nor exposition of them but an using of Scripture language in comparing the Gospel to the Sun the sound of the Gospel preached to the sound of the glory of the Creator in the works of heaven and earth to show how ample the preaching of the Gospel under the New Testament is to wit that it is not preached to one Nation of the Jewes only as of old but to all nations to the Jewes and to the foolish people by whom the Lord provokes the Jewes to jealousie as is clear v. 19 20. and that voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice is gone to the ends of the earth is the voice of the twelve Apostles of the Lambe who preached the Gospel to Nations of all kinds to Iewes and Gentiles it s not the voice of the creatures the heaven and earth but a meer allusion to that voice Psal. 19. for the words have no sense
and am known of mine I know them and they know mee Sure it is Relative to that 2 Tim. 2.19 Neverthelesse the foundation of God stands sure having this seale the Lord knoweth them that are his Sure the sheep that Christ dyeth for Joh. 10. are the sheepe that hee giveth his life for vers 11. and dyes for and these 1. vers 10. That have life in abundance 2. The sheep known in the Lords eternall Predestination and known by Christ in time 3. Such as he mindes to call in that there may be one Shepherd and one sheep-fold vers 16. 4 Such as are his owne sheepe as hee goeth before and they follow him and know his voice vers 4. and will not follow a stranger vers 5. 5 Such as heare not a stranger vers 5. but vers 27 heare and know the voice of Christ are known of him and follow Christ. 6 Such sheep as are gifted with life eternall and shall never perish and cannot fall away no more then there can be a greater then the Father that can plucke them out of the hands of Christ for vers 28.29 the standing of these that shall not be plucked out of the Fathers hand depends on the greatnesse and power of Christs Father None can plucke them out of my hand saith Christ Why The Father that gave them me is greater then all Then he must be greater then Christs Father who plucks one of the Sheep of Christ out of his hand and where dwells he who is greater then the Father Neither in heaven nor hell And for such Christ dyed 6. Hee dyed for such sheepe as infallibly beleeves because he saith vers 26. Yee beleeve not Why Because yee are not of my sheepe then certainely they should beleeve if they were of such sheepe as Christ dyed for I shall never beleeve that this Reply can stand David saith and Job saith Thou Lord formedst me in the wombe and the Church Esai 64. Thou art the Potter and we the clay but it will never follow therefore God hath created none but David Job and his chosen Church so it follows not here Christ dyed for his sheep therefore he dyed for no other but his sheep 1. Because dying of sinners is a worke of meere grace bestowed onely on some as all the Texts that ever Papists Jesuits Arminians alledge Resrict ever these that Christ dyed for to some certaine persons to beleevers the sheepe of Christ these for whom Christ is an Advocate at the right hand of Gâ—d c. And there is not a Text in Scripture in Old or New Testament in which wee may not limit the persons on whom grace universall and redemption in Christs bloud are pretended to be bestowed to the elect and beleevers onely these places I except in which some are said to be Redeemed in profession onâ—ly as may be demonstrated and therefore this answer of 〈◊〉 is peâ—iâ—io principii a begging of what they cannot prove And Vers. 2. upon the same reason because God created man on the earth and dyed for men and for the world as the Scripture saith they might inferre as God created not mâ—n onâ—ly but Angels beasts birds fishâ—s trees Sunne Moone so Christ dyed not for men onely but for Angels Devils beasts birds fishes trees yea for wormes creeping thinâ—s and all and every creature for if wee regard the free decree of God Devils are as capable of Redemption by Christ as men if so God had purposed from eternity and in regard of the same decree the Reprobate can no more bee saved aâ—d beleeve of their owne strength then stonâ—s of themselves can be sonnes of Abraham except God elevate them above their nature and Omnipotency effectuate the same 2. There be some certaine men oppignotated and laid in pledge in Christs hand 2 Tim. 2.13 Now all are not so but certaine dâ—fiâ—ite 〈◊〉 is onely 3. These 〈◊〉 the Lord hath chosâ—n to life are given of the Father in Christ Ioh. 10.26 Ioh. 6.37 Ioh. 1â— 2.6.8.9.12.24 And all such are raised up at the last day and â—â—ved Ioh. 6. â—7 â—9 and Christ cannot lose one of them Ioh. 17.9 yea hee can 〈…〉 of them neither soule nor body neither a 〈◊〉 nor a piece of an ear of his sheepe as he speakes Amos 3. so Christ speaketh Ioh. 6.39 yea 1 Cor. 15.23 Every man shall be raised in his owne order vers 24. Then cometh the end when he shall have delivered up the kingdome to the Fatâ—er He presents his conquested onâ—s not one lad or the most despised girle fall by or are miscounted in the telling we have often groundlesse jealousies touching Christ O hee hath forgotten mee but that is to say Christ is not faithfull in his charge and the Father gave so many thâ—usands to his keeping but he loosed the largest halfe of them now to bee given of the Father to Christ must note Châ—â—â—ts accepting of the recept of them by dying for those so given of the Father to him for another way of giving buâ—â—ither in electioâ— from eternitie or of sitting them in time for actuall beleeving no man knowes but either wayes all given are raised up at the last day Ioh. 6.39 and so all redeemed must either be chosen from eternitie or then in time beleeve and so be raised at the last day then there can be none Redeemed but such as are chosen and saved Master Moores universall attonement pag. 4.5 Tels us of a twofold reconciliation or redemption on which Christ effected in his owne body with God for men This is perfect and accomplished fully so as the Father is well pleased with his Sonne Matth. 3.17 and this is done by shâ—dding of blood There is a Reconciliation Redemption and Salvation which Christ effecteth by the Spirit in men to God and this is by washing and blood-sprinkling his proofes after shall be heard Thus the belgick Arminians explain the matter Script Sinodal ar 2. They say the former redemption and reconciliation is the pacifying of the offended partie or such an action or passion by which satisfaction so farre forth is made to the offended partie that he is willing to returne in favour and grace with the offender and the effect of this reconciliation is the obtaining of the favour of God that is the restoring of men to such a state in which God without impeachment of revenging justice according to the tender affection of his mercy of new may and will bestow his benefits and transact with man touching his salvation and the conditions thereof after the way and manner seemeth good to God whether by a covenant of works or of grace or of commanding faith in God or faith in an Angel if so it seeme good to him And by his law the affection of saving man which is in God from a naturall instinct of mercy doth breake forth as it were in a full and compleat purpose of Gods will to save now when the impediment is
removed by satisfaction given to justice And when Christ hath compleatly 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 Saviour by merit and efficacie 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 lye 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 alledged by Mr. Moor the Arminian proveth just contrary to himself Joh. 4.42 he is the Saviour not of himself to save God and justice and the Law but the Saviour of the world of poor sinners not of the Jewes onely but of the Samaritans and Gentiles as Isai. 49.6 I will also give thee for a light to the Gentiles that thou maist be my savation to the ends of the earth This is the mysterie 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 Christs heart and his bowels but it is the mystery of the New Covenant to be made out to the world of Gentiles heires of the same promise This heritage Christ never purchased to keep to himselfe and whereas Mr. Moor will have Christ to be 1 Joh. 2. a propitiation for the sinnes of the whole world by obtaining of reconciliation of God to men he is farre wide for that place clearly speaketh of reconciliation of this whole world the New Testament world if I may so speak or Christs new conquest of the world of Gentiles so is Christ the Saviour and Redeemer of the world of Gentiles in opposition to Moses the Judges who were Saviours and Redeemers of the people of Israel who were but a spot and a poore fragment of the world in comparison of Christs 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 Leviticall Priests for to these he alludeth which were propitiations only for the sins of a bit of the world but sure as the Leviticall Sacrifices were offered only in faith for the true Israel of God otherwise they were no better then the cutting off of a dogs necke 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 Iewes and Gentiles in comparison of little Judea And by what Scripture is a propitiation for the sins of the world which is onely an acquiring of a new power to Christ to trans-act with men on what termes 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 beleeve first a salvation purchased to you by name this Objection were strong but you are at first and immediately to beleeve no such thing but only that Christ is able to save to the utmost all that come that is that beleeveth and you if yee believe 2. A salvation purchased by Christ without an efficacious intention in God to apply it to all and every one is no lesse a shadow and a very nothing then the salvation purchased to all and every one 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 mankinde 3. This way sendeth me at first to beleeve Gods secret and efficacious good-will to save me by name before ever I beleeve the Gospel That Jesus Christ came to save all beleevers which is no Gospel-order of beleeving and raiseth in my mind jealousies against Christ that he out of his love died for mee but putteth mee 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 reall deeds of applying by faith his wishing and halfe-love to me and the most reall kindness begins at me not at Christ. But say I by what Scripture is a naked power to justifie pardon wash sprinkle sinners and such a power which may consist with the eternall perishing of all men saith Moor p. 5. with the Arminians an eternall 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 bee 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 Mr. Moor saith Gods reconciling of the world and his not imputing their sins to them is the reconciling of all Adams sons in Christs bodie 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 owne bodie with God as M. Moor doth is strange divinity for it is reconciling of God to man in stead of a reconciling of man to God Heb. 9.14 and cannot be meant of only reconciling of God in Christs body or of obtaining only of redemption without application 1. Because the blood of Christ is compared
72.12 All Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall serve him it s meant of Christ and in the letter cannot be true if many refuse him to be their King Psalm 2.9.2.3 Lâ—k 19 14. Psal. 110.1 So is it said Psal. 22.27 All the ends of the world shall remember and turne to the Lord and all the kindreds of â—he Nations shall worship before thee Now that he meaneth of spirituall turning to God and of Repentance is cleare Vers. 18. For the Kingdome is the Lords and he is the Governour among the Nations Vers. â—3 A seed shall serve him it shall be counted to the Lord for a Generation Except there be a restriction of this All how will Arminians eschew this that all and every man of the heathen shall repent and be a holy seed devoted to the Lord as his Righteous ones For sure the same expression of all Nations Esai 40.16 are taken for all and every one of mankinde Psalm 66 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy name Esai 66.23 And it shall come to passe that from one new Moone to another and from one Sabbath to another shall all flesh come â—o worship before me saith the Lord. Let Arminians speake if all flesh that commeth before God from Sabbath to Sabbath under the New Testament to worship be as large and comprehensive as the same expression Esai 40.6 All flesh is grasse Sure the latter comprehendeth all Adams Sonnes without exception even including infants the former cannot beare so wide a sense So Gen. 12.3 In thee shall all the Families of the earth be blessed Gen. 22.18 If the meaning be that without any figure or exception all and every family be blessed in Christ then shall I inferre that all the families of the earth without exception are justified by faith in Christ Gal. 3.10 11 12 13.14 And that the Nations of the earth without exception are heires of the promise have right to strong consolation are fled for refuge to lay hold on the hope laid before them and have anchored thâ—ir hope up within the veilo whither the fore-runner Christ hath entred for of these Nations the Apostle expoundeth the promise Hebr. 6.13 14 15 16 17 18 19 20. So Esai 27.6 Israel shall blossome and bud and fill the face of the world with fruit then shall there bee none on earth but the blossoming Iâ—rael of God Rom. 11.26 And so all Israel shall be saved as it is written there shall come out of Sion a deliverer c. These that Paul calleth all Israel Esaiah 69.20 21. calleth Jaakob and the seed and the seeds seed Esaiah 59.19 So shall they feare the name of the Lord from the West and his glory from the rising of the Sunne Mal. 1.11 For from the rising of the Sunne even to the going downe of the same any name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall bee great among the heathen saith the Lord of Hosts If from the East to the West and in all places of the Gentiles men feare the name of the Lord then sure the whole inhabitants of the earth between the rising of the Sunne to the going downe of the same must bee converted to Christ and offer prayers prayses spirituall service to Christ except some restriction be made the most part from the East to the West are enemies to the Gospel And how would Arminians triumph if so much were said for universall Redemption as here is said for universall Regeneration and Conversion of all except we say there must be a figure a Senechdoche of All for many Or Christs all and universalitie of converted ones must bee here meant Joh. 1.9 That was the true light that inlighteneth every one that commeth into the world What Even infants who come into the world and all and every one of Adams Sonnes it cannot bee true in any sense except it be meant of the light of the Gospel that yet never came to the halfe part of the world For Vers. 10. The world knew him not and Vers. 6. There was a man sent from God whose name was John ver 7. the same came for a witnesse to beare wâ—tnesse of the light that all men through him might beleeve Can any divinity teach that God intended that all and every mortall man should beleeve by him that is by the Ministery of John the morning starre which was to fall and disappeare and shine no more at the rising of Christ the Sunne of righteousnesse 1 Joh. 2.27 Yee need not that any teach you but the anointing that yee have received teacheth you all things Why should then fewer have the Spirit of holy unction in them then the world for whom Christ is a propitiation and all the visible Saints that John writeth unto 1 Joh. 1 2. 2.1.2 4.9 God sent his onely begotten Sonne to the world that we through him might live nor need we flee to that exposition ever and anone that Christ dyed for all that is all ranks of men For All is put in Scripture ordinarily for many as Deut. 1.21 Psal. 71.18 Ier. 15.10 and 19.9 and 20.7 and 23.30 and 49.17 Ezech. 16.27 Exod. 33.10 Col. 1.28 Isai. 61.9 Gen. 41.57 Mark 14.4 Joh. 3.26 Acts 17.31 and 10.38 Mark 1.37 2 Cor. â— 2 Luke 24.47 and 4.15 Isai 2.2 3. Otherwise I could say Christ died for no man because the Scripture ascribeth an universality to the wicked Jer. 6.28 c. 9.2 Mic. 1.7 1 Iohn 2.15 16. and 1 Iohn 5.19 And surely that election and redemption move both in the same spheare and or be of the free love of God is cleare to me from that place Ioh. 3.16 on which Arminians confide much for Gods love to save mankinde by the death of Christ is the very love of election to glory of such certaine persons as the Lord therefore gives grace to beleeve because they are ordained to life eternall so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many and the number of beleevers and of the chosen to life are equall Acts 13.48 Ioh. 10.26 Rom. 8.29.30 1. That love cannot bee a generall confused antecedent conditionall love offered to all the world on condition they beleeve for that the Scripture freeth thousands of the sinne of unbeliefe of that love if Christ come not to them and speake not Ioh. 15.22 and Paul saith Rom. 1.14 How shall they beleeve in him of whom they have not heard Now the loved world Ioh. 3.16 is obliged to beleeve 2. That love that is the cause of Christs death is Ioh. 15.13 the greatest love that is it is such a giving love whereby Christ gives his Sonne that with him hee cannot but give his Holy Spirit faith and salvation yea and all things Rom. 8.32 But the conditionall generall love is not the greatest love for the Lord beareth not the greatest
beleeve they shall be saved the Lords purpose being â—o deny to them the grace of beleeving without which it is unpossible they can beleeve the promise in Gods purpose is not made with them He that so willeth what he promiseth upon a condition which he that so willeth only can doe and work and yet will not do or work the condition he doth indeed not will to the party what is so promised if John send Peter to work in his garden upon condition that if he worke he shall give him a talent a day and in the mean while Iohn onely can give to Peter strength of legs and armes and body to work can determine his consent to the work and yet refuse to give strength and to win his consent to the work Sure he never wiâ—led either to give him a talent for his work nor intended hee should work at all Hence I arâ—ue it is against the wisedome of God to intend and will that the Reprobate be redeemed pardoned saved upon a condition which he himself only can work by his grace and absolutely and irresistibly will not work Now in Scripture such a thing is argued not to bee done because the Scripture must be fulfillâ—â— and the decree of God and his will fulâ—â—lled as Christs bones upon this ground could not be broken and such a thing is done that the Scripture and so the will and decree of God might be fulfilled so that which is never done is simply Gods will it shall never be done that which is done is simply Gods will it must be I mean either his permissive or approving will and the will of God revealing what is the duty of Reprobates though it never be done arguâ—s it was not simply the will of God hence that voluntas signi in which God reveales what is our dutie and what we ought to doe not what is his decree or what he either wil or ought to doe is not Gods will properly but by a figure only for commands and promises and threatnings revealed argue not the will and purpose decree or intention of God which are properly his will 10. It is against the wisedome of God to intend the actuall Redemption and salvation of all and every one and not to will nor work such conditions which onely he himself can work and are in his power only and without the which the creature cannot be redeemed and saved but he neither will nor doth work faith in all then he never intended the actuall redemption and salvation of all and every one Hence what ever wanton and lascivious reason can object against absolute Reprobation the absolute Redemption of some few a particular attonâ—ment of some few equally fighteth with the opinion of adversaries as against ours they say 1. God intends the eternall destruction of the innocent sinlesse and greatest part of mankind 2. Mercie bowels of compassion by your particular absolute Redemption is extended to few and all the rest of the lost world left to sincke eternally notwithstanding of the infinite and boundlesse love and man-kindnesse of God It s answered these fall with equall strength of wanton reason upon conditionall and universall Redemption or Gods conditionall and universall will to save all and every one for say that a father did foresee if he beget twenty sonnes that eighteen of them shall be cast in a river of fire to be burnt quick where they shall bee tormented ten thousand yeares ever dying and not able to finde death to end their miseries and that they may be Kings in great riches and honour upon a condition of such and such a carriage of them in their education and young yeares which this father can easily worke with one word yet hee willingly begets these children hee can worke such a condition in them as they may all be kings yet deliberatly this he will not doe but acts so upon the will of these children as he knowes indeclinably the greatest part of them all shâ—ll be tormented for ten thousand yeares in this extreme fire Who can say 1. that this father quantum in se as farre as he can hath redeemed all and every one of his children from ten thousand yeares paine Who can say this father intended and willed the life and honour of these eighteene children when as hee might with no paine to himselfe most easily have wrought the condition in them which he wrought in others and would not Hence if there must bee a mystery in the Gospel and the Lords waies and thoughts must be above ours as farre as the heaven is above the earth if the Lord did foresee the greatest part of mankind and many legions of Angels should be cast in chaines of darknesse and in a lake of fire and brimstone for ever and ever 1. Vaine reason would say why did hee create them if hee fore-saw their misery would bee so deplorable and how can he earnestly and ardently with prayers obtestations wishes threatnings precepts promises desire their eternall salvation 2. If he could have hindred them to sinne as no question he could without hurting Adams freewill and without strangling the nature of free obedience in reference to threatning of ill and promising of good and life as wee see all Angels being equally under one law he kept some from sinne of free grace and permitted others to fall in eternall misery if he could have hindered them to sinne how created he them and gave them a law which he saw they would violate and make themselves eternally miserable 3. When the same Gospel was preached to some yea and to a huge multitude within the visible Church if the Lord willed all and every one to be saved and gave his Sonne to redeeme all and every one was there not an eternall and absolute will most unlike and disparous to some beside others when as he tooke a way of working with the Gospel preached on some which hee saw would eternally indeclinably and inevitably save them and a contrary way of working with others which hee foresaw would be fruitlesse ineffectuall and null and tend to their sadder condemnation now can he will both the redemption and salvation of these that he moveth ineffectually to obey and also efficaciously to obey Corvinus saith in this He willeth all ex aequo equally to be saved in regard of his affection and will to all but he willeth not all equally to be saved ex parte boni voliti in regard of the thing willed for he willeth the Gospel to be preached to some and of these that heare the Gospel he gives more grace yea more grace actu secundo efficaciously effectuall and denies both to other Nations and people and with this distinction he willeth and willeth not equally ex aequo the salvation of all But this is Petitio principii the disparitie of favours bestowed on persons and Nations doe argue in Scripture disparitie of good-wills in the Lord as because God sent his Law and
particle If hee had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gal. 5.4 1 Cor. 11.27 There had been some colour for this but I deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all must bee restrictive here more then 2 Thess. 2.11.12 God gave them over to the efficacie of error to beleeve a lie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all those might bee damned that beleeve not the truth but have pleasure in unrighteousnesse It follows not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here that all or who ever beleeve not the truth should bee fewer in number then those that are given over to the efficacie of error yea the number of the one and the other is equall so Ioh. 5.22 Th◠Father judgeth no man but hath committed all judgement to the Sonne vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all men should honour the Sonne as they honour the Father who sent him I see no ground to say that some may honour the Father and bee raised from the dead and quickened as ver 21. who doe not honour the Sonne And therefore it ought not to bee translated God so loved the world c. That whosoever beleeves should not perish but farre more agreeably to the originall God so loved the world that every one beleeving should not perish as in multitude of places it is translated unusquisque non quicunque and therefore faith is not set downe here so much ad modum conditionis as ad modum medi◠as a condition as a meanes to bring this loved world to glory as if yee would say hee so loveth letters as all learned are dear to him so God so loved his chosen world that he gave his Sonne to die for them now this love is eternall that all these beleeving in their own time might never bee lost but have eternall life Nor can Arminians take the world world for all and every one of mankinde for they exclude all infants dying so as uncapable of faith and they say these words containe Gods speciall decree of election and reprobation to wit Ioh. 3.16 God decreed to save all that beleeve and God decreed all that beleeve not should perish Now from Election and Reprobation they exclude all the Heathen and all their infants and all infants whatsoever and such as never heard the Gospel so I feare they make as narrow a world here as wee doe let them see to it Whereas Arminians say that the word world never signifieth in Scripture the elect onely what then Let mee answer 1. Their world of elect and reprobate excluding the best part of mankinde all infants all that never heard the Gospel sure is not in the Scripture nor speaks it of such a world 2. This is a begging of the question for Ioh. 1.29 The world whose sins the Lambe of God takes away the Reconciled world to whom the Lord imputes no sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s the same word that is ascribed to Abrahams beleeving Rom. 4.3 vers 4.5 And that David speakes of Psal. 32.2 Rom. 4.6 The imputing of righteousnesse and of Faith to righteousnesse that in which blessednesse coming through Christ consisteth Rom. 4.8 9 10 11. This world is the onely beleeving elect world the loved world Joh. 3.16 the world saved vers 17. the world of which Christ is Saviour Ioh. 4.42 the world that Christ giveth his life unto Ioh. 6.33 and for whose life he giveth his life v. 55. the world of which Abraham but much more Christ is heire Rom. 4.13 The reconciled world occasioned by the Iews falling off Christ Rom. 11.15 all these are the elect beleeving and Redeemed world this they can never disprove The other ground of our answer to all the places on the contrary is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ died for all doth never signifie all and every one of mankinde by neither Scripture nor the doctrine of adversaries But is as all Divines say to be expounded according to the subject in hand secundum materiam substratam Hence our 1. Rule All often signifieth the most part Marke 1.64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they all condemned him to bee guilty of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole counsell Matth. 26.59 yet Joseph of Arimathea consented not to his death Luke 23.51 and the flood destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them all Luke 17.27 yet eight persons were saved so all Judah Jer. 13.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried into captivity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All is often the same with many all the sheep of Kedar shall be gathered to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is many and Gen. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the land came to Egypt when the matter beares a clear exception and other Scriptures expound it then sure Christs dying for all must bee expounded for his giving himselfe a ransome for many Matth. 20.28 compared with 1. Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Law saith all doe that which the most part doe mens will doth not limit what God speaks but let the text it selfe be diligently considered Exod. 9.6 All the castle of Egypt died that was in the field Christ gave himselfe a ransome for all capable of a ransome Arminians say that the finally obdured those that sinne against the Holy Ghost and infants of Heathen or any dying infants cannot bee ransomed by Christ Exod. 32.26 All the sonnes of Levi came to Moses not all without exception Many adhered to Aaron in his idolatry v. 29. Deut. 33.9 so Matt. 3.5 Then went out to him Jerusalem and all Judea and all the countrey near to Jordan Now this signification being applyed to our use Christ giving himselfe a ransome for all men his dying for all can bee no larger then the saving of all the beleeving of all flesh and the blessing of all nations in Christ but Gen. 18.18 all in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations of the earth shall be blessed Gen. 22.18 In thy seed shall all the nations of the earth bee blessed the whole world that John saith Christ is a propitiation for 1 Joh. 2.1 cannot be larger then this now this cannot carry any tollerable sense that all and every man of the Nations are actually blessed in Christ more then all and every one are redeemed reconciled received in favour within the Covenant of Grace And therefore Arminians have as good reason from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that are said to bee ransomed are all actually saved and hell shall bee empty and to no purpose as to contend for a universall Redemption As a wicked pamphlet printed of late faith all the Creation of God Men and Angels are redeemed and shall at length bee saved in Christ. Now we can undenyably prove that all and every Nation and all and
every man descended of Abraham are not blessed in Christ. 1. Rom. 9.7 Because they that are the seed of Abraham they are not all children but in Isaac shall thy seed be called v. 8. They which are the children of the flesh are not the children of God but the children of the promise are counted for the seed Now Christ hath a spirituall seed of a more narrow compasse then all the Nations of the earth Isaiah 53.10 He shall see his seed Christ marrieth not with the cursed seed and many Nations such as for many Generations never heard of Christ are under the Law and under a curse but the Nations are blessed and all Nations say they quantum ad Deum in Gods intention in the Covenant of Grace that God made with all the Nations if they would embrace and receive Christ but that they are not actually blessed fully redeemed and saved in Christ is their fault Ans. The Scripture expounds Scripture better then Arminians and the Apostle Hebr. 6. resolveth us that All the Nations of the earth v. 17. are the heires of promise those who have fled for refuge to lay hold on the hope set before them who have anchored their soules by hope within the vail and hath Jesus for their forerunner v. 17 18 19 20. 2. He expounds the blessing of Abraham and of his seed not of any conditionall and far-off intention of God but of Gods actuall blessing of Abraham and his spirituall seed whom the Lord multiplied v. 14. Nor was it ever fulfilled in all the Nations of the earth they were never heires of the promise our Exposition is made good and by it the promise and oath of God fullfilled and his Covenant accomplished not by the Arminian glosse 3. Paul expoundeth Abrahams seed Gal. 3.16 to be Christ and his seed Rom. 11.26 So all Israel shall be saved This was the Israel to whom the Covenant by oath and promise was made For the Redeemer shall come out of Zion and shall turne away ungodlinesse from Iacob 27. For this is my covenant unto them when I shall take away their sins Acts 4.33 Great grace was on them all yet not on Ananias and Saphira who were of that visible number Isai. 40.5 And the glory of the Lord shall be revealed and all flesh shall see it Psal. 86.9 All Nations whom thou hast made shall come and worship before thee and shall glorifie thy Name O Lord That is expounded Isa. 2.1 All Nations shall flow to the mountain of the Lords house What All nations without exception No v. 2. Many people shall say Come yee and let us goe to the mountain of the Lords House Hag. 2.7 And the desire of all Nations shall come did all Nations quantum in se so farre as lay in them desire Christ no such thing 2. All skilled in the Mother languages and all Divines say that the Particle Ali is taken pro singulis generum vel pro generibus singulorum all and every one of kinds and for the kinds of all though not absolutely excluding any kind 1. The word All is in materià necessarià in a necessary matter taken for all and every one God made all Nations of one blood Acts 17.26 He knowes the hearts of all men Acts 1.24 Rom. 3.12 All have sinned Rom. 5.12 2 Cor. 5.10 1 Tim. 4.10 Jam. 1.5 Phil. 2.10 11. 2. All without exclusion of particular men in a contingent matter is sometime so taken Matth. 26.33 Though all be offended Luke 6.26 Rev. 4.26 3. When all is spoken of Gods works for men or in men especially works of meer grace opposite to mens works All men then is not taken in the largest sense as M. Moor imagines So our Text I when I am lifted up from the earth will draw all men to me cannot be meant of all men without exception 1. Because its a clear restriction of calling of multitudes under the Messiahs Kingdome after his death and cannot but speak against an universall drawing in the times of the Old Testament 2. Christ drawes not all to himself by the Gospel because thousands hear not of him not virtually for we read of no calling or drawing of Christ lifted up on the Crosse and crucified by the works of Nature So God blesseth all Nations not all and every one God saveth all Israel and turneth away iniquity from Jacob and forgiveth the sins of Israel and God only saveth and only pardoneth beleevers But will Mr. Moor say God saveth and pardoneth all and every man in Israel Rule 3. There is hence a third Rule that many is placed for all the elect as Matth. 10.28 He gave himselfe a ransome for many Mark 14.14 This is my blood of the New Testament that is shed for many as Rom. 5.15 Through the offence of one many were dead that is all were dead So the sheep of Christ Joh. 10.11 the scattered sons of God Joh. 11.52 His people Matth. 1.21 His brethren Hebr. 2. That he died for must be exclusive of those that are not his sheep not his brethren not his people not the Sons of God When there is mention of a singular priviledge bestowed on friends whom Christ is to make friends Ioh. 15.13 though it be bestowed on them in regard of their present ill deserving when they are enemies Rom. 5.10 sinners 1 Tim. 1.15 unjust 1 Pet. 3.18 lost Luke 19.10 As the necessity of the prerogative of redemption and ransome of free grace cleareth As In thy seed shall all the Nations of the earth be blessed Paul expoundeth it exclusively in thy seed only Gal. 3.16 So Deut. 10.20 Thou shalt fear the Lord thy God and serve him Christ expoundeth it Luke 4.8 exclusively Thou shalt serve only the Lord because its the prerogative of God to be worshipped as its a prerogative of grace to be the ransomed and redeemed of God Deut. 21.8 and 7.8 Exod 15.15 Luke 1.68 Gal. 3.13 1 Pet 1.18 Revel 5.9 and Revel 14.4 Isai. 1.24 and 44.23 and 35.10 and 51.10 Jer. 31 1â— and the manner of Christs dying in regard of application is exclusive by confession of party and as is clear Luke 2.11 and 1.68 69 70. Luke 2.30 31. Heb. 2.17 Rom. 8.34 Revel 5.9 Rule 4. In the matter of our Redemption especially in the New Testament and prophecies of the Old of the same subject Christ died for all pro generibus singulorum for men of all Nations some of all kinds 1. Because God speakes so of our salvation as Ioâ—l 3.28 which was fulfilled Acts 2.17 And it shall come to passe in the last daies saith God I will poure out my Spirit on all flesh that is people of all Nations as v. 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and Judea Cappadoâ—ia c. And of all Sexes v. 17. Sons and daughters Of all ages â—ong and old All conditions servants and handmaids Verse 5. And there were dwelling at Jerusalem Jewes devout men out of every Nation under
and numerous off-spring of children and when they are gathered together they are a faire beloved world In the Hebrew many and great are often one and the same As one Rubie is worth ten hundreth one Saphir worth thousands of common stones so one Saint is more then ten thousand wicked men then all together they must be an All a world a whole world of ransomed ones hidden ones Psal. 83.4 of the Lords Jewels Mal. 3.17 and of Christs precious ones Isai. 43.4 they are the floure and the choise of mankinde 2. Christ is willing to take away all heart-exceptions of unbeliefe from men As. 1. Can God bee borne of a woman to save men not Angels Beleeve it saith the Lords Spirit with a sort of oath Heb. 2.16 Verily hee tooke on him the seede of Abraham not the nature of Angels Halt not at Christs man-kindnesse and not Angel-love to the excellenter childe by nature the Angel when he fell and it s to remove our doubts that God is brought in promising and swearing the covenant Christ is a sworne covenanter Heb. 6.12 When God made promise to Abraham because hee could sweare by no greater he sware by himselfe Ezech. 33. The people slandred the Lord he delighted so to have the people pine away in their iniquities that hee would punish them for no fault but the childrens teeth should be set on edge for the sinnes of the father and the grapes that they eate not themselves The Lord answers that calumnie Ezech. 18. And here as I live I delight not so so as you slanderously and blasphemously say in the death of a sinner by my life I desire you may repent and live nor have I pleasure to punish innocent men for no sinne at all And the second Exception is But Christs heart is not ingaged with a heart-burning purpose or desire to save man the purpose of saving came upon him but yesterday yea but saith Christ it was not a yesterdayes businesse but was contrived from eternity Proverb 8. before the Lord made Sea or Land vers 30. I was by him as one brought up as a sonne nourished with him I was daily when there was neither night nor day his delights rejoycing in the habitable earth and my delighâ—s were with the sonnes of men Two words expresse Christ old and eternall love to men his delights was with the sonnes of men as Christ was his Fathers delight from eternitie so was Christ feasting himselfe on the thoughts of love delight and free grace to men sure not to Pharoah Judas and all the race of the wicked and with such a love as if free will please should never injoy one sonne of Adam 2. I was saith Christ playing and sporting in the habitable earth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to play in a dance it is 2 Sam. 6.21 spoken of Davids dancing before the Ark and 1 Sam. 18.7 The women in Israel playing answered one another in their songs It holds forth this that it resolves the question that Augustine loosed to a curious head asking what the Lord was doing before the world was he was delighting in his sonne Christ and the thoughts of the Lord Iesus in that long and endlesse age were solacing him and they were skipping and passing time in loving and longing for the fellowship of lost men and since God was God O boundlesse duration the Lord Iesus in a manner was loving and longing for the dawning of the day of Creation and his second coming againe to judgement the marriage day of union with sinners Christ was as it were from eternity with childe of infinite love to man and in time in the fulnesse of time it blossomed forth and the birth came out in a high expression of love the man-childe the love of Christ was borne and saw the light Gal. 4.4 Tit. 3.4 when Christ was ripe of love to bring forth free salvation glory glory to the Wombe and the Birth And a third Exception is But sinners dis-obliged Christ and provoked him as his enemies can it be that in time seeing how undeserving we were he could heartily and seriously die for man offer himselfe to all God may have mercy on the work of his hand but he cannot have mercy on sinners Answ. 1. It s true the Gospel is contrary to nature and not one Article more thwarteth and crosseth carnall wisedome then that of imputed righteousnesse That crosseth Morall Phylosophy so much as we can more easily beleeve the rising of the dead or any the greatest miracle the drying up of the red Sea then beleeve the Gospel for we beleeve the Gospel for miracles as motives not as causes of Faith not Miracles for the Gospel and if at the first we beleeve the Gospel for Miracles then we naturally rather beleeve Miracles and the dividing of the Red Sea and the raising of the dead then we can beleeve that Christ came to die for sinners 2. Consider with what a strong good will Christ died Luke 9.51 And it came to passe when his time was come that he should be received up he stedfastly set his face to goe to Jerusalem He hardned his face he emboldned himself to goe to Jerusalem to suffer he mended his pace and went more swiftly with a strong fire of love to expend his blood Luke 12.50 I have a baptisme to be baptized with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I fettered or besieged as the word is used Luke 19.43 till it be perfected 3. What could move Christ to lie and fancie were his weeping and tears counterfeit were his dying bleeding sweating pain sorrow shame but all shewes for the market and to take the people Isai. 53.44 Surely really he bare our sorrowes 4. His offer must be reall Joh. 7.37 for with vehemency he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stood and shouted in the Temple if any man thirst let him come to me and drinke Here is a dear fountain to all thirsty soules and most free Christ thirsteth and longeth to have thirsty sinners come gratis and drink But I doubt he beares not me in particular at good will are the promises made for me Did he love me before the world was Did Christ dying intend salvation for me This doubt draweth us to the fift particular that so I may hasten to the uses which is what sort of Faith it is that God requireth of all within the visible Church for the want whereof Reprobates are condemned Assertion 1. Saving Faith required of all within the visible Church is not as Antinomians conceive the apprehension of Gods everlasting love of Election to glory of all and every one that are charged to beleeve Saltmarsh in an ignorant and confused Treatise tells us To beleeve now is the only worke of the Gospel that is that ye be perswaded of such a thing that Christ was crucified for sins and for your sins so as salvation is not a businesse of
example of the glory of my power and name that is the glory of justice in thee to all the world who heares of thee and then verse 18. hee returnes to the Lords free will and unhired and absolute liberty in differencing person from person Why has hâ—e mercy upon this man and not on this man if there had been such a conceit as a generall catholick good will in God to Pharoah to Esau the Apostle should now hâ—ve denyed any absolute will in God to separate one person from another Arminians can instruct the spirit of the Lord and the Apostle to say he has an equall generall goodwill and desire to save all and every one Esau as well as Iaakob Ishmael as â—saac the son of promise Pharoah as Moses or any other man but then two great doubts should remain How then hated he Esau when he was not yet born and had not done good or evill All the Arminians on earth answer that 2. But the doubt is not removed How is it that God loves Iaacob blesseth and hath mercy on him and hateth Esau and yet Esau has neither done good nor ill Arminians answer in an antecedent generall good will God indeed loved Esau as well as Jaakob Pharoah as well as another man but here is the thing that makes the separation Iacob runneth and willeth Esau is a wicked man Pharoah and others like him bloody tyrants and God sheweth mercy with another posterior and consequent will on Iacobs because he runs and wils and has mercy on him because hee pays well for mercy and has not mercy on Esau because he neither â—uns nor wills Now this is to contradict God therefore we must bear with it that men of corrupt mindes destitute of the truth rising up to plead for universall atonement contradict us But Paul resolves all the mercy bestowed on this man not on this man v. 18. on this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will Therefore hath he mercy on whom he will have mercy and hardeneth whom he will 2 unpossible it is that conversion should be grace and matter of the praise of the glory of the Lords grace to Peter rather then to Iudas except the grace of God separate Peter from Iudas by moving effectually the one to beleeve and not moving the other All the wit of men cannot say but I may glory in my own free will that I am efficaciously redeemed and saved rather then another except grace efficaciously move me in a way of separating me from another if hee had alike good will to save me and Judas and all the world but he committed the casting of the ballance in differencing the one from the other to free-will so as the creatures free-will made the consâ—quent will of God different toward the one and toward the other 3. The God who is willing to show his wrath and to make his power known in â—nduring with much long suffering the vessels of wrath fitted to destruction that he might make known the riches of his glory on the vessels of mercy which he had afore prepared to glory Rom. 9 2â— 23 is also willing because hee is willing to declare these two ends equally in some because he will the glory of power justice and long suffering in others the glory of grace and mercy because he will nor did I ever see a reason wherefore God should carry on the two great state designs of justice and mercy in such an order as he should incline more to declare and bring to passe the design of mercy then the design of justice for out of the freedom of high and deep soveraignty he most freely intended both these glorious ends Now as the attaining of his freely intended end of manifested mercy in some both Angels and Men makes visible in an eminent manner the glory of justice in other some so the attaining of his freely intended end of pure grace in the Elect doth highly indeare Iesus Christ that we should prize the blood of the Covenant the riches of free-grace to us whom he hath freely chosen leaving others as good as we to perish everlastingly And as Arminians cannot deny but that the Lord might so have contrived the businesse as all that are saved and to prayse the Lord that sits one the Thron in heaven might have been damned and should blaspheme eternally in hell the holy just Iudge of the world as he can make a revolution of all things in heaven and in earth to a providence contrary to that which is now so they cannot deny an eminent soveraignty deliberate and fixâ—d free-will in God before any of the Elect and Reprobate were placed in sâ—ch a condition of providence in which hee foresaw all that are saved or damned should bee saved or damned and that this will was the prime fountaine cause of election and reprobation 4. Paul shewing Rom. 11. That God concludes all in unbeliefe that he might have mercy on all and shewing a reason why the Lord was pleased to cast off his ancient people for a time and to engraffe the Gentiles the wilde Olive in their place saith O the depth and another reason he cannot find but bottomlesse and unsearchable freedome of grace and free dispensation to some people and persons and not to others I confesse it had been no such depth if the Lord from eternity had equally loved all to salvation but through the running willing or not running not willing of the creature had been put upon later wiser and riper thoughts and a consequent will to save or not save as Men and Angels in the high and indifferent court of their free-will shall think good there had been no other depth then is in earthly Iudgeâ— who reward well doers and punish ill doers or in a Lord of a Vâ—ne-yard who gives wages to him that labours and no wages to him that stands idle and doth nothing this is the Law of nature of Nations and no depth it s but God rewarding men â—ccording to their works and God shewing mercy in such as co-operate with and improve well the benefit of Gods antecedent will and not shewing mercy on such as doe not co-operate therewith but out of the absolutenesse of indifferent free-will are wanting thereunto But the great and unsearchable depth is how God should so carry on the great designes of the declaration of the glory of pardoning mercy and punishing justice as their should be some persons and Nations the Jewes first and not the Gentiles as of old and now the Gentiles taken into Christ and the Jewes cast off and again the Jewes with the riches of the world of Elect both Jewes and Gentiles who are chosen and must obey the Gospel and be called without any respect to works but of grace Rom. 11.5.6 7. and when the children had neither done good nor evill and were not born Rom. 9.11 and these who were nearest to Christ and did woâ—k more for the attaining
righteousnesse and life then other strangers to Christ and Gentiles Rom. 9.30 31 32 33. Rom. 10.1.2 3 4. Rom. 11.1.2 3 4 5 6 7 8 c. rejected and there should be others as good as these by nature that the Lord should have mercy on now in both these first God is free in his grace secondly just in his judgements though he neither call nor chuse accoâ—ding to works thirdly the damned creature most guilty and fourthly the Lord both jâ—stly sâ—vere and graciously meâ—cifull fifthly none have cause to complaine or quarrell with God and yet God might have carried the matter a farre other way sixthly the head cause of this various administration with Nations and persons is the deep high soveraign innocent holy independent will of the great Potter and Former of all things who has mercy on whom he will hardneth whom he wil and this is the depth without a bottom no creature Angel or Men can so behave them selves to their fellow-creatures yet be free just holy wise c. but sure one creature can deal with his fellow creature according to the rules and road-way of an antecedent consequent will so may the King deal with his people the Governour with those he governes the Father with his children the Commander with his souldiers the Lord of a Vine-yard with his hired servants all these may order their goodnesse mercy rewards punishments in a way levill with the use industry improvement of free-will or the rebeâ—lion unjustice wickednesse and slothfulnesse of their underlings but no Master nor Lord can call Labourers to his Vine-yard and exhort obâ—est beseech them all to labour and promise them hire and yet keep from the greatest part of them the power of â—â—â—rring armes or legs of free consenting to labour and suspend his so acting on the greatest part of them as they shall willingly be caâ—â—ied on to wilfull disobedience and to be the passive objects of his revenging justice according to the determinate counsell of the Lord of this Vine-yard because so he willed out of his absolute soveraignty to deal with some and deale a just contrary way with the least part of the labourers because hee pâ—â—posed to declare the glory of his grace on them either there is here an unsearchable depth or Paul knew nothing and this calmes my minde and answereth all that reason can say for universall atonement and the 1. Vse I aym at is that no Doctrine so endeareth Christ to a soule as this of particular redemption and free-grace separating one from another Psal. 147 1â— Prayse the Lord O Ierusalem and amongst manâ— groundâ— here is one vers 19. he sheweth his word unto Iacob his Statutes and his judgements to Israel ver 20. he hath not dealt so with any Nation and he speaketh not of the measure as if God had revealed the same grace in nature but in an inferiour degree to other Nations for hee saith as for his judgements they have not known them and thâ—n being full of God for this separating mercy he addeâ—h prayse yee the Lord Christ esteems this the floure of grace the grace of grace and blesseth his Father for it Matth. 11.25 I blesse thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to babes now because Arminians say the pride of the self-wise and the humility of babes are the causes separating the one from the other and so free-will is to share with the Father in the praise of the reveiled glory of the Gospel and the discovered excellency of Christ to babes rather then to wise men a literall revelation no doubt was common to all babes and prudent the swelled Pharisees and humbled sinners Christ praiâ—eth the eminency the blossom of grace the bloom of free-love in that the free-wil of the humble and the proud made not the separation but the good pleasure of God ver 27. No man knowes the Son but the Father and he to whom the Son will reveale him 2. That which is common to all shall never leave an impression of wonder and thankfull admiration I and we are swelled lofty and proud things and the Spirit of God commends grace highly in that it falls upon pronowns and persons and not on others 1 Cor. 15.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the least of of the Apostlâ—s vers 10. By the grace of God I am that I am and his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward me was not in vaine but I laboured more abundantly then they all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not I but the grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we our selves also were sometime out of our wits disobedient c. ver 4. but when the kindnesse and man-love of God our Saviour appeared ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saved us 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the chief of sinners ver 16. but for this cause I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in me first Iesus Christ might shew forth all long suffering Gal. 2.20 I am crucified with Christ but I live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not I but Christ lives in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the life that I now live in the flesh I live by the faith of the Son of God who has lovâ—d me and given himself for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you who were dead in sins and trespasses hath he quickned ver 4. for his great love wherewith he loved us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. even when we were dead in sins and trespasses he hath quickened us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with Christ ver 13. But now in Christ Iesus yee who somtimes were farre off are made neare by the blood of Christ the passing by my Father and mother and brother and sister neighbour and friend and taking me is a most indearing favour 3. Of all in Scotland and England all in Europe all Adams seed that ever were masters of a living soule in the womb or out of it the Lord passed by so many thousands and millions and the lot of free-grace fell upon me precisely by name and upon us and not upon thousands besides no lesse eligible then I was what thoughts will you have of the fâ—â—e lot of love that fell upon you ever since God was God when Christ shall lay such a load of love such a high weight and masse of love on you ye shall then think O how came I hither to sit in heavenly places with Christ that body that is trimmed cloathed and doubly embroydered with pure and unmixed glory is just made of the same lump of earth with the body of Judas or Cain that are now flaming and sinking to the bottom of the black and sad river of brimstone the Lord saith Ezek. 18.4 behold all souls are mine and
hadst rather he should fall into a swoone in the streets as open to him and lodge him and hast had open back doores for harlot lovers O bee ashamed of sleighting free love 2 Dispised love turneth into a flame of Goâ—pel-vengeance a Gospel-hell is a hotter furnance then a law-hell No man spinn hell to himself out of the wool of unbeleeving dispair If Christ be so willing to redeeme and draw his own all and can goe as neer hell as seven devils Have noble and broad thoughts of the sufficiency of Iesus to save 1. Consider and say with feeling and warmnesse of bowels to Christ all the redeemed familie that are standing up before the throne now in white and are fair and clean and without spot were once as Black mores on earth as I am now some of them were stables of uncleannesse to Sathan now they aâ—e chaâ—t virgins who defiled nâ—t themselves with women before the Lamb the mouâ—hs â—hat sometimes blasphemed are now singing the new song of the Lamb of Moses the servant of the Lord. 2 What love is that that there is a hole in the rock for ravens of hell to fly into as doves of heaven and a chalmer of love in the heart of Christ for pieces of sinfull clay 3. Fair Iesus Christ can love the black daughter of Pharoah he has found in his heart to melt in love and tender compassion toward a forlorne Amorite a poluted Hittite it breaks his heart to see the naked foundling cast out into the open fields dying in goared blood Christ can love where all do loath It s much hee can love a sinner thou art but a sinner hee has not blotted thy name out of the New Testament imagine thou heard him say sinner come to me Lost man suffer me to love thee and to cast my skirt of love over thee Doâ— but give him an hearty â—ay Lord consâ—nt and take him at his word Never rest till thou be at such a nick of the way to heaven as no backslider can attaine to We are too soon satisfied with our own Godlinesse and goe not one steppe beyond these that has cast out of themsâ—lves one Devil and the next day take in seven new fâ—esh devils and the end of these men is worse then their beginning they are redemned and bought and washen in profession and righteous in themselves those that have no more must fall away a Sheep in the eyes of men and a Sow at the heart must to the mire again sit not down till ye come 1. to bee willing to sell all and buy the pearle 2. Till ye attain to some reall and personall mortification that is a subduing of lusts a bringing under the body of sinne a heart-deadnesse to the world from this because your Lord died for you and has crucified the old man I mean not a morall mortification of Antinomians to beleeve Christ has crucified your lusts for you as if you were obliged by command of the letter of Law and Gospel to no personall mortification that ye may be saved never think ye are redeemed till yee bee redeemed from the walking in the wayes of the present evil world from all iniquitie from your vain conversation draw not breath rest not till ye come to this as ye would not turne back sliders in heart Redemption beleeved maketh men crown Christ as their King and such to whom Christ is made redemption must assert and confesse Christ a perfect Redâ—emer the King of his Church Those that are unpatient of his yoak of Government would set another king over Christ a Magistrate who by office ruleth not by the woâ—d but by civil Laws testifie they are unwilling to have Chriâ—t their Lord in their life who will not have him theiâ— Lord in the Church and his ordinances the great controversie that God has with England is sleighting of Religion the not building the Temple the increase of blasphemies and heresies fear that Christ reigne over them 33. If I be lifted up from the earth I will draw all men unto me The fourth considerable article in the drawing is the terminus ad quâ—m the person to whom all mâ—n are drawn It is saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me This is not a word which might have been spared as there is no redundancie nothing more then enough in the Gospel so Christ is no person who may bee spared but who ever bee one Christ must be the first peâ—son take away Christ out of the Gospel and there remaineth nothing but words and remove him from the work of redemption â—t is but an empty shadow Yea remove Christ out of heaven I should not seek to be there this is a noble and divine to me I will draw all men to mee 1. It concernâ—th us much what weâ— leave If wee leave the earth it is but a clay foot-stool and a mortall pâ—rishing stage and the house of sorrow and my dying fellow-creature if we leave sinne we leave hell the worm that never dieth vâ—ngeance and eternall vengeance is in the womb oâ— sâ—nne to leave father and mother and all the idols of a fancied happinesse is nothing But to whom we go to Christ or not to such an one as God the substantiall and eternall delight of God O that is of hâ—gh concernment 2. This to me coming out of the mouth of Iesus Christ is all and all its heaven its glory its salvation its new paradise it s the new city iâ—s the new life it s the new precious elect stone laid on Zion the new glory the new kingdome There is a greater emphasis an edge and marrow of words and things in this to me then in all the scâ—ipture in all earth and heaven and all possible and imaginable heavens 1. Why is Israel loosed hear the cause Psal. 81.11 Israel would none of mee Why drink they â—otten waters and Ciâ—terns of hell Oh here is the cause Ier 2â— 1â— Be astonished O heavens why for my people have committed two evils Ah these two are hundreds and millionâ— they have forsaken me the fountain of living waters Is not Christ crying in all the Gospel who will have me who will receive me is not this the Gospel-quarrell Iohn 5.40 Ye will not come to me that yee might have life it s no sport to die in sinne its a sad fall to fall into hell Ioh. 8.21 Then said Iesus again unto them I go my way and ye shall seek me and shall die in your sinnes whither I goe ye cannot come 3. If ye look to any other it cannot save you but one look on him would make you eternally happy and you have iâ— Esa. 45.22 Look unto me and be saved all the ends of the Earth for I am God and there is none else come and have heaven for one look for one turning of your eye and when destruction commeth that the Church shall be like two or three olive berries lefâ— and
such a temple and seat of Majesty mâ—ght be named it should not be above every name nor a glory above every glory that can be named either in this world or in the world to come To me Conversion is the drawing of a sinner to Christ it s a supernaturall journey it s not a common way to come to this eternall wisdome of God as saith Iob 28.7 A path which no fowle knoweth and the vultures eye hath not seen where is the place of understanding ver 21. seeing it is hid from all living and kept close from the fowls of the aire v. 22. destruction and death say weâ— have heard the fame thereof with our â—ares ver 23. where is it then Natures dark candle cannot show it ver 23. God undâ—rstandeth the way thereof and he knoweth the place thereof Prov. 15.24 The way of life is on high the way of the life of all excellent lives is an high and an exalted way every man knows it not 2. Christ saith by way of exclusion that hee getteth not one soule to him but by strong hand and violence never man comes to Christ on his owne clay-leggs and with the strength of his owne good-will Ioh. 6.44 No man can come to me except the Father which hath sent me draw him 3. There be other acts of God of an high reach in these that come to Christ as there must be resigning over a making over of the Father to the Sonne v. 39. All that the Fatheâ— giveth me shall come The Fathers making over of any soule or his giving one to Christ is not by way of alienation as if the man belonged no more to the Father or were no more under the tutorie and guidance of the Father but under the sonne Familists teach us That there be distinct seasons of the working of the severall persons of the Trinitie so as the soule may bee said to be so long under the fathers and not the Sonnes and so long under the Sonnes work and not the Spirits Wee know no such destinct posts to heaven nor such shifting from hand to hand the Saints have many bouts in their way to glory but all the three joyntly at the same season help at the lifting of the dead out of the graves Ioh. 6.39.44.45 Ioh. 5 24.25 All the three in one dead list openeth blinde eyes and converteth lost sinners Matth. 11.25.26.27 Eph. 1.17.18 Mat. 16.17 Ioh. 12.32 2 Cor. 3.14.15.16.17 Ioh. 14.23 Ioh. 16.7 8.9.10 Ioh. 14.16 Eph. 2.1.2.3.4 1 Iâ—â— 2.27 1 Ioh. 5.6.7 Grace mercy and peace cometh that the same season to the seven Chuâ—ches from all the three From him which is and which was and which is to come and from the seven Spirits that is before the throne and from Ieâ—us Christ who is the faithfull witnesse c. 2 Cor. 13.14 Revel 1.45 Then the Father so giveth the elect to the sonne as I should not desiâ—e to be out from under the care and tutory of the Father the Father maketh them over and keepeth them in his own bowels and in the truth Ioh. 17.2.10.11 So there is the Fathers teaching and the hearing and learning from the Father Ioh. 6.15 It is written in the Prophets and they shall all be taughâ— of God Every man therefore that hath heard and hath learned of the Father cometh to mee In the uses of the doctrine I have three things to speak of 1. What a sinne they bee under who resist the right arm of the Father 2. What free-will and morall honestie can do or how nothing they are to work a communion with God 3. These are to be refuted who think we are neiâ—her to pâ—ay nor to doe nor to work out our salvation in fear and trembling but when the Lord by saving Grace acteth in us and draweth irresistibly Now to the end that this common Gospel-sinne may be the better seene in all its spots consider 1. What is in Christ the drawer 2. What is in Grace by which sinners are drawn 1. In Christ the drawer There bee many drawers suiting us the world is the taile of the great red Dragon and his taile drew the third part of the starres of heaven and did cast them downe to the earth Revel 12.4 Glorious professours like glistering starres up in heaven are drawn away after the dirty world should there bee more power in Sathans taile to draw down stars from heaven then there is beauty and sweetnesse in Christs face to ravish hearts and Deut. 30.17 Some turn away their hearts and are drawn away and worship other gods and serve them yet they are but bastard gods Christ has a true reall God-head in himselfe Why will you not be drawne after the smell of his precious ointments and Act. 5.37 Iudas of Galilee arose and drew away much people after him and they were destroyed and Iam. 1.14 every tempted man and who is not tempted is drawn away of his own lust and this is a mother with child of death and hell supposed goodnesse is an angle a vast net that drawes millions of souls to eternall perdition every man has a soule-drawer about him divels and false teachers are pulling at and hailing soules O bee drawn by Christ he is the rose without a thorne the Sunne without a cloud the beauty of the Godhâ—ad without a spot hee drawes his Fathers heart to love him and delight in him Christs love and the art of free grace are good at drawing of soules there is not a soule-drawer comparable to him Ah our hearts are as heavy as hell suppose that hell were of the bignesse of ten worlds all of Sand yron or the heaviest stones in the world nay all fancies that pretend lovelinesse are but lyes and Christ true every peece of fair clay is hell and Christ heaven every beauty blacknesse and he all loves Cant. 5.16 2. For alluring souls in a morall way nothing like Christ in the Gospel David is called by the holy Ghost the sweet singer of Israel when Christ speaketh to hearts he sings like heaven and like the glory of a new unseen world Deut. 3â— 16 Ioseph was blessed of the Lord for the good will of him that dwelt in the bush It s most alluring in Christ that he is the bird in the bush the bird of Paradise the Turtle in our Land Can. 2.12 that singeth the sweet Gospel-hymnes and Psalms of good tidings from Sion peace peace from heaven to the broken-hearted mourners in Sion all the Gospel is a love-song of Christ dying for love to enjoy sinners of clay and to have them with him in heaven are not these love-songs of the bird whose nest was in the bush If any man thirst saith Christ let him come to me and drink and whosoever will let him take of the water of life freely if this cannot draw to Christ the law curses rewards cannot draw Christ pipeth a spring of joyfull newes but few dance Matth. 11.16 3. The lower
predeterminating grace did keep the Saints and stirre them to every act 3. Who is the Author and finisher of our faith Christ and who perfecteth the good work once begun but Christ and who but he bringeth many children to glory Not we when the soule is distempered under desertion the soule is so tender and excellent a piece love so curious and rare a work of Christ that let all the Angels in heaven Seraphims and Dominions and Thrones set their shoulders and strength together they cannot with Angell-tongues let them speak heaven and Christ and glory calme a soul-feaver and words of silk and oyle dropped from the clouds cannot command the love-sicknesse of a sad soule Will ye look to heaven while your sight faile and weep out two eys while Christs time come you cannot find ease for a broken spirit when Christ breaketh can Angels make whole The conscience is a hell-feaver the comforter is gone can you wiâ—h a nodde bring the physitian back againe can golden words charme and calme a feaver of hell can you with all the love-waters on earth quench a coale of fire that came from heaven Send up to heaven a Mandate against the decree and dispensation of God if you can if the gates of death can open to thee or if thou hast seâ—ne the doores of the shaddow of death or can doe such great works of creation as to lay the corner-stone of the earth or hang the world on nothing which Iob could not doe chap. 37. chap. 38. But who can command soule-furies onely onely Christ. The soule is downe amongst the dead wandering from one grave to another Can you make a dead Spirit a Gospel-harp to play on of the springs of Zion the songs of the holy Ghost Christ can doe it Can you cry and finde obedience to your call O North O South winde blow upon the Garden Christ hath his owne winde at command hee is master of his owne mercies Can you prophecie to the winde to come and breathe on dead bones Christ onely can Can you breathe life soule and five senses on a coffin could you make way for breathing in the narrow and deep grave when clods of clay closeth the passage of the nostrils Christ can Isai. 26.19 Thy dead men shall live together with my body they shall arise awake and sing ye that dwell in dust for thy dew is as the dew of herbs and the earth shall cast out the dead Can you draw the virgins after the strong and delitioâ—s smell of the ointments of Christ but if he draw the virgings â—unne after his love Cant. 1.3 Christ indictes warre are you a creator to make peace he cryes Hell and wrath can you speak joy and consolation are you an anti-creator to undoe what Christ does Christ commandeth fury against a people or person can men can angels can heaven countermand Position 3. The Lords suspending of his grace cometh under a twofold consideration 1. As the Lord denyeth it to his own children 2. As to wicked men also As he witholdeth grace especially actuall and predeterminating It falleth under a threefold respect 1. As it is a work of the free and good pleasure and Soveraignty of God 2. As it is a punishment of former sinnes 3. As from it resulteth our sinne even as the night hath its being from the absence of the Sunne Death from the removall of life 4. The Lords denyall of Grace is seene most eminently in two cases 1. In the parting asunder of the two decrees of election and reprobation 2. In Gods with drawing of himselfe and his assistance in the case of â—â—ying the Saints In the former the Lord has put forth his soveraigntie in his two excellentest creatures Angels and men if wee make any cause in the free-will of Angels I speak of a separating and discriminating cause whâ— some Angels did stand and never sinne some fall and become divels wee must deny freedom of Gods grace in the predestination of Angels now the Scripture calleth them Elect Angels how then came it that they fell not from fre-will No Angels are made of God and for God and to God then by the Apostles reason they could not give first to God to ingage the Almighty to a recompence they could not first set their free-will to work their owne standing in Court before God did with his grace separate them from Angels that fell Rom. 11.36 Esai 40.13 2. Make an election of Angels as the Scripture doth when some are called Elect Angels and some not then it must bee an Election of grace an election of works it cannot be because Angels must glory in the Lord that they stand when others fell Rom 4.2 as men do Proverb 16.4 Ier. 9.23.24 2 Cor. 10.17 Rom. 11. â—6 for no creature Angels or Men can glory in his sight for Angels are for him and of him as their last end and first Authour Rom. 11.36 then they gave not first to God to ingage the Lord in their debt vesr. 35. for if so then glory should be to the Angels but now upon this ground that none can ingage the Lord in their debt Paul vesr. 36 saith to him be glory for ever because none can give to him first and all are for him and of him then so are Angels 3. Angels are associated in the Element and orbe of free grace to move as men with graces wings to fly over the Lake prepared for the divel and his Angels whereas others fell in otherwise Christ the Lord Treasurer of free grace cannot bee the head of Angels Col. 2.9 as of men Col. 1.8 Ephes. 1.20.21.22 23. for as art not nature can prevent a dangerous feaver by drawing blood or some other way even as the same art can recover a sick man out of a feaver whereas another sick of that same disease yet wanting the helpe of art dieth So the same free grace in nature speece and kinde not free will hindeâ—â—â— the elected Angels to fall where as by constitution of naâ—uâ—e and mutabilitie being discended of that first common poâ—r 〈◊〉 â—ase house the first spring of all the creation of God meere and simple Nothing the mother of change and of all defects naturall and morall in every the most excellent creature thâ—y were as an humorous grosse body in which the vessells are full and in a neerest propension to the same feaver that devils fell into even to the ill of the second death if the grace of God had not prevented them 2. In men God has declared the deep Soveraignty and dominion of free grace in calling effectually one man Iaakob not Esau Peter not Iudas in having mercy in time on whom hee will and hardening whom hee will I humbly provoke all Arminians all Libertines who dash themselves the contrary way against the same stone to show a reason why one obeyeth and actively joyneth with the draught and pull of the right arme of Iesus Christ Ioh. 12.32 and his father
said Rom. 7.17 Now it is no more I that sinne but sinne that dwelleth in me ver 18. I know that in me that is in my flesh dwelleth no good thing his meaning be according to the Antinomians divinity that no regenerate man sinneth but his flesh and sensitive part which is not capable of any Law sinneth but he who acteth the sin being above or from under Law Rule or direction sinneth not against God or any Law 4. Whither or no the Enthysiasts Rule which is the immediate and irresistible inspiration of a Spirit which doth presse a brother to kill a brother and has done it as Bullinger saith of the practise of divers Anabatists and some of New England said though they resisted the Christian Magisâ—rate and fired the Churches of Christ there yet they should be miraculously delivered from the Court as Daniel was from the den of Lyons whither or no this Rule of the Spirits immediate acting without Law and Gospel be the only Law and Rule that the justified are under and led by 5. Whither from this spring does not flow the rejecting of all the Scriptures or written Law or Gospel as if they were but a covenant of works and the walking by the Spirit separated from the word and the denying any marks as love to the brethren sincerity keeping of the commandements of God recommended in the word Ioh. 14.15 1 Ioh. 2.3.4.5 1 Ioh 3.14 and if this be the spirituall divinity spoken of here 6. Whither or no sinnes of the body and of the flâ—sh or conversation as Antinomians call them be not sinnes against the Law of God and make the justified truly guilty if the Lord should enter in judgement with them and though they that commit them be justified and so absolved from obligation to eternall wrath are not formally and inherently blotted and sinfull in those sinfull acts 7. If they are not to be sad for them as offensive to the authority of the Law-Giver and the love of Christ though they be not to fear the eteâ—nall punishment of them for sorrow for sin and feare for sin are most different to us 8. Whither the free-gâ—ace of God doth not tempt men to sin most kindly and from the nature of free-grace according to the Antinomian way if the free-grace of justification doe free the justified so from sinning as their indulgence to the flesh and sinfull pleasure can bee no sinne in Gods court no more then there can be sin in Christ and if they be as free notwithstanding of all the sin they doe being once justified as if they never had sinned or as the sinlesse Angels and if the essence of sinne and all they doe against the Law of God be as cleane removed as money taken away out of a place which sure cannot be said without a contradiction to remaine in that place as Dr Crispe speaketh and that before the sin be committed whither can a thing in its essence be wholly removed as if it never had been before it have any being at all can a rose be said to be whithered and destroyed as if it had never been before ever that same rose spring out of the earth sure faith cannot phansie lies and contradictions How ever it be Christs death teacheth us mortification of our lusts it is a mortified like death for he dyeth on a visible journey leaving the earth his back was towards life pleasure profit he is not dead to his lusts whatever be his boasting who is not dead in or with Christ to sinne For 1. Christs death and his contempt of the world teacheth that we should follow him 1. He looked even straight before him neither to the right nor left hand nor behind him the meddows buildings faire flowers and roses in the way of this passenger did never allure him to stay in the way and fall in love with any thing on this side of heaven Heb. 12.2 as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the captaine of our faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the joy that was set before him he endured the crosse his heart was so upon the crown and that which was his garland his conquered Spouse that he did runne his race with all his breath and wearied not his heart was much upon the pâ—ize that he did runne for 2. Hâ— was nothing beholding to the world he came to the house oâ— his friends they refused him house roome and lodgeing Ioh. 1.11 His own received him not and therefore he was fame to lie with the birds of heaven and the Foxes of the earth Christ was no landed man on earth hee had never a free house of his own above his head he had a purse but no fiâ—e rent no income by year Matth. 8.20 he had not whereon to buy a grave when he dyed Ioh. 19.41 The earth was his Fathers land but he lodged in a borrowed grave his coat was all his legacy yet it could not buy a winding sheet to him the souldiers thought it too little see for their paines in crucifying him and it was not of much worth when they put it to the hazzard of lots take it that wins it his heart was never on the world he refused a Kings Crown when it was offered to him without stroak of sword Ioh. 6.15 He had neither heart nor leasure to enjoy the world Ioh. 4. when he wanted his dinner he begged a drink of water from a stranger and was weaâ—y with walking on foot yet he was the one great Bishop the head of the body of the Church and had neither hoâ—se nor coach and he could have made the clouds his chariot he became poore that we might be made rich Was sweet Iesus thy Saviour a poore man in the world learn to be a stranger and to want and to be content to borrow and to lie in the fields and to have a dead heart to the world 1. O glory worldly ' O all crownes and gold and stately Palaces blush be ashamed take not such a wide lodging in the hearts of Saints goe not with so broad and faire Peacock-wings ye are too bigge in mens eyes Christ our dear Saviour refused you 2. Rich Saints drink at leasure use the world at tâ—e by as if you used it not Look with halfe an eye the least halfe of your desire upon this borrowed shaddow Let not thy heart water nor itch after white and yellow clay 3. Gold thou art not God Saints look over crownes and court see see what a Kingdome is above your hand Pilgrims drink but laâ— not down your burthen and your staffe let it be a standing drink and bee gone 4. Yee are longed for in heaven 5. Your King lodged with poverty and abasement and shame love the lodging the better that hee was there before you Christs love is languishing to have you soon cut of this passing â—ransiâ—ory world and to be at your best home 3. Christ did never laugh on earth that we read of but he
intent to keep it or acknowledge it was our sin we did swear it and because unlawfull it obliges us not When wee accuse the scripture of darknesse wee would but snuf the Sun and blow at it with a pair of bellowes to cause it shine more brightly But the mischief is that wee either charge our soules beyond their stint thinking to compasse that world of the deâ—pe wisdome of God with our shorâ— fingers or we stumble at the wisdome of the Scripture because it is eccentrick to and complâ—es not with our lusts and here 's a deep not seene God intends to carry Pharoah and blinded reprobates to hell through the wood of his mysterious works and word they being blinded and hardned and they intend the same but in another notion God aimes at the same end materially with them but God levels at the glory of his owne unviolable justice they levell at the word the works of God to flatter their lusts and take up a plea with both from the womb What death he should die Two things offer themselves to our consideration 1. Christs dying 2. The kinde of his death What death he should dye Christ came into the world with as strong intention to dye as to live and to be a pained an afflicted man as to bee a man In Christs dying these considerations have place 1. The love of man can goe no farther then death greater love then this hath no man that a man should give his life for his friends Ioh. 15.13 For this Love can goe no farther then the living Lover now hee cannot goe one â—eppe beyond death Chriâ—t went on to the first and second death so farre as to satisfie justice love is like lawfull necessity neither of them can live when God is dishonoured Christ's love burnt and consumed him till he dyed love followed and persued his lost Spouse through the land of death through Hell the grave the câ—â—ses of an angry God though Christs love was both ancienter then his man-hood and survived his death love was of longer life in Christ then his life as man this Sun of love buâ—nes hard down from heaven to this day 2. It was a hard law that Christ subjected himselfe unto that die he must Heaven Angels the World could not save his life This faâ—re â—ose had life and greenesse in abundance and yet it must wither this fountaine of heaven had Sea 's of waters yet dryed up it must bee this beauty of highest glory was full and vigorous yet it must fade the Lilly of the excellentest Paradise that cast Rayes of glory and Majesty over the foure corners of the Heaven of Heavens and out-shadowed Angels Men and the large circuit of the whole Creation must finde its death-moneth and must cast its faire and timely bloome The love of loves must become pale and droup that fire of love that warmes Angels and men must become cold and there was strong and invincible necessity thus it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.54 Christ must die Mar. 8.31 the Sonne of man must suffer many things Luk. 22.27 For I say unto you saith Christ that that which is written must have an end in me Ioh. 3.14 The Son of man must be lifted upon the Crosse. Christ could not passe to heaven another way death was that one inevitable passe that he behoved to goe through there was no passable foord in the river but one there was but one strait passe and fort between Christ and his Father his glory and a saved Church and justice kept this passe Christ must lay out himselfe his life bloud estate and glory for his Church to gaine this fort and save his people from their sinnes The Law laid it on him 2. Love laid it on him 3. Our necessities and everlasting perishing burthened him 3. Might not the dead all wonder there was never before nor after nor never shall be such a Christ amongst the dead as the Lord of life all these in the dust could say O life what dost thou here among the dead the wormes and clay might say O Creator canst thou lie neare to us Would not the fountains be offended that they could not have leave to furnish a draught of cold water to their Creator who made the the Seas and the Rivers and divided Iordan with his Word would not life it selfe grieve at such a dispensation that it could stay and lodge no longer in the body of the Lord of life but behoved to be gone and leave the Prince of life to fall that he could not stand on his own feet was not bodily strength discontented that sweet Iesus complained Psal. 22.15 My strength is dryed up like a Pot-shard ver 17. I may tell all my bones Would not joy and beauty take it ill that sweet Iesus was a sad Saviour and his face foule with weeping and his faire countenance that was like Lebanon all marred and our lovely Redeemer was put to his knees to pray with strong cryes and teares Esai 52.14 Heb. 7.5 If there had been sense and reason in all the Purples Silks Fleeces wooll fine linnins that ever the earth had they would think themselves unhappy that they could not cover the holy body of the Redeemer of men and their Creator when he complained Psal. 22.18 They part my garments among them and cast loâ—s on my Vesture 4. It was to much in regard of our deservings that the Lord of life should discend to a naturall life to be under the â—owly condition of base clay but that this tent of clay that the Lord was to dwell in should be of the finest and most pretious earth that can be would seeme reason it might be said it were fitting for the glory of the God-head united in a personall union with the Man Christ that the body of the Son of God should be above paine weaknesse or the Law of death that it should be more glorious then all the pearelesse and pretious stones of the earth yea then the Sunne in the Firmament yea but Esai 53.2 he hath no forme nor comlinesse and when we shall see him there is no beauty that wee should desire him But this was incomparable condiscension of love that the Lord would take his own death upon him and assume the manhood of sick weak pained sad sighing and dying clay Esai 53.4 Surely he hath born our sicknesses and carryed our sorrowes 5. If there be any that ever tasted the sweet of life it being the most noble and desirable of created beings if it were from a glorious Angel to a poore gnat or a base worm they keep possession of life with all their desire they will part with all things men even with teeth and skin ere they quit their life Iob 2.4 The more excellent life is they struggle the more to keep it a young man will doe more then an old man for it and the old man who
are given to ransome others but poor soules if they be turned in servants their life should be spared but Christ was such a ransome as must lay down his life for the captives Matth. 20.28 No ransome can come lower then a man and an innocent mans death If the captive be wounded and sickly the man that goes a ramsome for him by no Law should be sickly and wounded also 1. It is not ordinary that he that stands as a ransome for captives should take their naturall infirmities their body sighes sadnesse sorrow wants and be like them in all things but Christ was like us in all things except sin 2. And what greater hardship can you put on a ransome captive then death all these Christ did â—ndergoe for us The third and last consideration of Christs death is as it was the end of Christs journey and all his labours in the flesh and this I desire to be considered in these repects 1. As death is Christs last enemy 2. In the concomitants of it 1. As in his triumph of victory 2. His welcome to his Father 1. As death was Christs last enemy dying was to him as to man the last day and moment of his week when he entered into his Sabbath and rest and dyed never to die againe the world and devils chased him into the grave and when he was there hee was in his own land in Paradise in a Kingdome Death was the wearied way-faring-mans home the end of his race and at this place was the fore-runners gold his garland and prize even the glory set before him for the which hee indured the Crosse and despised shame he then sat down it was Christs landing port after his stormy sailing 2. He had no more to do in the merit of redemption in the way of satisfying justice for Christs buriall or lying in the grave was but his mora his lodging all night with death or a continuation of his death when he dyed all was finished the Law of God for satisfaction could crave no more as the last enemy of the body is death 1 Cor. 15.26 so it was the head Christs lasts enemy on earth 3. Heaven was Christs place of refuge his sanctuary and his asylum when Christ was in the other side of death and of time hee was in his castle in his strong Fort enemies can neither besiege him nor take him he cares not now for the worlds feud or for death or the grave Revel 1.18 There was no more law against Christ after his soul was in Paradise the believer has a perfect acquittance of all crosses when he is once in the land of glory 2. There be two considerable concomitants in Christs death 1. His victory 2. His welcome His victory was in his very act of dying that death and the justice of a divine law had their will of Christ and could demand no more of him for all engagements and to answer the bill but death and such a death it was a sort of over-plus and aboundance of ransome to God that death was put to the worse and could in justice never arrest any believer or Saint after Christ. O deaâ—h what wouldst thou have more Or what canst thou demand in law 2. Christ and all his lâ—gally were crucified and dyed and Christ and all his were not destroyed under death but Christ lived and all his with him Ioh. 14.19 when two strong enemies doe conflict and put out their strength one against another to the full and the one lives in his full strength the other must be foiled Christ after death lived and can die no more and is strong and omnipotent now death did all it could against Christ in that he dyed then he must be the Victor and death the vanquished party death was Christs Land-port his shoar after sad Sea-sailing his last stage in which he posted to glory and he came into Paradise and his Fathers Kingdome in a sweat of bloud and the Crosse accompanied him in over the threshold of the gates of heaven so he was welcommed he and all his feed who then were legally in him as one who had acquitted himselfe bravely and honourably in the businesse that most highly concerned the Lord and the glory of all his blessed attributes mercy justice grace wisdome power soveraignty c. There was a most joyfull acclamation in heaven a welcome and embracing and a hand-shaking as we say 1. Between the Father and the Sonne and this is a sweet mediâ—ation Dan. 7.13 I saw in the night visions and behold one like the Sonne of man came with the clouds of heaven and came to the Ancient of dayes and they brought him neare before him ver 14. And there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him Now who be these that brought Christ to the Father when he ascended who but thâ— holy Angels his ministering Spirits or servants they attend his ascension to heaven as the Estates of a King wait on and convey the Prince and Heire of a Crown in his Coronation day Heb. 1.6 14. the Disciples Act. 1.10 See two men in white apparell at his ascension goe up to heaven sure there must have been a hoast of them as there were at his birth and shall be at his second comming and its little enough that the Peeres of Heaven such a glorious Parliament of the High House beare the taile of his Robe Royall and attend to welcome to heaven their Lord Creator and their head Christ by whom they stand in Court they are the servants of the Bridgroome it was much joy to them when Christ returned a triumphing Lord to heaven having done all gloriously and compleatly The Father after his death made him a great Prince and gave him a name above all names and set him at the right hand of the Majesty of God 2. And if the Lord shall say to sinfull men Well done good servant enter into the joy of thy Lord Farre more being infinitely satisfied with the travels and service of his Sonne he must say Well done well suffered O Son of my love enter into the joy of thy Fathers soul For the Fathers soule ever delighted in him Esa. 42.1 3. And to see the Father embrace his Sonne in his armes after the battels and put the Crown on his Head and set him down at his right hand and exalt him as an eternall Prince for evermore and accept all his labours and his faithfull and most successefull acquitting of himselfe in all his offices as Redeemer King Priest and Prophet must be a joyfull sight Vse 1. No Believer take it ill to die death sips at every bloud noble or low and would but drink the bloud of this celebrious and eminent Prince of the Kings of the earth 1. For besides that God has stinted our moneths and the ship cannot passe farther then the length of the cable here is the matter Christ
and by law and yee are Sonnes in him The Law was a bloudy bond and our names and soules were inked with the blood of the eternall curse but blot out saith Christ my brethrens names out of the bloody bond and writ in my name for blood and the curse of God and there was a white Gospel-bond drawn up and the Elects names therein Then the two writs runne this in the new Covenant Christ was made a curse and lyable to pay all our debts and law-penalties to the blood and death and the poore sinner eternally blessed in Iesus Christ even to perfect imputed righteousnesse and everlasting life Christ changed your bleeding even to the second death and made it blessings for evermore to new and everlasting life Vse 1. If Christ dyed such a violent and painfull death then death violent or naturall is not much up or down 1 Sweet Iesus had it to his choice hee would choose the sowerest of deaths to go to the grave in blood Christs winding-sheet was blooded a good prince a reformer of the house of God Iosiah dyed in blood Many of the worthiest that dyed in faith dyed not in their beds were Heb. 11.35.36.37 tortured had tryall of bonds and imprisonment they were stoned they were sawne asunder were tempted were slaine with the sword The first witnesse in the Christian Church after the Lords ascension Steven a man full of the holy Ghost and of faith was stoned to death Psal. 79.2 The bodies of thy servants have they given to be meat to the foules of the heaven the flesh of thy Saints to the beasts of the earth Many thousand Martyrs have been burnt quick extreamly tormented with new devised most exquisite torments as to be rosted on a brander to be devoured with Lyons and wilde beasts 2. Violence more or lesse is an accident of death as it is the same hand folded in or the fingers stretched out violent death is but death on horse-back and with wings or a stroak with the fist as the other death is a blow with the palmes of the hand Naturall death is death going on foot and creeping with a slower pace violent death unites all its forces at once and takes the Citty by storme and comes with sowrer and blacker visage Death naturall divides it selfe in many severall bits of deaths old age being a long spun out death and nature seemes to render the Citty more willingly and death comes with a whiter and a milder visage the one has a salter bite and teeth of steele and yron the other has softer fingers and takes asunder the boards of the clay-tabernacle more leasurely softly tenderly and with lesse din as not willing that death should appeare death but a sleep the violent death is as when apples greene and raw are plucked off the tree or when flowres in the budde and young are plucked up by the rootes the other way of dying is as when apples are ripened and are filled with well boyld summer-sap and fall off the tree of their own accord in the eaters mouth or when flowers wither on the stalk Some dying full of days have like banquetters a surfet of time others are suddenly plucked away when they are greene but which of â—he wayes you die not to dâ—e in the Lord is terrible yee may know yee shall dye by the fields yee grow on while ye live a beleever on Christ breaths in Christ speaks walks prayes beleeves eateth drinketh sickens dies in Christ Christ is the soyl he is planted in hee groweth on the banks of the paradise of God when hee falleth hee cannot fall wrong some are trees growing on the banks of the river of fire and brimstone when God hâ—ws downe the tree and death fells them the tree can fall no otherwise then in hell O how sweet to be in Christ and to grow as a tree planted on the banks of the river of life when such dye they fall in Christs lap and in his bosome be the death violent or naturall its all one whether a strong gale and a rough stormie shoar the childe of God on the new Ierusalems dry land or if a small calme blast even with rowing of oars bring the passenger to heaven if once he be in that goodly land 2. To dye in faith the righteous has hope in his death is the essentiall qualification to be most regarded that is the all and sum of well dying make sure work of heaven and let the way or manner violent or naturall be as God will it s amongst the indifferents of death Saints have dyâ—d either way to dye in Christ in the hope of the resurection is the fair and good death to die in sinne Ioh. 8.21 that is the ill death and the black death 3. To dye ripened for eternity is all and some it s said of some they dyed full of dayes Object How is a man full and ripe for death Answ. In these respects 1. When the man is mortified to time and is satisfied with dayes he desires no more life he lies at the water side near by death waiting for winde and tide like a passenger who would fain be over the water so dying Iacob in the midst of his testament Gen. 49.18 Lord I have waited for thy salvation Lord when shall I have fair passage Iob saith chap. 14.14 All the time I am on the sentinell or the time of my warfare I will wait till my lasâ— change come So Paul saith Phil. 1 2â— having a desire to be dissolved and to bee with Christ which is farre better the man desires not to stay here any longer 2. He would goe to Sea when all his land-busines is ended the Courts are closed and if the Sunne bee low and near his setting loe the way ends with the day see the lodging hard at hand 2 Tim. 4.7 I have finished my course I have kept the faith 8. henceforth is laid up for mee a crowne of righteousnesse Sweet Iesus ere he dyed said It is finished all is done hee is on the skaffold and nods on his executioner Death friend come doe your office I pray you see your task be ended 3. The man seeth the crowne hee is come to the stone wall or the hedge of Paradise and seeth the apples of life hanging on the tree and hears the musick of heaven Steven Acts 7.50 I saw heaven opened 4. He goes not away pulled by the hair but willingly gladly Heb. 11.8.15 They desire a better country Iob 5.26 Like a shock of corne in his season it would bee the losse of the corne to bee longer out of the barne death shall not come while it be welcome Iob. 7.3 As the hired servant panteth for the shaddow so hee for death All these four were in Iesus Christ. Had Christ so much pain in his death that his death and the crosse were all one so as hee had five deaths on him at once foure on his body death on every hand death on
decree as the Painter that draws the whole body exactly but forgetteth to draw one of the five fingers and in the mean while that circumstance which we wrestle most against in our thoughts was specially intended of God how often doth this fire our thoughts and burn them up with fretting Had I done this I might have eschewed this heaviest and saddest calamity Had I gone to Sea when the winde and Sailers called me but the fourth part of an houre sooner I had not been in dry land where I am now butchered to death so had I but spoken a word I might have saved all this losse and labour had not this man come in with an ill counsell and one unhappy word many hundreth thousands had not been killed in battell and Martha Ioh. 11.21 is upon this distemper for she saith to Iesus Lord if thou hadst been here my brother had not dyed She would say it was an ill hap Christ was unluckily in another place when my brother dyed but the wise decree of God had carved these circumstances so that Christs absence was especially decreed in that affliâ—tion ver 15. Iesus said plainly Lazarus is dead and I am glad for your sakes that I was not there to the intent that yee may believe c. Look up in the affliction to the sadest and blackest circumâ—â—ance in the crosse infinite wisdome was not sleeping but from eternity with understanding and counsell the Loâ—d decreed and frâ—med that sadest circumstance even that Shemei a subject should curse David his Prince and that he should harge him with blood againâ—t Saul of which he was mâ—st free and at that time and no other time when he was flying for his life from his Son Absolom but all these sad circumstances were moulded and framed on the wheels of the decree of him who deviseth all shapes our woes according to the counsell of his will We would have our Lord to remove the gall the worm-wood and the fire-edge out of our crosse and we lust for some more honey and sugar of consolation to be mixed with it it were good if we could by grace desire three ills to be removed from our crosse 1. That of its nature it be not sinfull such as hardnesse of heart we may in our election and choyce pray that it be not both a sinfull plague of God on the soule and a judgement to us 1. We may pray that the affliction may be circumstanced and honeyed with the consolations of Christ and with faith and patience and a spirituall use of the affliction 3. We may pray it may not be a burthen above our back and such as we are not able to bear and this we may as lawfully chuse and pray as say Lord lead us not into temptation Vse 3. Was there shame and reproach on Christs crosse fie on all the glory of the world let us not think 1. too much of this peece airy windy vaine opinion of mens esteem and the applause it s but a short living hungry Hosanna when your name is carried through a spot or bit of this clay-stage for a day or two they 'll wonder at you but nine nights Christs fame spread abroad through all the countrey and now hee is shamed and a reproached man now the whole people cry out away with him away with him crucifie him the ground of mans glory is his goodlinesse or graciousnesse his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his endowments and brave parts and all this glory Esai 40.6 is as the flower of the field his glory has a moneth and lives the poore twelfth part of a year and Herod is gone to the worms and his silks rotten and gone and Shebna is tossed like a ball in a large place and must hear this Esai 22.18 Thou shall die in a strange land and there the chariots of thy glory shall be the shame of thy Lords house it s an earthly thing Phil. 3.19 Whose glory is their shame who minde earthly things Hos. 4.7 I 'le change their glory into shame and when Epharim glories in children God sews wings to that glory and it flies away Hos. 9.11 As for Ephraim their glory shall flie away as a bird The tenne Tribes boasted of their strength and multitude but the Lord saith Esai 17.4 The glory of Iacob shall be made thin 2. God in a speciall manner sets himself in person against this glory Esa. 23.9 The Lord of Hoasts has purposed to staine the pride of all glory and to bring into contempt all the honourable of the earth Esai 10.12 I 'le punish the glory of the high looks of the King of Assyria Habac. 2.16 The Lord layes a right curse on Chaldees glory the cup of the Lords right hand shall be turned into thee and shamefull spâ—ing shall be on thy glory 3. It s the sweet fruit of Christs death and abasement that we learn to lay down our credit under the Lords feet Phil. 2. Let the same minde be in you that was in Christ Iesus O that must be a high and an aspiring mind for he was the high and lofty one nâ— he teaches all his to be abased ver 6. who being in the form of God thought it no robbery to be equall with God ver 7. but he emptied himselfe he was full of majesty and glory but he made himselfe of no reputation an empty thing and took upon him the form of servant and was made in the likenesse of men and humbled himself ah let never man go with high sailes nor count much of worlds glory after Iesus Christ ah our reputation name is as tender to us as paiper as our skin a scratch in it or a rub is a provocation cannot be expiated as if we minded in the airy cloud of mens fame to fly up to heaven and frothy fame were as good to lay hold on Christ as fervent faith breach of our priviledges of State is more now then blasphemy against God Vse 4. Now if Christ was made a curse for us that we might be delivered from the curse we are comforted in Christs being made a curse for us in regard of 1. Extream love 2. Perfection of blessednesse For this act of love we are assured he that will be made the curse of God for us will be any thing four great steps of love were here every one of them greater then another 1. To be a man 2. To be a dying man 3. To be as a sinning man 4. To be a cursed man Consider these foure as they grow out of the root of love A Spirit sinlesse and holy is a happy thing the Sonne of God being God is a Spirit and so in another condition then man he was above bones and clay and the motion of hot ayr going in and out at the nostrils it s a sort of cumber to carry about a piece of dust of more then a hundreth and fifty bits of clay organs five senses two hands two
from the love of God The love of God is prior to our faith to redemption to a Mâ—diâ— or oâ— shedding of blood To beleeve is not to 〈…〉 was justifâ—ed eâ—e â—ver I beleeved Grace changeth both the principles the action and the State The head of grace acteth in all the members moves their naturall faculties The actuall influence of gâ—ace is most necessarie to every act above nature Christ only not a creature Man or Angel can calme a sâ—ule-feaver of desertion The Lords deniall of grace falls under a threefold consideration Asser. The freedome of grace evidenced highly in Angâ—ls The freedome of grace is evidenced in the conversion of one man not of another Wee are to pray and 〈…〉 our sâ—lvâ—s to supernaturall duâ—iâ—s when we are â—ndisposed We are obliegâ—d to pray when under â—ndisposition 〈◊〉 Flâ—sh and spirit in their severall ups and downes in one and the same prayer Assert 1. In what casâ—s God useth to 〈◊〉 are his influence We are to stirr up grace in ourselves and â—low the mâ— How oâ—r â—ot praying and sinfull omissions are wâ—llfull sinnes even though we be indisposed and not Masters of the Lords predeterminating grace How we leave God â—re hee leave us and God leaves us first also How we are to beleeve the Lord will joyn his influence of actuall grace for our perseveâ—ance Christ cannot be weary of bâ—ing gracious Grace aâ— immoâ—tal sparkle and ray of God Wicked mens impotâ—ncy to comâ— to Châ—â—st essentially wilfull Naturall men do not obtaine Christ as they can doe If natural men shoâ—ld see they wâ—uld be much affectâ—d with Christ. The condition of Chrâ—sts drawing Christs dying a leaving oâ— the earth Grounds of leaving of the earth The earth the slaughter hous of the Saints The earth the Saints Pilgrimes-Innes The earths Dooms day The earth is a shoâ—t induring stage The earth a poore narrow piece We should willâ—ngly leave the earth and follow Christ. Ioh. 14.2 Psal. 146.4 Christs dying a special ground of mortification Thâ— manner of Christs dying speaketh the love we ow to him To be crucified to the world what it is How base the world is to a Saint Denne his doctrine of Iohn Baptist pag. 48. (b) Rise Reigne unsavory speeches cr 7. pag. 10. Antinomians fleshly doctrin of mortification (c) Free Grace chap. pag. 84.85 (d) Free Grace chap. 3. observ 5. pag. 60. (e) pag. 66. Chap. 18. pag. 450 Si Dei samus veterem hominem iâ— nobis crucifigi oport re veterum Adamum interire Antinomian Mortification is the brood of the fleshly senslesnes of the old Libertines pag. 541. Quia hoe Ade peccatum suit comedere de fractuscientiâ—e boni mali Sic ex Libertinorum sententia veterem Ada mum mortifica renihil aâ—rud est quam nâ—d dis cernere quasi ma icognitione sublata ac puero um more naturalem sensum etque inclinationem sequi huâ—c Orationi Locos Scripturae accommodant quibus puertis simplicitas commendatur 451. Calvi ibid. Pag 451. Calvin Ibid. Si quem vident mali consciâ—ntia moveâ—i O Adam inqâ—iu nt adhâ—nâ— aâ—iquid cernis vetus homo nondum in te câ—ucifixus est Si quem videant â—â—moâ—e iudicii divini percelli adhuc inqu unt pomi gustum Labes cave ne buccella ista te strangulet si quis peccata sua considerans sibi displceâ—â— ac marore afâ—â—siatur seccatum adâ—uc in ipso regnare aiunt sensu carnis sâ—ae captivum teâ—eâ—i Calvin opuse advers Libert cap. 13. p 451. Vtautem inquâ—t sacilius Libeâ—tinorum turpitudo innotescat Noâ—andu est peccatum mundum carnem Veterem hominem nihil aliud esse apud ipsos quam id quol oâ—inatioâ—em vocant Sic modo ne amplius opiâ—emur ex emum sententia non peccamus sub haâ— autem opinat one comprehendunt omnem synteresin scrupulum dâ—inque omnem sensum judicii qui nullâ—m habent rationâ—m peccati ipsum pro nihilo ducentes novas creaturas vocant quod ab opinatione vacni sâ—nt sicque nulâ—um in se peccatum habeant En in quo censtituunt beneficium redemptionis per Christum facte nempe quod opinâ—tionâ—m illam â—estruxit quae Adam culpa in mundum ingressa cum haec opinatio abolita est nulâ—us ex eorum sententia supeâ—â—st aut mundus aut diabolus nullum enim alum à quo insestentur inimicum habent The sinnes of the justified to Antinomians are not sins in themselves and in the sight of God but only sins to their crooked sense and erroneous opinion What sense and feelâ—ng oâ— sinne is to Antinomians Calvin p. 452. Fioguaâ— regeneration in â—star Angelici esse status in qâ—o â—omo deâ—i quere aut labi non possit cum reprehendâ—â—tur de mâ—lesiciis dic in t se illâ— minimè admisisse sed Asinum suum Not to feele sin is mortification to both Antinomâ—ans now and to Lâ—bertines of old M Toâ—n asser 〈◊〉 free 〈◊〉 pag. 7. Calvâ—n Instructi adver â—â—beâ—â—i cap. 1â— pag 455. Pâ—â—mum cum Scripâ—uâ—ae â—stendaâ—tâ—â—s a lâ—gis mâ—ldâ—â—â—ione exemp os esse siâ—que in libertatâ—m vind catos c. subâ—aiâ— omni distinctione â—olâ—m legem abolere volunt inquiente nullam amplius ejuâ— aâ—â—onâ—m bahâ—â—daâ—â— Calvin 16 Iâ—eâ—nque â—ulla extat 〈…〉 remittit â—o sideâ—es tanquam ad benâ— viâ—eâ—d regalam ad quant 〈◊〉 conformaâ—iâ— deâ—et (f Pag. 68. (g) Pag. 66.67 (h) Pag. 70 71· (i Rise Reign oâ—â—or 16. p 4. k Error 12. pag. 3. (l) Vnsavory speeches error 6. pag. 19. How a Convert cannot fall in the same sinne after conversion that he committed before conversion (m) Saltmarshs free-grace p. 70. Sorrow for sin is habituall in the Saints Denne Doctrin of I. Baptist p. 48. Mortification is not formally an apprehension of the miâ—d nor an act of faith as Antinomians say Mortification is a deadnesse of the powers of the soule to the pleasures of the creature The Scripture holds forth a reall and physicall and personall mortification inherent in us and saith nothing or the putative or apprehensive morâ—ification in Christ. If one Gospel pâ—ecept for â—cts oâ— sanctâ—ficaâ—ion lâ—y no oâ—ligâ—tâ—on or personall or inherent obediâ—â—ce on us then neiâ—her caâ— any of them aâ— alâ— oâ—lige us Crisp Serm. 4. voluâ— 2. pag. 1. â— Antinâ—mâ—ans deny any sin to be in the â—ustâ—fiâ—d and so that they can siâ— or that the body of sinne can be sinne Denne Serm. The man of sin discovered pag. 9.10.11 12 13. Mr. Dennesâ—leâ—hly â—leâ—hly distinâ—tion of sin in the conâ—cience 〈…〉 in the conversation reâ—uted No sin in the jâ—stâ—fied accordiâ—g to the Antinomians Sin in the conversatiâ—n is â—n in the conscience and before God Mortification is in abstaining from siâ— and in the remissenes and faintnes of the powers of the soul to act sinne To live be 〈…〉 sanctification aâ— the 〈◊〉 A sinner as a sinner not humbled iâ— noâ— to believe â—pplicâ—â—orily The mortificatiâ—n of David George (a) Risâ— Râ—ign
after drawing bloud and cutting a veine more commeth in the place and after a great Feaver and decay of strength in a recovery Nature repaireth it selfe more copiously And often in our sad troubles wee have that complaint of God which he rebuketh his people for Esayâ—0 â—0 27 Why sayest thou O Jaakob and speakest O Israel my way is hid from the Lord and my judgement is passed over from God that is the Lord takes no notice of my affliction and hee forgets to right me as if I were hid out of his sight and David Psal. 31.22 I said in my hast I am cut off from before thine eyes It s not unlike a word which Cain spake with a farre other mind Gen. 4.14 From thy face shall I be hid But this is 1. To judge God to be faint and weake as if hee could doe no more but were expiâ—ing Esay 40. vers 28. He will bee both weake and wearied if he forget his owne and our darkenesse cannot rob the Lord of light and infinite knowledge he cannot forget his office as Redeemer God is not like the Storke that leaves her egges in the Sand and forgets that they may be crushed and broken When Christ goes away hee leaves his heart and love behind in the soule till hee returne againe himselfe if the young creation be in the soule he must come backe to his nest to warme with his wings the young tender birth Asser. 16. Nor is Christ so farre departed at any time but you may know the soule he hath been in yea hee stands at the side of the sicke bed weeping for his pained childe yea your groanes pierceth his bowels Jer. 31.20 For since I spoke against him saith the Lord I doe earnestly remember him it s not the lesse true that the head of a swoning sonne lyeth in the bosome and the two armes of Christ that the weake man beleeveth that he is utterly gone away Asser. 17. Nor will Christ more reckon in a Legall way for the slips mis-judgings and love-rovings of a spirituall distemper then a Father can whip his childe with a rod because he mis-knoweth his Father and uttereth words of folly in the height of a feavor Christ must pardon the fancie and sinnes of sicke love the errors of the love of Christ are almost innocent crimes though unbeliefe make love-lyes of Jesus Christ. There be some over-lovings as it were that foames out rash and hasty jealousies of Christ when acts of fiery and flaming desires doe out-runne acts of faith as hunger hath no reason so the inundations and swellings of the love of Christ flow over their banks that we so strongly desire the Lord to returne that we beleeve he will never returne Asser. 18. Though hid Jewels be no Jewels a losed Christ no Christ to sense yet is their an unvisible and an undiscerned instinct of heaven that hindered the soule to give Christ over Shall we upon all this extend all these Spirituall considerations to all men whether they bee in Christ or not Some teach us this as the great Gospel-secret concerning Faith That none ought to question whether they beleeve God to be their Father Christ their Redeemer or no but are to beleeve till they bee perswaded that they doe beleeve and feele more and more of the truth of their faith or beliefe righteousnesse being revealed from faith to faith The 1. ground of this is Christs command to beleeve now commands of this nature are to be obeyed not disputed But this is so farre from being a Gospel-secret that it is not a Gospel truth and sends poore soules to seeke honey in a nest of Waspes the path-way to presumption For though these who truly beleeve ought not to doubt of their beliefe yet these who have lamps of faith and no oyle ought to question whether there be oyle in their lamps or no and true faith with their profession else the foolish Virgines were not farre out who never questioned their faith till it was out of time to buy oyle and that these Virgines should beleeve they had oyle in their lamps when they had none till they should bee perswaded that empty lamps were full lamps and a bastard faith true faith were to oblige them to feed upon the East-winde till there should be a faith produced in the imagination that the East is the West 2. All the Scriptures that charge us to trie our selves 1 Cor. 11. â—8 To examine our selves whether we be in the faith and to know our selves that Jesus Christ is in us except we be reprobats 2 Cor. 13.5 and to know the things that are freely given us of God 1 Cor. 2.12 and so to know our faith Phil. 1.29 doe evince that wee are to trie and so farre to question whether we beleeve or not as multitudes are obliged to acknowledge their faith is but fancy and that there is a thing like faith which is nothing such and that we are not to deceive our selves with a vaine presumption which looketh like faith and is no faith And James 2. many who beleeve there is a God and imagine they have faith being voide of good works and of love in which the life and efficacie of faith is much seene have no more faith then Devils have Vers. 18 â—9 20. â— It is true that we are to beleeve on the name of his Sonne Jesus Christ without any disputing concerning the equity of the command of beleeving or of our obligation to beleeve For both are most just And to dispute thâ— holy and just will of God is to oppose our carnall reason to the wisdome of God but we are noâ— because wee cannot dispute the holy command of God nor to reason our duty not to examine whether that which wee conceive wee doe as a dutie be a bastard and false conception or a true and genuine dutie nor because I may not reason the precept of beleeving given by Jesus Christ am I therefore to beleeve in any order that I please and to come to Christ whether I bee weary and laden with sinne or not weary and laden Christ commandeth mee to beleeve Ergo remaining in my wickednesse regarding iniquity in my heart without despairing of salvation in my selfe I am to beleeve I shall deny this câ—nsâ—quence It is all one as if Antinomians would argue thus All within the visiblâ— Church are obliged to beleeve and râ—st on Christ for salvation whether they be elect or reprobate whether their whoorish heart be broken with the sense of sinne or whole Ergo they are obliged to presume or to rest on Christ their righteousnesse whether they distrust their owne or not Object 2. Wee find not any in the whole course of Christ's preaching or the Discioles that asked the question whether they beleeved or not or whether their faith were true faith or no. It were a disparagement to the Lord of the feast to aske whether his dainties were reall or delusions The
way to be sure of the truth of good things is tasting and feeling Eat O friends drinke yea drink abundantly O beloved Answ. This reason would inferre that there is not a Saint on earth capable of such a sinne as to doubt whether they beleeve or not because wee read not of it in any of the hearers of Christ or the Apostles This is a bad consequence except you say All the various conditions of troubled consciences are set down in particular examples in the New Testament Which is contrary to all experiences of the Saints 2. It is one thing to doubt of the truth of the promises and another thing to doubt whether my apprehension of the promise be true or false The latter is not alwayes sin for it may be my apprehension of the truth of the promises be beside the line and off the way and then I question not Christ's dainties which to doe were unbeleefe but my owne deluded fancie which may appeare to be faith and is nothing lesse the former is indeed unbeleefe not the latter 3. It s true tasting makes sure the truth of the Lord 's good things that are inclosed in the promises but then an unconverted sinner who is void of spirituall senses cannot be the beloved nor the friend that Christ speaketh to Cant. 5.1 Wee doe not say a beleever ought to doubt whether hee hath true faith or no but because the command of beleeving obliegeth the non-converted as well as the converted shall the naturall man eat as a friend and a beloved hee remaining in nature and not yet converted and this man in nature ought not to doubt whether his fancie be faith or not but hee is oblieged to beleeve that is to imagine that his fancie is faith 4. I see not how if the faith of the Saints be tried as gold in the fire they may not through the prevalencie of temptation be shaken in their faith as Peter was when hee denyed his Saviour and Paul who 2 Cor. 1 8. was pressed out of measure above strength despaired of life had the sentence of death 2 Cor. 7.5 was troubled on every side fightings without and feares within and the sonnes of God who may feare that they have received the spirit of bondage to feare againe opposite to the Spirit of adoption Rom. 8.15 but that they may faint in their tribulations Ephes. 3.13 and may be surprised with feare which hath torment and must be cast out 1 Joh. 4.18 and may be ready to faint and die Revel 3.2 and turne luke-warme be wretched miserable poore blind naked and yet beleeve the contrary of themselves Revel 3.16 17. All these may come and often doe come to that low condition of spirit after Justification as to say and think that all men are liars their faith is no faith that they are forsaken of God to their own sense and cast out of his sight and question whether they ever did beleeve or no And why would the Apostle say Patience bringeth forth experience and experience hope and hope maketh not ashamed Rom. 5.4 if experience that ever God loved me or that ever I beleeved to my present sense cannot be removed But this is but the Doctrine of Famulists who teach That after the revelation of the Spirit neither devill nor sinne can make the soule to doubt And To question whether God be my deare Father after or upon the committing of some hainous sinnes as murther incest c. doth prove a man to be in the Covenant of works Doe not they then teach us a way of despairing who say that Wee find not in the whole course of Christ's preaching or the Disciples that any asked the question whether they beleeved or no whether their faith were true faith or no What then shall thousands of smoking flaxes and weak reeds doe who often ask this question and say and think Ah I have no faith my faith is but counterfeit mettall And then by this Doctrine of despaire beleevers ought to conclude I am not under Grace but under the Law and a Covenant of works and so not in Christ yea whatever lusters were in me before I am in no condition of any wee read of in the New Testament who were hearers of Christ and the Apostles for Libertines never true beleevers doubted whether their faith was true or not Object 3. For any to doubt whether they beleeve or no is a question that Christ onely can satisfie who is the Author and Finisher of our faith Who can more properly shew one that hee sees then the Light which enlightens him Answ. Christ solves not questions that no man ever made S. thinkes that beleevers never doubt whether their faith be true faith or not which is a strong way of beleeving and those must be so strong in the faith who doubt not of this as they are above all temptations But this will be found against the experience of all beleevers It is most true none can work faith but the onely Creator and Author of faith but will the Author hence inferre no man the most wicked nor any that ever heard Christ or his Apostles preach doubted of their faith 2. The sunne with all its light cannot perswade a blind man who seeth not that hee seeth beleevers often think they see when they see not and think they are blind when they see as experience and Scripture Revel 3.16 17. Joh. 9.38 39. teach us Object 4. Faith is truly and simply this A being perswaded more or lesse of Christ's love and therefore it is called a beleeving with the heart Now what infallible signe is there to perswade any that they are perswaded when themselves question the truth of their perswasion God onely shall perswade Japhet Who can more principally and with clearer satisfaction perswade the Spouse of the good will of him shee loves but himselfe Can all the love-tokens or testimoniall rings and bracelets They may concurre and help in the manifestation but it is the voyce of the beloved that doth the turne My beloved spake and said unto me Rise my love my faire one saith the Spouse Answ. 1. Faith may be a perswasion in some sense but that it is a perswasion that my faith or perswasion is true not counterfeit and so formally is utterly denyed How many beleeve and love Christ with the heart who are not perswaded that they doe so yea much doubt whether they beleeve with the heart and would give a world to know if it were possible that they truly love God No Divine who knoweth that a direct act of faith and to beleeve is when there is no reflexe act can deny this 2. Arguments or signes in accurate speech are not called infallible actu secundo the word of God is in it selfe infallible actu prâ—â—o But to Aristotle this In the beginning God created the heaven and the earth is not infallible actu secundo nor are the promises Hee that beleeveth
wept O what a sad world Psal. 69.11 I made sackcloth my garment O pretious Redeemer cloth of gold is too conâ—fe foâ— thee v. 20. Reproach hath broken my heart I am full of heavinesse he was a man made of sorrow Esa. 53.3 and had experience and familiar acquaintance with grief there be a multitude that goes laughing harping piping and danceing to heaven as whole and unbroken-hearted Christians mysticall mortification say they is only faith and joy we have nothing to doe with weeping coâ—fessing sorrow for sinne that is a dish of the Law Vinegar and Gall it belongs not to us we are not under the Law but under grace that soure sauce is the due of carnall men under the bondâ—ge of the Law but will Christ wipe away teares from the eyes of laughing men whâ—n they come to heaven believe 〈◊〉 there goes no unbroken and whole professors to heaven that is farre from mortification heaven will not lodge whole soules with their Iron sinnew in the neck never cracked by the death of Christ. Object But godlinesse is not melancholy but joy of the holy Ghost Answ. 1. True but whom does Christ with the bowels and hand of a Saviour binde up but the broken-hearted mourners in Zion and such as lie in ashes Esa. 61.1.2.3 sorrow and joy may lodg in one soule 2. Christ feasts some in the way to heaven and dyets them daintily some feed ordinarily on the fat and marrow of the Lords house Psal. 63.5 And there is a feast of fatte things a feast of wines on the lees of fat things full of maâ—row of wines on the lees-well refined Esai 25.6 and has not the King a banqueting house a wine-celler Cant. 2.4 for some and doe they not feed upon the hony-comb and the wine the spiced wine and the milk Cant. 5.1 Cant. 8.2 But these that drink wine at some time must at another time bee glad of a drink of water 2. And if there bee varieties of temperature of Saints some rough and stiffe some milde some old men and some babes 1 Ioh. 2.13 and as there be some Lambs some fainting weak and swooning tender things that Christ feeds like Kings sonâ— with wine of heaven so there bee others that are under the care of the steward Christ who are heifers and young bullocks like Ephraim not well broken yet Ierem. 31.18.19 and there be hoping and waiting Saints that must bear the yoake in their youth Lament 3.26.27 and sundry kindes and sizes of children every one must have their owne portion and diet 2 Tim. 2.15 Matth. 24.45 One mans meat is anothers poyson and yet they are both the sonnes of one Father 3 Can every head that shall weare a crowne in heaven bear this wine on the earth being clothed with such a nature and must every one be taken into the Kings house of wine and sit betweene the Fathers knees at the high table and eat marrow and drink spiced wine are there not some set at the by-board that must bee content with browne-bread and small drink or water 4. Though the word should be silent it is easie to prove that Saints have not the like fare of Christs dainties at all times for the Church Cant. 2.4 is taken into the banqueting house and feasts on fatnesse of free love and yet againe Cant. 3. crys hunger and seeks and findes not and Cant. 5.1 feasts with Christ on wine and honey and milk but vers 5.6 there is a dinner of gall hunger and swooning my soule saith the Spouse went out of me 5. How many Saints goe to heaven and you never heard another word from them but complaints want of accesse straitning of Spirit deadnesse absence withdrawings of the beloved at every slippe scourged chastised every morning their complainings cannot be praised yea till they land they are ever sea-sick till they bee at shoare never see a faâ—re day nor one joyfull houre â—sal 88.15 I am afflicted and ready to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my youth I suffer thy terrors and am distracted sore for the Lords dispensation wee mâ—y â—ay who hath been upon his counsels and who hath instructed him Antinomians allow dayly feasts and the strongest of the Gospel wine for dayly food to all that are sinners this weâ— dare not doe but as we judge it a sinne to stand aâ—oâ—fe from free grace because wee have no monâ—y nor hire so to fill out the wine of tâ—e the Gospel more largely and pâ—ofusely then the King of the feast allowes even to sinners as sinners and all unhumbled and high minded Pharisees is to be stewards to mens lusts and to turn the Gospel in to the doctrine of licence to the flesh and not to extoll Free grace 4. Chriâ—t in his way had no reason to glory in friends 1. How was hee dispised of them Esai 53.3 Wee did hide our faces from him all his friends thought shame of him aâ—d fled the way for him they refuse to give him one looke of their eye 2. Psal. 31.11 I was a reproach amongst all mine enemies but especially among my neighbours and a feare to mine acquaintance they that see me without fled from me this is more to be aâ—pproach and a feare to neighbour and friend 3. Nature and blood went against it self Psal. 69.8 I am become a stranger to my brethren and an alien to my mothers children All the Saints Idols are broken to the end God may be one for all this is a good ground of mortification men shall bee cruell brethren and redeemed ones shall have the yron bowels of an Ostrich a Lion to kill you and to consent to make war against you that Christs meekenesse may appeare friends must be sowre that Christ may bee sweet and you may bee deadned in love to brethren and friends yea to a forsaking father and mother Psal. 27.10.5 No lust had any life or stirring in Christ this cannot be in us the old man that has lived five thousand yeers and above is not so gray haired as to dye in any Saint while he dy his deceiveable lusts at best come to a staffe and trembling and gray hairs in the holiest and most mortified but expire not till dust returne to dust If I bee lifted up I will draw When Christ is weakest and bleeding to death on the crosse he is strongest Col. 2.15 he triumphed over principalities and powers there is more of strength and omnipotency in Christs weaknesse then in all the power and might of Men and Angels the weaknesse of God is stronger then men 1 Cor. 1.25 there is more of life in Christs death then in all the world hee was a graine of wheat cast in the earth and sowen in the grave and there sprung out of dead Christ a numerous off-spring of children aâ—l the redeeâ—ed ones grew out of the womb of his grave his Catholicke Church was formed out of the side of the second Adam when hee was fast asleepe