Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	repentance_n	sin_n	taylor_n	40	3	16.0768	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57963	Christ dying and drawing sinners to himself, or, A survey of our Saviour in his soule-suffering, his lovelynesse in his death, and the efficacie thereof in which some cases of soule-trouble in weeke beleevers ... are opened ... delivered in sermons on the Evangel according to S. John Chap. XII, vers. 27, 28, 29, 30, 31, 32, 33 ... / by Samuel Rutherford.	Rutherford, Samuel, 1600?-1661.	1647 (1647)	Wing R2373; ESTC R28117	628,133	674

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 J●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 Templ● th●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 narrow●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 garlan● 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 fa●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 we●ping Land here is repentance sorrow for sin morti●ication True but teares that wash those lovely feet that were pi●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 bor●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

by election 2 Cor. 5.14 The love of Christ constraineth us there is a peece of eternitie of heaven in the breasts of the Martyrs of Jesus Christ. Abraham must goe when he is called Lydia cannot keepe the doore when love removes the handles of the barre and must be in The Lord casts in fire-workes of love in at the windowes of the Apostles soules O! their nets and callings and their All become nothing they must leave all and follow Christ. Wee must bee loggish and crabbed timber that take so much of Omnipotencie or else we cannot be drawne to the Sonne Men thinke it but a step to Christ and Heaven ah wee have but a poore and timorous suspition of heaven by nature it is no lesse then a creation to be drawne to Christ. 2. We are needy sinners and neede as much mercy as would save the Devils as may bee gathered from Hebrew 2.16 3. We are by nature as good clay and mettall to be vessels of revenging justice and firewood that could burne as kindely in hell as Devils or any damned whatsoever 4. Not onely at our first conversion must wee bee drawne but the Spouse prayes Cant. 1. to be drawne there 's need that Christ use violence to save us while wee be in heaven for Christ hath said Matth. 7.14 Straight is the gate and narrow is the way that leadeth unto life I grant Antinomians who loose us from all duties and say Christ hath done all to our hand make little necessity of drawing at all For Crispe saith The strictnesse of the way Math. 7.14 is not the strictnesse of the conversation but all a mans owne righteousnesse must bee cut out of the way otherwise it is a broader way then Christ allowes of I confesse if in this one point all the strictnesse of the way to heaven were then the way 1. should bee strait and narrow onely to those that trust in their owne righteousnesse but I hope there is much more strictnesse then in that one point as in mortifying idol-lusts loving our enemy feeding him when he is hungry suffering for Christ bearing his Crosse denying our selves becomming humble as children being lowly and mocke and following Christs way in that 2. Christ speaks of two wayes a wide and a broad way and a narrow way Now if the narrow way be all in a quitting our owne righteousnesse onely as Crispe saith perverting the Text then all the latitude and easinesse of the broad way must be that all the world that runne to hell they follow no sinnes sweet and pleasant to the flesh no delightfull lusts contrary to the duties of the first and second Table their onely sinne is to trust in their owne righteousnesse which is against both Law and Gospel 3. Christ commandeth his hearers to enter in this strait way which is clearely a way of holy walking no lesse then of renouncing our owne righteousnesse For Christ both in the foregoing and in the following words urgeth duties as not to judge rashly Vers. 1. to eye our owne faults rather then our brothers Vers. 3.4 5. not to prophane holy Ordinances Vers. 6. to pray assiduously Vers. 7.8 9 10. to doe to others as we would they should doe to us Verse 12. to be good trees and bring forth good fruit not to content our selves with an empty dead Faith as Dr. Crispe and Libertines doe but to doe the will of our heavenly Father to the end of the Chapter But let the Reader observe as we doe detest all confidence in our inherent holynesse and all merit and deny that our strictest walking can in any sort justifie us before God so Libertines in all their writings and conference cast shame upon strict walking as Popish Pharisaicall and Legall and will have this our Christian liberty that holy walking is not so much as no part of our justification which thing wee grant but saith Crispe All our sanctification of life is not a jot of the way of a justified person to heaven the flat contrary of which Paul saith Ephes. 2.10 For we are his workmanship created in Christ Jesus into good works which God hath before ordained that we should walke in them That which we should walk in must be a jot and more of our way to heaven and the same Crispe Beleevers are kept in holynesse sincerity simplicity of heart but all this hath nothing to doe with the peace of their soule and the salvation and justification thereof See hee confounds salvation and justification As if sincere walking were no way to salvation because it is no way to justification and because it s not the meritorious cause of our peace and salvation for Christ alone is so the cause But therefore must it be no condition of salvation It is a prophane and loose consequence But doe not Libertines teach that no man is saved but these that walke holyly and that sanctification is the unseparable fruit and effect of justification Answ. They say it in words but fraudulently 1. Because all Sanctification to them all Repentance all mortification all new obedience is but an apprehension that Christ hath done all these for them and that is their righteousnesse and so Christ repented for them and mortified sinne for them and performed all active obedience for them Now this sanctification is Faith not the personall walking in newnesse of life that Christ requires 2. This sanctification by their way is not commanded by God nor are beleevers obliged to it under danger of sinning against God for through the imputation of Christs righteousnesse saith Chrispe All our sinnes are so done away from us that wee stand as Christs owne person did and doth stand in the sight of God nor is there a body of sinne in Christ. I assume but Christ is not obliged to our personall holiness that were an impossible immagination 2. All acts of sanctification to the justified person are free he may doe them yea hee may not doe them and can bee charged with no sinne for the omitting of them for hee is not under any morall Law and where there is no Law there is no sinne say Libertines 3. Men are kept in holinesse sincerity simplicity of heart saith Crispe What is that kept They are meere patients in all holy walking and free will does nothing but the Spirit immediatly workes all these in us if therefore we omit them it must bee the fault of the Spirit as Crispe speaketh not our fault nor ought wee to pray but when the Spirit moves us as before you heard so that this sanctification is not any holyness opposite to the flesh and to sinne forbidden in the Law of God but a sort of free and arbitrary and immediate acting of the Spirit in the omission of which acts the justified person no more sinnes against God then a tree or a stone which are creatures under no morall Law of God when these creatures doe not pray nor love Christ

shall enter into joy at last c. Now all this is but a turning of Faith into wantonnesse whereas Faith of all graces moveth with lowest sayles for Faith is not a lofty and crying but a soft moving and humble grace for then Davids being moved and his heart smiting him at the renting of King Sauls garment should be under a covenant of works and so not a man according to Gods owne heart for a smitten heart is a troubled soule David Abraham Rom. 4. and all the Fathers under the Law were justified by the imputed righteousnesse of Christ apprehended by Faith as we are Rom. 4.23 Now it was not written for Abrahams sake onely that it was imputed to him Vers. 24. But for us also c. David ought not to have been troubled in soule for sinne for his sinnes were then pardoned nor could the Spirit of the Lord so highly commend Josiahs heart-melting trouble at the reading and hearing of the Law nor Christ owne the teares and Soule-trouble of the Woman as comming from no other spring but much love to Christ because many sinnes were pardoned if this Soule-trouble for sinne had argued these to bee under the Law and not in Christ nor can it be said that the Saints of old were more under the Law then now under the Gospel in the sense we have now in hand that is that we are to be lesse troubled for sinne then they because our justification is more perfect and the blood of Christ had lesse power to purge the Conscience and to satisfie the demands of the Law before it was shed then now when it is shed or that more of the Law was naturally in the hearts of David Josiah and the Saints of old and so more naturally unbeliefe must be in them then is in us by nature under Gospel manifestations of Christ. Indeed the Law was a severer Pedagogue to awe the Saints then in regard of the outward dispensation of Ceremonies and Legall strictnesse keeping men as malefactors in close prison till Christ should come But imputation of Christs righteousness and blessedness in the pardon of sinne and so freedome from Soule-trouble for eternall wrath and the Lawes demanding the Conscience to pay what debts none were able to pay but the Surety onely was one and the same to them and to us as Psal. 32.1 2. compared with Rom. 4 1 2 3 4 5 6. and Psal. 14. with Rom. 3.9 10 11 12 13 14.19.20 and Gen. 17.9 cap. 22.18 Deut. 27.26 with Gal. 3.10 11 12 13 14. Heb. 6.13 14 15 16 17 18 19 20. Who dare say that the beleeving Jewes dyed under the curse of the Law Deut. 27.26 For so they must perish eternally Gal. 3.10 For as many as are of the works of the Law are under the curse Then there must be none redeemed under the Old Testament nor any justified contrarie to expresse Scriptures Psal. 32.1 ● Rom. 4.1 2 3 4 5 6. Gal. 3.14 Act. 15.11 Acts 11.16 17. Rom. 10.1 2 3. Now Acts 15.11 We beleeve that through the grace of the Lord Jesus we shall be saved as well as they And as they were blessed in that their transgression was forgiven and their sinne covered and that the Lord imputed no iniquity to them Psal. 32.1 2. our blessedness is the same Rom. 4.6 7 8. and Christ as he was made a curse for them so for us that Gal. 3.14 the blessing of Abraham might come on us the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith And God sent forth his Sonne made of a Woman made under the Law for the Jewes who as heires were under Tutors as we are under the Morall Law by nature that we might be redeemed by him That wee who are under the Law might receive the adoption of Sonnes Gal. 4.1 2 3 4. And God gave the like gift to the Gentiles that he gave to the Jewes even repentance unto life Acts 11.16 17. Then the Law could crave them no harder then us and they were no more justi●ied by works then we are Yea following righteousnesse they attained it not because they sought it not by faith but as it were by the works of the Law for they stumbled at the stumbling stone that was layed in Sion Rom. 9.31 32 33. And they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God Rom. 10.1 2 3. and so came short of justification by Grace so doe we If then to the justified Jewes There was no Law no transgression and so no trouble for sinne all trouble of Conscience arising from the obligement of the Law as it must bee because they were freed from the curse of the Law and justified in Jesus Christ by his Grace as we are then were they under no smiting of heart nor wounding of Conscience more then we are which is manifestly false in David and in Josiah and many of the Saints under the Old Testament Hence what was sinnefull and unbeleeving Soule-trouble for sinne to them must be sinnefull Soule-trouble to us in the same kind The Law did urge the Jewes harder then us in regard of the Mosaicall burden of Ceremonies and bloody Sacrifices that pointed out their guiltinesse except they should flee to Christ 2. In regard of Gods dispensation of the severer punishing of Law-transgression and that with temporarie punishments and rewarding obedience with externall prosperitie 3. In urging this Doctrine more hardly upon the people to cause them not rest on the letter of the law but seeke to the promised Messiah in whom onely was their righteousnesse as young heires and minors are kept under Tutors while their Non-age expire but 1. Who dare say that the Saints under the Old Testament who lived and dyed in the case of remission of sinnes of salvation and of peace with God Gen. 49.18 Psal. 37.37 Psal. 73.25 Prov. 14.32 Isai. 57.1 2. Hebr. 11.13 Psal. 32.1 2. Micha 7.18 19. Isai. 43.25 Jerem. 50.20 Psalm 31.5 and were undoubtedly blessed in Christ as we are Psal. 119.1 2. Psalm 65.4 Psalm 1.1 2 3. Psal. 144.14 15. Psal. 146.5 Job 5.17 Psalm 84.4 5. and dyed not under the curse of God or were in capacity to be delivered by Christ after this life from the wrath to come and the curse of the Law 2. That they were to trust to the merit of their owne works or seeke righteousnesse in themselves more then we 3. Or that they beleeved not or that their Faith was not counted to them for Righteousnesse as it is with us Gen. 15.5 6. Rom. 4.3 4 5 6 7 8. Psal. 32.1 2. 4. Yea they beleeving in the Messiah to come were no more under the Law and the dominion of sinne then wee are Rom. 6.6 7 8 9. Rom. 7.1 2 3 4 5 6 7. Rom. 8.1 2. Micha 7.18 19. Isai. 43.25 Jer. 50.20 Psal. 32.1 2. but under grace and pardoned and

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 b●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 form●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. ●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 ●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 se● 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. ● 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 Just●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

all the world of Elect and Reprobate all Adams Sons live and die in sin and are tormented with the Devill and his Angels eternally such a thing as life eternall and the Kingdome of heaven is for no use offered or purchased to the redeemed who stand before the Throne and sing praises to the Lambe He is the Lord and builder of his house the Church but he hath no Church but that which cannot be called a Church I know no Article of the Gospel that this new and wicked Religion of universall attonement doth not contradict 11. To beleeve in Christ is to beleeve that omnipotency can save Judas Pharaoh and all every mortall man so they beleeve in Christ But Christ hath purchased sufficient grace to no mortall man because in the obtaining of eternall life to all the world as Arminians say neither faith repentance or grace to beleeve and repent hath any place God might after Christs death have required nothing for our actuall salvation but abstaine from eating the fruit of such a tree and yee have life eternall in Christ. 12. How can Christs satisfaction be imputed to any man seeing it is a meer possible salvation or a power to save that may and doth stand with the damnation of millions that Christ died for 13. Christs dying had in his eye the Sanctification the giving of the Spirit the raising to life the eternall glory of not one man more then another not of Peter of Moses more then of Cain or Judas though he said Joh. 17.19 For their sakes sanctifie I my selfe And v. 24. Father I will that those whom thou hast given me should be where I am that they may behold the glory that thou hast given me 9. I pray not for the world but for them that thou hast given me 14. Christ hath died yet he must by the Arminian way make no Testament appoint no certaine heires but win the dead mans Legacy by free will and have it who will 15. Christ obtained by his death that the Gospel should no more be preached then the Law or faith in an Angel that men may be saved Vse All the doctrine contrary to universall attonement doth highly advance Christ for by it the Lord Jesus as Mediator and our High Priest must be essentially grace and essentially an Ambassador of Grace It is kindly to Christ to save salvation belongeth to Christ as Christ injoy him as a Saviour and yee cannot perish be joyned to him as a Husband and he cannot but love and save his Spouse submit to him as a King and ye must share with him in his Throne his Kings royall Crown was never ordained for another end but that the lustre of the precious stones in that Crown should shine on the face and soules of his Redemed ones Christ came not to destroy but to seek and to save the lost get in union with Christ by faith and the Spirit of the Lord Jesus and he will save you to speak so whether you will or no yee complain of corruption he is a King over the body of sin he is a Priest to sacrifice lusts to preach Christ a dying Redeemer of all and every one of mankind when millions redeemed doe eternally perish is to steal away Christ from the people as thieves in Ieremiahs dayes did steal the word of the Lord it is to make the Lord Jesus as weak and powerlesse a Priest as ever any son of Aaron for his blood no more can take away their sins then the blood of Bullocks or Goats could doe it it s to enthrone free will and dethrone the grace of Christ and to put shame on the Lord Iesus and his blood and though these enemies of the crosse of Christ now croud in in England under the Name of the Godly party yet it was a good Observation of that Learned and gracious servant of Christ Doctor Ames who conversed with Arminans that he could never see a proof of the grace of Christ in the conversation of such men as in doctrine were declared enemies of the grace of Christ. Now for the world All and the World and all Nations it may be demonstrate from Christs will in the Scriptures that if universall attonement and Redemption of all and every one can be proved from these Grammattications Then with the like strength I can prove 1. The conversion of all and every mortall man to saving Faith 2. The eternall salvation of all and every man 3. The eternall perishing of all and every one which must be infinitely absurd and blasphemous And if the good will of God cannot be extended to the end and the efficacious and onely saving meanes tending to this end which are salvation and saving faith with no colour of reason can it be extended to one means of redeeming all and every one rather then to another 1. There is an universall conversion and saving illumination which is called in the Text A drawing of all And I when I am lifted up on the crosse will draw all men to me Here is a drawing of all men and so an effectuall conversion but not of all and every man as Mr Den saith 1. Because v. 33. This drawing is by the power of Christ lifted up on the Crosse and by the Holy Spirit given by Christ Joh. 7.39 and 14.16 7. and 15.26 ●7 and 16.7 1● 14. Now it can bee no Gospel-truth that Christ draweth by the lifting of himselfe on the Crosse and by his death all and every man to himselfe even thousands and millions of the sons of Adam that never heard one letter or the least sound of the Gospel or of his lifting up on the Crosse for sure Christs death-drawing must be by proposing the beauty and lovelinesse of Christ crucified which thousands never heard of 2. This drawing must be all one with the drawing which effectually produceth running Cant. 1.4 after Christ. And which is Ioh. 6.44 Now when Christ saith No man can come except he be drawn He clearly sheweth that the drawing of the Father is a peculiar priviledge of some and not common to all as the other two expressions beside of being taught of God and hearing and learning of the Father 3. Because all the drawn are raised up by Christ their life and head at the last day v. 44.4 The Adversary cannot show any drawing of Christ or to Christ that is common to all and every one of mankind So All Israel shall know the Lord as its Heb. 8.10 for this is the covenant that I will make with the house of Israel saith the Lord I will put my lawes into their minde and write them in their hearts and I will bee to them a God and they shall bee to mee a people vers 11. And they shall not teach every one his neighbour and every man his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall all know me from the least of them even to th● greatest When was this covenant made under the Mesiah when

a worse end in the farre largest part of mankinde Faith cannot rest on a common generall good Saving Faith the f●rst dawning of election to glory The Arminian hope and comfort not in Scripture The Arminian Divinit● their faith hope c. Collat. Piscat Vo●s●i●s non tam su●i●o sor●asse Deus vo●●it Pharao●em populum dimittere The comforts of Armi●ia●s not in Sc●ip●ure The generall good will of God to save all comfortlesse The fountain Good will of God separated electe● persons from o●hers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arminians resolve all one mans will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot choose but glory in our selves and not in the Lord ●f free gr●c● sep●rate not the believ●ng man from the not believing God equ●lly intended his two great ends in men and Angels The ground of Pauls crying out O the depth c. It s grace and free grace ●nly that maketh o●● diff●r●r●m another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gra●e fa●leth 〈◊〉 p●o●o●ns such as I and we How inde●ring is separating grace What a●oundance o● g●ace b●st●wed on single pe●sons and yet nothing of it can be wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How active love is No lip-love nor any ●m●ty love in God but that which is effectuall and r●all to work t●e good hee d●si●eth to the party loved A threefold lo●e in God effectuall Christs love of election cannot miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs love active Sin proveth not rep●obation Sin continued is no argument why I should not bel●eve Finall obstinacy and ●ea● s●r●ow and n●pp●ng ●●e of minde to believe seld●m fall in one person No unconv●rted one capabl● of ●uch are 〈◊〉 to beli●ve a● a bel●ever 〈…〉 us to b●lieve y●t t●e proud as proud cannot b●lieve No saving humil●tie before fa●th All the Gospel expressi●n● of the ●eek●e● of Christ argue a di●ease in us to conceive Christ to bee rough lordly cruel to have a heart li●e the nether milstone How all are to beleeve though salvation be not purchased for all Neither is faith before all Repentance nor eevry Repentance before all faith If Christ draw all we should be drawn Christ can dra● as g●ilty as thou art Vse 6. Be not satisfied till you come to such a n●ck of Christian walking as is attainable by no hypocrite Vse 7. Christ canno● be spared as not nec●ssary in the work of redemption Doct. It is a matter of gre●t conce●●ment ●hat sin●●●st come to Chri●t and to Christ only Gr●unds of the excellency of being drawn to Christ only Christ an● home and a house of rest and of love A noble life in Ch●●st which cannot be brought What excellency is Christ. Three parts of Christs compleatness● 1. 〈◊〉 or fuln●sse 2. primacy 3. excellency What fulnesse is in Christ. C●●ist the first and principa●l of all things The singular excellency of Christ. None c●n write or speak of Christ as he is To be d●a●en to Christ i● a ●igh wo●k The Father gives us to the Son●e not by ali●nation (a) Story of the ●ise reign and ●uine of the Antinomians error 41.8 p. Libert●nes tea●h that we are several seasons under t●e working ●f every person of the Trinity What a sin it is to resist Christs drawing None so good at drawing of sinners as Chri●● N●thing like Christ to allure soules Christ the sweet singer of Israel The lower Christ is in his love he is the more drawing Heaven and the Church on earth but ene house It is an honour to d●e in the Lord young Christ dying and drawing sinne●s in his deat●●●d c●m●●nds his love to us Resisting of Christs drawing of sinners near to the sin agai●st the holy Gho●t Ma●ks of mee● Moralists never drawn to Ch●ist Naked pro●ession a vaine thing Errors of Libe●tins touching free-w●ll (a) A s●ort Story of the rise reign and ruine of the Antinomians c. error 1. pag. 1. (b) Rise reign error 2. p. ● (c) R●se reign error 7. p. ● (d) Rise reign error 14. p. 3. (e) Rise reign error 15. p. ● (f) R● Town assertion of Grace p. 11. 12 (g) Rise reign c. error 18. p. 4. (h) Rise reign error 23. p. ● (i) R●se error 35 p. 7. (k) Rise reign c. ●rror 36. p. 7. (l) Rise reign error 49. p 9. (m) Rise and reign uns●●ory spech 4. p. 19. (n) D. Crisps Christ alone exalted ser. 6. of the N. Covenant pag. 163.164 The life and light of man ch 1. pag. 4. The will minde and end of the internall operative Spirit and life is to be a liv●ng active Lord God in a dead passive creature as I live yet not I but Christ liveth in m● (o) Ro. Towne assertion of Grace against D. Taylor pag. 47 48 49. What activity we have in our conversion In our first conversion we are meer patients The naturall powers in our conversion are not destroyed The Grace in us inherent is not the person of the holy Ghost Henry Nicholas a German a blasphemous Libertine saith c. 34 sent 10. God hath raised up mee H. N. the ●ast among the the Holy ones of God which lay altogether dead and without breath and life among the dead from the death and made me alive through Christ as als● annointed me with his godly being manned himself with me and Godded me with him c. The holy ghost in person immediately worketh not in the Saints Reasons proving that the person of the Holy Ghost is not un●ted to our soules but hee is in us in his operations and his effects of graces and gifts Christ and the inherent grace of Christ i● us are two different things Grace and ou● free●will are said to act together in a foure-fold s●nse Grace is simply necessary in all supernaturall actions Golden words and morall swasion cannot give l●fe Grace and free-will are not two collaterall and independent causes in the same supernaturall act as two men drawing a boat Free-will in supernaturall a●tio●s not a meer patient but an Agent Martinez de Ripalda de ente su 〈…〉 1. d●sp 29. sect 1. n. 3.4 Concil 〈◊〉 sess 6. c. 5. c. 4. Free-will an agent acting by the strength of grace in supernaturall actions and n●t a patient Antinomians dreame The blessedn●sse of the Saints acti●e and not passive only as Antin●mians say D. Crispe Serm. 6. pag. 160. Comfortable differences between the Law and the Cov●nant of Grace D● Crispe 2. arg Grace in the old and New Testament the same grace in nature and essence but different in degrees The justified cannot sinne according to the doctrine of Libertines God never promised in his Covenant to keep the Saints from these particular sins they fall in nor are these such sins as break farre lesse anull the Covenant of grace Faith is a condition of the Covenant but not this ●r that particular act of faith which wee ought to perform when we misbel●ve God The Covenant of grace is ●ot formally the love of God but flowes