breath Natures weake leggs in walking up the Mount are good for the adding wind and tyde and high sailes to the praysing of Christ and free Grace Vtile est peccavisse nocâ—t pâ—ccare It is profitable that we have sinned that Grace may be extolled it is ill to sinne Even to the nature of man its good that hee hath dyed and hath beene in the grave yet it s not good but contrary to nature to die and to ly in the grave 6. It s our forgetfulnesse that wee see not the dearest to Christ hath beene kept lowest and most empty in their owne eyes hidden grace extolleth Christ. 2. That often the Saints are kept in a condition of sayling with as much wind as blows with praying and beleeving 3. That yet prayer and the sweating of Faith cannot earne nor promerit the renewed sense of Christ so as Christ returneth to eate his honey-combe and his wine and milke and banquet with the soule rather at the presence of these acts then for them as some have said thouâ—h with no strength of reason that fire burneth not the Sunne enlighteneth not the â—arth doth not send forth floures and herbes but God at the naked presence of these causes doth produce all effects yet in this case it hath a truth that the sweating of all supernaturall industry cannot redeeme the least halfe glimpse of Gods presence in the sense of eternall love when God is pleased for trialâ— to hide himselfe 7 Our great fault heere is merit that we tye the flowings and inundations of Christs love to the becke of our desires whereas we may know 1. That the Sunne doth not shine nor the raine water the earth in order to merit 2. Wee should know that grace and all the acts of grace are almes not debt and that a rich Saviour giveth grace to us as beggars and payeth it not to hirelings as the due or as wages wee can crave for our worke but wee love peny-worth's better then free-gifts But for this cause came I to this houre Christs worke of redemption was a most rationall worke and was full of causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this saith that to redeeme losed sinners was not a rash and reasonlesse worke 1. There was no cause compelling Love cannot be forced John 3.16 God so loved the world that he gave his onely begotten Sonne c. Grace worketh more from an intrinsecall cause and more spontaneously then nature For Nature often is provoked by contraries for selfe-defence to worke as fire worketh on water as on a contrary the wolfe and the dogge pursue one another as enemies But Grace because grace hath abundance of causality and power in it selfe but hath no cause without it 2. Any necessitie of working from Goodnesse in the Agent as from such a principle is strong 1 Tim. 1.15 It s a true saying and by all meanes worthy to be received that Christ Iesus came into the world to save sinners If the thing be worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all receipt and embracing then it must bee good an Agent working from a Principle of goodnesse doth in his kind worke necessarily though he may also worke from another principle freely John 10.11 I am the good shepherd the good shepherd giveth his life for his sheepe Luke 19.10 For the Sonne of man is come to seeke and to save that which is lost 3. God will seeke reasons or occasions without himselfe to be gracious to sinners When no reason or cause moveth a Physitian to cure but onely sicknesse and extreame misery wee know grace and compassion is the onely cause Ezech. 36.23 I will sanctifie my great name Why Which was prophaned among the heathen and which ye have prophaned in the midst of them then the true cause must bee expressed Vers. 22. Thus saith the Lord God I doe not this for your sakes O house of Israel but for mine holy Names sake 4. The Lord taketh a cause from the end of his comming Math. 20.28 The Sonne of Man came not to be served but to serve and to give his life a ransome for many Joh. 18.37 To this end was I borne and for this cause came into the world that I should beare witnesse to the truth Joh. 10.10 I am come that they might have life and have it in aboundance 5. Some thing yea very much of God is in the creation much of God in his common providence but most of all yea whole God in the redemption of man God manifested in the flesh is the matter and subject of it Grace the moving cause most of all his attributes working for the manifestation of the Glory of pardoning mercy revenging justice exact faithfulnesse and truth freest grace omnipotency over hell devils sinne the World patience longanimity to man cooperate as the formall and finall causes it is a peece so rationall and full of causes that as he is happy Felix qui potuit rerum cognoscere causas who can know the causes of things so Angels delight to be Schollers to read and study this mysterious art of free Grace Eph. 3.10 1 Pet. 1.12 Works without reasons and causes are foolish The cause why we doe not submit to God is because we lye under blind and fatherlesse crosses its true Affliction springs not out of the dust and crosses considered without God are twise crosses Three materiall circumstances in crosses are very considerable Quis quare quomodo 1. Who for what cause and how doth God afflict us Who afflicts is worthy to be known Esai 42.24 Who gave Jaakob for a spoile and Israel to the robbers The highest cause of causes did it Did not the Lord he against whom we have sinned 1 Sam. 3.18 It is the Lord let him doe what seemeth good to him 2. For what end God the Lord did this is a circumstance of comfort Why led the Lord Israel through a great and terrible wildernesse wherein were fiery Scorpions and Serpents and drought Deut. 8.16 That he might prove thee to doe thee good at thy latter end 3. And how the Lord correcteth is worthy to be known He correcteth Jaakob in measure Jer. 6.28 Mercy wrapped about the rod and a cup of gall and wormewood honeyed and oyled with free love and a piece of Christs heart and his stirred bowels mixed in with the cup is a mercifull little hell Psal. 6.1 Jer. 31.18 19 20. The Law saith A Bastard hath no father because his father is not knowne The Philistimes are plagued with Emerods but whether that ill was from the Lord or from Chance they know not The crosse to many is a bastard We suffer from Prelats because wee suffered Prelats to persecute the Saints Papists shed our bloud why Our fore-fathers burnt the witnesses of Christ and we never repented Christ and Anti-christ are at bloudy blowes in the camp Anti-christ hath killed many thousands in the three kingdomes for Religion that is the quarrell and
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
deare bought and his intercession in heaven speaketh his hearty Amen and fullest consent of love to our Redemption 8. All this was done by Christ for nothing Grace fell from God on the creature by meere grace Grace is the onely hire of grace 9. When Ancient Love looked first on sinners how â—glie and black did the Lord see and fore-see us to be but Christ loved us not according to what wee were but to what Grace and Love was to make us and that was faire and spotlesse And this love was so free in the secret of eternall election that it was not increased by Christs merits and death but the merits death and fruit of this love had being and worth from Christs eternall love and Christs love hath no fountaine and cause but love 10. The Law of Gratitude tieth us to love Christ for hee hath loved us If the love of Christ be in us it worketh nothing in order to merit or hire Libertines need not weaken Christs love from doing upon this feare but love doth all in order to the debt of love and oblieged expressions to love which excludeth not Law but the Law 's rigid cursing and imperious commanding Christs love is most imperious but is no hireling and looks not to the penny wages but the free Crown But for this cause came I to this houre Here is the fifth Article in this Prayer a sort of correction in which Christ doth resigne his will as man to the will of God as Mat. 26.39 Luk. 22.42 Neverthelesse not my will but thine be done In this there is offered to us a question Whether or no there be in this Prayer any repugnancy in the humane will of Christ to the will of God For 1. a correction of the humane will seemeth to import a jarring and a discord 2. Christ desired that the contrary whereof hee knew was from eternity decreed of God 3. The Law of God is so spirituall straight and holy that it requireth not onely a conformity to it and our will actions words and purposes but also in all our affections desires first motions and inclinations of our heart that no unperfect and halfe-formed lustings arise in us even before the compleat consent of the will that may thwart or crosse the known Law and command of God and by this Thou shalt not lust Rom. 7. and the duty of the highest love wee owe to God to love him with all the heart soule mind and whole strength Mat. 22.37 Mark 12.33 Luk. 10.27 Some Arians and Arminians Joh. Geysteranus at the Synod of Dort have said blasphemously that there was concupiscence and a will repugnant to Gods will in the second Adam as in the first But this they spoke against the consubstantiality and deity of the Sonne of God To which wee say Asser. 1. Jesus Christ that holy thing Luk. 1.35 was a fit high Priest holy harmlesse undefiled separated from sinners Heb. 7.26 Which of you saith Christ to the Jewes convinceth me of sinne Joh. 8.46 There could not be a spot in this Lamb sacrificed for the sinnes of the world no prick in this Rose no cloud in this faire Sunne no blemish in this beautifull Well-beloved Asser. 2. An absolute resolved will or desire of heart to lust after that which God forbiddeth in his Law must be a sinfull jarring betweene the creature 's and the Creator's will Now Christ's will was conditionall and clearly submissive it lay ever levell with his Father's holy will Asser. 3. I shall not with some affirme that which in the generall is true a will contrary to Gods revealed command and will called voluntas signi which is our morall rule to obliege us is a sinne but a will contrary to Gods decree called voluntas bene-placiti which is not our rule oblieging except the Lord be pleased to impose it on us as a morall Law is not a sinne Peter and the Apostles after they heard that prophecie of their denying of Christ and their being sinfully scandalized and their forsaking of Christ when the Shepherd was smitten were oblieged to have a will contrary to that decree and to pray that they might not be led into temptation but might have grace to confesse their Saviour before men and not flee nor be scattered Here is a resolute will of men lawfully contrary to the revealed decree of God yet not sinfull But the Lords will that Christ should die for man as it was a decree of the wise and most gracious Lord pitying lost man so was it also a revealed commandement to Christ that hee should be willing to die and be obedient to the death even the death of the crosse Phil. 2.8 Yea a rule of such humble obedience as wee are oblieged to follow as is said Vers. 5. Let this mind be in you which was also in Christ Jesus c. If the Lords will that Christ should die be nothing but his meere decree it could not obliege us in the like case to be willing as John saith to lay down our life for the brethren Yea Joh. 10.18 Christ hath a commandement of God and the revealed will of God to die for us No man taketh it from me but I lay it down of my selfe I have power to lay it down I have power to take it againe this commandement have I received of my Father Here is an expresse commandement given to Christ to die for sinners and the Father loveth Christ for obedience to this commandement Asser. 4. A conditionall and a submissive desire though not agreeable to a positive Law and Commandement of God is no sinne nor doth the Law require a conformity in all our inclinations and the first motions of our desires to every command of God though most contrary to nature and our naturall and sinlesse inclinations 1. If God command Abraham to kill his onely begotten sonne and offer him in a sacrifice to God which was a meere positive commandement for it s not a command of the law of nature nor any other then positive for the father to kill the sonne if yet Abraham retaine a naturall inclination and love commanded also in the law of nature to save his sonnes life and to desire that hee may live this desire and inclination though contradictory to a positive command of God is no sinne because the fifth command grounded on the law of nature doth command it Nor did Gods precept Abraham kill now thy sonne even Isaac thine onely begotten sonne ever include this Abraham root out of thine heart all desire and inclination naturall in a father to preserve the life of the child So the positive command of the Father that the Son of God should lay down his life for his sheep did never root out of the sinlesse nature of the man Christ a naturall desire to preserve his owne being and life especially hee desiring it with speciall reservation of the will of God commanding that hee should die 2. A Martyr dying
their own sparks Answ. If to bid men abstaine from flagitious sinnes and from seeking glory of men that are both neck-breakes of faith Joh. 5.44 and bring men under eternall displeasure both before and after we beleeve be to walk in the light of our own Sparks then when the Lord forbids these in his Law and commandeth both the beleever and unbeleever the contrary vertues he must counsell the same with us To beleeve and not be humbled and despaire of salvation in your selfe is to presume he that beleeveth right is cast on that broaken board like a ship-broken man either must I cast my self on the Rock Christ or then drown eternally and perish The unjust Steward was at what shall I doe ere he came to a wise resolution to goe the road way that Christ leades all beleevers is not to walke in the light of our own sparks It s one thing to seeke qualifications of our selves trusting in them and another thing to seek qualifications in our selves as preparatory duties wrought by Christs grace the former we disclaime not the latter Object 7. I will relate mine own experience First when I was minded to make away my selfe for my sinne the Lord sent into my minde this word I have loved thee with an everlasting love Ah thought I then hath God loved me with such an everlasting love and shall I sin against such a God 2. Many doubts and feares arose from the examination of my self I was afraid of being deluded 3. The Promise Esai 55.1 did sweetly stay my heart Christ in his ordinances witnessed to me that he was mine 4. I went on for some time full of joy 5. I was in feares againe that I could not pray but I had a promise I will fulfill the desires of them that feare me c. Answ. The method of the conversion of a deluded Antinomian is no rule to others 2. Nor doe I thinke that Gâ—d keeps one way with all especially when this mâ—â—s â—â—st stâ—p is from nature and thoughts of selfe-murther up to the Lambs booke of life the secret of eternall election in the bâ—â—ast of God I have loved thee with an eternal love How knew the Author this to bee Gods voice from a qualification in his soule It kept him from selfe-murther Yee see qualifications in our selfe which the Author saith is the way of Legall Preachers are required in any that beleeve 2. It is utterly false that the Gospel-faith commanded to all the Elect and Reprobate is the apprehention of Gods eternall love to me in particular the Scripture saith no such thing Experience contrary to Scripture can be no leading rule So the Antinomian way of conversion is that every soule-troubled for sinne Elect or Reprobate is immediatly without any foregoing preparations or humiliation or worke of the law to beleeve that God loved him with an everlasting love A manifest lie for so Reprobats are to beleeve a ly as the first Gospel-truth This is I confesse a honey-way and so Evangelike that all the damned are to beleeve that God did beare to them the same everlasting good will and love he had in heart toward Jacob. 2. All Reprobates may abstaine from selfe-murther out of this principle of the Lords everlasting love of election revealed immediately at first without any previous signes or qualifications going before 3. The Gospel wee teach saith eternall election is that secret in the heart of the Lambe called his booke so as really God first loves and chooses the sinner to salvation and we are blacked with hell lying amongst the pots till Christ take us up and wash and lick the Leopard Spots off us but to our sense and apprehension wee first love and choose him as our onely liking and then by our faith and his love on us we know he hath first loved us with an everlasting love but there be many turnings windings ups and and downes ere it come to this I have not heard of such an experience that at the first without any more adoe forthwith the Lord saith Come up hither I will cause thee read thy name in the Lambs booke of life The same Author saith Election is the secret of God and belongeth to the Lord. Pag. 104. and shall the beleeving of the love of election to glory bee the first Medicine that you give to all troubled consciences Elect and Reprobate This is to quench the fire by casting in oyle but if Antinomians take two wayes one with the unconverted Elect troubled in conscience another with unconverted Reprobats so troubled we should bee glad to heare these two new wayes 4. In the second place he is so well acquainted with the way of the Spirit as if through the casement of the Cabinet-counsell of God he had seene and reckoned on his fingers all the steps of the staires he saith He had many doubts and feares to be deluded that is hee doubted if his faith was true and saving for this is all the delusion to be feared upon self-examination So Pag. 24. c. 2. But you may read his words chap. 5. pag. 93. I find not any saith the same Author in the whole course of Christs preaching or the Disciples when they preached to them to beleeve asking the question whether they beleeved or no. then it is like this experience finds no warrant or precedent in the Saints to whom Christ and the Apostles preached 5. The sweet witnessing of the Spirit from Esai 55.1 Ho every one that thirsts come to the waters is Gospel-honey but consider if there were no law-worke preparing no needle making a hole before Christ should sew together the sides of the wound It s but a delusion 1. Because Esai 61.1 no whole-hearted sinners meet with Christ none come at first laughing to Christ all that come to Jesus for helpe come with the teare in their eye 2. To come dry and withered to the waters Esai 55.1 is the required preparation 3. The gold in a beggars purse in great abundance is to be suspected for stollen gold because he laboured not for it This I say not because preparations and sweatings and running that goe before conversion are merits or such as deserve conversion or that conversion is due to them Antinomians impute this to us but unjustly I humbly conceive it not to be the doctrine of Luther Calvine or Protestants which Libertines charge us with that I may cleare us in this let these propositions speake for us Propos. 1. We cannot receive the Spirit by the preaching of the Law and covenant of Works but by the hearing of the promises of the Gospel Gal. 3. The Law its alone can chase men from Christ but never make a new creature nor can the letter of the Gospel without the Spirit doe it Propos. 2. when we looke for any thing in our selves or thinke that an unrenewed man is a confiding person to purchase Christ we bewilder our selves and vanish in foolishnesse This wrong
error 57 p. 11. (b) Saltmarsh free grace ch 5. pag. 58. (c) Saltmarsh free-grace c. 5. pag. 71.72 Antinomians 〈…〉 Mr Towâ—e Asser. oâ— grace pag. 71.72.73 Holinesse and morall vertues farre different To adde to Antinomians mortification is to adde to Christs merits Mr Twn asser of grace pag. 72. Queries that Antinâ—miâ—ns can never Answer Divers manifâ—staâ—ions of Christ's deadnesse to the world 1. Christ mindâ—d hâ—aven excâ—edingly in his â—acâ— Christ dead â—â— the gaâ—nâ— aâ—d glory of the world Christ a sad man in the world The vâ—rious dispâ—nsation of Gâ—d in leading some to heaven through sweet some thrâ—ugh sowre The various Tempers of the Saints require that some feast on fatt things and wines and others drink water Christ and the Saints have a sad journey to heaven in regard of afflictions Christ free from lusts so we are not Christ weakest is strong Christ now strong to save his Church Christ minded us much in death All weak and Christ strong The world a weak thing to Chrâ—st Christ strong in the Crosse. Providence 〈◊〉 speâ—iall â—o thâ—ngs most â—â—calleâ—◠〈◊〉 and hâ—â— Câ—â—rch lose noâ—hing by suffâ—â—iâ—g A threefold excâ—llency of working in Christ dying Christ in drawing sinners in his death draweth 1. Lovingly 2. Suffering paine 3. Strongly 4. compleatly 5. Finally dying and drawing What strength of love to draw the weight of so many sinners Christ and all his in his bosome did waâ—le strongly through all the slâ—uds of his suffering Loving and drawing sinners Christs last work in his death-bed What it is to bee lifted up from the earth The Scripture plain The matter of the Scripture deep and high but the Scripture is not obscure as Papists say We accuse the Scripture as hard because it lies not level with our lusts Christs dying and his kinde oâ— death he died 1 Consideration Christs love went to death and beyond it 2 Consideration Christ must love and will to die Christ behoved to take the only strait passe between Earth and Hâ—aven 3 Consideration A wondring in the creatures to see Christ their Creator in death suffer such hardship â— Consider Reason would say Christs body should be pretious as the Sun 5 Consider It is much that Christ should part with the sweatest inheritaâ—ce of a living man his life 6 Consider 7 Consideration including other three Christs death comes undâ—r a three old notion Three ingredients in Christs death which men could not give 1. The Cuâ—se 2. Infinite merit 3 Divine acceptation Foure sad condâ—tions which were in the ransomâ— that Châ—ist gave for sinners 1. Gold for persons may be given in raâ—ome but here person for person must be given In ransome a servant is given for a servant but here a King for a servant Here a King is not served as a King but as a servant Here the person given in ransome â—ust die Death the end of Christs labours and his Sâ—bbath Christs victory in death Câ—rist welcommâ—â—â—to Gâ—d afteâ— his death Comforts against death because Châ—ist dyed Christ had good hap to the Crosse all his life Death perfected Christ. The Crosse kindly to the Saints 1 Tim. 2.12 The Saints out-runne crosses The life we have is lame so long as we want our life hid up with Christ in God Reall Mortificaâ—ion required and the morall mortifcaâ—ion and saâ—ctiâ—ication of Aâ—â—iâ—mians as if â—t were enough that Christ dyed for us and we nâ—kedly to believe that rejected (a) Râ—sâ— râ—igâ— ruiâ—e eâ—ror 14. p. â— (b) Râ—sâ— râ—ign error â— p. 7. (c) Ibid. â—â—savory speecheâ— error 4. pâ—g 19. (d) Ibid. error 33 p. 6. Comfort from remission of 〈◊〉 in Christs deatâ— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blew swelling of a wound or a 〈◊〉 a confluence of humors and blood associated Psal. 38 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sociâ—tus jâ—ncâ—us suit Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— wouâ—d â—rom the râ—â—ing of the skinne and causing a grâ—â—â—nesse and mark appeare to thâ—e eâ—e that it may bee known there is a wound Sin sweet suffering for 〈◊〉 sad and soâ—er to Christ. The three speciall qualities of Christs death 1. Paine 2. Shame 3. A Curse The paine of Christs death and â—he causes of it Many deaths at once on Christ. The lâ—ntnesse and slownesse of death when it s on its jâ—urâ—ey 〈…〉 Christ did suffer many deaths Many lâ—ves tâ—rmâ—natively from Christ on aâ—l the Elect but oâ—e lâ—ve in him subjectâ—viâ—y The sweeter that Christs life was the loâ—â—e of it waâ— the more How Christ was not capable of shamâ— Isa. 53.9 How Christ was capable of shame How shame passively wâ—e in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What tokens of shame were on Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publicavit probris aftesiâ— How shame câ—uld conâ—â—st with the dignâ—ty of Christs person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devoveâ— dâ—ris impâ—ccor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an execration verball or reall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—rbo vel â—e â—â—le dixit Iob 3.6 Gen. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—ledicta terra it s ascribed to Cain Gen. 4 1â— Num. 22.6 he shal be cursed thâ—t thou curâ—â—st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blaspâ—â—â—â—â— is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—ght of no weight 〈◊〉 Deut. 21.23 What sort of curse was on Christ. A morall not a Câ—râ—mâ—niâ—ll curse only on Christ. The 70. rendereth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to diâ—honoâ— to count of no price to â—iâ—â—egâ—rd Christ extrinsâ—cally a curse â—ut never hateâ— or abhorred of Gâ—d Christ changed persons and places with sinners Death naturall or violâ—nt the indifferent accidents of death but to die in Christ is all and â—oâ—e the right qualification of well dying Hee that is in Christ lives speaks walks prayes sickens and dies in Christ Vse 2. How many diverse false sences we fancy in our mis-giving humour under the crosse Heaven is fenced with a wood of thorns there is no way to it but through many afflictions The blood not dryed off Christ while he was in heavâ—n How farre we may chuâ—e our own Crosse. The cirâ—umstance that is salâ—est in our â—rosse is dâ—eâ—sed by an inâ—iâ—iâ—elâ— wise decree Three ills in the Crosse we are to deprecate The worlâ—s Hosanna a poor thing and the glory short base low Foure steps of love in Christs being made a curse for us For a Spirit to be a man is a great condiscension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a sinlesse Spirit take on him to be a dying man is more That a Spirit take on him to be as a sinning man is yet more That a happy Spirit take on him to bee a sinner accursed of God is farre more We are not freed from the Law as a rule of righteousnesse We are under the teaching and directing office of the Law Neither Law nor Gospel obligeth a believâ—r to sanctification by the Antinomian way (a) Rise raign error 9. (b) Error 39. By the Antinomian way we are no more under the Gospel then under the Law Antinomians blame close walking with God as Pharisaicall Puritanisme as Prelates did of old The law alone worketh not sanctification nor did we ever teach it How the law restraines men from sin Men naturally are not awed by the Law We are not obliged to personall sanctâ—fication and to walk holy by the Antinomiâ—n Doctrine Mr Towne granteth the Law to bee an eternall and inviolable rule of righteousnesse to all and yet denyeth the believer to be under 〈…〉 The Law leaveth not of to be a rule of righteousnesse because it giveth not grace to obey for then the Gospel should be no rule of faith because it giveth no grace tâ— believe to all that hateth it Every naturall man is under the Law in the Apostles sence Rom. 7. The man under the Law Rom. 7. cannot give himself to be ruled by the Law after the minde and will of God as Mr. Towne saith (a) Rise raigne er 4.5 (b) er 6. A mysterie of Antinomians that all means not effectually moving the wil are not means laying bonds on the conscience Rise and raign (c) er 26. (d) Rise raign er 7. Cornwall conference of Mr. Iohn Cotton q. 2. arg 6. p. 16.17 Antinomians acknowledge no grace but what is uncreated and so no habits of grace Ezech. 36.26 Deut. 30.6 Act. 16.14 Ier. 31.33 Ezech. 11.19 Rom. 12.2 Rom. 7.22.23 Ephes. 3.17 (e) Rise raign er 23. p. 5. (f) er 25. Antinomians take away all use of teaching exhorting of the Gospel or promises thereof (g) er 36. p. 7. (h) er 14. p. 3. (i) er 22. p. 5. (k) er 59. p. 1â— No scripture freeth us from the Law as a rule of righteousnes but all that speak of our freedome from the law speak of our freedom from the rigor and curse thereof Faith looseth us not from the Law and holy walking simply but only in the matter of justification We cannot be as Mr. Town imagineth the same way freed from the Morall Law as we are freed from the Ceremoniall Law (a) Saltmarsh flowings of free-grace last part c 4. p. 178. (b) Râ—se raign 7â— (c) Error 9. (d) Error 62. Obeying of God because of thâ— direction of Law or Gospel is to Antinomians a controuling of the frâ—e Spirit of God The new creaâ—ure 2 Cor. 5.17 is sanctifiâ—aâ—ion The Law requirâ—th pâ—rfâ—ct obedience as the Law but the Laâ— aâ—â—vangeliâ—ed reqâ—iretâ— not pâ—rfect obâ—dience that we may be Evaâ—geâ—icâ—lly justified Divers â—easons Rom. 8. Gal 5. c. prâ—â—iâ—g thaâ— we are yâ—t unâ—er thâ—â—swordâ— a â—ule of riâ—hteâ—usnesse he Antiâ—omian Doctrine is propounded by the carnall Libertine Rom. 7. Lex jubet non juvat Quod lex imperat Evangelâ—um impetrat The Law hath an active power to teach â—nd is not meerly passive as Mr Town saith How faith and New obedience are the means of our deliverie from the misery of sinne the former from the guilt and that perfectly and at once in justification and the other from the blot and indwelling and that by degrees in sanctification 〈◊〉 of Grace p. 1â— How we are saved without works Asser. 〈…〉 pag. 22. Asser. pâ—g 7â— Hâ—w God accouâ—ts tâ—e gâ—od worâ—s of the justifâ—eâ— perfect
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
want nothing Mercy be satisfied Peace should kisse righteousnesse and warre goe on in justice against a sinlesse Redeemer Angels bowing and stooping downe to behold the bottome of this depth 1 Pet. 1.12 cannot read the perfect sense of the infinite turnings and foldings of this mysterious love O Love of heaven and fairest of Beloveds the flower of Angels why camest thou so low down as to be-spot and under-rate the spotlesse love of all loves with coming â—igh to black sinners Who could have beleeved that lumps of hell and sinne could be capable of the warmings and sparkles of so high and princely a Love or that there could be place in the brest of the High and lofty One for forlorne and guilty clay But wee may know in whose brest this bred sure none but onely the eternall Love and Delight of the Father could have outed so much love had another done it the wonder had been more But of this more else-where Wee may hence chide our soft nature the Lord Jesus his soule was troubled in our businesse wee start at a troubled body at a scratch in a penny-broad of our hyde First There is in nature a silent impatience if wee be not carried in a chariot of love in Christs bosome to heaven and if wee walk not upon scarlet and purple under our feet wee flinch and murmure Secondly Wee would either have a silken a soft a perfumed crosse sugered and honyed with the consolations of Christ or wee faint and providence must either brew a cup of gall and worm-wood mastered in the mixing with joy and songs else wee cannot be Disciples But Christs Crosse did not smile on him his Crosse was a crosse and his ship sailed in bloud and his blessed soule was sea-sick and heavie even to death Thirdly Wee love to saile in fresh waters within a step to the shoare wee consider not that our Lord though hee afflict not and crush not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his heart Lam. 3.33 yet hee afflicteth not in sport punishing of sinne is in God a serious grave and reall work no reason the crosse should be a play neither Stoicks nor Christians can laugh it over the Crosse cast a sad glowme upon Christ. Fourthly we forget that bloody and sad mercies are good for us the peace that the Lord bringeth out of the wombe of warre is better then the rotten peace that wee had in the superstitious daies of Prelats What a sweet life what a heaven what a salvation is it we have in Christ and we know the death the grave the soule-trouble of the Lord Jesus travelled in paine to bring forth these to us Heaven is the more heaven that to Christ it was a purchase of blood The Crosse to all the Saints must have a bloody bit and Lyons teeth it was like it selfe to Christ gallie and soure it must be so to us Wee cannot have a Paper-crosse except we would take on us to make a golden providence and put the creation in a new frame and take the world and make it a great leaden vessell melt it in the fire and cast a new mould of it Fiftly the more of God in the Crosse the sweeter as that free grace doth budde out of the black rod of God to the soule that seeth not and yet beleeveth and loveth the Crosse of Christ drops honey and sweetest consolations Wee sigh under stroakes and we beleeve The first Adam killed us and buried us in two deaths and sealed our grave in one peece of an houre he concluded all under wrath Now how much of Christ is in this Omnipotencie infinite wisedome when Angels gave us over and stood aloofe at our miserie as changed lovers free Grace boundlesse love deepest and richest mercy in Jesus Christ opened our graves and raised the dead Christ died and rose againe and brought againe from the dead all his buried brethren Sixtly we can wrestle with the Almighty as if we could discipline and governe our selves better then God can do Murmuring fleeth up against a dispensation of an infinite wisdome because its Gods dispensation not our owne as if God had done the fault but the murmuring man onely can make amends and right the slips of infinite Wisdome Why is it thus with mee Lord saith the Wrestler Why doest thou mis-judge Christ he who findeth fault with what the Creator doth let him be man or Angel undoe it and doe better himselfe and carry it with him Seventhly we judge God with sense with the humor of reason not with reason the oare that God rolleth his vessell withall is broken say we because the end of the oare is in the water Providence halteth say we but what if sense and humour say a straight line is a circle The world judged God in person a Samaritane one that had a devill if we mis-judge his person we may mis-judge his providence and wayes Suspend your sense of Gods wayes while you see his ends that are under ground and instead of judging wonder and adore or then beleeve implicitly that the way of God is equall or doe both and submit and be silent Heart-dialogues and heart-speeches against God that arises as smoake in the Chimney are challengings and summons against our highest Landlord for his owne house and land Secondly If Christ gave a soule for us hee had no choiser thing the Father had no nobler and dearer gift then his only begotten sonne the sonne had no thing dearer then himselfe the man Christ had nothing of value comparable to his soule and that must runne a hazzard for man The Father the Sonne the Man Christ gave the excellentest that was theirs for us In this giving and taking world we are hence obliged to give the best and choisest thing we have for Christ. Should wee make a table of Christs acts of love and free grace to us and of ouâ— sinnes and acts of unthankefulnesse to him this would be more evident as there was 1. before time in the breast of Christ an eternall coale of burning love to the sinner this fire of heaven is everlasting and the flames as hot to day as ever our coale of love to him in time hath scarce any fire or warmenesse all fire is hot Oh we cannot warme Christ with our love but his love to us is hotter then death or as the flames of God Wee were enemies in our minds to him by wicked workes Col. 1.21 Heires of wrath by nature Christ began with love to us we begin with hatred to him 2. The Father gave his onely begotten Sonne for us how many Fathers and Elies will not let fall one tough word to all the sonnes and daughters they have for the Lord God spared not his Sonne but gave him to the death for us all Earthly Fathers spare clap their Sonnes Servants Friends Magistrates flattering Pastors their people in their blasphemies for him 3. Christ gave his soule to trouble and to the horrour of the
second death for you consult with your heart if you have quit one lust for him Christ laid aside his heaven for you his whole heaven his whole glory for you and his Fathers house are you willing to part with an acre of earth or house and inheritance for him 4. In calling us out of the state of sin to grace and glory oh I must make this sad reckoning with Jesus Christ. Oh Christ turneth his smiling face to mee in calling inviting obtesting praying that I would be reconciled to God I turne my back to him he openeth his breast and heart to us and saith Friends Doves come in and dwell in the holes of this rock and wee lift our heele against him O what guilt is here to scratch Christs breast when he willeth you to come and lay head and heart on his breast this unkindnesse to Christs troubled soule is more then sin sinne is but a transgression of the Law I grant it is an infinite But. But ' its a transgression of both Law and Love to spurne against the warme bowels of Love to spit on grace on tendernesse of infinite Love The white and ruddie the fairest of heaven offereth to kisse Blacke-Moores on earth they will not come neere to him ' Its a heart of Flint and Adamanâ— that spitteth at Evangelike love Law-Love is Love Evangelike love is more then love ' it s the Gold the floure of Christs Wheat and of his finest Love Cant. 5.6 I rose up to open to my beloved but my beloved had withdrawne himselfe and was gone my soule passed away when he spake There be two words here considerable to prove how wounding are sinnes against the love of Christ. 1. My beloved hath withdrawne himselfe the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my beloved had turned about Ari. Mont. circumjâ—rat Pagnin in the Margen verterat se the old Version declinaverat Christ being unwilling to remove and wholly goe away hee onely turned aside as Jer. 31.22 How long wilt thou goe about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou back-sliding daughter This intimateth so much as Christ taketh not a direct journey to goe away and leave his owne children onely hee goeth a little aside from the doore of the soule to testifie hee would gladly with his soule come in Now what ingratitude is it to shut him violently away 2. My soule was gone the old Version is My soule melted at his speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soule passed over or went away to remember his ravishing words it broke my life and made me die so is the word elsewhere used that I remembred a world of love in him when he knocked saying Open to me my sister my love my dove to sinne against so great a bond as Grace must be the sinne of sinnes and amongst highest sinnes as is cleare in these that sinne against the Holy Ghost then it must be impossible to give Grace any thing we but pay our debts to grace wee cannot give the debt of Grace to Grace in the whole summe It cannot then be a sinne intrinsecally and of it selfe to bee troubled in soule if Christ was under soule-trouble for sinnes imputed to him Hence let me stay a little on these two First what a troubled conscience is Secondly what course the troubled in soule are to take in imitation of Christ. A soule troubled for sinne must either be a soule feared and perplexed for the penall displeasure wrath and indignation of God or the eternall punishment of sinne as these come under the apprehension of the evill of punishment or for sinne as it faileth against the love of God or for both In any of these three respects it is no sinne to be soule-troubled for sinne upon these conditions 1. That the soule bee free of faithlesse doubting of Gods love Now Christ was free of this he could not but have a fixed intire and never broken confidence of his Fathers eternall love If we have any sinne in our soule-trouble for sinne it 's from unbeliefe not from soule-trouble if their be mud and clay in the streams it is from the bankes not from the fountaine Or 2. if the soule feare the ill of punishment as the greatest ill and as a greater then the ill of sinne there is more passion then sound light in the feare this could not be in Christ the aversion of the Lords heart from the party in whom there is sinne either by reall inherence Or by free imputation and the in-drawing of rayes and irradiations and out-flowings of divine love is a high-evill in a soule that hath any thing of the nature of a sonne in him now there was as much of a sonne in Christ as a mans nature could be capable of and the more of God that was in Christ as the fulnesse the boundlesse infinite Sea of the God-head overflowed Christ over all the banks then for Christ to be under a cloude in regard of the out-breathings of eternall love was in a sort most violent to Christ as if he had been torne from himselfe and therefore it behoved to be an extreame soule-trouble Christ being deprived in a manner of himselfe and of his onely soules substantiall delight and Paradise And this could not be a sinne but an act of gracious Soule-sorrow that sinne and hell intervened between the Moone and the Sunne the soule of Christ and his Lord the more of Heaven in the soule and the more of God the want of God and of Heaven is the greater Hell Suppose we that the whole light in the bodie of the Sun were utterly extinct and that the Sunne were turned in a body as darke as the outside of a Caldron that should be a greater losse then if an halfe penny candle were deprived of light Christ had more to lose then a world of millions of Angels Imagine a creature of as much Angelike capacity as ten thousand times ten thousand thousand of Angels all contemperated in one if this glorious Angel were filled according to his capacitie with the highest and most pure and refined glory of heaven and againe were immediatly stript naked of all this glory and then plunged into the depth and heart of Holl and of a lake of more then Hells ordinary temper of fire and brimstone or suppose God should adde millions of degrees of more pure and unmixed wrath and curses this Angels soule must be more troubled then wee can easily apprehend yet this is but a comparison below the thing but the Lord Jesus in whole person heaven in the highest degree was carried about with him being throwne down from the top of so high a glory to a sad and fearefull condition an agony and swearing of blood God knowes the cause that shouting and tears of this low condition drew out that saddest complaint My God my God why hast thou forsaken me his losse must be incomparably more then all we can say in these shaddowes This sheweth the cause
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
come into condemnation but is passed from death to life Ch. 7.37 If any man thirst let him come to me and drink Acts 13.39 And by him all that beleeve are justified from all things from which yee could not be justified by the Law of Moses Acts 16.30 The Jaylor saith to Paul and Silas what must I doe to be saved Vers. 31. And they said beleeve on the name of the Lord Jesus Christ and thou shalt be saved and thy houshold There is an expresse required of the Jaylor which he must performe if he would be saved And Rom. 10. looke as a condition is required in the Law Vers. 5. For Moses describeth the righteousnesse of the Law that the man that doth these things shall live by them So beleeving is required as a condition of the Gospel Vers. 6. But the righteousnesse which is of Faith c. Ver. 9. Saith that if thou confesse with thy mouth the Lord Jesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 3.27.28.29.30 ch 4. ch 5. Faith is the condition of the Covenant of Grace and the only condition of Justification and of the title right and claime that the Elect have thorow Christ to life eternall Holy walking as a witnesse of faith is the way to the possession of the kingdome As Rom. 2.6 Who will render to every man according to his deeds Vers. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternall life Vers. 8. To them that are contentious Vers. 9. Tribulation and anguish upon every soule of man that doth evill of the Jew first and also of the Gentile Matth. 25.34 Then shall the King say to them on his right hand come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Ver. 33. For I was hungred and ye gave me meat I was thirstie and ye gave me drink c. And let Antinomians say we are freed from the Law as a rule of holy walking sure the Gospel and the Apostles command the very same duties in the letter of the Gospel that Moses commanded in the letter of the Law as that children obey their parents servants their masters that we abstaine from murther hatred of our brother stealing defrauding lying c. that we keepe our selves from Idols swearing strange gods I doe not say that these duties are commanded in the same way in the Gospel as in the Law For sure we are out of a principle of Evangelike love to render obedience and our obedience now is not Legall as commanded by Moses in strict termes of Law but as perfumed oyled honeyed with the Gospel-sense of remission of sinnes the tender love of God in Christ. So that wee justly challenge two extreme waies both blasphemous as we conceive 1. Arminians object to us that which the Antinomians truely teach to wit that we destroy all precepts commands exhortations and active obedience in the Gospel and render men under the Gospel meere blocks and stones which are immediately acted by the Spirit in all obedience and freed from the Letter of both Law and Gospel as from a Legall bondage This we utterly disclaime and doe obtest and beseech Antinomians as they love Christ and his truth to cleare themselves of this which to us is vilde Libertinisme And by this Arminians turne all the Gospel in literalem gratiam in a Law-Gospel in meere golden letters and sweet-honeyed commandements of Law-precepts and will have the Law possible justification by works conversion by the power of free will and morall suasion really without the mighty power of the Spirit and Gospel-grace and receive the doctrine of merit and set heaven and hell on new Polls to be rolled about as Globes on these two Poles the nilling and willing of free-will and they make grace to be sweet words of silke and gold on the other hand Antinomians doe exclude words letter-perswasions our actions conditions of Grace promises written or preached from the Gospel and make the Spirit and celestiall rapts immediate inspirations the Gospel it selfe and turne men regenerate into blocks and how M. Den can be both an Antinomian and loose us from the Law and an Arminian defending both universall attonement and the resistible working of grace and so subject us to the Law and to the doctrine of Merit and make us lords of our owne faith and conversion to God let him and his followers see to it Wee goe a middle way here and doe judge the Gospel to bee an Evangelike command and a promising and commanding Evangel and that the Holy Ghost graceth us to doe and the Letter of the Gospel obligeth us to doe Pos. 3. The decree of Election to glory may bee said to bee more free and gracious in one respect and justification and glorification and conversion more free in another respect and all the foure of meere free grace For Election as the cause and fountaine-grace is the great mother the wombe the infinite spring the bottomlesse ocean of all grace and wee say effects are more copiously and eminently in the cause then in themselves as water is more in the element and fountaine then in the streames the tree more in the life and sapp of life then in the branches and conversion and justification have more freedome and more of grace by way of extension because good will stayeth within the bowels and heart of God in free election but in conversion and justification infinite love comes out and here the Lord giveth us the great gift even himselfe Christ God the darling the delight the onely onely well-beloved of the Father and he giveth Faith to lay hold on Christ and the life of God and all the meanes of life in which there be many divided acts of grace to speake so which were all one in the wombe of the election of grace Pos. 4. Conversion justification are free for election and therefore election is more free but all these as they are in God are equally free and are one simple good will Though Christ justifie and crowne none but such as are quallified with the grace of beleeving yet beleeving is a condition that removeth nothing of the freedome of grace 1. Because it worketh nothing in the bowels of mercy and the free grace of God as a motive cause or moving condition that doth extract acts of grace out of God only we may conceive this order that Grace of electing to glory stirres another wheele to speak so of free love to give Faith effectuall calling justification and eternall glory 2. It s no hire nor work at all nor doth it justifie as a worke but onely lay hold on the Lord our righteousnesse Object There is more of God in election to glory then in giving of Faith or at least of Christs righteousnesse and eternall glory therfore there must bee more grace in the one then in
though no penall power was above Christs head to punish him if he should not dye Joh. 10.18 Nor was there need of any power to force him sub penâ or to awe him if hee should not obey so doe Angels with wings of most exact willingnesse obey God yet are they under the authority of a Law and command but yet under no compelling punishment Psalm 103.20.21 Psalm 104.4 So in the Saints love hath changed the chaines not the subjection Love hath made the Law silken cords and whereas corrupt will was a wicked Landlord and lust a lawlesse tyrant and the Law had a dominion over the sinner in regard of the curse Now the Spirit leades the will under the same commanding power of the Law-giver frees the sinner from the curse and turnes forcing and cursing power in fetters of love so that the Spirit draws the will sweetly to obey the same Lord the same law onely Christ hath taken the rod out of the Lawes hand and the rod was broken and spent on his own back The fewd betweene the Law and the sinner is not so irreconcilable as the Antinomians conceive so as it cannot bee removed except the Law be destroyed and the sinners free will loosed from law It standeth in blessing and cursing salvation and damnation that are effects of the Law as observed or violated Now Christ was made a curse and condemned to die for the sinner all the rest of the Law remaines It is most false that M. Towne saith To justifie and condemne are as proper and essentiall to the Law as to command 2. It is false that wee are freed from active obedience to the Morall Law because Christ came under active obedience to the Morall Law for the Law required obedience out of love Antinomians cannot say that wee are freed from obedience out of love for it is cleare Antinomians will have us oblieged by no Law to love our brother to abstaine from worldly lusts that warre against the soule but in so doing wee must seek to be justified by the works of the Law This consequence wee deny To keep one Ceremony of Moses drawes a bill on us of debt to keep all the Ceremoniall Law because now its unlawfull in any sort But to doe the duties of the Morall Law as by Christ wee are enabled layes no such debt on us but testifies our thankfulnesse to Christ as to our Husband and Redeemer The other considerable thing here is the way and manner of Christs drawing Asser. 1. The particular exact knowledge of the Lords manner of drawing of sinners may be unknowne to many that are drawn 1. In the very works of nature the growing of bones in the womb is a mystery farre more the way of the Spirit Eccles. 11.5 Know yee the ballancing of the clouds Job could not answer this And who knowes how the Lord patched together a peece of red clay and made it a fit shape to receive an heavenly and immortall spirit and at what window the soule came in 2. How God with one key of omnipotency hath opened so many millions of doores sinâ—e the Creation and hath drawne so many to him must be a mystery There be many sundry locks and many various turnings and throwings of the same key and but one key 1. Some Christ drawes by the heart as Lydia Matthew Love sweetly and softly bloweth up the doore and the King is within doores in the floore of the house before they be aware Others Christ trailes and draggeth by violence rather by the haire of the head then by the heart as the Jayler Act. 16. and Saul Act. 9. who are plunged over eares in hell and pulled above water by the haire of the head sure thousands doe weare a crowne of glory before the throne who were never at making of themselves away by killing themselves as the Jayler was A third sort know they are drawne but how or when or the Mathematicall point of time they know not some are full of the Holy Ghost from the womb as John Baptist. Yee must not cast off all nor must Saints say they are none of Christs because they cannot tell you histories and wonders of themselves and of their owne conversion some are drawne by miracles some without miracles the word of God is the Road-way Arminians have no ground to deny that wee are irresistibly converted because wee know not the particular way how Omnipotency conspireth strongly but sweetly to win consent without internall violence of our will which so wills as it may refuse Joh. 9. diverse times the Jewes aske the blind man What did hee to thee how opened hee thine eyes Hee gives them one sure and true Answer One thing I know once I was blind now I see All can give this testimony early or late I know I am drawn It s good the soule can say Christ is here I find him and feele him but whether hee came in at the doore or the window or digged a hole in the wall I know not All may know they were blind as well as others and by nature the children of wrath as yee know Adam hath had a building in you though now yee be renewed in the spirit of the mind by the old stones and rubbish in the house and by the stirrings of the old man When yee see the bones of a halfe dead man and his grave and find some warmnesse of life and heat yee know there hath been life and strength in the man so though yee cannot tell when Christ was first formed in you yet yee find the bones and some warme bloud and some life-stirring of concupiscence in the old man though Christ have made his grave and hee be well neare compleatly buried and his one foot in the grave God hath appointed a time for the coming of the Swallow a season when flowers shall be on the earth and when not an houre when the sea shall be full tyde but there is no set day not a determinate and set summer known to us when the wind shall blow up doores and locks of the soule and Christ shall come in But yet they are not Christs who neither know how they are drawn nor can give any proofs that they are drawne The Apostle saith 1 Cor. 2.12 Now wee have received not the Spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God The converted can say I was such a man 1 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I obtained mercy or I was all be-mercied filled with mercy As Ezek. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy time was a time of loves As a constellation is not one single starre but many so the converted soule observeth a confluence a bundle an army of free loves all in one cluster meeting and growing upon one stalk As to be borne where the voyce of the Turtle is heard in the land its free love to heare such
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
complaining would be examined Seldome or never is it seen that a reprobate man can be in sad earnest heavie in heart touching his deadnesse of heart and fruitlesse hearing of the word of God thirty or fourty yeares and withall if there be a dram of sincerity the least graine of Christ as if the soule doe but look afarre-off with halfe an eye yet greedily after the Lord Jesus it s a sweet beginning It s true a talent weight of iron or sand is as weighty as a talent weight of gold but in a Saint an ounce weight of grace hath more weight then a pound of corruption It is no Gospel-truth that Antinomians teach That God loves no man lesse for sin or no man more for inherent holinesse It s true of the love of election and reconciliation in the work of justification but most false of the love of divine manifestation in the work of sanctification as is cleare Joh. 14.21 23. Nor are men by this taught to seek righteousnesse in themselves because they are commanded to try and examine themselves as 1 Cor. 11.28 2 Cor. 13.5 4. Such soules would upon any termes be brought to reason and debate the question with Christ that as the Law may stop their mouth before God so mercy may stop the mouth of the Law and sin and it may convincingly be cleared that though scarlet or crimson can by no art be made white yet Christ who is above art can make them white Isai. 1.18 as wooll and snow And therefore such would be brought in an high esteeme and deep judgement of Christs fairnesse beauty excellency incompatable and transcendent worth and though a soule have a too high esteeme of his sins yet say that hee dies with an high esteeme of Jesus Chriâ—t hee is in no danger for faith is but a swelled an high and broad opinion and thought of the incomparable excellency and sweetnesse of Jesus Christ. Vse 8. This powerfull drawing teacheth humble thankefulnesse 1. The most harmelesse and innocent sinner must bee in Christs book for the debt of ten thousand Talents 2. The sense of drawing grace is mighty ingaging every act of thankfull obedience should come out of this wombe as the birth and child of the felt love of God Christ did bid such a man battell 2. He was Christs enemy when he took him 3. It cost Christ blood he died to conquer an enemie Rom. 5.10 4. He kept the taken enemy alive he might have killed him he gave him more then quarters he made a captive a King Rev. 1.6 Suppose we Christ should in his own person come locally down to hell and look upon so many thousands scorching and flaming in that unsufferable lake of fire and brimstone if he should cull out by the head and name so many thousands of them even while they were spitting on Christ blaspheming his name and scratching his face and should loose off the fetters of everlasting vengeance and draw them from amongst millions of damned Spirits lay them in his bosome carry them to heaven set them on Thrones of glory crown them as Kings to raigne with him for evermore Would they not be shamed and overcome with this love kisse and adore so free a Redeemer and thus really hath Christ dealt with sinners look on your debts written in Christs grace-book would not such a redeemed one praise his Ransomer and say O if every finger every inch of a bone every lith every drop of blood of my body every hair of my head were in an Angels perfection to praise Iesus Christ O the weight of the debt of love O the gold Mynes and the depths of Christs free love 3. Consider what expressions vessels of grace have used of free grace how far below grace Paul sets himself lo here Eph. 3.8 To me who am 1. Lesse then a Saint 2. Not that only but lesse then the least 3. Lesse then the least of Saints But 4. yet a little lower lesse then the least of all Saints is this grace given that I should preach the unsearchable riches of Christ. Gospell riches is grace and mercy but there is a great abundance of it it s a speech from quick-sented hounds who have neither footstep nor trace nor sent left them of the game they pursue Christ defies men and Angels to trace him in the wayes of grace So Paul 1 Tim. 1.13 I was a blasphemer and a persecuter and an injurious person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I was be-mercied as if dipt in a river in a Sea of mercy Vers. 14. And the grace of the Lord Jesus to me was abundant No that is to low a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his grace was more or over-abundant one Paul obtained as much grace even so whole and compleat a ransome without diminishing as would have saved a world Rom. 5.15 If through the offence of one many bee dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is exceedingly to abound and borrowed from fountaines and rivers which have flowed with waters since the creation but there is a higher word Vers. 12. Where sinne abounded grace farre more or exceedingly over-abounded or more then over-abounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Vers. 21. Sin reigned unto death that grace might reigne unto life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christs grace might play the King The saving knowledge of God under the Kingdome of the Messiah Esai 11.9 fills the earth as the Sea is covered with waters A Sea of Faith and a Earthfull of the grace of saving light and a Sunne sevenfold as the light of seven dayes Esai 30.26 hold forth to us a large measure of grace and righteousnessâ— and peace like a river and the waves of the sea Esai 48.18 All these say Christ is no niggard of grace And 4. can they not weare and out-spend their harps who fall downe before the Lambe Revel 14. and Revel 5.8 Who with a loude voice praise the grace of God Vers. 12. For ever and ever Consider if it must not be a loud voice when ten thousand times ten thousand and thousand thousands all joyne in one song to extoll grace if we be not in word and deed obliged to expresse the vertues and praises of him who hath called us from darkenesse to his marveilous light Vers. 32. And I if I be lifted up from the earth will draw all men to me Article II. The next thing we consider is the person that drawes I sayes Christ I will draw all men to me There is a peculiar aptitude in Jesus Christ to drawe sinners to himselfe 1. As concerning his person he is fit for neither is the Father nor the Holy Ghost in person Lord Redeemer but Christ as in the deep of Gods wisdome the Sonne was thought fittest to make Sonnes Galat. 4.4 the heire to communicate the right of heire-ship
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
punishment The ill Angels created good as the elect Aâ—gels Ill angels saw God before their fall as did the elect The ill Angels before their fall knew nothing of the incarnation of Christ. Satan knoweth not the thoughts of the heart Satan hath no immediate power over free-will nor tempteth he to aâ—l sins that are committed in the in-most Court of the heart Satans knowledge naturall and acquired Satan hath a lâ—gall power over man It s not certain by Scripture that Beelzebub loseth the Princedome over his fellow-Angels at the last judgement How Satan keepeth still and exerciseth his power of tempting though he hath lost his Princedom by Christs death Satan a prince for his power over other Satan an enâ—mie not to be dâ—spised for his lownesse What it is to tempt and how Satans power is put forth in tempting Gâ—l Paâ—isiens tâ—act 〈◊〉 Chaâ—twright Catâ—â—h c. 4â— Satan can not fire the wil against our will Every tempted creâ—ture is a sufferer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perforo tento It s good to know when we are tempted and what God and Satan ayme at Every temptation cometh under the vaâ—â— of good Things are â—ligiblâ— ratâ—er because lawfull and honest then because good and pleasant How temptations teâ—d to sinne Satans power on the outward man It s no good argument we can dâ—e and all this on our selves therefore Satan can doe it We have a greater power over our owne uâ—dâ—â—standiâ—g and will then â—iâ—her good or bad Angels can have Devils have power over our naturals â—â—t our morals God onâ—ly knoweth the â—eart and thoughts and acts thereof considerable gâ—ounds thereof The true reason why God onely knoweth the hâ—art the reason of Suarez refused Suarez tom de Dâ—o Angelâ—s lib 2 de potentia inteâ—lectiâ—a Angeloâ—um natura câ—p 23. n 17. Satan hath no power over our â—ill but whâ—t leaveth guiltinesse on us Satans power over the creatures Satan acteth at one time on sense and on reâ—son Saâ—an worketh on the soul throâ—gh the body and on the body throâ—gh the soule A double sin and a double punishment of Satan Climbing men-like the devil Satan first marâ—ed the comâ—ly order of creation Satanâ— second sin and how hee is yet in acting his first sinne Satans sin the sâ—nne in nature with the sin against the holy Ghost Punishments inflâ—cted on Satan What sadnesse is in Satan Satans naturall knowledge hurt his practicall knowledge that was found is lost The devill a foole Satan hath no infused grace What faith Satan hath Satans despair without all hope Satans obduration Christ is Satans Judge and caster out Christ Satans Iudge and how Satan foiled man as a tempter a Man destroyeth Satan as a Iudge Viâ—â—oâ—y over the Dâ—vils by thâ— man Chrâ—st mâ—râ— gloriâ—us thâ—n â—f Gâ—od aâ—soâ—utâ—ly haâ— sâ—bdueâ— hâ—m Hâ—â—ven not cuâ—â—ered by a surprisall or wilâ—s but â—y open warrâ— 5. Vse 1. The Lords knowing the hearts should teach us sâ—ncerity Vse 2. State-wit against Christ jolly Vse 3. Theolog. Germanica chap. 2 p. 5. Vse 4. It s to jâ—â—low the Devill to sinne against light Vse 4. Oâ—dâ—ration Vse 5. The good fight The reall expressions of our obligation to the conqueror of Devils â—ix considerable points touching Christs drawing of sinners Foure considerable points touching drawing Drawing is by either violence wiles or persâ—asion He draweâ—â— No proper violence in drawing the will How there is no violence in being drawn and yet a necessity from new principles A twofold consideration of dispâ—sitions going before conversion Men have reason why they will perish Hen tam dulce est perire Will the nearest cause not weaknesse only why men are not drawn to Christ. We naturally hate Christ but we see it not Men naturally hate Christ more then the Saints Men have no stirrings of desires for a life above them No similitude between the naturall mans dâ—sires and Christ. The place Ioh. 6.44 No mâ—n can come to me c. opened Will most averse to Christ. Will not weakenesse the nearest câ—â—se of our not comming to Christ. Free grace the strong and only cause why men are drawn Christs love can over-save and out-live the world The magnitude of free grace The way of Graces working gratious and free The place Ezech 16.8 And when I passed by thee c. Opened Articles of free love Thâ—t Christ is gratious for hire is an abasing of Christ. Christ superlative How like free gracâ— is to God The wonder of grace in heaven Whâ— grace in Christ now glorified Grace the onely birth of heaven What preparations goe before conversion A fourefold consideration of preparations before conversion No preparations from nature No preparations can have effective influence in our being drawne to Christ. Preparations before conversion no formall part of conversion There be no Moâ—all precepts before conversion to which any promise iâ— annexed No promises out of Christ. (a) Saltmâ—rsh â—ree-grace c. 2. pag 1â— 18. (b) M Denne Coâ—fâ—renâ—e â—etwâ—eâ—e the Sick man and a 〈◊〉 p 3. In what seâ—se a desire to pray and to bâ—leeve is prayer and faith Materiall 〈◊〉 so more in some 〈…〉 Dispositions 〈…〉 conversion God may use a prerogativâ— Royall in coâ—verting without dispâ—sâ—tions or in working them most swiftly Not any Protestants ever taught that Evangelike Repentance is a previous preparation to conversion Antinomians salumniate us in this Antinomians yeeld preparations which is refuted a Saltmarsh Free grace cap. 2. pag. 16. b Eaton Honey-combe â—a 2. pag. 7.8 True and lively feeling of sin 〈◊〉 not goe before but must so low after conversion Objections of Antinomians especially of Saltmarsh Free grace c. â— pag. 1 20. c. removed To doe duties without relying on them is not to seeke righteousnesse in our selves They are coâ—mandâ—ed to 〈…〉 have nâ—t the Spiriâ— without which they cannot pray Dispairing of salvâ—tion in our selfe no part of such but wâ—â—ught by the Law in â—â—ry never converted Christ take us in our 〈◊〉 before we â—eleeve Saltmarsh Christ onely 〈…〉 to 〈…〉 Crisp Vol. â— Ser. 1 130.1â—1.132.1â—3.134.135 Wrath is to be preached to bâ—leevers and how A namâ—lâ—sse pamphlet of Antinomian answered â—y N. Hiâ—de Saltmarsh Saltmarsh Sâ—lâ—marâ—hes owne experience Thâ—â—zspanâ— prâ—sumpption aâ—d to beleeve a lye Faith is not formally the apprehension of Gods eternall love of election A contradiction in Salâ—marsh All come to Christ with foule faces that ordinarily come Notâ—ing in our selves can â—itâ—y 〈…〉 â—or 〈◊〉 No waâ—t of qualifications should binder us to come to Christ. The order of redemption and of drawiâ—g sinners to Christ not one How many wayes we are justified Antinomians make the Saints blocks in all the good they â—oe (a) Râ—se reign and 〈…〉 4 pag 19. (b) Er. 6â— pag. 13. (c) Er. 52. pag 10. (d) Er. 57.11 (e) Er. 59. (f) Er. 43. (g) Er. 1. Er. 2. (i) Saltmarsh Free grâ—câ— cap 4â— p. â—79 (k) Rise reign c. er 49. pag. 9. What place we give to preparations before conversion Divers flâ—sâ—ly