not wearied thee with incense Jer. 2.5 What iniquity have your fathers found in me Micah 6.3 O my people what have I done unto thee and wherein have I wearied thee testifie against me It is strange that sinners can see a black spot on the Lords faire face or that their will that is nearer of kin to reason then the affections that are in beasts should be averse to God yet it is said of wicked men that they are haters of God Rom. 1.30 His citizens hated him Luk. 19.14 Joh. 15.24 And especially these speeches carry allusion to Ps. 81.11 Israel would have none of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel had no liking of me no will of me So that weakenesse simply is not the nearest cause of our not comming to Christ but wilfull weaknesse or rather weak-wilfulnesse 1. Because in agents that cannot worke there impotencie or lownesse of nature is the cause as the reason why a horse cannot discourse as a man is because his nature is inferiour to the reasonable nature of a man and not because the Horse will not but because he cannot discourse The cause why a lump of clay casts not such light in the night as a candle or a starre in the firmament is the basenesse and opacitie of the nature of clay to produce such an action as to give light there is not such a thing as will in the clay which intervenes between its nature and the no-giving light in the night But men hearing the Gospell doe not beleeve not only because they cannot for beasts cannot beleeve but because as Christ saith They will not beleeve Joh. 5.40 They will have none of Christ. Psal. 81.11 They will not have Christ to reigne over them Luk. 19.14 And will intervenes betweene the impotencie of their will and their disobedience 2. Because that hatred of God and of Christ ascribed to unregenerate men Rom. 1.30 Luk. 19.14 Joh. 15.24 is the birth that lay in the wombe of Will and comes from Will as Will and not onely from Will as weake so mens delighting and their loving to be estranged from Christ and to satisfie themselves with other lovers beside Christ are high bended acts of the Will Which argueth that not onely weaknesse but wilfulnesse hath influence in mens unbeliefe 3. The Lord chargeth men with this Matth. 23.37 I would yee would not 4. Conscience taketh it on its will and fathers disobedience on the will 1. Sam. 8.19 Nay but we shall or we will have a King Jer. 44.16 The people avow their will and peremptory resolution is we will not hearken to thee 6. But for the ground reason and cause on Christs part of drawing it is free grace and only free grace which are holden forth in these Positions Pos. 1. As there is no merit good deserving worke or hire in the miserable sinner dying in his bloud dead in sinnes out of his wit and disobedient deceived and serving divers Lusts Ezech. 16.4 5 6 7 8. Ephes. 2.1 2 3 4. Tit. 3.3 4. So there is as much love mankindnesse and free grace in heaven in the breast of Christ as would save all in hell or out of hell I speake this in regard not of the Lords intention as if he did beare all and every one of mankind a good will purposing to save them But because their lyes and flowes such a Sea and Ocean of infinite love about the heart and in the bowels of Jesus Christ as would over-save and out-love infinite worlds of sinners so all could come and draw and drinke and suck the breasts of overflowings of Christs free grace in regard of the intrinsecall weight and magnitude of this love that if you appoint banks to channell or marches to bound this free love God should not bee God nor the Redeemer the Redeemer Pos. 2. Could any created eye of Men or Angels reach or compasse the thousand thousand part of this love with one look such an act of adoration and admiration must follow thereupon as should breake the soule and breast of this creature in a thousand pieces but Christ in heaven and out of heaven is hid Infinitenesse is a secret that Angels or Men never did never shall comprehensively know there is a secret of love seene in heaven but never seene how little of the Sea doe our naturall eyes behold Onely the superfice We see but a little part of the skinne or hide of the visible heavens with our bodily eyes but so much as is seene is of exceeding beauty No eye bodily can see the bottome of the Seas or the large in-fields in the visible heavens If the infinite lumpe of the boundlesse love of Christ were seene at once what a heavens wonder what a worlds miracle would Christ appeare to bee But as much of Christ is seene as vessels of glory though wide enough can comprehend But if Angels and glorified Saints see much of Christ and so accordingly as they see and know doe praise him and yet cannot over-praise and out-sing so much as they see and if the in-side of infinitenesse of love free grace mercy majesty dominion be an everlasting Mystery Angels and Men are below merit even in heaven and Angels and Saints must be ashamed of and blush at the imagination of merits for an infinite lovely Majesty seen and not praised nor loved in any measure of equality or commensuration to his dignity and worth must lay infinite though sinlesse debt for eternity on all the Citizens of glory whether home-borne or natives of that Countrey as elect Angels or adopted strangers as glorified Saints Pos. 3. The manner of graces working on Saints is gracious and so essentially free as is evident in our first drawing to Christ when many sins are forgiven and so the soule loves much and the sweetest burden in heaven or out of heaven is a burden of the love of Christ All debt must be a burden to an ingenuous spirit but the debt of free grace that lieth from eternity on Angels and Men is a lovely and a desireable paine That men before they were men and had being and before all eternity were in the bosome of Christ the ingaged debters of the Lambe in the purpose of free grace loved with an everlasting love is a deepe thought of love and that being was gratious being before actuall being speaketh and cryeth much love and it s the floure the glory the crowne of free grace that Gods free love in Christ casteth forth the warming rayes and beames of the Redeemers kind heart on men who are enemies darkenesse haters of God dead in sinne dying in blood and pollution And how broad how warme and how ranckly must the faire and large skirts of Christs love smell of admirable grace when they are spred over the bleeding the loathsome the blacke and unwashen sinner is not every word a heaven Ez. 16.8 Now when I passed by thee and looked upon thee behold thy time was
the time of love and I spread my skirt over thee and covered thy nakednes yea I sweare unto thee and entered into a covenant with thee saith the Lord God and thou becamest mine c. Christs passing by is as a traveller on his journey who findeth a child without Father or Mother in the open field dying and naked wallowing in bloud and then casting a covering of freelove and love hath broad skirts over his people and its an expression of much tendernesse and warmenesse of love Many articles in that place extoll free grace 1. Christ is brought in as a passing by-passenger to whom this fondling was no bloud-friend but a meere stranger so if humanity and man-kindnesse had not wrought on his heart he might have passed by us we are to Christ nothing of kinred or bloud by our first birth but strangers from the wombe to God going a whoring as soone as we are borne 2. Christ looked on forlorne sinners and there is love in his two eyes it may be that bowels of iron in which lodgeth nothing of a man or of naturall compassion would move a traveller to see and not see a young child dying in his bloud but saith he I saw thee my heart my bowels had eyes of love toward thee there was tender compassion in my very looke my bowels within me turned and swonned at the cast of mine eye when I saw thy misery 3. Behold and behold he would owne his owne mercy and love let Angels and Men wonder at it that the great and infinite Majestie of God should condescend to looke on such base sinners so farre below the free love and Majestie of God There is a behold a signe put upon this doore come hither Angels and Men and wonder at the condiscension 2. Tendernesse 3. Strength of heate and warmenesse 4. Freedome and unhired motions 5. Riches and aboundance 6. Efficacie and vertue 7. The bounty and reality of the free love of Christ. 4. Thy time was a time of loving What of loving it was a time of loathing a time of love when sinners were so base so poore wretched so sinfully despicable such enemies to God in their minde by wicked works Col. 1.21 Dead in sins and trespasses walking according to the course of this world â—n ill Compasse to stirre by according to the Prince of the power of the ayre the Spirit that now worketh in the children of disobedience Was this a time of love Yea Christs love cannot be bowed or budded with any thing without Christ It s as strong as Christ himselfe and sinne and hell can neither breake nor counter-worke the love of Christ your hatred cannot countermand his imperious love 5. It was not a time of single love but it was a time of loves Thy time Christ hath a time and sinners have a time when they are ripe for mercy it was a time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of loves of much loves of much love He loved us and shewed mercie on us Eph. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his great and manifold love Can. 7.12 there I wil give thee my loves Cant. 6.2 Thy loves are better then wine V. 4. We will remember thy loves more then wine It s a bundle a wood of many loves that is in Christ. Then V. 5. I spred my skirt over thee He is a warm-hearted passenger who in a cold day will take off his own garment to cloth a naked fondling that he finds in the way I saith Christ laid on thee a naked sinner the skirt of that love wherewith the Father loved me O what a strange word is that Joh. 17.26 I have declared unto them thy name and will declare it that the love wherewith thou hast loved me may be in them and I in them It s true Christ could not bee stript naked of the love wherewith his Father loved him and that love being essentiall to God cannot be formally communicated to us yet the fruit of it is ours and the Lord Jesus spreds over his redeemed ones a lap of the same love and bowels in regard of the fruits of free love which the Father did from eternity spread over himselfe 6. I covered saith Christ thy nakednesse O what a garment of Glory is the imputed righteousnesse of Christ Bring foorth the best robe and put on him This is the white raiment that cloatheth the shame of our nakednesse 7. Yea I sware unto thee and entred in covenant with thee Equals doe much if they swear and enter in covenant with equals But O humble Majestie of an infinite God who would enter in covenant with sinners wretched sinners at our worst condition and would quiet our very unbeleeving thoughts of sinfull jealousie with an oath of the most high who hath no greater to sweare by then himselfe 8. And thou becammest mine Hebr. thou wast for mee set a part for me Heere stouping and low condescending love to owne sinners and a claime and propriety on wretched and farre off strangers to name dying bleeding sinning and God-hating dust and guilty-perishing clay his owne proper goods 9. Vers. 9. Then washed I thee with water That Christs so faire hands should stoupe to wash such blacke-skinned and defiled sinners in either free justification or in purging away the rotten bloud and filth of the daughter of Sion in regeneration maketh Good that to the free love of Christ that which is blacke is faire and beautifull 10. And I annointed thee with oyle free grace and Christ dwelling by Faith Ephes. 3.17 in Saints that are the floure gold and marrow of the Church is a high expression of free love Sinners are worse then withered and dry clay without saving grace 11. And to all these Christ clothed his naked Church with broidered worke fine linnen and silke hee putteth bracelets on her hands a chaine of gold of grace about her necke a Jewel on her forehead eare-rings on her eares and a beautfull crown on her head the grace to professe Christ and carry on the forehead the name of the Father of the Lambe and of the new Jerusalem the bride the Lambs wife before Men and Angels is a faire ornament 12. Beside a name and the perfume of a sweet and precious report in the World addeth a luster to the Saints who are by nature the children of wrath as well as others Ezech. 16.10 11 12 13 14. Ephes. 2.1 2 3 4 5. Pos. 4. It s an abasement of Christ that he who gives such a ransome to justice for free grace should wait for a penny from sinners that sinners must bid and buy and ingage him to give and Christ say You must give me more I must sell not give grace for nothing Your penny worthes cannot roll about that everlasting wheele of free grace the decree of election or bow or breake Christs free heart to save you rather then another 2. There is no more proportion betweene wages and saving grace then between wages and eternall
saved yet the Lambe of God taketh away the sinnes of the world So Esai 6.7 Thine iniquity is taken away and thy sinne purged this is no halfe pardon such as Esaiah had before the Lord touched his lips 1 Joh. 3.5 And yee know that he was manifested to take away our sinnes Iohn speaketh of the taking away of the sinnes of us Iohn and the Saints who were loved Vers. 1. with a wonderfull love to bee called the Sonnes of God us whom the World knoweth not vers 2. us who shall be like Christ when he appeareth Arminians are obliged to give us parallel places where the redemption of all and every man and Christs naked power and desire to be friends with all men and to make any covenant of grace or works as he pleaseth is called the taking away the sinnes of the world and yet the whole world may possibly dye in their sinnes and not a man be saved the taking away of the worlds sinnes to us is the compleat pardoning of them Remission of sinnes in his bloud Ephes. 1.7 Col. 1.14 Blotting out of transgressions Esai 4â— 25 as a thicke cloud Esai 44.23 a not remembring of sinnes Isai 43.25 Ier. 31. â—4 Such a taking away of sinnes as is promised in the covenant of grace to the house of Iudah to the Church under the Messiah that heareth the Gospel Ier. 31.34 Hebr. 8.8 9 10 11 12. Rom. 11.26 27. Esai 59.20 This is the taking away of the sinnes of the world a new world in whose inner parts the Lord writeth his Law and with whom the Lord maketh an everlasting covenant never to turne away from them Jer. 31.33 34 5 36 37. in whom the Lord putteth his Spirit and in whose mouth he puteth his Word and in the mouth of their seed and their seeds seede Esai 59.20 21. The Arminian taking away of sins is of all and every one of Adams seed of such as never heard of a Covenant of a Word of a Spirit of a Seed a holy Seed of a new heart Finally the taking away of the sinnes of the world is the removing of them as farre from us as the East is from the West Psal. 103.12 bestowed on these that feare the Lord vers 11. and are pitied of the Lord as the Father pitieth the Sonne and the subduing of our iniquities and the casting of our sinnes in the depths of the Sea Mich. 7.19 â—0 a mercy bestowed only on the remnant of the Lords inheritance The Arminian taking away of sins is a broad pardon of sins to all the world let them shew Scripture for theirs as we doe for ours and cary it with them Object 15. Though Reconciliation bee purchased to all and every one yet it is not necessary that it bee preached to all and every one but onely it is required that God bee willing it bee preached to all now it is free to God before he be willing to make offer of the purchased reconciliation to all to require afore hand such acts of obedience and dueties which being performed hee may publish the Gospel to them or being not performed hee may bee unwilling to publish the Gospel to them Yea though reconciliation be purchased to all yet its free to God to communicate the benefits of his death upon what termes hee thinketh good And Christ died saith Master Moore to obtaine a lordship over all and a power to save beleevers and destroy such as will not have him to raigne over them as wee heard before Answ. 1. We have in this Doctrin that Argument yeelded God commanded to preach to all and every one Ergo Christ died for all and every one For 1. The consequence is true absolutely by the Arminians doctrine Christ absolutely died for all and every one without prescribing any condition to those for whom he dies he saith not my sonne dieth to purchase reconciliation to all upon condition all beleeve or perform some other dutie but beleeve they or beleeve they not the 〈◊〉 is payed and salvation purchased for all without exception but the antecedent is not true but upon condition God is not willing the Gospel bee preached to all but to such as perform such conditions 2. If they perform not the condition Christ should have said preach not the Gospel to all nations nor to every creature but onely to such as yee finde fit hearers of the Gospel and have performed such acts of obedience as I require for conditionall threatnings are set downe in the Gospel as well as conditionall promises he that beleeveth shall be saved he that beleeveth not shall bee damned But in Old or New Testament Arminians never shew us where the preaching of the word of Grace is referred to our free will Doe this O Ammonits O Indians and the glad tyding shall come to you if yee doe not this ye shall never heare the Gospel Arminians say God sendeth his Grace and Gospel both genti minus dignae indigniori negat to the unworthy Nation and denyeth both to the worthier 3. Arminians say in Script Synod Dordr pag. 6. Lex non lata aut non intellecta cum intelligi non possit non obligat a law not made or not understood when it cannot be understood doth not oblige then God cannot deny a salvation and the benefit of a preached Gospel to Indians though both were purchased in Christ if they never heard as hundreths of Nations could by no rumor heare or dreame of Christ and the Gospel of Christ. 4. How can God with the same naturall and half-will equally will that all bee saved when hee absolutly without merit or condition willeth the meanes of salvation to some and denyeth the meanes of salvation to the farre largest part of mankinde for want of a condition unpossible because it neither was nor could be known to them 5. By the Arminian way sinne originall is no sin it bringeth wrath and condemnation on no man God beginneth upon a new score and the reckoning of the covenant of Grace to count with all men and God is so reconciled to all mortall men and transacteth with them in such a way of free grace that hee will punish no man for any new breach except committed actually by such as are come to age as have the use of reason and are obliged to beleeve in Christ. pag. 285 286 287. Dordr scrip Synod Yet hath God decreed never to reveale any such gracious transactions to millions of men that better deserve to heare these secrets of grace then thousands to whom they are proclaimed in their ears ere they can discerne the right hand by the left This Arminians say was Gods dispensation Matth. 11. with Capernaum and Tyrus and Sidon But it will bee found that Arminians deny the prescience and foreknowledge of God 6. Most abominable and comfortlesse must the doctrine of the death of our Lord Iesus be if Christ died onely to bee a Lord and such a Lord as hee might have power without
Testimonies to Israel and Jaakob and dealt not so with every nation Psal. 147.19 20. Every Page almost in the old Testament and the Lords Spirit and all Divines argue that the Lord chose Israel and loved them and saved them and with a higher and more peculiar love as his chosen people then he loved all the Nations Deut. 7.7 Psal. 132.12.13.14 Psal. 135.3 4. Because he bestowed on them the meanes of salvation his Law and his Testimonies which he denyed to the Nations then the Nations were not his beloved and chosen ones 10. That will of God called voluntas signi the revealed will of God that precepts promises and threatnings hold forth doe not expresse to us the decree intention and purpose of God that he willeth the thing commanded to be but onely that hee approves of the thing commanded as just and good whether it be or be not what ever the event bee then Gods revealed will is no more formally but his approbation of the morall goodnesse and obedience of elect and reprobate whether they obey or not 11. These that Christ offered his body for as a Priest for these as a Priest he intercedes and prayes for these two cannot be separated but he prayes not for all not for the world Joh. 17.9 I pray for them I pray not for the world 12. These for whom Christ is a Priest to offer his body for them he is a King to make them Kings and to save thâ—m and a Prophet to teach them but he is not King and Prophet to any but to his people kingdome conquest disciples seed children subjects 13. These that Christ dyed for cannot be condemned Rom 8.33 34. but are chosen and cannot be impeached but the reprobate can be condemned and impeached 14. Those whom God wills to save and whom he redeemed to these hee willed the meanes of salvation but he wills not the meanes nor that the Gospel bee preached to the Gentiles Matth. 10.5 Nor to Asia nor Bithynia Acts 16.6 7. 15. All that Christ dyed for are justified and reconciled by his death and shall much more be saved by his life Rom. 5.9 1 Joh. 1.7 And God requireth not one debt twice if Christ sustained the person of all the elâ—cted as hee dyed for his friends Joh. 15.13 for his Sheep Joh. 10.11 For his Church Ephes. 5.25 For many Mat. 20.28 For his enemies Rom. 5.10 For the ungodly and unjust 1 Pet. 3.18 For his brethren Hebr. 2. 1 Joh. 3.16 and not for their good onely so as they might all and every one have perished eternally that Christ dyed for then cannot they dye eternally for then Christ should first have payed their debt and they must pay for that debt over againe eternally in hell then might Christ be a Redeemer a King a Priest a Husband a Saviour and head and have no ransomed ones no subjects no Israel that he interceds for and offers his soule no Spouse no saved people no memhers no Church Artic. 4. Places of Scripture seeming to favour universall attonement vindicated For the fourth particular and the clearing of places alledged We are 1. to consider if the place John 3.16 prove any thing against us 2. If all men and all the world that are said to be redeemed be concludent against us 3. There be some particular places to be considered 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World must bee a figurative speach the whole for the part otherwise in its latitude it comprehends the Angels Acts 17.24 Rom. 3.6 1 Cor. 6.2 Rom. 1.20 Joh. 17.5 Now its certaine God hath not so loved Angels good and bad that he hath given his onely begotten Sonne for them Hebr. 2.16 therefore it must sometime signifie a great part of the world as John 12.19 The world goes after him 1 Ioh. 5.19 Yhe whole world lyes in evill The Adversary yeeldeth that the world here is not all and every one of mankind without exception I deny not but it signifieth so Rom. 3.13 That all the world may become guilty before God But the Arminians take on them a hard taske duram proviciam to prove that it is so taken here For 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so loved the world is the highest love that ever was above Gods love to the Angels Heb. 2.16 So God must carry the most superlative love that is then which there is none greater Iohn 15.13 Such a love as is manifested to us to the beloved Iohn the Apostle and all the Saints 1 Ioh. 49. to Cain Iudas and all the heathen and God love giving his Sonne differenceth men from Angels but not one man from another the contrary of which Paul saith Gal. 2.20 and must Paul say no more Who loved me and gave himselfe for me then Iudas Pharaoh all the lost heathen who never heard of Christ can and may say beleeve it who will it sounds not like Christs love 2. They have two sorts of love in Christs dying for men to make out two Redemptions one generall one potentiall or halfe a Redemption where life is purchased never applyed standing with the eternall destruction of the greatest part of mankind another speciall in which men are Redeemed from sinne preached to few applyed to farre fewer 3. Two Reconciliations two non-imputations of sinne one 2 Cor 5. another Rom. 4. and so two justifications one Rom 5. and two blessednesses and two salvations or deliveries from wrath and the curse of the Law 4. This giving love with which God must give all other things faith the Gospel Rom. 8.32 must bee bestowed on heathen that never heard such a thing 5. God by this must intend life eternall as an end to all the heathen Faith as a meane which are clearely intended to this loved world and yet God forbids Paul and his Apostles to preach the word of faith to them Acts 16.6 7. Math. 10.5 and contrives businesses so that the hearing of the word of faith and of this highest love and rarest gift and given Redeemer shall be simply unpossible to them 6. Therefore better by the World understand the elect of Jewes and Gentiles opposed every where in the New Testament to the narrow Church of Judea the Gospel-world the Messiahs-world larger then the little world of Moses yea all Nations Math. 28.19 Every creature that is most of all the Nations Mark 16.15 all the world the hearing world almost all the Nations Colloss 1.6 sure not every individuall person as they would have this loved world to include Ob. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one that beleeves c. these words limit and draw narrow the world and so divides it in beleevers and not beleevers and by your exposition some of the elect world beleeves and are saved some beleeves not and perishes which is absurd therefore the world must bee comprehensive of all elect and reprobate Anâ—w 1. I shall deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever is here a distributive or dividing
of our own 3. Wee are to beleeve in the generall we being within the covenant the Lord will keep his promise Deut. â—0 6 And the Lord thy God will circumcise thine heaâ—t and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soule that thou mayest live Ezech. 11.19 And I will give them one heart and I will put a new Spirit within you 20. that they may walke in my Statutes Ezech. 36.27 then are we so to set to these duties of waâ—king in the Lords way as wee are to beleeve he will nor deny actuall grace necessary for our perseverance because it is his expresse promise Ier. 31.33.34.35.36 Ier. 32.39 â—0 Esai 59.19 20 21. Esai 54 10.11 Ezech. 36.26.27 1 Ioh 2.1.2 Matth. 16.18 Luk. 2â— 3â—.32 though in acts not fundamentall and simply nâ—cessary for our being in the state of grace the Lord hath reserved a latitude of independent Sovâ—raigntie to act the soule in these and these particular aâ—ts as seemeth good to him that every new breathing of the Spirit of â—esus may bee a new debt and obligation of free grace to Christ. We are absolutely to pâ—ay for the breathings of Christs Spirit to goe aâ—ong wiâ—h us in all the particular acts of a gracious and spirituall walking but we know the Lords absolute good pleasure is his rule hee walks by so here our desires may bee absolute in seeking where the Lord gives upon condition of â—is owne good will nor are our desiâ—es in prayer to bee conformable to Gods decree or free pleasure but to his revealed will Grace is the culours of the inhabitants and citizâ—ns of the house of the lower and higher roomes of the new Ierusalem all the way and all the home the Sainâ—s walk in this white Christ keeps not his Spouse in a close chamber it is not one great act of free grace onely when all were in one day redeemed on the crosse but dayly Christ weareth his Church as a bracelet about his neck as a seal on his heart as his Royall diadem and a crowne of glory on his â—ead as his love-ring on his hand this day grace to morrow new and fresh supply of grace the next houre grace hee has strowed all the way to heaven with new grace every day new wine new Spiknard new peâ—fume new ointments When will Christ grow old and gray-haired Never Will his heart evâ—r grow cold of love No Will hee tyre of love will he weare out of delight in the Spouse that lyeth for eternity betweene his breasts No no The love of â—hrist is alwaies greenâ— as young-like as fair and white today as from eternity this rose is not altered a whit Who knowes how grace and love in Christs breast solaced themselves in these infinite revolutions of ages before the creation how Christs heart was cheering it selfe and rejoycing to have the first day of the creation dawning that he might enjoy the love of the sonnes of men not then created Proverb 8 3â—.31 as if grace and love had thought long to finde a channell with wide banks to flow in as if Christ having infinite love within him in that long long age to borrow that expression should say when shall time begin and sinfull men and my mysticall body and desired spouse my Church have being in the world that I may out that grâ—ce on her I have love within me and lying beside me I rejoyce to have a lover as if grace in Chriâ—t hâ—d been in too naâ—row banks in the inâ—â—nite acts of the infinite minde of God and the heart of Christ and longed to have Men and Angels to give a vent to his love And that long avum the ages that were before the world was brought it green to us that long long endlesse and vast duration when time shall bee no more cannot make Christs love change the colour or grow lesse or root one Saint out of his heart When God leaveth off to bee God â—râ—ce will leave off to bee Grace Make Christ repent of Grace if you can as Christ has washen his Spouse and in regard of the guilt of sin has made her all fair and spotlesse so doth he dayly lick and purge and cleanse her in regard of the inherent bâ—ot while shee bee faire as the Sunne and all a new heaven Asser. 7. In the third consideration from this suspension of divine influence cometh our sinne as a necessary consequent and result yet so as the Lords suspension and our transgression fall both in the bosome of divine providence The Lord knoweth why be withdraweth his grace that we mâ—ght know how weighty a thiâ—g grâ—at heaven is laid upon our poor shoulders and that we would make foule woâ—k out of all wee have received and the flock the second Adam has given is if we had not Christ to stirre the ship to lead the minors to heaven to keepe the inheritance to the little heirs of Christ should evanish to nothing Poâ—tion 9. If wee consider the Lords denyall of Christ from wicked men they câ—nnot turne to God but that impotency lay in the womb of will it is not weaknesse onely but also wilfulnesse Matth. 23. verse 37. I would have gathered you saith Christ yee would not Ioh. 5.6 Christ saith to the sick man wilt thou bee made whole Then there was a stop in his will as well as in his weaknesse er 44.16 As for the word that thou hast spoken to us in the Name of the Lord we will not heaâ—ken to thee 2. Love and delight to do ill is from the strength and marrow of the will not from weaknes only the seruant that would not leave his master because he loved him is a slave for ever through love to slavery rather then through impotency to bee free In those that dâ—light to doe eâ—il Will hath a strong influence in the evil they doe every sinner esteemes his prison of hell a heaven hiâ— fetters of sinne on his legs as a gold chain about his neck 3. It is a journey of a hundreth miles to Christ it is unpossible to the naturall man to compasse it yet he may walk two of these hundreth miles though not as a part of the way he will not so much as cast a sad look after Christ the will not bestow one sigh after Christ nor know his own weaknesse nor dâ—spair of his own hability nor lie at the water-side and câ—y Lord Iesus come carry me over he positively hates Christ were it possible that the unrenewed man had the two eyes of a renewed man to see the beauty and high excellenâ—y of Iesus though he had still his own lame legs he would weep out his eyes for a Chariot to carry him to Christ hee would send sad love-challenges after Christ could these that ' are scortched in hell-fire and hear the howling of their fellow prisoners and see the ugly Devils the bloody Scorpions with which
shall enter into joy at last c. Now all this is but a turning of Faith into wantonnesse whereas Faith of all graces moveth with lowest sayles for Faith is not a lofty and crying but a soft moving and humble grace for then Davids being moved and his heart smiting him at the renting of King Sauls garment should be under a covenant of works and so not a man according to Gods owne heart for a smitten heart is a troubled soule David Abraham Rom. 4. and all the Fathers under the Law were justified by the imputed righteousnesse of Christ apprehended by Faith as we are Rom. 4.23 Now it was not written for Abrahams sake onely that it was imputed to him Vers. 24. But for us also c. David ought not to have been troubled in soule for sinne for his sinnes were then pardoned nor could the Spirit of the Lord so highly commend Josiahs heart-melting trouble at the reading and hearing of the Law nor Christ owne the teares and Soule-trouble of the Woman as comming from no other spring but much love to Christ because many sinnes were pardoned if this Soule-trouble for sinne had argued these to bee under the Law and not in Christ nor can it be said that the Saints of old were more under the Law then now under the Gospel in the sense we have now in hand that is that we are to be lesse troubled for sinne then they because our justification is more perfect and the blood of Christ had lesse power to purge the Conscience and to satisfie the demands of the Law before it was shed then now when it is shed or that more of the Law was naturally in the hearts of David Josiah and the Saints of old and so more naturally unbeliefe must be in them then is in us by nature under Gospel manifestations of Christ. Indeed the Law was a severer Pedagogue to awe the Saints then in regard of the outward dispensation of Ceremonies and Legall strictnesse keeping men as malefactors in close prison till Christ should come But imputation of Christs righteousness and blessedness in the pardon of sinne and so freedome from Soule-trouble for eternall wrath and the Lawes demanding the Conscience to pay what debts none were able to pay but the Surety onely was one and the same to them and to us as Psal. 32.1 2. compared with Rom. 4 1 2 3 4 5 6. and Psal. 14. with Rom. 3.9 10 11 12 13 14.19.20 and Gen. 17.9 cap. 22.18 Deut. 27.26 with Gal. 3.10 11 12 13 14. Heb. 6.13 14 15 16 17 18 19 20. Who dare say that the beleeving Jewes dyed under the curse of the Law Deut. 27.26 For so they must perish eternally Gal. 3.10 For as many as are of the works of the Law are under the curse Then there must be none redeemed under the Old Testament nor any justified contrarie to expresse Scriptures Psal. 32.1 â— Rom. 4.1 2 3 4 5 6. Gal. 3.14 Act. 15.11 Acts 11.16 17. Rom. 10.1 2 3. Now Acts 15.11 We beleeve that through the grace of the Lord Jesus we shall be saved as well as they And as they were blessed in that their transgression was forgiven and their sinne covered and that the Lord imputed no iniquity to them Psal. 32.1 2. our blessedness is the same Rom. 4.6 7 8. and Christ as he was made a curse for them so for us that Gal. 3.14 the blessing of Abraham might come on us the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith And God sent forth his Sonne made of a Woman made under the Law for the Jewes who as heires were under Tutors as we are under the Morall Law by nature that we might be redeemed by him That wee who are under the Law might receive the adoption of Sonnes Gal. 4.1 2 3 4. And God gave the like gift to the Gentiles that he gave to the Jewes even repentance unto life Acts 11.16 17. Then the Law could crave them no harder then us and they were no more justiâ—ied by works then we are Yea following righteousnesse they attained it not because they sought it not by faith but as it were by the works of the Law for they stumbled at the stumbling stone that was layed in Sion Rom. 9.31 32 33. And they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God Rom. 10.1 2 3. and so came short of justification by Grace so doe we If then to the justified Jewes There was no Law no transgression and so no trouble for sinne all trouble of Conscience arising from the obligement of the Law as it must bee because they were freed from the curse of the Law and justified in Jesus Christ by his Grace as we are then were they under no smiting of heart nor wounding of Conscience more then we are which is manifestly false in David and in Josiah and many of the Saints under the Old Testament Hence what was sinnefull and unbeleeving Soule-trouble for sinne to them must be sinnefull Soule-trouble to us in the same kind The Law did urge the Jewes harder then us in regard of the Mosaicall burden of Ceremonies and bloody Sacrifices that pointed out their guiltinesse except they should flee to Christ 2. In regard of Gods dispensation of the severer punishing of Law-transgression and that with temporarie punishments and rewarding obedience with externall prosperitie 3. In urging this Doctrine more hardly upon the people to cause them not rest on the letter of the law but seeke to the promised Messiah in whom onely was their righteousnesse as young heires and minors are kept under Tutors while their Non-age expire but 1. Who dare say that the Saints under the Old Testament who lived and dyed in the case of remission of sinnes of salvation and of peace with God Gen. 49.18 Psal. 37.37 Psal. 73.25 Prov. 14.32 Isai. 57.1 2. Hebr. 11.13 Psal. 32.1 2. Micha 7.18 19. Isai. 43.25 Jerem. 50.20 Psalm 31.5 and were undoubtedly blessed in Christ as we are Psal. 119.1 2. Psalm 65.4 Psalm 1.1 2 3. Psal. 144.14 15. Psal. 146.5 Job 5.17 Psalm 84.4 5. and dyed not under the curse of God or were in capacity to be delivered by Christ after this life from the wrath to come and the curse of the Law 2. That they were to trust to the merit of their owne works or seeke righteousnesse in themselves more then we 3. Or that they beleeved not or that their Faith was not counted to them for Righteousnesse as it is with us Gen. 15.5 6. Rom. 4.3 4 5 6 7 8. Psal. 32.1 2. 4. Yea they beleeving in the Messiah to come were no more under the Law and the dominion of sinne then wee are Rom. 6.6 7 8 9. Rom. 7.1 2 3 4 5 6 7. Rom. 8.1 2. Micha 7.18 19. Isai. 43.25 Jer. 50.20 Psal. 32.1 2. but under grace and pardoned and
the Society mixed with the godly they thinke it a worke of the flesh to confesse their owne sinnes this is to steale the word of the Lord from his people So David Psal. 25.7 Remember not the sinnes of my youth nor my trangressions The sinnes of his youth as touching obligation to eternall wrath were pardoned I question it not but in regard God was turned from him in the flamings of love and his sinnes sealed up in a bagge in regard of innumerable evils that lay on him he prayeth Vers. 16. Turn thee unto me Hebr. Set thy countenance on me Gods favour in the sense of it was turned away and Vers. 18. Looke upon mine affliction and paine and forgive all my sinnes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a point in the left side of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to carry away Jerome aufer take away all my sinnes Isai. 53.4 hee carried or did beare as a burden our iniquities Vatablus portavit Pagnin parce condona Spare or pardon all my sinnes then sinne heere is pardoned onely according to the present paine and griefe of body and soule that was on David Psal. 3â— 4 For mine iniquities are gone over mine head as a heavy burden they are too heavie for me Wee have no reason to beleeve that David thought himselfe already a condemned man and now in hell though some sparkes of hell's wrath and fire not in any sort as satisfactory to divine justice or as a fruit of Gods hatred and enmity can fall on the children of God yet it s not imaginary but reall anger God was really angry with Moses at the waters of strife The thing that David did against Vriah displeased the Lord not in David's opinion onely And though the hell for a time in the soule of God's children and the hell of the reprobate differ in essence and nature in that the hell of the reprobate is a satisfactory paine 2. and that iâ— floweth from the hatred of God but the hell of the godly not so yet in this materially they are of the same size that the one as well as the other are coales and flames of the same furnace and neither are imaginary Then againe Sinnes of youth long-agoe pardoned though sometimes dearly beloved are like the ghost of a deare friend some yeares agoe dead and buried that re-appeareth to a man as dead Samuel did to Saul look how loving and deare they were alive they are now as terrible and dreadfull when they appeare to us living out from the land of death so are sins of youth when they rise from the dead and were pardoned in Christ long-agoe they appeare againe to David and Job and the Saints with the vaile and mask or hew of hell and sealed with temporary wrath Psal. 99.8 Thou wast a God that pardonedst or forgavest them though thou tookest vengeance of their inventions The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to God when hee taketh vengeance on his enemies Num. 31.2 Esay 1.24 I will be avenged of mine enemies 2 King 9.7 That I may avenge the bloud of my servants the Prophets So is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vengeance used Deut. 32.43 Hee will render vengeance to his adversaries And if one and the same temporary judgement in the two Theeves that were crucified with Christ be so differenced that mercy is stamped on the same death to the one and wrath to the other wee may well say there is a temporary vengeance and wrath that befalleth both the Saints and the Reprobate in this life and the difference is in the mind and intention of God in both And that God pardoneth sin when hee removeth temporary wrath So 2 Sam. 12.13 Nathan saith to David The Lord also hath caused thy sinne to passe away why Thou shalt not die This is meant of temporall death especially as the context cleareth V. 10. The sword shall not depart from thine house And V. 14. The child borne to thee shall surely die Then the Lords putting away of Davids sin was in loosing him from the sword in his own person not in his house and children for by proportion of divine justice though tempered with mercy the Sword was punished with the Sword I doe not exclude relaxation from eternall punishment but remission going for relaxation of punishment Then as there be two sorts of punishmenâ—s one temporary and another the eternall wrath to come so there are in Scripture two sorts of remissions one from the temporary another from eternall punishment Therefore sin is put for punishment Gen. 4.13 Mine iniquity saith Cain is more then I can beare or My punishment is more then I can bear Levit. 24.15 Hee that curseth his God shall beare his sinne Ezek. 23.49 And yee shall beare the sinnes of your Idols Num. 9.13 The man that is cleane and forbeareth to eat the Passe-over that man shall beare his sinne So when God layeth sin to the charge of the sinner in punishing it hee is said to lay a burden on the sinner 2 King 9.25 And to remove this burden is to pardon the sin 2 Chron. 7.14 If my people humble themselves then will I heare from heaven and will forgive their sinne and will heale their land by removing the locusts and the pestilence See the pardoning of their sin is exponed to be the removing of the locusts and pestilence And to call sins to remembrance is to punish sin The Shunamite saith 1 King 17.18 Art thou come to me O man of God to call my sin to remembrance and to slay my sonne Job complaineth c. 13.26 Thou makest me to possesse the iniquities of my youth Now though out of unbeleefe hee might apprehend that hee was cast off of God and a man rejected of God and that his sins were never pardoned and hee himselfe never delivered from the wrath to come these legall thoughts might keep Job in a distance from God to his owne sinfull apprehension yet it shall be unpossible to prove that Job in all these complaints had no other but a meere legall esteeme of Gods dispensation and that 2. God stamped not temporary wrath and the paine of a hidden and over-clouded God the substraction of the sense of divine manifestations of love the Lord standing behind the wall in all these afflictions Now it s known that as these are often trialls of the faith of the Saints yet are they soure fruits of our fleshly indulgence to our carnall delights and of our not opening to our Beloved when hee knocketh Cant. 5.2 3 4 5 6. And though the godly doe stedfastly beleeve their salvation is in a Castle above losing yet in reason sin bringing broken bones Psal. 51.10 a sad cloud the damming up of a spring of Christs love spread abroad in the heart a temporary hell in the soule it must be sorrowed for hated mourned for confessed and yet in all these there is no necessity of such a Law-spirit of bondage to work these
soule and then a bush moved with the wind is an armed man every conviction of conscience is condemnation 2 Cor. 1.8 Wee were pressed out of measure above strength in so much that we dispaired even of our life Ver. 9. But we had the sentence of death there were loads and weights laid on us above strength darkned soules put on Christs deepe representations of wrath and blacknesse of indignation and change him in their apprehensions in another Christ. 4. Satan can drinke up at one draught a grieving and sorrowing spirit 2 Cor. 2.7 and he hath accesse to the phancie and out-workes of the soule of the child of God so hee can enlarge the species to a double bignesse let it be considered if the Grammer of Heman be not a little swelled in more then ordinary Rhetorick Psal. 88.4 I am counted as these that go downe to the pit as a man that hath no strength Vers. 5. free amongst the dead like the wounded that lie in grave whom thou remembrest no more and they are cut off by thy hand Ver. 7. Thy wrath lyeth hard on me and thou hast afflicted mee with all thy waves If God forgot him as a buried man and not a wave of Gods wrath but was gone over his soule what could God doe more And Jobs words are a little beyond the line Chap. 1â— 24 Wherefore hidest thou thy face from mee and takest me for thine enemy Words arise up to Mountaines Job was not holden of God to bee an enemy Sathan can make every pinne in the Crosse an hell and put a new sense on Gods dealing other then ever he meaned When Christ opens a veine to bloud a conscience Sathan if hee may have leave shall shut in his Lyon-teeth to teare the veine and make the hole of the wound as wide as heart and life may come out and therefore hee raiseth up apprehensions and sowes strife and pleas with Christ and waters his owne seed Can love kill thee Were it Christ that doth all this would he not once come to the bed-side of a sicke Sonne Can Christs love throw a poore friend into hell and leave him there He hath forgotten thee Sathan can argue from dispensation and trialls to the state Which is false Logicke This thou sufferest ergo thou art not in the state of adoption It 's not good that such a Mineon as Sathan have the eare of a disserted soule he can carry tales between Christ and the soule to separate between friends Never beleeve ill of Christ Love thinks no ill If yee love Christ two Hells may cast water on your fire of love but cannot quench it Christ will beleeve no ill of you let Sathan speake his will 5. Even the love of a Saint to Christ under an hard dispensation is sicke with jealousie and travelleth in birth with phancied suspitions of Christs love Our love is swayed with mis-givings it 's full of cares and feares and doubtings because it 's not alwaies edged with heavenly wisdome It takes life from sense and felt embracings from presence and reciprocation of warmenesse from Christs bowels and when face answereth not face and Christs love doth not eccho and resound to our love then it fainteth we too often measure Christs love by our foot wee calculate Christs love by our owne elevation not by his and Christs mysterious dispensation should not point the houre nor is the full Moone nor the noone-day Sunne of Christs love the compasse that our affections and love should saile by Yea having not seen Christ 1 Pet 1.8 nor felt him yet wee love him and beleeve in him and this is most spirituall love and has most of love in it the more jealousie without ground the lesse love of Christ at least the lesse solid constancie of love 6. Unbeliefe is a speciall cause of Soule-trouble 1. In bodily diseases paine doth not create it selfe but sinnefull passive dissertion does create it selfe Christ cannot owne unbeliefe as comming within the compasse of his creation though by him all things were created Unbeliefe spinning out new calumnies of Christ addeth oyle to the fire and maketh desertion a thousand talent weight heavier then it would bee This may be evidenced in all the complaints of the Saints under dissertion in which more is laid on Christs name then is true Unbeliefe is a querulous thing Isai. 49.14 But Sion said unbeleeving Sion said the Lord hath forsaken me and my Lord hath forgotten me this was an untruth and is confuted in the next verses Mary Magdâ—len thought they had taken away her Lord and he was as neere her as the turning about of her body and shee within speaking to him face to face and when unbeliefe doth raise such thoughts as Christ hath forgotten to be mercifull Christ is changed he loveth not to the end What paine must be at the soules bottome where such mis-judging of Christ and his love is in the brimme and yet there is a coale of the love of Christ smoaking in the bottome of the soule A loving opinion of Christ is hardly expelled Especially one particular mis-report should not make me receive a mis-understanding of Christ I never heard ill of Christ before but much of his excellency and sweetnesse and why should I admit an untried impression that the Sunne that giveth light to all is darke that fire is cold it 's not true-like that Christ is an enemie if once a friend Had we a store-house and a high-bended habit of honourable sublime and high thoughts of Jesus Christ his excellencie the weight of his preciousnesse eminencie wee should the more hardly give way to the lies that our unbeleeving heart raiseth against him 2. Our second mis-giving from unbeliefe is in beleeving our state Psal. 31.22 I said in my haste I am cut off from before thine eyes I am none of Christs is a too ordinary mimistake as he is changed and not mine often goeth before We often find more fault and first blame in Christ if not only ere we see our owne provocations Hence the complaints of Job chap. 6. chap. 13. chap. 16. chap. 19. and of Jeremiah chap. 20. chap. 15. of Ezechiah Esai 38. of Asaph Psalm 77. of Heman Psal. 88. of the Church Esay 49.14 15. Esay 63. chap. 64. Psal 102. Psal. 6. Psal. 42. Psalm 31. runne more on the straine of complaning of God and his unkind dispensation then of the Plaintiffes sinnes and provocations and where there is one mistake of our selves under dissertion the reader may find out ten mistakes of Christ and when the disserted soule mis-judgeth his owne state it issueth from and reflecteth on the mis-judged apprehension of Christ. 3. From unbeleefe issueth the mis-judging of our own actions I doe no good or if I doe it s not bene on the right motives and for the right end the good that I doe The antecedent is true but not the consequence There is a cloud in our fairest sun and
mans doubting from signes inherent in the man and if hee be a back-slider in heart you fetch fire and water from beyond the Moone to cure him or you must fetch warrants to convince him from the mind eternall counsells of love and free grace within God and that is all the question between the poore man and you You cannot prove God hath loved him from everlasting because hee hath loved him from everlasting If Libertines in this Argument intend to prove that a chosen convert in Christ hath no ground to question that hee is not beloved of God and not in Christ 1. That is nothing to the Thesis of Antinomians maintained by all that sinners as sinners are to beleeve Gods eternall love in Christ to them and so all sinners elect or reprobate are to beleeve the same 2. It s nothing to the universall commandement that all and every one in the visible Church wearied and loaden with sin or not wearied and loaden are immediatly to come to Christ and rest on him as made of God to them their righteousnesse sanctification and redemption without any inherent qualification in them 3. It s nothing to the point of freeing all and building a golden bridge to deliver all who are oblieged to beleeve elect or reprobate from doubting whether they be in Christ or not that they may easily come to Christ and beleeve his eternall love and redemption in him though they be in the gall of bitternesse and bonds of iniquity and that immediatly Which golden Paradise to heaven and Christ Antinomians liberally promise to all sinners as sinners I cannot beleeve that it s so easie a step to Christ. For the second It 's a dreame that God loveth sinners with the same love every way wherewith hee loveth his owne Sonne Christ. And why Because God loveth us onely for his owne Sonne and for nothing in us Ergo Farre more it must follow it s a farre other an higher fountaine love wherewith the Father loveth his owne eternall and consubstantiall Sonne the Mediator betweene God and man and that derived love wherewith he loveth us sinners As the one is 1. Naturall the latter free 2. The love of the Father to the Sonne as his consubstantiall Son and so farre as it 's essentially included in his love to Jesus Christ Mediator is not a love founded on grace and free-mercy which might never have beene in God because essentially the Father must love his Sonne Christ as his Sonne and being Mediator he cannot for that renounce his naturall love to him which is the fundamentall cause why hee loveth us for Christ his Sonne as Mediator but the love wherewith the Father loveth us for his Sonne Christ is founded on free Grace and mercy and might possibly never have been in God For 1. as he could not but beget his Sonne he could not but love him nature not election can have place in either but it was his Free will to create a man or not create him 2. He cannot but love his Sonne Christ but God might either have loved neither man nor Angel so as to chuse them to Salvation and he might have chosen other Men and Angels then these whom he hath chosen God hath no such freedome in loving his owne Consubstantiall Sonne 2. It s an untruth that God loveth his chosen ones as he doth love his Sonne that is with the same degree of love wherewith he loves his Sonne I thinke that not farre from either grosse ignorance or blasphemie It possibly may bee the same love by proportion with which the Father tendereth the Mediatour or Redeemer and all his saved and ransomed ones but in regard of willing good to the creature loved he neither loveth his redeemed with the same love wherewith hee loveth his Sonne except blasphemously we say God hath as highly exalted all the redeemed and given to them a name above every name as he hath done to his owne Sonne nor doth he so love all his chosen ones as hee conferreth equall grace and glory upon all alike as if one starre differed not from anoâ—her starre in glory in the highest heavens Our owne good works cannot make our Lord love us lesse or more with the love of eternall election but they may make God love us more with the love of complâ—cency and a sweeter manifestation of God in the fruits and gracious effects of his love According to that John 14.23 Jesus said if a man love me he will keepe my words and my Father will love him and we will come unto him and make our abode with him The third reason is the same with the first and proveth nothing but a Major Poposition not denied by the disquieted sinner which is this Who ever is justified and chosen cannot be condemned whom ever the Lord once loveth to salvation he must alwaies love to salvation for his love is like himselfe and changeth not But the disquieted sinner is chosen and loved to salvation This Assumption is all the question and the truth of a Major Proposition can never prove the truth of the Assumption Saltmarsh Free Grace Chap. 4. Pag. 83.84 85. Because you feele not your selfe sanctified you feare you are not justified If you suppose that God takes in any part of your faith repentance new obedience or sanctification as a ground upon which he justifieth or forgiveth 1. you are cleare against the Word for if it be of Workes it is no more of Grace 2. It must then be the onely evidence you seeke for and you aske for sanctification to helpe your assurance of justification but take it in the Scriptures way 1. In the Scriptures Christ is revealed to be our sanctification Christ is made unto us righteousnesse sanctification I live yet not I but Christ liveth in me Yee are Christs but yee are sanctified but yee are justified in the name of the Lord Jesus He hath quickned us together with Christ. Wee are his workmanship created in Christ Jesus unto good workes Jesus Christ himself being the chiefe corner stone That Christ may dwell in your hearts by faith that new man which after God was created in righteousnesse and true holinesse Wee are members of his body of his flesh and his bones And being found in him not having mine own righteousnesse I can dâ—e all things through Christ which strengthneth me But Christ is all in all Your life is hid with Christ in God Heb. 13.20 21. All these set forth Christ as our sanctification the fulnesse of his the all in all Christ hath beleeved perfectly for us he hath sorrowed for sinne perfectly he hath obeyed perfectly he hath mortified sinne perfectly and all is ours and we are Christs and Christ is Gods 2. The second thing is Faith about our owne sanctification we must beleeve more truth of our owne graces then we can see or feele the Lord in his Dispensation hath so ordered that here our life should be hid with Christ in God that we should
and mis father it is no darkening of Christ and free Grace 1 Cor. 15.9 10. Asser. 9. There is a great difficultie yea an impossibility when the Lord hides himselfe and goeth behind the Mountaine to command the flowing and emanations of Free grace 1. Because desertion were not desertion if it were under the dominion of our Free-will For desertion as a punishment of sinne cannot be in the free-will of him that is punished every punishment as such is contrary to the will of the punished and desertion as an act of free dispensation for triall must be a worke of omnipotent dominion 2. As in workes of nature and art so is it heere that God may be seene in both doth not men sweat till sow much and the sun and summer and clouds warme dewes and raines smile upon cornes and meddowes yet God steppeth in betweene the mouth of the Husbandman and the sickle and blasteth all and the Lord takes away the physme stay and staffe of corne and grasse and there is bread enough and yet famine and starving for hunger Doe not some rise early and goe late to bed eat the bread of sorrow yet the armed souldier of God extreme poverty breaketh in upon the house Doe not watch-men wake all the night yet the City is surprised and taken in the dawning because the Lord keepeth not thâ— City The Lord doth all this to shew that hee is the supreme and absolute Lord of all second causes Why but hee hath as eminent and independent a Lordship in the acts of his free departure and returns in the sense of his love Hath not the King of Saints a withdrawing roome and an hiding place Is not his presence and manifestations his owne The deserted soule prayeth cryeth weepeth the Pastor speaketh with the tongue of the learned the Christian friend argueth exhorteth experience and the dayes of old come to mind the promises convince and speake home to the soule the poore man remembreth God and hee is troubled the Church and many Churches pray Christians weep and pray yet Christ is still absent the man cannot have from all these one halfe smile from Christ's face the vision will not speak one word of joy All these can no more command a raging sea and stormy winds to be still and create calmnesse in the soule then a child is able to wheele about the third heavens in a course contrary to its naturall motion Omnipotency is in this departure God himselfe is in the dispensation and absolute freedom of an independent dominion acteth in the Lord 's covering of himselfe with a cloud and putteth an iron crosse-barre on the doore of his pavilion and can you stirre Omnipotency and remove it Think you praying can charme and break independent dominion working to shew it selfe as a dominion 3. The sense of Christ which is wanting in desertion cannot be enforced by perswasion no more then you can by words perswade the deafe to heare Oratory cannot make the taste feele the sweetnesse of honey There is a light that cometh from heaven above the sunne and moone yea above the Gospel and is not extracted or educed out of the potency of either the soule nay nor of the Gospel I conceive that bringeth forth in act the white stone and the new name and as nature and instincts naturall performe their naturall duties without any oratory so as perswasion cannot make the fire to burne nor the sunne to shine nor the bird to build its nest nor the lambe to know its mother nature doth all these So neither doth the perswasion of Paul preaching the Gospel Act. 26.28 Act. 16.14 the same thing and every way the same worke that the Lord doth in perswading Japhet to dwell in the tents of Shem Gen. 9.27 I could easily admit that wee are patients in receiving the predetermination active of the Holy Ghost in either beleeving or in actuall enlightening and the actuall witnesse-light by which Christ shineth in the heart for producing actuall assurance though in the same moment and order of time not of nature wee be also agents Asser. 10. Though meanes must not be neglected as praying and waiting on the watch-tower for the breathings of renewed assurance yet as touching the time manner way and measure of the God's absolute dominion is more to be respected here then all the stirrings and motions of the under wheels of prayer preaching conference Asser. 11. The soule should be argued with and convinced thus Why will you not give Christ your good leave to tutor and guide you to heaven He hath carried a world of Saints over the same seas you are now in and Christ payed the fare of the ship himselfe not one of them are found dead on the shore they were all as black and sun-burnt as you are but they are now a faire and beautifull company without spot before the throne and clothed in white they are now on the sunny side of the river in the good Land where glory groweth farre above sighing and jealousie You are guilty of the breach of the Priviledge of Christ 1. Hee is a free Prince and his Prerogative Royall is uncapable of failing against the Fundamentall Lawes of Righteousnesse in the measuring out either worke or wages grace or glory Mat. 20.13 Friend I doe thee no wrong mine owne is mine owne Object O but hee is sparing in his grace his love-visits are thin sowen as straw-berries in the rock Answ. I answer for him 1. The quantity of grace is a branch of his freedome 2. Why doe you not complaine of your sparing improving of two talents rather then of his niggard giving of one only Hee cannot sin against his liberty in his measuring out of grace you cannot but sin in receiving Never man except the man Christ durst since the creation the holiest I will not except face an account with God for Evangelick receipts Christ to this day is behind with Moses David Isaiah Jeremiah Job Peter John Paul and all the Saints in the using of grace they were below grace and Christ was necessitate to write in the close of their counts with a pen of grace and ink of his bloud Friend you owe me this but I forgive you They flew all up to heaven with millions of arrearâ—s more then ever they wrought for As some godly rich man may say This poore man was addebted to me thousands now hee is dead in my debt I forgive him his grave is his acquittance I have done with it Christ upbraids not you with old debts that would sink you why cast yee up in his teeth his free gifts 3. Think it mercy hee made you not a gray-stone but a beleeving Saint And there is no imaginable compariâ—on between his free gifts and your bad deserving 2. The way of his going and coming should not be quarrelled The Lord walketh here in a liberty of dispensation a summer-sunne is heritage to no Land It was not a bloud of a
shall be saved Knocke and it shall be opened Hee that overcometh shall inherite all things actu secundo to a beleever who under a distemper doth doubt of them infallible So The love of the brethren 1 Joh. 3.14 The keeping of the Commandements and the word of Jesus is infallible in it selfe That I know Christ savingly and that hee dwelleth in me 1 Joh. 2. vers 3.5 but that it infallibly concludeth so to me actu secundo is not sure except the wind blow faire from heaven and the Spirit act in me So the love-tokens and testimoniall rings and bracelets of the Husband my love to the Saints my keeping of his word my holy walking in Christ being the works of his Spirit which dwelt in Jesus Christ are actu primo in themselves as infallible signes of the Bridegromes love to me as the Beloved's word who spake and said Arise my love And if the spirations and breathings of the Spirit goe not along both the voice and the love-bracelets for Christ is no more counterfeit in his love-tokens then in his word when hee speaks as a Husband are alike ineffectuall to perswade the soule I see no reason to call the workes of Sanctification inferiour helps in the Manifestation more then the voice of the Beloved for both without the Spirit are equally ineffectuall and if the Spirit breathe and move with them both are effectuall actu primo secundo and they infallibly perswade It is then a weake Argument None can simply perswade Japhet but God ergo The word of the Bridegrome onely can infallibly perswade or therefore love-bracelets cannot infallibly perswade for the word not quickned by the Spirit of Jesus cannot simply perswade and the Lords perswading of Japhet is the Lords work of converting Japhet not his enlightening of Japhet to know his faith to be true faith Hence for that which infallibly perswadeth us I say 1. Our act of beleeving doth no more perswade of it selfe that wee doe beleeve except the Spirit breathe with the act of beleeving for actuall illumination and perswasion then any other act of loving Christ his Saints or universall intention or sincerity of heart to obey doth prove to us that wee beleeve for many beleeve who know not yea doubt of their beleeving because the Holy Ghost maketh not the light of faith effectuall to perswade that they truly beleeve 2. Asser. The testimony of the Holy Spirit is the efficacious and actuall illumination and irradiation of the Sunne of righteousnesse and his Spirit assuring us that wee are the sonnes of God This light cometh from inherent acts of grace in us 1 Joh. 2.3 4 â— chap. 3.14 2 From the testimony and rejoycing which resulteth from a good conscience 2 Cor. 1.12 2 Tim. 4.6 7 8. 1 Tim. 6.17 18. Heb. 13.18 3. From the experience they have had of the Lords dealing with their soules and the love of God spread abroad in the heart by the Holy Ghost Rom. 5.3 4 5. 4 From a sincere aime and respect to all the Commandements of God Psal. 119.6 Acts 24.16 1 Joh. 3.20 21. 1 Thess. 5.23 Phil. 4.12 Revel 22.14 15. 5. From the positive marks that Christ putteth on his Children as markes of true blessednesse Math. 5.3 4 5 6 7 8 9 10 11. Psal. 119.1 2. Psal. 32.1 2. 6. From the judgement that the Saints maketh of themselves and their owne begunne communion with God Psal. 73.25 Psal. 18.20 1 22. Psal. 26.3 4.8 Psal. 40.9 10.7.8 Job 31. Job 29. Esayâ—8 â—8 3 Psal. 42.1 2. Psal. 6â— 1 2 3 4 8. Psal. 84.2 3 4 5. Psal. 119. â—0 31 40.46.50.57.60 62 63.81.82.97.98 99.101 103 111 112.125.127.128.136.139 145.148.162.164 Cant. 1.5 chap. 2.4.5.6.16 chap. 3.1 2 3 4 5. chap. 5.6 7 8 9 10 11 12. All which were needlesse floorishes if they had neither peace consolation nor assurance from these as from marks and signes which do infallibly convince the light breathings and irradiations of the Holy Ghost concurring with them that they are in a saving condition who have these qualifications in them 7. Because by holy walking the Saints make their calling and election sure and firme not to God but to themselves 2 Pet. 1.10 11 12. vers 5.6 7. Asser. 3. As there is in the eye lumen innatum in the eare aer internus a certaine inbred light to make the eye see lights and colours without and a sound and aire in the eare within to make it discerne the sounds that are without So is there a grace a new nature an habituall instinct of heaven to discerne the Lords Spirit immediatly testifying that we are the Sonnes of God Rom. 8.16 1 Cor. 1.12 Grace within knoweth Christ speaking without the voice of my beloved As the Lambe knoweth by an internall instinct the mother but for wakening and quickening of the instinct to apprehend this there is neede of opened eyes and the presence of the mother to the eye or of the bleating of the mother to a waking eare for instincts cannot worke in the sleepe if the Spirit speake and the voice behind be heard the soule knoweth what sound it heareth but not otherwaies it is but curiositie so to compare the evidence by signes and markes of Sanctification with that evidence that commeth from the Spirits immediate voice or testimonie so as the former should be lesse sure fallible conjecturall and the latter infallible sure and efficaciously convincing For the evidences are both supernaturall certaine divine and strongly convincing if there bee any deception in either it is because of the dulnesse of our apprehension or our imagination which fancieth we see what we see not or from our unbelief who will not be convinced For the Holy Ghost speaketh the same thing by his operations of grace in holy walking that he speaketh by either the Word preached or by the Word and immediat voice of the Spirit witnessing to our Spirit and there is the same authority revealing to us a thing hid and the same thing revealed it maybe there be a variation of the degrees of light and divine irradiation Or the one may cary in to the soule a more deepe impression of God then the other and the radiation of light in the subject may be more strong in the one then in the other but of themselves they are both infallible supernaturall and convincing It is doubted which of these evidences bee more free and partake more of the nature of Grace Antinomians conceive that an evidence by marks in our self is more selfie lesse free and neerer to a seeking of assurance in our selfe then that evidence which resulteth from the immediate testimony of the Spirit But the ground they build on is false and the superstructure is lesse sure If it were a matter of giving and receiving or of wages and worke it were something but it s a matter of meere knowledge God reveiling our condition to us one way not another Possibly the more
Christ with groanings and sadnesse of Spirit even before his last sufferings so the interruption for a time of the actuall vision of God might stand with Christs personall happinesse as God-man 2. If we suppose there were just reasons why God should command that Angels and glorified Spirits should not actually see God for a time there were no repugnancy in this to their true blessednesse so it fell not out through their sinnes no more then the Sunne should lose any of its nature if wee suppose God should command it to stand still and to be covered with darkenesse many dayes as in Joshuahs time it stood still in the firmament some houres and for a time was covered with darkeness at the suffering of Christ. What an enterposed cloud of covering it was or what a skreene did interrupt the flux of the beames and rayes of the Godhead from actuall irradiation on the soule and faculties and powers of the soule of the man Christ is more then I can determine Certaine it is God was with the Manhood and so neere as to make one person but there was no actuall shining on the powers of the soule no heate and warmnesse of joy but as if his owne infinite Sea of comfort were dryed up he needed a drop of the borrowed comfort of an Angel from heaven Now whether this Angel Luk. 22.43 did wipe the sweat of bloud off his holy body and really serve him that way or if the Angel was sent with good words from the Father to comfort him and say to this sense O glorious Lord courage peace and joy and salvation shall come thy Father has not forsaken thee utterly it cannot be knowne but Luke saith an Angel appeared from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthning him But it was admirable that the Lord of all consolation should stand in need of consolation and a good word from his owne creature or that the great Lord the Law-giver should need the comfort of Prayer or any Ordinance O what a providence what a world is this that God-man sweet Jesus is put to his knees and his prayers with it Come see the Lord of life at a weake passe he is at God helpe me at Teares and sighing God save me This is more then if the whole light of the Sunne were extinguished and it behoved to borrow light from a candle on earth and the whole Sea and Rivers dryed up and they behoved to begge some drops of dew from the clouds to supply their want 2. Christ himselfe refused comfort to himselfe There was a sea of joy in Christ within him but not one drop can issue out on the powers of his soule joy is sad fairenesse black faith feareth and trembleth the infinite All lieth under the drop of the comfort of a creature-nothing Riches beggeth at poverty 's doore the light is dark greennesse withereth and casteth the bloome life maketh prayers against the death of deaths the glory and flower of heaven standeth sad and heavie at the jawes and mouth of hell 3. Mat. 26. Hee prayed to this sense falne on his face to the earth once O my Father remove this cup but hee is not answered Hee knocketh the second time O my Father if it be possible remove this cup. O but here 's a hard world the substantiall Sonne of God knocking and lying on his face on the earth and his Father's doore of glory fast bolted the Sonne cannot get in The like of this providence you never read nor heare of The naturall Son of God cryeth with teares and strong cryes with a sad heavie and low Spirit to his Father hee cannot get one word from heaven nor halfe a glympse of the wonted glory that was naturall and due to him as God O rare and sad dispensation He must cry the third time O my Father remove this cup. We storme â—f the Lord doe not open his doore at the first knock O what hard thoughts have some of God if a floud of love issue not from his face at the first word but the Lords Saints are not to look for a providence of the honey drops of the fattest consolations of heaven in every ordinance of prayer and praises O what a sad administration Psal. 22.2 O my God I cry in the day time and thou hearest not and in the night season and am not silent The Church speaketh sadly to God What can be worse then this Lam. 3.7 Hee hath hedged me about that I cannot get out hee hath made my chaine heavie Yet to open a sad heart in the bosome of a friend farre more to God is much ease but here is worse Vers. 8. Also when I cry and shout hee shutteth out my prayer Psal. 69.3 I am weary of crying my throat is dryed mine eyes faile while I wait for my God It is grace to put a construction of love and faith on the Lord 's not answering our desires These experiences may silence us 1. It may be good that the Lord answer and not good that hee answer now The Saints are often ripe for praying when they are unripe for the mercy of a reall answer and help from God Two things necessitate prayer 1. Our duty to worship 2. Our necessity and straits But on our part wee are not ripe for an answer for any of these being yet not humbled and praying with slow desires little fervour of faith 2. It s possible it be our duty to pray as supposing a reall necessity of what wee need and yet it is not our good that God heare us now No doubt Abraham and Sarah both prayed for a son many years before the one was an hundred the other ninety and nine years old but it was not good that God should heare them till it be a miracle and a new way and more then ordinary providence they were answered 3. God refuseth never to heare us for favours that are non-fundamentalls toward everlasting life but when it s better be not heard then heard Moses might possibly not know a reason but it was better for him that he saw afarre-off the good land more for faith and mortification and heavenly mindednesse which hee saw not then that hee should enter with the people into that land which hee prayed for 4. Not any of the Saints considering that all things worke together for good to them that love God but as they praise God that hee hath heard their prayers so they praise God in some things that their prayers lie at a fast bolted doore and take it well in other things that hee was displeased with them and so that they have cause to be humbled that God did grant their desire Let it be that David prayed for a sonne and God gave him Absalom it s a question if David had not cause to wish hee had never been born 5. God hath equally regulated and limited our desires to be heard and our willingnesse faith submission and patience and our praises according as
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
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
shall seek the Lord. Zech. 12.11 And in that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon It s good to lie and wait at the doore and posts of Wisdomes house and to lie and attend Christs tyde it may come in an houre that you would never have beleeved O what depth of mercy when for naturall or no saving-one-waiting or upon a poore venture What if I goe to Christ I can have no lesse then I have beside any gracious intention the Lord saves and the wind not looked for turnes faire for a sea-voyage to heaven in the Lords time Asser. 12. The ground moving Christ to renew his love in drawing a fallen Saint out of the pit is the same that from heaven shined on him at the beginning Love is an undevided thing there are not two loves or three loves in Christ that which begins the good work promoves it even the same love which Christ hath taken up to heaven with him and there ye find it before you when ye come thither 2. Some love-sicknesse goes before his returne Cant. 3. I was but a little passed I found him whom my soule loves the skie devides and rents it selfe and then the Sunne is on its way to rise the birds begin to sing then the Summer is neere the voice of the Turtle is heard then the winter is gone when the affections grow warme the welbeloved is upon a returne 3. You die for want of Christ absence seemes to be at the highest when hunger for a renewed drawing in the way of comforting is great and the sad soule lowest he will come at night and sup if hee dine not 4. Let Christ moderate his own pace hope quietly waiteth Hope is not a shouting and a tumultuous grace 5. Your disposition for Christs returne can speake much for a renewed drawing as when the Church findes her own pace sâ—ow and prayes draw me we will runne then hee sendeth ushers before to tell that he will come 6. Sick nights for the Lords absence in not drawing are most spirituall signes Antinomians beleeve that all the promises in the Gospel made upon conditions to bee performed by creatures especially free-will casting in its share to the worke smell of some graines of the Law and of obedience for hire and that bargaining of this kind cannot consist with free grace And the doubt may seeme to have strength in that our Divines argue against the Arminian decree of election to glory upon condion of faith and perseverance foreseene in the persons so chosen because then election to glory should not be of meere grace but depend on some thing in the creature as on a condition or motive at least if not as on a cause worke or hire But Arminians reply the condition being of grace cannot make any thing against the freedome of the grace of election because so justification and glorification should not be of meere grace for sure we are justified and saved upon condition of faith freely given us of God The question then must bee Whether there can be any conditionall promises in the Gospel of Grace or whether a condition performed by us and free grace can consist together Antinomians say they are contrary as fire and water Hence these positions for the clearing of this considerable question Pos. 1. The condition that Arminians fancie to bee in the Gospel can neither consist with the grace of election justification calling of grace or crowning of beleevers with glory this condition they say we hold but they erre because it is a condition of hire that they have borrowed from Lawyers such as is betweene man and man ex causa onerosa it s absolutly in the power of men to doe or not to doe and bowes and determineth the Lord and his free will absolutly to this part of the contradiction which the creature choseth though contrary to the naturall inclination and Antecedent will and decree of God wishing desiring and earnestly inclining to the obedience and salvation of the creature Now works of grace and infinite grace flow from the bowels and in-most desire of God nothing without laying bonds chaines or determination on the Lords grace or his holy will Could our well-doing milke out of the breasts of Christs free grace or extrinsecally determine the will or acts of free-bounty Grace should not be grace But without money or hire the Lord giveth his wine and milke Isai 55.1 Ephes. 2.1 2. Ezech. 16.5 6 7. 2 Tim. 1.9 Tit. 3.3 2. Because such a condition is of work not of grace and so of no lesse Law-debt and bargaining then can be between man and man And the party that fulfilleth the condition is 1. most free to forfeit his wages by working or not working as the hireling or labourer in a vineyard yea or any Merchant ingaged to another to performe a condition of which he is Lord and Master to doe or not doe 2. He is no wise necessitate nor determined any way but as the hire or wages doe determine his will who so worketh but the wages being absolutely in his power to gaine them or lose them determine his will which cannot fall in the Almightie 3. Such a condition performed by the creature putteth the Creature to glory but not in the Lord but in himselfe Rom. 4.2 For if Abraham were justified by works hee hath whereof to glory but not before God Yea Adam before the fall and the elect Angels hold not life eternall by any such free condition of obedience as is absolutely referred to their free will to doe or not to doe so our Divines deny against Papists with good warrant the free-hold of life eternall by any title of merit Sure if God determine freewill in all good and gracious acts as I prove undeniably from Scripture 2. From the dominion of providence 3. The covenant between the Father and the Sonne Christ. 4. the intercession of Christ. 5. The promises of a new heart and perseverance 6. Our prayers to bow the heart to walke with God and not to lead us into temptation 7. The faith and confidence wee have that God will worke in the Saints to will and to doe to the end 8. The praise and glory of all our good works which are due to God onely c. If God I say determine free will to all good even before as after the entrance of sinne into the world and that of Grace for this grace hath place in Law-obedience in Men and Angels then such a condition cannot consist with Grace For such a condition puts the creature in a state above the Creator and all freedome in him Pos. 2. Evangelike conditions wrought in the Elect by the irresistible grace of God and Grace doe well consist together Joh. 5.24 Verily Verily I say unto you hee that heareth my word and beleeveth in him that sent me hath everlasting life and shall not
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
God is formally all things that God is man that God is the Spirit and forme that acteth in all that a holy man is God incarnate and Christ God man and that Christ the Mediator is nothing but God humanized and man Godded and deified and that Christ dwelling in a beleever by faith and the inhabitation of the holy Ghost is but God manifested in the flesh of every man This destroyeth many articles of Faith as Familists care not boldly to subvert all Scriptures for Christ then is not true man borne of the seed of David and he is not God blessed for ever in one person 2. All creatures and created beings compared with God the first being of himselfe subsisting and the infinite God may be denied to bee beings comparatively And so our created selfe is nothing to wit nothing in dignitie or excellencie beside God or nothing in the kinde of a being that essentially is of it selfe as God is in genere entis per essentiam yet man is a being in the kinde of being by participation in genere entis per participationem man compared with God is a poore worthless sorry little-nothing a weeping melting evanishing Cipher Yea sweetest ordinances because it s but created sweetness that is in them are neare of blood to nothing and in comparison of God meere shaddows that cannot bottome the immortall soule and nothing and partake of vanitie common to all creatures So the Scripture saith Man at his best state is altogether vanitie Psal. 39.5 Behold thou hast made my dayes as a hand breadth and mine age is nothing before thee verily every man at his best state is altogether vanitie Esai 40.17 All nations before him are nothing and lesse then nothing and vanitie Yet a heathen may say and thinke and demonstrate by reason that selfe and man and all the world are lesse in incomparison of the infinite God then nothing to all things a droppe of water to the Sea the shaddow to the body a peny-torch to the light of ten thousand millions of Suns in one and yet be as farre from selfe-denyall from puting off the old man and mortifying the lusts of the flesh as light is from darknesse It is most vaine to say as its the property of the creature to seeke and will it selfe and its own and this or that here or there as it is the property of God to bee without this or that without selfiness egoity or the like Because every thing created even worms frogs trees elements such creatures as beget creatures like themselves they have such a sweet and naturall interest in being that without sin or deviation from law or rule or any leading or directing principle of nature they desire themselves their owne being and when they cannot keepe being in themselves they desire to keep it in the kind by propagation and will fight it out against all contraries and enemies to preserve their owne being though but borrowed from God and I know no sin they are guilty of in so doing nor was Christs conditional desire of life and deprecating death any whit contrary to innocent selfe-denyall 2. The Lord seeketh himselfe and his owne glory and made all things for himselfe even the wicked for the evill day Prov. 16.4 And that is a most holy and pure act which God ascribeth to himselfe Esai 43 21. This people have I formed for my selfe they shall shew forth my praise Now in all dwelling in Christ there is a continuall acting of life by beleeving joying resting in God As Phillip saith Iohn 14.8 Lord shew us the father and it sufficeth us Here life seeks a soule-satisfying union with life for life is onely a satisfactorie object to life Living things seeke no dead things as such to be their happinesse if reason doe rightly act them and God as revealed in Iesus Christ is that in which the Saints find a soule sufficiency for themselves and the act of seeing God in Christ whether in this life or in the life to come is an act of life for the soule liveth in the Ocean Sea and bosome of a fair eternall truth But doth it act there yea it doth and the Scripture expresseth its acting by seeing God drinking the fountain of life Then thâ— soule thus in Christ drinketh in love and milketh and sucketh in the soule-reioycing irradiations of Christ and Christ letting out the breathings of the sweetness of his excellency on the face of the soul draweth and sucketh in reciprocally acts of admiration and wondering Cant. 2.8 The voice of my beloved behold he cometh leaping upon the mountaines and skipping on the hils behold is a word of wonder 1 Joh. 3.1 Behold what manner of love the father hath bestowed on us Not love onely but the manner and the kinde of the Fathers love in Christ is a worlds wonder and 2 Thess. 1.10 Christ when he cometh shall be wondered in them that beleeve 2. Then again when wee see and injoy the drawing lovelinesse of Christ hee as the fountaine and well of life powreth in in our intellectuall love and in the glancings and rayes of our understanding acts of divine light lumpes of fresh love from the spring of heavens love and the soule openeth its mouth wide and taketh in the streames of Christs nectar hony and milke his consolations and love breathings and in his light we seeing light and in his love feeling love he maketh out light and love as it were coeternall with borrowed eternitie and we goe along with the out-shinings of Christs bright countenance to shine in borrowed light to flame in borrowed coals of love and as Christ is said to feed his flock among the Lilies the garden of Christ his Church being the common pasture for the lambes of the flock so he feeds the soules of the Saints that enjoyeth him with the marrow fatness and dainties of his light and love that shine in his face even as the oyle feeds the lampe but with this difference Christs dainties are not lessened because wee feed upon them as the oyle is consumed with burning Pos. 10. There is a living and solacing of the soule in Christ even to saciety in this enjoying of Christ. Hence 1. Love giveth strong leggs and swift wings to the soule to persue an union with Christ. Love putteth the hand to the bottome of the desire and draweth with strong coards the lover to it we have heard of Christs invitation Come to me But suppose Christ had never outed his love in such a love-expression Come to me Christ himselfe is such a drawing object that beauty the smell of his garments his mountaine of myrrhe and hill of Frankincense the Sea and rivers of salvation that capacious and wide heaven of redemption are intrinsecally and of themselves crying drawing and ravishing objects as gold is dumbe and cannot speake yet the beauty and gaine of it cryeth Come hither poore and bee made rich 2. Loves wings move sweetly
onely begotten Sonne into the world that wee might live through him 5. The Scripture casts out a longer rope yet that thou mayest reach to Christ art thou not a Man if thou be not a sinner nor a visible Saint nor a bruised Reed thou art one of mankinde see the Gospel will not have thee to dispaire or to foment and harbour strange and far-off thoughts of Christ Tit. 3.4 But after that the kindnesse and love of God our Saviour to man appeared he saved us 1 Tim. 2.3 God our Saviour will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saved 6. The farthest from Christ must be creatures that are nothing but bits of the world now the name World is a frameder and a farther-off word then the name of Man or Sinners it s the farest off-word for fallen Angels are members and citizens of the World therefore the Gospel is preached to the World Christ is brought in in the Gospel as a World-lover as if he were a whole World-Saviour he takes away the sinnes of the world Ioh. 1.29 He so loves the world Joh. 3.16 He giveth his flesh for the life of the world Joh. 6.51 In this Grammar of the Holy Ghost observe wee by the way for resoluton the wisdome of God in framing the words of the Gospel It cannot be said that God loved all the world in Christ his beloved and all and every sinner and all the race of mankinde Yet laying downe this ground that God keepeth up in his minde the secrets of Election and Reprobation till he in his owne time be pleased to reveale them the Lord hath framed the Gospel-offer of Christ in such indefinite words and so generall yet without all double dealing lying or equivocating for his owne good pleasure is a rule both of his doings and speaches As 1. seldome doth the Lord open Election and Reprobation to men till they by grace or in the order of his justice open both the one and the other in their owne waies and therefore he holdeth out the offer of Christ so as none may cavell at the Gospel or begin a plea with Christ. 2. Seldome doth the Gospel speake who they be that are Elect who Reprobate yet doth the Gospel offer no ground of presuming on the one hand or of despairing on the other For if thou bee not a beleever nor a weake reed nor a Saint yet thou arâ— a sinner if not that thou art a man if not that thou art one of the world and though the Affirmative conclude not I am a sinner I am a man I am one of the world but it followeth not therefore I am elected to glory or Ergo I am ransomed of the Lord. Yet the Negative touching Reprobation holdeth I am a Sinner I am of the World I am a man hence it followeth not therefore I am a reprobate and therefore I have warrant to refuse the promise and Christ offered in the Gospel It followeth well therefore I must be humbled for sinne and beleeve in Christ there is roome left for all the Elect that they have no ground of standing aloofe from Christ and the rest never come and most willingly refuse to come nor have the Reprobate ground to quarrell at the decrees of God though they bee not chosen yet they are called as if they were chosen and they have no cause to quarrell at conjectures they have as faire a revealed warrant to beleeve as the Elect have they are men sinners of the world to whom Christ is offered why refuse they him upon an unrevealed warrant 4. The fourth ground of Christs good will to draw all men is that Christ goeth as farre in the dispensation of free grace as sinners as the chiefe of sinners Grace journies all along and can goe no further then Hell and Damnation Luk. 19.10 The Sonne of man came to seeke and to save that which is lost as if Christ would say is any man a sinner and who are not and a lost sinner see and behold I am a Saviour for that man Christ went as low downe to Hell in the freedome of grace to save as Zacheus in evill doing to destroy Mary Magdalen went as farre on toward Hell as seven Devils Grace in Christ went as farre on as to redeeme from seven Devils Manasseh as if he had intended to make sure worke of Hell runnes on to empawnd soule and salvation and gives himselfe to witchcraft observing of times to cause the streets of Hierusalem runne with bloud to all abominable idolatry mercy in the Lord went as neere hell to save him Paul goeth so farre on the mouth of the furnace as to waste the Church of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.3 to make heapes of dead men in the Church and there came nothing out of his nostrils for breathing and respiration Act. 9.1 but threatnings that is ripe purposes of bloud yea murthering of the Saints came out of his mouth with every word hee spoke but Christs free-grace pursues him hard and out-runnes him Christs grace came as it were a step below Paul and saved him 1 Tim. 1.14 And the grace of our Lord saith he was more or over-abundant in me through faith and love Jer. 3.1 And thou hast played the harlot with many companions or lovers yet returne to mâ—â—â— saith the Lord. It s here as if Christs rich grace and our extreme wickednesse should strive who should descend to the lowest roome in Hell the latter to destroy the former to save and here Christ defies the sinner to be more wicked then he can be gracious 5. Christ in the Gospel as a great Conquerour sends out Writs signed under his Excellencies hand come and meet me who will and be saved as farre as graced will can goe as farre goeth the good will of the conquering Prince Râ—vel 22.17 It s much worthy of observation how that sweet Evangelicke invitation is conceived Esai 55.1 Ho every one that thirsts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alas or ah every one that thirsts come to the waters and he that hath no silver come buy and eat as if the Lord were grieved and said woe is me alas that thirsty soules should die in their thirst and will not come to the water of life Christ and drink gratis freely and live For the Interjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ho is a marke of sorrowing as Ah or wo every one that thirsts Esai 1.4 Ah sinnefull nation or wo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sinnefull nation Vers. 24. Ah I will ease me or alas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ease me of my adversaries Jer. 22.18 They shall not say of Jehojachim ho or alas or woe to my brother ah Sister It expresseth two things 1. A vehemencie and a serious and unfamed ardencie of desire that we doe what is our duty and the concatenation of these two extreamely desired of God our comming to Christ and our salvation this morall connexion
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-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
when your soule shall be loaden with glory and thousands of souls blowing and spitting out blasphemies on the Majesty of God out of the sense of the torment of the gnawing worm that never dies and yee consider the soule of Iudas might have been in my soules stead and my soule in the same place of torment that his is now in what wonder then Iohn cry out behold what love 4. How much love for extention and intention for one man and every one in covenant Psal 106.45 multitudes of mercies and Ps. 130.7 plentious redemption one David must have multitude of tender mercies Psal. 51.1 Psal. 69.13.16 It s not one love but loves many loves Ezech. 16.8 Cant. 1.2 He gives many salvations to one as if one heaven and one crown of glory were not enough Ephes. 2.4 he is rich in mercy and he quickned us when we were dead in sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For his multiplyed love every man has a particular act of love a particular act of atonement bestowed on him can ye multiply figures with a pen and write from the east to the west and then begin again and make the heaven of heavens all circular lines of figures it should wearie the arm of Angels to write the multiplyed loves of Christ. Christs love desires to engage many how many millions be there of elect Angels and men every one of them for his own part must have a heaven of love and Christ thinks it little enough that the first-bornes love be on them all and that they all be first-borne Col. 1.20 It pleased the Father by Christ to reconcile all things in heaven and in earth to himself All the Angels are Christs vassals and he is their head Col. 2.10 then Christ must have two eyes you seven eyes to see for every one and two legs for every Angel to walk withall Christ must have a huge hoast and numerous troups in his familie 2 Who then can number the sums of all the debts of free grace that Angels and me now Christ and when they shall be paid though sinnes shall be acquitted yet debts of undeserved love shall stand for ever and ever O how unsearchable is the riches of Christs grace Know yâ— O Angels O gloryfied Spirits where is the Brim or where is the bottom of free grace Yet not one sinner can have lesse grace then hee has hee has need of all he has no oyl to spare to lend to his neighbourâ— Matth. 25. Our deep diseases and festered wounds could have no lesse to cure them then infinite love and free grace passing all knowledge It was a broad wound that required a plaister as long and broad as infinite â—esus Christ. Paul bows his knee to the Master of the families of heaven and earth for this act of grace to weigh the love of Christ Ephes. 3.18 I pray saith he that ye may comprehend or overtake the love of God 2. How many are set on work to compasse that love as if one man could not be able to do it Yet I pray that ye with all the Saints may comprehend what is the bredth it s broader then the Sea or the earth and what is the length of it its longer then between East and West though ye could measure between the extremity of the higest ciâ—cle of the heaven of heavens and then it hath depth and heigth more then from the center of the earth to the circle of the Moon and up through all the orbes of the sâ—ven Planets and to the orbe of Sâ—atrreâ— and highest heavens who can comprehend either the diameter or circumâ—â—rence of so great a love Love is an Element that all the Elect Men and Angels swim in the the banks of the river swell above the circle of the Sunne to the highest of the highest heavens Christs love in the Gospel takes all alive as a mighty Conqueror his seed for multitude is like the drops of dew that come out of the womb of the morning Psal. 110. and they are the dew of the youth of Christ for Christ as a strong and vigorous young man full of strength who never fails through old age brings in the forces of the Gentiles like the flocks of Kedar Esai â—0 5 6. 5 Christs love outworks Hell and Devils Can yee seale up the Sunne that it cannot rise or can ye hinder the flowing of the Sea or lay a Law upon the Windes that they blow not farre lesse can ye hinder Christs wildernesse to blossom as a Rose or his grace to blow to flow over banks oâ—â—o flee with Eagles wings O how strong an agent iâ— Christs love that beares the sinnes of the world â—oh 1.29 It woâ—ks as fire doth by nature rather then by will and none can bind up Christs heart or restraine his bowels but he must work all to heaven that he has loved Vse 2. We are hence taught to acknowledge no love to be in God which is not effectuall in doing good to the creaâ—ure there is no lip-love no raw wel-wishing to the creature which God doth not make good we know but three sorts of love that God has to the creature all the three are like the fruitfull womb there is no miscarrying no barrennesse in the womb of divine love he loves all that he has made so farre as to give them a being to conserve them in being as long as he pleaseth hee had a desire to have Sunne Moone Starres Earth Heaven Sea Clouds Ayr hee created them out of the womb of love and out of goodnesse and keeps them in being hee can hate nothing that hee made now according to Arminians he wishâ—d a being to many things in then seed and causes as he wished the earth to be more fruitfull before the fall then now it is so that against Gods will and his good will to the creatures he comes short of that naturall antecedent love that he beareth to creatures he could have wished death never to be noâ— sicknesse nor old age say Arminians nor barrennesse of the earth nor corruption Nay but though these have causes by rule of justice in the sins of men yet we have no cause to say God falls short of his love and wished and desired such and such a good to the creature but things mscarried in his hand his love was like a mother that conceiveth with many children but they die in the womb so God willed and loved the being of many things but they could not be the love of God was like the miscarrying womb that parts with the dead child we cannot acknowledge any such love in God 2. There is a second love and mercy in God by which he loves all Men and Angels yea even his enemies makes the Sun to shine on the unjust man as well as the just and cauâ—eth dew and raine to fall on the orchard and fields of the bloody and deceitfull man whom the Lord abhors as Christ teacheth us Matth.
hadst rather he should fall into a swoone in the streets as open to him and lodge him and hast had open back doores for harlot lovers O bee ashamed of sleighting free love 2 Dispised love turneth into a flame of Goâ—pel-vengeance a Gospel-hell is a hotter furnance then a law-hell No man spinn hell to himself out of the wool of unbeleeving dispair If Christ be so willing to redeeme and draw his own all and can goe as neer hell as seven devils Have noble and broad thoughts of the sufficiency of Iesus to save 1. Consider and say with feeling and warmnesse of bowels to Christ all the redeemed familie that are standing up before the throne now in white and are fair and clean and without spot were once as Black mores on earth as I am now some of them were stables of uncleannesse to Sathan now they aâ—e chaâ—t virgins who defiled nâ—t themselves with women before the Lamb the mouâ—hs â—hat sometimes blasphemed are now singing the new song of the Lamb of Moses the servant of the Lord. 2 What love is that that there is a hole in the rock for ravens of hell to fly into as doves of heaven and a chalmer of love in the heart of Christ for pieces of sinfull clay 3. Fair Iesus Christ can love the black daughter of Pharoah he has found in his heart to melt in love and tender compassion toward a forlorne Amorite a poluted Hittite it breaks his heart to see the naked foundling cast out into the open fields dying in goared blood Christ can love where all do loath It s much hee can love a sinner thou art but a sinner hee has not blotted thy name out of the New Testament imagine thou heard him say sinner come to me Lost man suffer me to love thee and to cast my skirt of love over thee Doâ— but give him an hearty â—ay Lord consâ—nt and take him at his word Never rest till thou be at such a nick of the way to heaven as no backslider can attaine to We are too soon satisfied with our own Godlinesse and goe not one steppe beyond these that has cast out of themsâ—lves one Devil and the next day take in seven new fâ—esh devils and the end of these men is worse then their beginning they are redemned and bought and washen in profession and righteous in themselves those that have no more must fall away a Sheep in the eyes of men and a Sow at the heart must to the mire again sit not down till ye come 1. to bee willing to sell all and buy the pearle 2. Till ye attain to some reall and personall mortification that is a subduing of lusts a bringing under the body of sinne a heart-deadnesse to the world from this because your Lord died for you and has crucified the old man I mean not a morall mortification of Antinomians to beleeve Christ has crucified your lusts for you as if you were obliged by command of the letter of Law and Gospel to no personall mortification that ye may be saved never think ye are redeemed till yee bee redeemed from the walking in the wayes of the present evil world from all iniquitie from your vain conversation draw not breath rest not till ye come to this as ye would not turne back sliders in heart Redemption beleeved maketh men crown Christ as their King and such to whom Christ is made redemption must assert and confesse Christ a perfect Redâ—emer the King of his Church Those that are unpatient of his yoak of Government would set another king over Christ a Magistrate who by office ruleth not by the woâ—d but by civil Laws testifie they are unwilling to have Chriâ—t their Lord in their life who will not have him theiâ— Lord in the Church and his ordinances the great controversie that God has with England is sleighting of Religion the not building the Temple the increase of blasphemies and heresies fear that Christ reigne over them 33. If I be lifted up from the earth I will draw all men unto me The fourth considerable article in the drawing is the terminus ad quâ—m the person to whom all mâ—n are drawn It is saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me This is not a word which might have been spared as there is no redundancie nothing more then enough in the Gospel so Christ is no person who may bee spared but who ever bee one Christ must be the first peâ—son take away Christ out of the Gospel and there remaineth nothing but words and remove him from the work of redemption â—t is but an empty shadow Yea remove Christ out of heaven I should not seek to be there this is a noble and divine to me I will draw all men to mee 1. It concernâ—th us much what weâ— leave If wee leave the earth it is but a clay foot-stool and a mortall pâ—rishing stage and the house of sorrow and my dying fellow-creature if we leave sinne we leave hell the worm that never dieth vâ—ngeance and eternall vengeance is in the womb oâ— sâ—nne to leave father and mother and all the idols of a fancied happinesse is nothing But to whom we go to Christ or not to such an one as God the substantiall and eternall delight of God O that is of hâ—gh concernment 2. This to me coming out of the mouth of Iesus Christ is all and all its heaven its glory its salvation its new paradise it s the new city iâ—s the new life it s the new precious elect stone laid on Zion the new glory the new kingdome There is a greater emphasis an edge and marrow of words and things in this to me then in all the scâ—ipture in all earth and heaven and all possible and imaginable heavens 1. Why is Israel loosed hear the cause Psal. 81.11 Israel would none of mee Why drink they â—otten waters and Ciâ—terns of hell Oh here is the cause Ier 2â— 1â— Be astonished O heavens why for my people have committed two evils Ah these two are hundreds and millionâ— they have forsaken me the fountain of living waters Is not Christ crying in all the Gospel who will have me who will receive me is not this the Gospel-quarrell Iohn 5.40 Ye will not come to me that yee might have life it s no sport to die in sinne its a sad fall to fall into hell Ioh. 8.21 Then said Iesus again unto them I go my way and ye shall seek me and shall die in your sinnes whither I goe ye cannot come 3. If ye look to any other it cannot save you but one look on him would make you eternally happy and you have iâ— Esa. 45.22 Look unto me and be saved all the ends of the Earth for I am God and there is none else come and have heaven for one look for one turning of your eye and when destruction commeth that the Church shall be like two or three olive berries lefâ— and
Ioh. 6.44 and another refuseth and actively and wilfully withdraweth from the call of God if the omnipotency of never enough praised grace bee not the cause the adequate highest and principall cause I deny not but corrupt and rebellious will is the inferiour culpable and onely culpable and morall cause why Judas denyeth obedience to the holy call of Christ. It is a sweet contemplation that Angels and Men sing the same song and Psalme of free grace in heaven to the Lamb to him that sitteth on the Throne and a question it is if a more ingaging and obliging way to free grace could be devised then that as many as are in the glorified Troops and triumphing armies in heaven clothed in white should bee also the sworne subjects and the eternall debtors of the freest grace of him who is the high Lord Redeemer and head of Angels and Men. But in the engagement it selfe of the winde of the Spirit for the tryall of the Saints there is great ground of admiration as 1. the blowing of the soft and pleasant breathings of the South-winde of free-grace lying under the only work of soveraignty when and where and in the measure the Lord pleaseth is a high and deep expression of the freedome of grace for in one and the same prayer the like by proportion may bee said of the acts of faith love patience hope we often begin to pray with sad and fleshly complaints of unbeliefe as is evident in many Psalms and Prayers of the Saints in Scripture Jeremy Lament 3. of Iob of David yet going on the breathings of thâ— holy Ghost will fill the sailes and he returneth therefore this is a ground yea a demonstration to me then when I finde no motion of the holy Ghost no spirituall disposition but meere deadnesse I am not to abstaine from praying because I finde the Spirit not acting nor stirring in me as Antinomians say but 1. I am to act and doe though the principle of motion be naturall as if the first stroak on flint make not fire we are to strike againe and againe and if the fire blowing of the bellows kindle not the sticks let us be doing and the Lord will be with us A kindling and a flame may come from heaven say that the Lord were wanting to me in a dead and low ebbe he will not once roll about the sight of his eye nor let out one blast or stirring of aire and winde of the Spirit toward me yet my deadnesse is my sin and freeth not me from an obligation to pray and to seek to God the doore is fast bolted shall I not therefore knock accesse is denyed and the Lord in angâ—r shuteth out my prayer Lam. 3.8 May not I look and sigh and groane toward his holy Temple deadnesse is not the Lords revealed will forbidding me to pray because I am dead and indisposed 2. Deadnesse and indisposition is a sinne then must we confesse to God and tell the Lord when we are indisposed to pray that we cannot pray and let the dead and the blind but bow his knee and lay a dead Spirit and naked wretched soul a paire of blinde eyes before God for we are commanded to confesse this to God as may be gathered from Revel 3.17 1 Joh. 1.9 Prov. 28.13 Psal. 32.5 3. We are expresly commanded in the day of trouble and of our temptation to pray and seek help from God under our temptations Psal. 50.15 Matth. 6.13 1 Thess. 5.17 As the Saints have done Psal. 18.6 Psal. 34.6 Psal. 61.2 2 Cor. 12 ver 7.8.9 If then wee judge the no breathing of the holy Ghost a temptation and a cause of humiliation as it is and the Saints doe judge it then are we to pray though most indisposed why doth David complain that he was as a bottle in the smoak and pray so often that God would quicken him if under a dead disposition we were not to pray 4. If often the Saints beginning to pray doe speak words of unbeliefe and from a principle of nature and if words flowing from the deadnesse and misgivings and rovings of the flâ—sh interwoven in with the spirituall and heavenly ravishments of the Spirit of grace and supplication in one and the same complaint and prayer to God as Psal. 38. Psal. 102. Psal. 77. Psal. 88. Lament 3. Ier. 20. Job 8. ch 16. ch 19. and in many other passages where the Spirit and the flesh have Dialogues and Speeches by turnes and by course then may and ought the Saints to pray under deadnesse and do as much as theiâ— present indisposition can permit them and the Spirit is seene to come and blow not by obligation of Covenant or promise on Gods part as Iesuites and Arminians with Pelagians have taught but in his ordinary free practises of grace as Philip was commanded to come and preach Christ to the Eunuch while he was reading the Book of the Prophet Esay not because he was reading Scripture or because such a promise is made to these who read Scripture as the Angels revealed the glad tydings of the birth of Christ while the shepheards were attending their flocks in the field not because they were so doing as if a promise of the Gospel bâ—longed to men bâ—cause they wait one their calling and Annanias is sent to preach Christ to Saul and open his eyes while he was praying not because he was praying but of meer free-grace which moveth in this ordâ—nary current and sphere of free love congâ—uously to the Lords freely intended end to save his people even as the Lord joyneth his influence and blessing to give bread and a Harvest to the sower Esay 55. yet not that he hath tyed himself by promise to give a good Harvest to every industrious husbandman yet this ordinary practise of Grace with the Commandement of God is enough to set us on work to pray to believe to acts of love to Christ in the saddest and deadest times 5. It should be no sinfull omission in us not to pray when the Spirit stirreth us not if our deadnesse should free us from all sin because we cannot run when the Bridegroome doth nâ—t draw Christs drawing goeth along with the secret decree of Election but is not to us a signification of the Lords revealed will that we should not follow Christ when he suspendeth the influence of his drawing power 6. Now as in nature men may so dare the Almighty in his face that God in juâ—tice may deny his influence to naturall causes as when malice opposeth the Spirit of God in the Prophet of God that the Lord refuseth to concurre with the oyle in Iereboams whithered aâ—m that he cannot pull it in againe to him 2. When the Lord is put to a contest with false god's to work a miracle as in his refusing to concurre with the fire in burning the three children for in all causes naturall or morall or whatever they be God has a negative
CHRIST DYING AND DRAWING SINNERS TO HIMSELFE OR A survey of our Saviour in his soule-suffering his lovelynesse in his death and the efficacie thereof In which Some cases of soule-trouble in weake beleevers grounds of submission under the absense of Christ with the flowings and heightnings of Free grace are opened Delivered in Sermons on the Evangel according to S. John Chap. XII Vers. 27.28.29.30.31.32.33 Where also are interjected some necessary Digressions for the times touching divers Errors of Antinomians and a short vindication of the Doctrine of Protestants from the Arminian pretended universality of Christs dying for all and every one of mankind the Morall and fained way of resistible conversion of sinners and what faith is required of all within the visible Church for the want whereof many are condemned By SAMUEL RUTHERFURD Minister of the Gospel and and Professor of Divinity in the University of S. Andrews in Scotland Prov. 30.4 What is his name and what is his Sonnes name if thou canst tell Esai 53.8 He was taken from Prison and from judgement and who shall declare his Generation LONDON Printed by J. D. for ANDREW CROOKE at the Green-Dragon in Pauls Church-yard 1647. TO THE IVDICIOVS AND Godly Reader IF in this luxuriant and wanton Age of proud and ranke wits any should write of this kind and bee wanting to the exalting of the Plant of renowne the flowre of Issai Jesus Christ and to the dew of his youth the free grace of God his heart may censure his pen and he who is greater then the mans heart should challenge him The weake and low ayme of a sinner writing of a Saviour and such a Saviour should be that Faith and sense may goe along with tongue and pen but how short most men come of reaching such an end who cannot but confesse The minde may bee calmed a little in this that though to speake highly of Christ bee in poore men who are so low under and unequall to so great a Province a marring rather of his dignity and a flattering of Christ then a reall praysing of or pointing him out in all his vertues and lovelinesse in regard that the foulenesse of the breath of a sinner may blacken the beauty of such a transcendent and incomparable flowre that Esaiah a high eminent and Gospel-Prophet is at his wits end at a non-plus a stand and giveth over the matter as a high question Who shall declare his generation And another What is his name and what is his Sonnes name if thou canst tell All that ever wrot lye down under this load and though many now a dayes give out they have so much of the Lord Jesus that they are Christed and swallowed up in his love yet should I think it all happinesse if I could but tell Christs name and were so deep learned as to know how they call him In truth in regard of any comprehensive knowledge we but speak and write our guessings our far-off and twy-light apprehensions of him and in regard of comming up to the cleare vision of a Gospel-noon-day light as wee are obliged wee but cast the blind mans club and but play as children doe with the golden covering and silken ribbens of an Arabicke Bible that they cannot read about the borders and margent of the knowledg of Christ O how rawly do the Needle-headed Schoole-men writ of Christ O how subtile and Eagle-eyed seeme they to be in speculations Grave-deepe or rather hell-deep touching his grave-linnens what become of them when hee rose from the dead and the chesse-nut cullour of his haire and the wood of his Crosse and the three nailes that wedged him to the tree and the adoring of any thing that touched his body either wood iron or nailes of the holy grave And how farre from that Cant. 8.6 Set mee as a seale on thy heart as a signet on thine arme There be volumes written of Christ Sermon upon Sermon and not line upon line onely but Booke upon Book and Tombe upon Tombe And ah we are but at the first side of the single Catechisme of Christ spelling his first elements yea Salomon was but at What is his Name I feare too many of us know neither name nor thing nay in this learned Age when Antinomians wriâ—e book after book of Christ I should say for all their crying O the Gospel-spirit the Gospel-straine of Preaching the Mystery of free grace which few of them know that one ounce one graine of the spirituall and practicall knowledge of Christ is more to bee valued then talent-weights yea Ship-loads or mountaines of the knowledge of the dumbe Schoole-letter They say the Saints are perfect and their works perfect I slander them not read Master Towne M. Eaton and Saltmarsh But how ignorant are they of the Gospel how ill read and little versed in Christ Yea as Luther said Take away sinne and yee take away Christ a Saviour of sinners how little acquainted with and how great strangers to their owne hearts are they in writing so There is a fulnesse I confesse and an all-fulnesse and all-fulnesse of God Ephes. 3.19 But I much doubt if this compleat all-fulnesse of God be in this side of eternity sure it cannot stand with our halfe-penny candle nor can it be that in our soule with the darkenesse of an in-dwelling body of sinne should shine the noone-day-vision of glory called Theologia Meridiana visionis 'T is true Pauls ravishment to the third heavens Johns being in the Spirit and seeing the heavens opened and beholding the Throne and him that sate on it and the troupes cloathed in white that have come out of great tribulation do clearely evidence Saints may in this life be in the Suburbs of heaven but the Suburbs is not the City God may and doth open a window in the new Ierusalem and let them see through that hole the young morning glances of the day-light of glory and a part of the Throne and the halfe of his face that sits on the Throne and the glorious undefiled ones that stand before the Throne but this fulnesse doth not overflow to brimme and banke the Vessell is in a capacity to receive many quarts and gallons more of the new Wine of glory that growes in that new Land of Harmony Now Antinomians lay all our perfection on Jâ—stification and Remission of sinnes yet pardon of sinnes except in the sense which is a graduall accident of pardon and not pardon it selfe is not like the new Moone that receives fuller and more light till it bee full Moone for Remission is as perfect and full a freedome from the Law guilt and wrath to come at the first moment of our justification as ever it shall be they ascribe not our perfection in this life to Sanctification which yet they must doe if sinne in its nature and being dwel not in us And for our ingagement to Jesus Christ for the price and ransome he hath payed for us we have nothing to say but
It 's like Sathan giveth over and despaireth of these whom hee cannot over-take being so neare the end of the race When the sunne riseth first the beames over-gilde the tops of green mountaines that look toward the East and the world cannot hinder the sun to rise Some are so neare heaven that the everlasting Sunne hath begun to make an everlasting day of glory on them the rayes that come from his face that sits on the throne so over-goldeth the soule that there is no possibility of clouding peace or of hindering day-light in the soules of such Some have neither peace nor pardon as those in whoâ—e soule hell hath taken fire Christ never needed pardon hee was able to pay all hee was owing hee needed never the grace of forgivenesse nor grace to be spared God spared him not God could exact no lesse bloud of him then hee shed but hee received an acquittance of justification never a pardon of grace 1 Tim. 3.16 Justified in the Spirit The third Point is How a troubled soule can stand with a personall union Can God can the soule of God be troubled I shall shew first How this must be Secondly How this can be It must be first Because the losse of heaven is the greatest losse To ransome a King requireth more millions then pence to ransome slaves When wee were cast and forfeited more than an hundred and forty foure thousand Kings in the Lords decree they were Kings were cast out of heaven where was there gold on earth to buy heaven and so many Kings And yet Justice must have payment a God-troubled Saviour and a Soule-troubled God was little enough Oh saith Love to infinite Justice What will you give for me will you buy me my deare children the heires of eternall grace A price below the worth of so many Kings Justice cannot heare of equall it must be or more Secondly Law cannot sleep satisfied with a Mans soule-trouble for as sinne troubles an infinite Gods soule so farre as our darts can flie up against the Sun so must the soule-trouble of him who is God expiate sin Thirdly Heaven is not onely a transcendent Jewel deare in it selfe but our Father would propine Rebels with a Sonship and a Kingdome which is deare in our legall esteeme What standeth my Crowne to God Why it could not possibly be dearer The soule of God was weighed for it that not onely freedome but the dearest of prices might commend and cry up above all heaven's Christs love Fourthly If my soule or your soules O redeemed of the Lord could be valued every one of them worth ten thousand millions of soules and as many heavens they could not over-weigh the soule of God the soule that lodges in a glorious union with God and the losse of heaven to the troubled soule of this noble and high and lofty one though but for a time was more and infinitely greater then my losse of heaven and the losse of all the elect for eternity Fifthly I love not to dispute here but God if wee speake of his absolute power without respect to his free decree could have pardoned sinne without a ransome and gifted all Mankind and fallen Angels with heaven without any satisfaction of either the sinner or his Surety for hee neither punisheth sin nor tenders heaven to Men or Angels by necessity of nature as the fire casteth out heat and the sunne light but freely onely supposing that frame of providence and decrees of punishing and redeeming sinners that now is the Lord could not but be steaddie in his decrees yet this is but necessity conditionall and at the second hand But here was the businesse God in the depth of his eternall wisdome did so frame and draw the designe and plot of saving lost man as salvation was to runne in no other channell but such an one the bank whereof was the freest grace and tenderest love that can enter in the heart of Men or Angels for hee drew the lines of our heaven through grace all the way Secondly Grace hardly can work but by choice and voluntary arbitration choice and election is sutable to Grace Hence Grace casts lots on Man not falne Angels and the eternall lot of transcendent mercy must fall on the bosome of Jacob and some others not on Esau and others And our Lord contrived this brave way to out his grace on us Thirdly And hee would not have love to lodge for eternity within his owne bowels but must find out a way how to put boundlesse mercy to the exchange or bank that hee might traffique with love and mercy for no gaine to himselfe and therefore freely our Lord came under baile and lovely necessity to straine himselfe to issue out love in giving his one Sonne hee had not another to die for man Hee framed a supernaturall providence of richest grace and love to buy the refuse of creatures foule sinners with an unparallel'd sampler of tender love to give the Bloud-Royall of heaven the eternall Branch of the Princely and Kingly God-head a ransome to Justice You sinne saith the Love of loves and I suffer You did the wrong I make the mends You sinne and sing in your carnall joyes I sigh I weep for your joy The fairest face that ever was was foule with weeping for your sinfull rejoycing It was fitting that free-love in the bowells of Christ should contrive the way to heaven through free-love wee should never in heaven cast downe our Crownes at the feet of him that sits on the throne with such sense and admiration if wee had come to the Crown by Law-doing and not by Gospel-confiding on a rich Ransom-payer O that eternall banquet of the honey-combe of the Love-debt of the Lamb that redeemed us for nothing all the shoulders in heaven are for eternity on an act of lifting-up and heightening Christs free-love who has redeemed them with so free a redemption but they are not all able though Angels help them to lift it up high enough it s so weighty a Crown that is upon the head of the Prince-Redeemer that in a manner it wearies them and they cannot over-extoll it Now this must be a mystery for though the essence of God and more of God then can be in a creature were in Christ and in the most noble manner of union which is personall yet as our soule united to a vegetive body which doth grow sleep eat drink doth not grow sleep or eat and as fire is mixt or united with an hot iron in which is density and weight and yet there 's neither density nor weight in the fire so here though the God-head in its fulnesse was united in a most strict union with a troubled and perplexed soule and the suffering nature of man yet is the God-head still free of suffering or any penall infirmities of the soule The vigour and colour of a faire Rose may suffer by the extreme heat of the sunne when yet the sweet smell
and wrinkles Psal. 102.26 Then let man make for his long home let Time it selfe waxe old and gray-hair'd Why should I desire to stay here when Christ could not but passe away And if this spotlesse soule that never sinned was troubled what wonder then many troubles be to the sinner Our Saviour who promiseth soule-rest to others cannot have soule-rest himselfe his soule is now on a wheele sore tossed and all the creatures are upon a wheele and in motion there is not a creature since Adam sinned sleepeth sound Wearinesse and motion is laid on Moon and Sunne and all creatures on this side of the Moon Seas ebbe and flow and that 's trouble winds blow rivers move heavens and stars these five thousand yeares except one time have not had sixe minutes rest living creatures walk apace toward death Kingdomes Cities are on the wheele of changes up and downe Man-kind runne and the disease of body-trouble and soule-trouble on them they are motion-sick going on their feet and Kings cannot have beds to rest in The six dayes Creation hath been travelling and shouting for paine and the Child is not born yet Rom. 8.22 This poore woman hath been groning under the bondage of vanity and shall not be brought to bed while Jesus come the second time to be Mid-wife to the birth The great All of heaven and earth since God laid the first stone of this wide Hall hath been groning and weeping for the liberty of the sonnes of God Rom. 8.21 The figure of the passing-away world 1 Cor. 7.31 is like an old mans face full of wrinkles and foule with weeping we are waiting when Jesus shall be revealed from heaven and shall come and wipe the old mans face Every creature here is on its feet none of them can sit or lie Christs soule now is above trouble and rests sweetly in the bosome of God Troubled Soules Rejoyce in hope Soft and childish Saints take it not well that they are not every day feasted with Christs love that they lie not all the night between the Redeemer's brests and are not dandled on his knee but when the daintiest piece of the Man Jesus his precious soule was thus sick of soule-trouble and the noble and celebrious head-Heire of all the first of his Kingly house was put to deep grones that pierced skies and heaven and rent the rocks why but sinners should be submissive when Christ is pleased to set children down to walke on foot and hide himselfe from them But they forget the difference between the Innes of clay and the Home of glory Our fields here are sowne with teares griefe growes in every furrow of this low-land You shall lay soule and head down in the bosome and between the brests of Jesus Christ that bed must be soft and delicious its perfumed with uncreated glory The thoughts of all your now soule-troubles shall be as shadowes that passed away ten thousand yeares agoe when Christ shall circle his glorious arme about your head and you rest in an infinite compasse of surpassing glory or when glory or ripened grace shall be within you and without you above and below when feet of clay shall walk upon pure surpassing glory The street of the City was pure gold There is no gold there but glory onely gold is but a shadow to all that is there It were possibly no lesse edifying to speake a little of tho Fourth What love and tender mercy it was in Christ to be so troubled in soule for us 1. Pos. Selfe is precious when free of sinne and withall selfe-happy Christ was both free of sin and selfe-happy what then could have made him stirre his foot out of heaven so excellent a Land and come under the pain of a troubled soule except free strong and vehement love that was a bottomlesse river unpatient of banks Infinite goodnesse maketh Love to swell without it selfe Joh. 15.13 Goodnesse is much moved with righteousnesse and innocency but wee had a bad cause because sinners But goodnesse for every man that hath a good cause is not a good man is moved with goodnesse we were neither righteous nor good yet Christ though neither righteousnesse was in us nor goodnesse would dare to dye for us Rom. 5.7 8. Goodnesse and grace which is goodnesse for no deserving is bold daring and venturous Love which could not flow within its owne channell but that Christs love might be out of measure love and out of measure loving would out-run wickednesse in man 2. Pos. Had Christ seen when hee was to ingage his soule in the paines of the second death that the expence in giving out should be great and the in-come small and no more then hee had before wee might value his love more But Christ had leasure from eternity and wisdome enough to cast up his counts and knew what hee was to give out and what to receive in so hee might have repented and given up the bargaine Hee knew that his bloud and his one noble soule that dwelt in a personall union with God was a greater summe incomparably then all his redeemed ones Hee should have in little he should but gaine lost sinners hee should empty out in a manner a faire God-head and kill the Lord of glory and get in a black bride But there 's no lack in love the love of Christ was not private nor mercenary Christ the buyer commended the wares ere hee bargained Cant. 4.7 Thou art all faire my love there 's not a spot in thee Christ judged hee had gotten a noble prize and made an heavens market when hee got his Wife that hee served for in his armes Esay 53.11 Hee saw the travell of his soule and was satisfied Hee was filled with delight as a full Banquetter If that ransome hee gave had been little hee would have given more 3. Pos. It is much that nothing without Christ moved him to this engagement There was a sad and bloudy warre between divine Justice and sinners Love Love pressed Christ to the warre to come and serve the great King and the State of lost Mankind and to doe it freely This maketh it two favours It s a conquering notion to think that the sinners heaven bred first in Christs heart from eternity and that Love freest Love was the blossome and the seed and the onely contriver of our eternall glory that free Grace drove on from the beginning of the age of God from everlasting the saving plot and sweet designe of redemption of soules This innocent and soule-rejoycing policy of Christs taking on him the seed of Abraham not of Angels and to come downe in the shape of a servant to the land of his enemies without a Passe in regard of his sufferings speaketh and cryeth the deep wisdome of infinite Love Was not this the wit of free Grace to find out such a mysterious and profound dispensation as that God and man personally should both doe and suffer so as Justice should
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
why there is not among troubles any so grievous as the want of the presence of God to a soule fattened and feasted with the continuall marrow and fatnesse of the Lords house No such complaints read you so bitter so patheticke and comming from deeper sense then the want of the sense of Christs love It 's broken bones and a dryed up body to David it 's bitter weeping and crying like the chattering of a Crane to Ezechiah it 's more then strangling and brings Job to pray he had been buried in the wombe of his mother or that he had never been borne or his mother had beene alwaies great with him it is swoning and the soules departure out of the body sicknesse and death to the Spouse Cant. 5. vers 6.8 it 's Hell and distraction to Heman Psal. 88.15 It is to Jeremiah the cursing of the Messenger that brought tidings to his Father that a man-child was borne and a wishing that hee never had being nor life it 's death to part the lover from the beloved and the stronger love bee the death is the more death But in all that we yet have said Christs greatest Soule trouble as a Sonne for that he was essentially was in that his holy soule was sadded and made hâ—avie even to death for sinne as sinne and as contrary to his Fathers love The Elect sinned against the Lord not looking to him as either Lord or Father but Christ payed full deare for sinne eying God as Lord as Father Wee looke neither to Lord to Law nor to Love when we sinne Christ looked to all three when hee satisfied for sinne Christ did more then pay our debts it was a summe above price that he gave for us it is a great question yea out of all question if all mankind redeemed came neere to the worth to the goodly price given for us So according to the sense of any happinesse so must the Soule-trouble for the losse of that happinesse be in due proportion First as we love so is sorrow for the losse of what we love Jaakob would not have mourned so for the losse of a servant as of his Sonne Joseph Now no man enioying God could have a more quicke and vigorous sense of the enjoyed God-head then Christ so his apprehension and vision of God must have been strong 2. Because the union with the Godhead and communion of fulnesse of Grace from the wombe must adde to his naturall faculties a great edge of sense his soule and the faculties thereof were never blunted with sinne and the larger the vessell be the fulnesse must be the greater What or who of the highest Seraphims or Dominions or Principalities among Angels had so large and capacious a a spirit to containe the fulnesse of God as Christ had When Salomons heart was larger theâ— the sand in the Sea-shore and he was but a shaddow of such a soule as was to divell personally with the fulnesse of the Godhead bodily O how capacious and wide must the heart of the true Salomon be it being to containe many Seas and Rivers of Wisdome Love Joy Goodnesse Mercy above millions of Sandes in millions of Sea-shoares What bowels of compassion and love of mâ—â—â—â—nesse gentlenes of free grace must be in him Since all thousands of Elected soules sate in these bowels and were in his heart to die and live with him and withall since in his heart was the love of God in the highest Love must make a strong impression in the heart of Christ and the stronger purer and more vigorous that Christs intellectuals are the deeper his holy thoughts and pure apprehensions were and more steeled with fulnesse of Grace his fruition sense joy and love of God must be the more elevated above what Angels and Mâ—n are capable off Hence it must follow that Christ was plunged in an uncouth and new world of extreame sorrow even to the death when this strong love was Ecclipsed Imagine that for one Spring and Summer season that all the light heat motion vigour influence of life should retire into the body of the Sunne and remaine there what darkeness deadness whithering should be upon flowres herbs trees mountaines valleys beasts birds and all things living and moving on the earth Then what wonder that Christs Soule was extreamly troubled his blessed Sunne was now downe his Spring and Summer gone his Father a forsaking God was a new World to him and I shall not beleeve that his complaint came from any error of judgement or mistakes or ungrounded jealousies of the love of God As his Father could not at any time hate him so neither could he at this time actu secundo let out the sweet fruits of his love the cause of the former is the nature of God â—s the ground of the latter is a dispensation above the capacitie of the reason of Men or Angels We may then conclude that Jesus Christs Soule-trouble as it was rationall and extreamely penall so also it was sinneless and innocent seldome have we Soule-trouble sinneless but it iâ— by accident of the way For our passions can hardly rise in thâ—ir extremity except when God is their onely object but they goe over score yet Soule-trouble intrinsecally is not a sinne Then to be troubled for sin though the person be fully perswaded of pardon is neither sin noâ— inconsistent with the state of a justified person nor is it any act of unbeleefe as Antinomians falsely suppose For 1. To be in soule-trouble for sin which cannot to the perfect knowledge of the person troubled eternally condemne was in Jesus Christ in whom there was no spot of sin And Antinomians say Sin remaining sin essentially must have a condemnatory power so as its unpossible to separate the condemnatory power of the Law from the mandatory and commanding power of the Law 2. Because as to abstaine from sin as it offendeth against the love of God shâ—wing mercy rather then the Law of God inflicting wrath is spirituall obedience so also to be troubled in soule for sin committed by a justified person against so many sweet bonds of free love and grace is a sanctified and gracious sorrow and trouble of soule 3. To be troubled for sin as offensive to our heavenly Father and against the sweetnesse of free Grace and tender love includeth no act of unbeleef nor that the justified and pardoned sinner thus troubled is not pardoned or that hee feareth eternall wrath as Antinomians imagine no more then a sons griefe of mind for offending a tender-hearted father can inferre that this griefe doth conclude this son under a condition of doubting of his state of son-ship or filiation or a fearing hee be dis-inherited Wee may feare the Lord and his goodnesse Hos. 3.5 as well as wee feare his eternall displeasure 4. Sanctified soule-trouble is a sonlie commotion and agonie of spirit for trampling under feet tender love spurning and kicking against the lovely warmnesse of the flowings of the
bloud of atonement checks and love-terrors or love-feavers that Christs Princely head was wet with the night-raine while hee was kept out of his owne house and suffered to lodge in the streets and feare that the Beloved withdraw himselfe and goe seek his lodging elsewhere as Cant. 5.4 5. Psal. 5.9 10 and that the Lord cover himselfe with a cloud and return to his place and the influence of the rayes and beames of love be suspended are sweet expressions of filiall bowels and tendernesse of love to Christ. Libertines imagine if the hazard and feare of hell be removed there is no more place for feare soule-trouble or confession Therefore they teach that there is no assurance true and right unlesse it be without fear and doubting 2. That to call in question whether God be my deare Father after or upon the commission of some hainous sinnes as murther incest c. doth prove a man to be under the covenant of works 3. That a man must be so farre from being troubled for sin that hee must take no notice of his sin nor of his repentance Yea Dr. Crisp vol. 3. Serm. 1. pag. 20 21 22. saith There was no cause why Paul Rom. 7. should feare sin or a body of death because in that place Paul doth saith hee personate a scrupulous spirit and doth not speak out of his owne present câ—se as it was at this time when hee speaks it but speaks in the person of another yet a beleever and my reason is Paul in respect of his owne person what became of his sin was already resolved Chap. 8.1 There is now no condemnation c. hee knew his sins were pardoned and that they could not hurt him Answ. Observe that Arminius as also of old Pelagius exponed Rom. 7. de semi regenito of a halfe renewed man in whom sense which inclines to veniall sins fights with reason that so the full and perfectly renewed man might seeme to be able to keep the Law and be free of all mortall sin And Crisp doth here manifestly free the justified man of all sin why because hee is pardoned So then there is no battell between the Flesh and the Spirit in the justified man by the Antinomian way to heaven which on the Fleshes part that lusteth against the Spirit deserveth the name of sin or a breach of the Law Onely its Asinus meus qui peccat non ego as the old Libertines in Calvin's time said The flesh does the sin not the man for the man is under no Law and so cannot sin But that Paul Rom. 7. speaks in the person of a scrupulous and troubled conscience not as its the common case of all the regenerate in whom sin dwells is a foule and fleshly untruth 1. To be carnall in part as Vers. 14. to doe which wee allow not to doe what wee would not and what wee hate to doe is the common case not peculiar to a troubled conscience onely but to all the Saints Gal. 5.17 2. Paul speaketh not of beleeving as hee must doe if hee speak onely of a scrupulous and doubting conscience but hee speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of working vers 15. doing 17 18. willing 15 19. not of beleeving onely or doubting Now it is not like the Apostle does personate a scrupulous soule of whom hee insinuates no such thing 3. A scrupulous and troubled conscience will never yeeld so long as hee is in that condition that hee does any good or that hee belongs to God as is cleare Psal. 88. Psal. 38. Psal. 77.1 2 3 4. c. but Paul in this case yeeldeth hee does good hates evill delights in the Law of the Lord in the inner man hath a desire to doe good hath a law in his mind that resisteth the motions of the flesh 4. Yea the Apostle then had no cause to feare the body of sinne or to judge himself wretched this was his unbeleefe and there was no ground of his feare because hee was pardoned hee knew that he was freed from condemnation It was then Paul's sinne and is the sinfull scrupulosity of unbeleevers to say being once justified Sinne dwells in me and there is a law in my members rebelling against the law of my mind and bringing me into captivity unto the law of sinne and I am carnall and sold under sin and I doe evill even that which I hate for all these are lies and speeches of unbeleefe The justified man sinneth not his heart is clean hee doth nothing against a law But I well remember that our Divines and particularly Chemnitius Calvin Beza prove against Papists that concupiscence is sin after baptisme even in the regenerate and it is called eleven or twelve times with the name of sin Rom. c. 6. c. 7. c. 8. and they teach that of Augustine as a truth Inest non ut non sit sed ut non imputetur So we may use all these Arguments against Libertines to prove wee are even being justified such as can sin and doe transgresse the Law and therefore ought to confesse these sins be troubled in conscience for them complaine and sigh in our fetters though wee know that we are justified and freed from the guilt of sin and the obligation to eternall wrath But sin is one thing and the obligation to eternall wrath is another thing Antinomians confound them and so mistake grosly the nature of sinne and of the Law and of Justification Some imprudently goe so farre on that they teach That beleevers are to be troubled in heart for nothing that befalls them either in sinne or in affliction If their meaning were that they should not doubtingly and from the principle of unbeleefe call in question their once sealed Justification wee should not oppose such a tenent but their reasons doe conclude That wee should no more be shaken in mind with sinne then with afflictions and the punishments of sin and that notwithstanding of the highest provocation wee are guilty of wee are alwayes to rejoyce to feast on the consolations of Christ. 1. Because trouble for sin ariseth from ignorance or unbeleefe that beleevers understand not the work of God for them in the three Persons the Fathers everlasting decree about them the Sons union with them and headship to them his merits and intercession the holy Spirits inhabitation in them and his office toward them to work all their works for them till hee make them meet for glory 2. Because such trouble is troublesome to Gods heart as a friend's trouble is to his friends but especially because the Spirit of bondage never returnes againe to the justified Rom. 8.15 But I crave leave to cleare our Doctrine touching soule-trouble for sin in the justified person Asser. 1. No doubting no perplexity of unbeleefe de jure ought to perplexe the soule once justified and pardoned 1. Because the Patent and Writs of an unchangeable purpose to save the elect and the subscribed and resolved
upon Act of atonement and free redemption in Christ standeth uncancelled and firme being once received by faith the justified soule ought not so to be troubled for sin as to mis-judge the Lords by-past work of saving Grace 1. Because the beleever once justified is to beleeve remission of sins and a payed ransome If now hee should beleeve the Writs once signed were cancelled again hee were obliged to beleeve things contradictory 2. To beleeve that the Lord is changed and off and on in his free love and eternall purposes is a great slandering of the Almighty 3. The Church Psal. 77. acknowledgeth such mis-judging of God to be the soules infirmity Psal. 77.10 I said This is my infirmity Asser. 2. Yet de facto David a man according to Gods heart 1 Sam. 12.12 13. fell in an old feaver a fit of the disease of the Spirit of bondage Psal. 32.3 When I kept silence my bones waxed old through my roaring all the day long V. 4. For day and night thy hand was heavie upon me my moisture is turned into the drought of summer So the Church in Asaph's words Psal. 77.2 My sore ran in the night and ceased not either his hand was bedewed with teares in the night as the Hebrew beareth or a boyl of unbeleefe broke upon me in the night and slacked not Vers. 7. Will the Lord cast off for ever will hee be mercifull no more Then faith and doubting both may as well be in the soule with the life of God as health and sicknesse in one body at sundry times and it is no argument at all of no spirituall assurance and of a soule under the Law or covenant of works to doubt as sicknesse argueth life no dead corpse is capable of sicknesse or blindnesse these are infirmities that neighbour with life so doubting with sorrow because the poore soul cannot in that exigence beleeve is of kin to the life of God the life of Jesus hath infirmities kindly to it as some diseases are hereditary to such a family 2. The habit or state of unbeleefe is one thing and doubtings and love-jealousies is another thing Our love to Christ is sickly crazie and full of jealousies and suspitions Temptations make false reports of Christ and wee easily beleeve them Jealousies argue love and the strongest of loves even marriage-love 3. By this all acts of unbeleefe in soules once justified and sanctified should be unpossible Why then the Lords Disciples had no faith when Christ said to them Why doubt yee O yee of little faith It happily may be answered that the Disciples Mat. 8. doubted not of their son-ship but of the Lords particular care in bringing them to shore in a great sea-storme To which I answer It s most true they then feared bodily not directly soule-ship-wrack but if it was sinfull doubting of Christs care of them Master carest thou not for us the point is concluded That doubting of Christs care and love may well inferre a soule is not utterly void of faith that is in a doubting condition 4. The morning dawning of light is light the first springing of the child in the belly is a motion of life the least warmings of Christs breathings is the heat of life When the pulse of Christ new framed in the soule moveth most weakly the new birth is not dead the very swonings of the love of Christ cannot be incident to a buried man 5. When Christ rebuketh little faith and doubting hee supposeth faith hee who is but a sinking and cryeth to Christ is not drowned as yet 6. The Disciples prayer Lord increase our faith Christs praying that the faith of the Saints when they are winnowed may not faile the exhortation to be strong in the Lord and in the power of his might prove the Saints faith may be at a stand and may stagger and slide 7. The various condition of the Saints now it s full moon againe no moon light at all but a dark ecclipse evidenceth this truth The beleever hath flowings of strong acts of faith joy love supernaturall pâ—ssions of Grace arising to an high spring-tide above the banks and ordinary coasts and â—gain a low-ground ebbe The condition in ebbings and flowings in full manifestations and divine raptures of another world when the wind bloweth right from heaven and the breath of Jesus Christs mouth and of sad absence runneth through the Song of Solomon the book of the Psalmes the book of Job as threeds through a web of silke and veines that are the strings and spouts carrying bloud through all the body lesse or more Asser. 3. The justified soule once pardoned receiveth never the Spirit of bondage Rom. 8.15 to feare againe eternall wrath that is This Spirit in the intension of the habit such as was at the first conversion when there was not a graine of faith doth never returne nor is it consistent with the Spirit of Adoption Yet happily it may be a question if a convert brought in with much sweetnesse and quietnesse of Spirit shall fall in some hainous sinne like the adultery and murther of Dâ—vid have not greater vexation of Spirit then at his first conversion but more supernaturall But yet this must stand as a condemned error which Libertines doe hold That frequency or length of holy duties or trouble of Conscience for neglect thereof are all signes of one under a Covenant of Works And that which another of that way saith in a dangerous medicine for wounded soules Where there is no Law as there is none in or over the justified soule there is no transgression and where there is no transgression there is no trouble for sinne all trouble arising from the obligement of the Law which demandeth a satisfaction of the soule for the breach of it and such satisfaction as the soule knowes it cannot give and thereby remaines unquiet like a debtor that hath nothing to pay and the Law too being naturally in the soule as the Apostle saith The Conscience accusing or else excusing It is no marvell that such soules should be troubled for sinne and unpacified the Law having such a party and ingagement already within them which holding an agreement with the Law in Tables and Letters of stone must needs worke strongly upon the spirits of such as are but faintly and weakely inlightned and are not furnished with Gospel enough to answer the indictments the convictions the terrors the curses which the Law brings And a third And indeed Gods people saith he need more joyes after sinnes then after afflictions because they are more cast downe by them and therefore God useth sinnes as meanes by which he leades in his joyes into them in this world and alâ—o in the world to come their sinnes yeeld them great joyes Indeed in some respects they shall joy-most at the last day who have sinned least But in other respects they have most joy who have sinned most for sinne they little or much they all
saved by Faith as we are Heb. 11.1 2 3 4 5 6 7 8 9 10 11 12 13. Gal. 3.10 13. Acts 11.16 17. Rom. 9.31 32 33. 5. Yea the Law was no lesse a Letter of condemnation to them then to us Rom. 8.3 Rom. 10.3 Deut. 27.26 Gal. 3.10 13. 2 Cor. 3 7 8.13.14 15. 6. They dranke of the same spirituall Rocke with uâ— and the Rocke was Christ 1 Cor. 10.1 2 3 4. Heb. 13.8 and were saved by grace as well as we Acts 15.11 2. It 's true Josiahs tendernesse of heart Davids smiting of heart the Womans weeping even to the washing of Christs fâ—et with teares Peters weeping bitterly for the denying of his Lord as they were woundings and Gospel-affections and commotions of love issuing from the Spirit of adoption of love grace and nothing but the Turtles love-sorrow so it is most false that they were no soule trouble for sinne as if these had beene freed from all Law of God and these soule-commotions were not from any sense of the curse or the Law or any demands of Law to pay what justice may demand of the selfe-condemned sinner yet were they acts of soule-trouble for sin as sin and it shall never follow that the parties were under no transgression and no law because under no obligement to eternall wrath for such an obligation to eternall wrath is no chain which can tye the sons of adoption who are washed justified pardoned and yet if the justified and pardoned say they have no sin and so no reason to complaine under their fetters and sigh as captives in prison as Paul doth Rom. 7.24 nor cause to mourne for in-dwelling of sin they are liars and strangers to their owne heart and doe sleep in deep security as if sin were so fully removed both in guilt and blot as if tears for sin as sin should argue the mourning party to be in the condition of those who weep in hell or that they were no more obliged to weep yea by the contrary to exercise no such affection but joy comfort and perpetuated acts of solace and rejoycing as if Christ had in the threshold of glory with his owne hand wiped all teares from their eyes already 3. Nor see I any reason why any should affirme That the Law is naturally as a party in the soule of the either regenerate and justified or of those who are out of Christ. 1. For the Law 's in-dwelling as a party ingaging by accusing and condemning is not naturally in any sonne of Adam because there is a sleeping conscience both dumbe and silent naturally in the soule and if there be any challenging and accusing in the Gentile-conscience Rom. 2. as stirring is opposed to a silent and dumb conscience that speaketh nothing so the Law-accusing is not naturally in the soule a spirit above nature I doe not meane the Spirit of regeneration must work with the Law else both the Law and sin lie dead in the soule the very law of nature lieth as a dead letter and stirreth not except some wind blow more or lesse on the soule Rom. 7.8 9. 2. That the Law wakeneth any sinner and maketh the drunken and mad sinner see himselfe in the sea and sailing down the river to the chambers of death that hee may but be occasioned to cast an eye on shore on Jesus Christ and wish a landing on Christ is a mercy that no man can father on nature or on himselfe 3. All sense of a sinfull condition to any purpose is a work above nature though it be not ever a fruit of regeneration 4. It s true Christ teacheth a mans soule through the shining of Gospel-light to answer all the enditements of the Law in regard that Christ the Ransomer stops the Law 's mouth with bloud else the sinner can make but a poore and faint advocation for himselfe yet this cannot be made in the conscience without some soule-trouble for sin 5. It s strange that Gods people need more joy after sinne then after affliction and that in some respect they have most joy who have sinned most Sure this is accidentall to sin this joy is not for sin but it s a joy of loving much because much is forgiven Forgivenesse is an act of free grace sin is no work of grace Sin grieves the heart of God as a friend's trouble is trouble to a friend the beleever is made the friend of God Joh. 15.15 and it must be cursed joy that lay in the womb of that which is most against the heart of Christ such as all sin is Yea to be more troubled in soule for sinnes then for afflictions smelleth of a heart that keeps correspondence with the heart and bowels of Christ who wept more for Jerusalems sins then for his owne afflictions and crosse As some ounces of everlasting wrath in the Law with a talent weight of free Gospel-mercy would be contempered together to cure the sinner so is there no rationall way to raise and heighten the price and worth of the soule-Redeemer of sinners and the weight of infinite love so much as to make the sinner know how deep a hell hee was plunged in when the bone aketh exceedingly for that the Gospel-tongue of the Physician Christ should lick the rotten bloud of the soules wound speaketh more then imaginable free-love Nor doe wee say that Gospel-mourning is wrought by the Law 's threatnings then it were servile sorrow but it s wrought by the doctrine of the Law discovering the foulnesse and sinfulnesse of sin and by the doctrine of the Gospel the Spirit of the Gospel shining on both Otherwise sounds breathings letters of either Law or Gospel except the breathings of heaven shine on them and animate them can doâ— no good Asser. 4. Sinnes of youth already pardoned as touching the obligation to eternall wrath may so rise against the childe of God as he hath need to aske the forgivenesse of them as touching the removing of present wrath sense of the want of Gods presence of the influence of his love the cloud of sadnesse and deadnes through the want of the joy of the Holy Ghost and ancient consolations of the dayes of old Psal. 90.7 Wee are consumed in thy wrath and by thy hot displeasure we are terrified Vers. 8. Thou hast set our iniquities before thee and our secret sinne in the light of thy face This was not a motion of the flesh in Moses the man of God Antinomians may so dreame the furie of the Lord waxed hot against his people so saith the Spirit of God nor is this conceit of theirs to be credited against the Text that Moses speaketh in regard of the reprobate party Moses by immediate inspiration doth not pray for the beauty and glory of the Lord in the sense of his love to be manifested on a reprobate partie Antinomian Preachers in our times confesse sinnes in publike but it s the sinnes of the reprobate and carnall multitude that are in
nor is faith in any sort diminished but put to a farther exercise And the same sad fruits follow from the sins of the Saints under the New Testament as may be cleared from Revel 2.5 16 22. Revel 3.3 17 18. 2 Cor. 1.8 9 10. 2 Cor. 2.7 2 Cor. 7.5 6 7. Revel 3.20 Joh. 14.1 Nor can wee thinke that the strictnesse of the Law gave those under the Law an indulgence not to be a whit troubled in soule for sin as it over-clouded the influence and slowings of divine love suppose they had assurance of freedome from the wrath to come as is evident in the Spouse Cant. 5.1 2 3 4 5 6. and chap. 2.16 17. chap. 4.7 Nor is it true that Gospel-grace and liberty entitleth the Saints now to such wantonnesse of peace as that persons fully assured of deliverance from the curse of the Law are never to be troubled for sins committed in the state of free justification nor are they any more to mourn nor grone under sins captivity nor to confesse sin in regard that Christs bloud hath washed soul eyes and faces from all tears and the salvation of the Saints in this life is not in hope onely as wheat in the blade but actuall as in the life to come and therefore holy walking and good works can no more be meanes or the way to the Kingdome as M. Towne and other Antinomians say then mâ—tion within the City can be a way to the City in regard the man is now in the City before hee walk at all Asser. 5. If Jesus Christ had soule-trouble because of divine wrath for our sin and was put to a sweat of bloud God roasting Christ quick in a furnace of divine justice though every blobe of sweat in the Garden was a sea of free grace not his eyes onely but his face and body did sweat out free love from his soule Luk. 22.44 Heb. 5.7 what must soule-trouble be in a fired conscience It s no wonder that wicked men wrestling with everlasting vengeance cannot endure it The Devill 's predominant sin being blasphemous despaire hee tempts most to his owne predominant sin the issue and finall intent of all his temptations is despaire because Devills are living and swimming in the sphere and element of justice they cannot beare it they cry to Christ the whole company and family making the despiting of Christ a common cause Art thou come hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to torment us before the time Mat. 8.29 Pro. 18.14 The spirit of a man will beare his infirmity the spirit is the finest mettall in the man but a wounded spirit who can beare that So the Hebrew readeth Any thing may be borne but breake the mans soule and breake the choycest peece in the soule the conscience who can then stand As conscience is the sweetest bosome-friend of man so it is the sorest enemy David is persecuted by his Prince and hee beareth it Jeremiah cast in the dungeon by the Rulers Priests and Prophets and hee overcometh it Job persecuted by his friends and hee standeth under it Christ betrayed and killed by his owne servants and kinsmen and hee endureth it the Apostles killed scourged and imprisoned by the Jewes and they rejoyce in it But Judas is but once hunted by a Fury of hell in his owne brest and hee leaps over-board in a sea of infinite wrath Cain Saul Achitophel cannot endure it Spira roareth as a Beare and cryeth out O that I were above God though wee may hope well of his eternall state Nero after to his other blouds hee had killed his Mother Agrippina hee could not sleep hee did often leap out of the bed and was terrified with the visions of hell Eternity the resurrection and the judgement to come are virtually in the conscience 2. What is feare A tormenting passion To hang a living man by an untwisted threed over a river of unmixt pure vengeance and let the threed be wearing weaker and weaker what horrour and palenesse of darknesse must be on the soule 3. What sorrow and sadnesse when there is not a shadow of comfort But 4. positive despaire rancour and malice against the holy Majesty of God when the soule shall wish and die of burning desire to be above and beyond the spotlesse essence of the infinite Majesty of God and shall burne in a fire of wrath against the very existence of God and blaspheme the Holy One of Israel without date Job saith of such chap. 27.20 in this life Terrors take hold of him as waters and a tempest stealeth him away in the night But consider what it is to the Saints Job complaineth chap. 14.16 Doest thou watch over my sinne V. 17. My transgression is sealed up in a bag and thou sewest up mine iniquity Vatabl. Thou appearest to be a watchfull observer of mine iniquity and addest as Ari. Monta. punishment to punishment sewing sin to sin to make the bag greater then it is Now though there be a mis-judging unbeleefe in the Saints yet it is certaine God doth inflict penall desertions as reall peeces of hell on the soules of his children either for triall as in Job or punishment of sin as in David whose bones were broken for his adultery and murther Psal. 51.10 and whose moisture of body was turned into the drought of summer through the anger of God in his soule till the Lord brought him to the acknowledgement of his sin and pardoned him Psal. 32.3 4 5 6. But some will say Can the Lord inflict spirituall punishment or any of hell or the least coale of that black furnace upon the soules of his owne children To which I answer It s but curiosity to dispute whether the paines of hell and the flames and sparkles of reall wrath which I can prove to be really inflicted on the soules of the Saints in this life be penalties spirituall different in nature Certaine there be three characters sealed and engraven on the paines of the damned which are not on the reall soule-punishments of divine wrath on the soules of the Saints As 1. What peeces of hell or broken chips of wrath are set on upon the soules of deserted Saints are honied and dipped in heaven and sugared with eternall love Gods heart is toward Ephraim as his deare child and his bowels turned within for their misery even when hee speaks against them Jer. 31.20 21. But the coals of the furnace cast upon reprobates are dipt in the curse of God yea so as in a small affliction even in the mis-carrying of a basket of bread and the losse of one poore oxe there is a great Law-curse and intolerable vengeance Deut. 27.26 Chap. 28.17 31. And againe in in the in-breaking of a sea and floud of hell in the soule of the child of God a rich heaven of a divine presence Psal. 22. V. 1 89. Psal. 18.4 5 6. 2. The hellish paines inflicted on reprobates are Law-demands of satisfactory vengeance and payment
speaketh of curses and judgement in the by and the Law more kindly and more frequently because of our disobedience and of the preparing of an infant Church under none-age for Christ. But though the Gospel speake lesse of Gods severitie in externall judgements as in killing so many thousands for looking into the Arke for Idolatrie yet the Apostle saith that these things were not meerely Pedagogicall and Jewish so as because the like are not written in the New-Testament it followeth not they belong not to us for saith he 1 Cor. 10.6 Now these things were our examples vers 11. Now all these things happened unto them for examples and they are written for our admonition upon whom the ends of the world are come Ergo the like for the like sins do and may befall men under the Gospel Moreover never greater plagues then were threatned by Christs owne mouth never wrath to the full came upon any in such a measure as upon the City of Jerusalem and the people of the Jewes for killing the Lord of glory And though no such dissertions be read of in the Apostles as of Job who yet was not a Jew and yet more disserted then David Heman or any Prophet Ezechiah the Church Lament Chap. 2. and 3. Yet we are not hence to beleeve that there were never such dissertions under the New-Testament For as externall judgements so internall soule-trials are common to both the Saints under the Old and New-Testament as is evident in Paul 2 Cor. 1.8 9. 2 Cor. 5.11 2 Cor. 7.4 5 6. 1 Pet. 1.6 7. and as both were frequent under the Old-Testament so were they written for our learning And if it were to the Jewes meerely Pedagogicall to have terrors without and feares within and to be pressed out of measure or to afflict their soules for sinne were a worke of the law then to be afflicted in conscience were a denying that Christ is come in the flesh And simply unlawfull whereas the Lords absence is a punishment of the Churches not opening to Christ Cant. 5.4 5 6. And Gods act of with-drawing his lovely presence is an act of meere free dispensation in God not our sinne For this would be well considered that the Lords active dissertion in either not co-operating with us when wee are tempted or 2. his not calling or the suspending of his active pulsation and knocking at the doore of our soule or 3. the not returning of a present comfortable answer or 4. the with-drawing of his shining manifestations his comforts and the sense of the presence of Jesus Christ cannot be formally our sinnes indeed our unbeleefe our sinning which resulteth from the Lords non-co-operating with us when wee are tempted our mis-judging of Christ as if it were a fault to him to stand behind the wall which are in our dissertions passive are sinnes Asser. 5. Saddest dissertions are more incident to the godly then to the wicked and naturall men as some moth is most ordinary in excellent timber and a worme rather in a faire rose then in a thorne or thistle And sure though unbeleefe fears doubtings be more proper to naturall men then to the Saints yet unregenerate men are not capable of sinfull jealousies of Christ's love nor of this unbeleefe which is incident to dissertion wee now speak of even as marriage jealousie falleth not on the heart of a Whore but of a lawfull Spouse 2. According to the measure and nature of love so is the jealousie and heart-suspitions for the want of the love whence the jealousie is occasioned The soule which never felt the love of Christ can never be troubled nor jealously displeased for the want of that love And because Christ had the love of God in another measure possibly of another nature then any mortall man his soule-trouble for the want of the sense and actuall influence of that love must be more and of an higher and it may be of another nature then can fall within the compasse of our thoughts never man in his imagination except the man Christ could weigh or take a lift of the burden of Christ's soule-trouble The lightest corner or bit of Christ's satisfactory Crosse should be too heavie for the shoulders of Angels and Men. You may then know how easie it is for many to stand on the shore and censure David in the sea and what an oven and how hot a fire must cause the moisture of his body turne to the drought of summer The Angels Joh. 20. have but a theory and the hear-say of a stander-by when they say Woman why weepest thou Shee had slept little that night and was up by the first glimmering of the dawning and sought her Saviour with teares and an heavie heart and found nothing but an empty grave O they have taken away my Lord and I know not where they have laid him And the daughters of Jerusalem stood but at the sick Spouses bed side and not so neare when shee complaines I am sick of love To one whose wanton reason denyed the fire to be hot another said Put your finger in the fire and try if it be hot Some have said All this soule-trouble is but melancholy and imagination Would you try whether the body of an healthy and vigorous man turned as dry as chaffe or a withered halfe-burnt stick through soule-paine be a cold fire or an imagination and what physicke one of the smallest beames of the irradiation of Christ's smiling countenance is to such a soule you would not speake so Asser. 6. Why some of the Saints are carried to Abraham's bosome and to heaven in Christ's bosome and for the most feast upon sweet manifestations all the way and others are oftner in the hell of soule-trouble then in any other condition is amongst the depths of holy Soveraignty 1. Some feed on honey and are carried in Christ's bosome to heaven others are so quailed and kept under water in the flouds of wrath that their first smile of joy is when the one foot is on the shore and when the morning of eternities Sunne dawnes in at the window of the soule Some sing and live on sense all the way others sigh and goe in at heavens gates weeping and Christ's first kisse of glory dryes the tears off their face 2. Christ walkes in a path of unsearchable liberty that some are in the suburbs of heaven and feele the smell of the dainties of the Kings higher house ere they be in heaven and others children of the same Father passengers in the same journey wade through hell darknesse of feares thrones of doubtings have few love-tokens till the marriage-day 3. There be not two sundry wayes to heaven but there are I doubt not in the latitude of Soveraignty hundreds of various dispensations of God in the same way Jerusalem is a great City and hath twelve and many ports and angles and sides to enter at but Christ is the one onely way hee keeps in all
and brings in all hee keeps in Angels that they never came out hee brings in his many children to glory But some goe to heaven and till the twelfth houre know nothing of sinne death God Christ heaven and hell Grace tooke a short cut and a compendious way with the repenting Thiefe Christ cannot onely runne but fly post with some in few houres to heaven Grace hath Eagles wings to some and some wrestle with hell fight with beasts make warre with lusts and are dipt in and out as the oars in the river in flouds of wrath from their youth and a long time Caleb and Joshua for two generations were in the Journey to Canaan many thousands not borne when they entered the Journey yea new generations arose and entered into that good land with them and were there as soone as they Asser. 7. In consideration of dissertions as actively they come from God and passively they are received in us and consecutively or by abused resultance are our sinnes they have sundry and divers causes 1. Sorrow for the with-drawing sense and influence of Christ's love as formally a dissertion passive in us is not sinfull except sorrow which is a luxuriant and too indulgent passion exceed measure For 1. It s a mark of a soule that livâ—th and breatheth much on Christ's love now if love be the life of some it must be continued in sense or some fruition of love lesse or more Now as the irradiation of the sunne's beames and light in the aire yesterday or the last yeare cannot enlighten the aire and earth this day and the mâ—at I did eat a yeare agoe the sleep I slept the last moneth cannot feed and refresh me now but there must be a new application of new food and new sleep So the irradiation of the manifested love of Christ in the yeares of old must goe along with us though as experiences of old favours they may set faith on foot again when it s fallen yet the soule that liveth by fruition of divine love must have a continuated influence of that love and to live on divine love of it selfe can be no sin O it s a life liable to many clouds over-castings of sadnesse and jealousies that lives on the manifestations of Christ's love It s sweet and comfortable but has mixtures of hardest trialls for such set on no duties comfortably without hire in hand as it were when Christ's love-letter from heaven miscarries and is intercepted the soule swoons it s surer to live by faith 2. To murmure and impatiently to so sorrow as if God had forgotten to be mercifull is sinfull sorrow 1. Because the object of it is materially blasphemous The strength of Israel cannot lie nor repent nor can any change or shadow of change fall on him 2. It s most unjust to complaine and quarrell with him who hath jus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right law full and unconstrained liberty to doe with his owne what hee pleaseth but the heavenly irradiations and out-shinings of Christ's love and the influence of his free grace are all his owne and most free for if the Sea-man have no just cause to quarrell with God because the wind bloweth out of the East when he desireth it may blow out of the West and the Husband-man cannot in reason plead male-government in the Almighty because hee restraines the clouds and bindeth up the wombe of heaven in extreme drought when hee cryeth for raine and dew to his withered earth and meddowes and valleys so neither is there any just pleading a sinlesse desire of the contrary is a farre other thing with the Lord because hee bindeth up the bowels of Christ from outing his love or restraineth the winds and breathings of the Spirit from blowing 3. Wee may desire the wind of the Lord to blow because its an act of free grace in him so to doe but to contend with the Lord because hee will not act himselfe in works of free grace at our pleasure is to complain that grace is grace for if grace were obnoxious in all its sweet spirations and motions to my will or to your desires it should not be grace but a work of my hireing and sweating 4. This sorrowing must accuse the free holy and innocent love of Christ as if his love were proud nice humorous high passionate whereas infinite freedome infinite majesty and lovelinesse and meeknesse of tenderest love doe all three concurre admirably in Jesus Christ. Love cannot be hired Cant. 8.7 If a man would give all the substance of his house for love it would utterly be contemned And for the strength of tendernesse of love the same place pleadeth Many waters cannot quench love neither can the flouds drown it And Paul asserteth Ephes. 3.18 The breadth and length and deâ—th and height of it 5. There is required a submission under such a divine dispensation else wee upbraid grace and will be wicked because God will not be actu secundo as gracious in his influence as wee are humorous in our sickly desires 6. If wee could understand the sense of divine dispensation the Lord often intendeth grace when hee suspendeth grace and his dissertions are wrapped up in more invisible love and free grace then wee are aware of and why should not wee in faith beleeve his way of dispensation to be mercy Asser. 8. Sometimes 2. Gods immediate lashes on the soule is the occasion of our sinfull mis-judging of God Psal. 38.2 Thine arrowes stick fast in me and thine hand presseth me sore Hence cometh a sad reckoning Vers. 4. Mine iniquities are gone over my head as a heavie burden they are too heavie for me And Psal. 77.4 Thou holdest mine eye waking I am so troubled that I cannot speake And what followeth from this A great mis-judging of God Vers. 7. Will the Lord cast off for ever will hee be favourable no more Vers. 8. Is his mercy cleane gone for ever doth his promise faile for evermore Vers. 9. Hath God forgotten to be gracious It s but a poore ground of inferring that God hath forgotten to be mercifull and Christ is changed because there is night and winter on your soule Is the God of Nature changed because it s not ever summer and day-light because a rose withereth and a flower casteth its bloome and the sunne is over-clouded therefore God hath forgotten himselfe Dispensations of God are no rules to his good pleasure but his good pleasure regulates all his dispensations If the Souldiers of Christ quarter in the dry wildernesse not in the suburbs of heaven their Leader is wise 3. Darkenesse and night are blind judges of coulours in dissertion it 's night on the soule and imaginations are strongest and biggest in the darkenesse the species of terrible things plow deepe furrowes of strong impressions on the phancie in the sleepe when the man walketh in darknesse and hath no light either of sound judgement or soule-comfort it 's night with the
clay in our water but because good works are not our Saviours it s no good ground to say they have no influence in the way of our salvation and they are not way-marks in our journey because they are no part of the ransome that bought heaven Wee have a grand opinion of our owne righteousnesse and when wee misse it wee think wee misse Christ himselfe which is a great mis-judging and argueth a beleeving in our selves not in Christ. And often soule-trouble ariseth from defects omissions and sinnes in our selves If simple griefe for sin as offensive to love arise that 's good soule-trouble but such soule-trouble as shaketh the bottome of faith and turneth the soule off Christ to seek righteousnesse in it self is damnable as it 's hard for an unregenerate man to see sinne in it's dreadfullest colours and not despaire so it 's hard for a regenerate person to see sinne as sinne and not to fall on unbeliefe and doubting of Christs love Antinomians thinke any anxiety for sinne which expelleth actuall rejoycing in Christ our turning off Christ and our casting of the conscience againe under the Spirit of bondage and worke of the Law Which is contrary to truth and the command of James to be afflicted and mourne and Christs saying Blessed are they that mourne for they shall be comforted and Peter who saith there may be need that the Saints be in heavinesse for a season It 's a great point of wisdome 1. to know how farre forth our spirituall walking may be a seed of comfort we may easily erre on either hands 2. The Logick would bee humble Lord I am not hauty Ergo I am comforted in thee Paul saith well I know nothing by my selfe yet am I not hereby justified we would not build a Towre on a Moale-hill 3. From our sinnefull walking we may draw grounds of godly sorrow yet not grounds of unbeliefe Faith and Godly sorrow are consistent together 4. It 's not safe to argue that wee are not in Christ from the wants adhering to our sincere performances While we slander our selves we may slander the Spirit of God 5. The measure of our obedience cannot bee a warrant to counter-argue Christ as want is no warrant to stand farre off from Christ no more then it 's good Logicke to flee from the fire because you are cold or to bee at odds with gold because you are needy and poore poverty may conclude a sayling with low sayles and humility but not unbeliefe your want of all things should not empty rich Jesus Christ. 7. Absence of Christ mis-apprehended through unbeliefe occasioneth soul-trouble In which there is something which evidenceth saving grace in the troubled soule as is afore said For the want of the thing loved cannot but here be a gracious torment to the lover The Spouse is sicke and dyeth when she wanterh him whom her soule loveth Cant. 2.5 chap. 5. vers 6 8. David so expresseth himselfe Psalm 84.2 My soule longeth yea even fainteth or dyeth or is at an end for the Courts of the Lord my flesh and my heart cryeth out for the living God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to desire or to bee consumed or to make an end of any thing Davids desire of injoying God was such as it was his death to want God it may hold forth as Pagnine observeth that Davids soule either extremely desired the Lord or dyed upon the absence of God But to be anxiously troubled in an unbeleeving manner is the sinnefull soule-trouble Why doth the soule doubt of Christs Winter more then of his Summer Absence and presence his comming and his departing are both his owne workes God hath liberty in the one as in the other as it is Gods liberty to make faire weather and stormes to make a faire day and a cloudy day To make David a King and his brethren shepherds and common souldiers so hath he his own freedome in the breathings of his owne Spirit and the blowing of his own winde or of the drawing a curtaine over his owne face and hiding himselfe and neither in this nor in any of his waies of freedome can we challenge the Lord or plead against him And if we thinke we doe well to be angry even to the death at the motions and breathings of Christs free love then may we compel Christ to be kind and visit us as we think good What ever yee be Christ is Lord of his owne presence and visits and it 's good the Kings Chamber of presence be a Dainty and Christs wine bee not so common as water nor can wee here force kindnesse or acts of heavenly manifestations on him he hides himselfe Why he is as reasonable and wise in his going as in his comming 2. We should take on us to steward and husband the kisses and embracements of Christ better then he can doe himselfe and should quarrell because the Lord hath not thought fit to make Heires and Minors that are yet under Non-age Masters and Lords of their owne young heaven this were not a good world for us Christs love is better then wine Cant. 1. Neither our head nor our heart could endure to drinke at our own will of this new wine of the higher Kingdome Better for us it is that Christ beare the key of the Well of life then children have it and if the Government of the higher and lower familie bee upon the shoulders of Christ the leading of this or that single person to heaven is worthy Christs care 3. And consider that Christ goeth not behind the mountaine or hideth himselfe upon meere hazard but so weighty reasons that love may bee sharpened through absence that the house may be adorned with new Hangings and Christs bedde made greene that care may bee had when he resteth in his love not to stirre up nor awake the beloved untill he please that the high Tydes and rich Feasts of Christs love after sad and heavy desertions may heighten the worth and esteeme of Christ that faith and love may with more of the violence of ven lay hold on Christ after long seeking and not part with him on so easie termes Cant. 3.1 2 3 4. that we may know what weakenesse is in our owne clay legs under desertion and how we are to walke on Christs legges which are pillars of marble set on sockets of gold that absence and presence the frownings and smilings of Christ may bee to the Saints the little images of hell and heaven and broken men may read their debâ—s in Christs count-booke of free grace with teares in their eyes and songs of praise in their mouth That wee may bee in high love and sicke for absent Christ and may be at the pains through thicke and thin to seeke him And lâ—arne to live lesse by sense and more by faith and resolve to die beleeving and be charitable of Christ absent and kisse his veile when we can see no more and be upon our watch-towre
and know what of the night and observe a soule-communion with God which the Spirit of the world cannot doe 4. No thing doth more allowd cry the softnesse and baseness of our nature then our impatiencie under sad dispensations when we are positively resolved upon this that God loveth us yet because of a cloud over our Sunne and one scruple of Gall in our joy to lodge a new opinion that Christ is changed in another God and that his love doth plot and contrive our destruction argueth a weake and soone shaken Faith It speaketh lightnesse of love to Christ that it 's loosed at the root with the scratch of a pinne hee hides himselfe and you say oh it 's not Christ but some other like him for Christ would not so goe and come Well rooted friendship can scarse suffer you to beleeve so much of a brother or a companion But when ye thus mis-judge Christ wee may gather if he should appeare in the garments of vengeance as he doth to the damned it 's to be feared this would drinke up our faith and love if Christ were not more gracious then we are constant Lord leade us not into temptation 5. I deny not but seeming wrath and Christ's intercepting of messengers of love and flamings of hell's fury on the soule are prodigious-like Comets glimmering over a trembling conscience and that its much to keep orthodox sound and precious thoughts of Christ when the Christian is not himselfe yet when the child myleth about in a round to say the earth runneth about in a circle or to think the shore or the rock saileth from the ship that carrieth you when the ship moveth and the shore standeth still are but signes of a weak-headed and green Sailer So because you are deeply affected with a sad absence to beleeve Christ's love runneth a circle and that you stand still as a rock and the change is in Christ argueth a green raw wit and instability of faith and that the sâ—a-sands can no more easily drink-up a gallon of water then that temptation would swallow-up the poore mans faith thus fainting if the invisible strength of the Advocate who intercedeth for the Saints did not uphold him Now is my soule troubled 2. The second circumstance in the Text is the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now is my soule troubled There is an Emphasis in this Now Christ had a troubled soule before and was sensible of afflictions but now hee saw more in this crosse then in all afflictions hee saw the curse of the Law and the wrath of God stamped on this crosse Christ had never any Now or juncture of time before or after comparable to this Now. Observe that Christ and his followers must look for growing and swelling crosses Mat. 26.37 Jesus began to be sorrowfull and very heavie He had all his life Isai. 53. sorrow vers 3. hee was a man of sorrowes as if every piece of Christ had been sorrow and had acquaintance with griefe Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was knowne and noted to all marked out to all by his griefes but now hee wadeth deeper in troubles Let all Christ's followers look for a growing crosse and a sadder and sadder Now. Psal. 3. â— Lord how are they increased that trouble me Psal. 25.17 The troubles of my heart are enlarged Hebr. become most broad Psal. 42.7 Deep calleth unto deep at the noyse of thy water-spouts all thy waves and thy flouds are gone over me One crosse calleth to another God raineth them downe as one wave of the sea calleth another So Job's afflictions came on him in a growing way David Psal. 69.2 I sink in the deep mire where there is no standing I wade on deeper and deeper till I lose ground and bottome I am come into the deep waters where the flouds over-flow me 2. Christ's sufferings are called a Cup it behoved to be filled to the brim and Christ weigheth out in ounces and drams so much gall in the Cup and yet some more and because that worketh not the cure yet an ounce more 3. Christ can appoint clothes for us as wee have cold and a burden answerable to the bones and strength of the back It s a doubt if David's faith would reach so farre as that hee should beare it well that another should sacrifice a wicked sonne Absalom to God's justice O how did David mourne that hee was killed Yet the Lord measured out to Abraham a Cup of deeper gall to kill with his owne hand his one sonne a beleeving sonne an heire of the promise 4. What if twelve yeares bloudy issue be little enough for to work a woman to a necessity of seeking to Christ yet another must be eighteen years and a sick-man thirty and eight years Our Physician knoweth us well Let us study for a growing faith to growing crosses and if a crosse as broad and large as all Britaine and a sword as publike as three Kingdoms yea as all the bounds of Christendome come so that there be no peace to him that goeth out or cometh in we are to be armed for it Nor 2. is it enough after pestilence the sword to sit down and say Now I le die in my nest and multiply my dayes as the sand Stay in heaven onely there be neither widdowes nor killed husbands nor beggars nor plundered houses understand the sense of providence right wee have not yet resisted unto bloud wee have yet seas and flouds of bloud to swimme through ere wee come to shore A private crosse is too narrow a plaister to our sore and therefore a publike one as broad as all Scotland as all your Mother-Countrey and Church is little enough It must be yet broader and wee must yet lose more bloud What shall I say 3. The third circumstance in Christ's soule-trouble is his anxiety of mind What shall I say it is as much as What shall I doe But what meaneth this anxiety of Christ It s like a doubting of the event but there is neither doubting nor despairing in it There is feare exceeding great heavinesse and sorrow in it and as an anxious man through extremity of suffering is put to his wits end as destitute of counsell to say I know neither what to doe nor say so Christ had a sinlesse anxiety Learned Divines acknowledge there was an innocent and sinlesse oblivion in the sensitive memory in regard it was intent onely upon the extreme agonie and not oblieged in all differences of time to remember every duty And affirmative precepts obliege not in all and every juncture of time 2. Nor is faith actuâ—lly alwayes without exception to beleeve It s possible that faith in the act and extreme feare in the same act be physically inconsistent 3. Neither were Christ's sensitive affections in their physicall and naturall operations so restrained and awed by a divine Law as that they may not put forth themselves to the utmost and highest degree of
he being the end of the Law as also his passive obedience is ours If this be the intended sense then all our Sanctification is nothing but the Sanctification and holy active obedience of Christ. I yeeld this to be a broad a faire and easie way to heaven Christ doth all for us Christ weeped for my sinnes and that is all the repentance required in me if I beleeve that Christ was mortified and dead to the world for me that is my mortification and if I beleeve that the Change of the whole man was truely in Christ this is my true holinesse then my walking in holinesse cannot bee rewarded with life eternall nor have any influence as a way or meanes leading to the kingdome 2. Christs active obedience imputed to the sinner can be no evidence of justification because it is in Christ not in me any evidence or marke of Justification must bee inherent in the beleever not in Christ. 3. And one and the same thing cannot be a marke and a signe of it selfe Now the active obedience of Christ imputed to the sinner is holden to be a part of Justification 5. The Scripture doth indeed bid you see nothing in your self that can buy the righteousnesse of Christ or be an hire and wages to ransome imputed righteousnesse and Legall Teachers not any Protestant Divines bâ—d you see something a great something of merit and selfe-righteousnesse in your selfe And Antinomians say that the New creature or the New man mentioned in the Gospel is not meant of Grace but of Christ. The Scripture maketh Christ and Justification the cause and Sanctification and the New creature the effect 2 Cor. 5.17 If any man be in Christ hee is a new creature And this assertion maketh Sanctification as formâ—lly distinguished from Christ and Justification just nothing And Antinomians say that in the regenerate and Saints there is no inherent righteousnesse no grace or graces in the soules of beleevers but in Christ onely And M. Saltmarsh saith the same that our sorrow repentance mortification and change of the whole man are nothing in us but they are in Christ and must be apprehended by faith as things unseen whereas the divine nature is in the Saints 2 Pet. 1.4 Faith dwelleth in us 2 Tim. 1.5 The new creation and image of Christ is in the mind Ephes. 4.23 The seed of God abideth in us 1 Joh. 3.9 The anoynting that teacheth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth in you 1 Joh. 2.27 and Ezek. 36. â—6 I will give you an heart of flesh and I will put my Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inner part or in the midst of you Antinomians teach That true poverty of spirit doth kill and take away the sight of grace And Sanctification is so farre from evidencing a good estate that it darkens it rather and a man may more clearly see Christ when hee seeth no sanctification then when hee sees it the darker my sanctification is the brighter is my justification So Saltmarsh The Scriptures bid you see nothing in your selfe or all as nothing these Teachers bid you see something in your selfe And it s a walking by faith and not by sight and a life hid with Christ in God to beleeve more truth in our owne graces then wee see or feel Now its true the Saints out of weaknesse mis-prize the Spirit 's working in them and while they under-value themselves they under-rate the new creation in themselves and tacitely upbraid and â—lander the grace of Christ and lessen the heavenly treasure because it is in an earthen vessell but poverty of spirit and grace will see and doe see grace inherent in it selfe though as the fruit of grace Cant. 1.5 I am black O daughters of Jerusalem but comely as the tents of Kedar Vers. 11. While the King sitteth at his table my spikenard sendeth forth the smell thereof The Saints as they make a judgement of Christ and his beauty so also of themselves My heart waked I am sick of love Psal. 116.16 O Lord truly I am thy servant Psal. 63.1 My soule thirsteth for thee my flesh longeth after thee Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire beside thee Psal. 130.6 My soule waiteth for the Lord more then they that watch for the morning So Ezekiah Esay 38.3 Paul 2 Cor. 1.12 2 Tim. 4.7 8. 1 Cor. 15.9 10. And others have set out in its colours the image of Christ in it selfe but not as leaving out Christ and taking in merit nor doth the sense of sanctification darken justification or lessen it to nothing except where wee abuse it to merit and selfe-confidence as Peter did who in point of selfe-confidence ought to have forgotten the things that are behind 2. Yea to say wee see justification more clearly when wee seâ— no sanctification is to make the water and the Spirit 1 Joh. 5.8 dumb or false witnesses that either speak nothing or tell lies 3. It is against the office of the Spirit which is to make us know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are freely given us of God such as faith repentance love mortification Act. 5. â— 2 Tim. 2.25 Phil. 1.29 Ephes. 2.8 Rom. 5.5 Gal. 2.20 I grant by accident when sin appeareth to a Saint out of measure sinfull and hee seeth how little good hee hath that hee is blind naked poore and hath no money nor price that hee is sold as a wretched man under a body of sin Rom. 7.14 24. it heighteneth the excellency and worth of the ransome and bloud holden forth in Justâ—fication And white righteousnesse free and glorious set beside black guiltinesse and no sanctification compearing as price or hire maketh Christ appeare to be choycer then gold or rubies Yea when I see no sanctification to buy Christ then justification is more lovely eye-sweet taking and soule-ravishing as the more light the more darknesse is discovered and the more sin the higher is Jesus Christ. And by all this the Saints professing their owne integrity and holy walking before God should see something in themselves not understanding the mystery of the Gospel and erre miserably with Legall Teachers and darken free justification by grace And one grace of God should obscure and destroy another for to see feel and professe sanctification is an act of supernaturall feeling and of grace how then can it darken the faith of the remission of sinnes in Christ But it may be asked When the Saints cannot be assured that God is their Father in regard of sin unbeleefe and present deadnesse what reasons would you use to raise their spirits up to the assurance of their interest and relation to God as to their Father Ans. There is no way of arguing Saints out of their unbeleefe except hee that laboureth to strengthen them being an Interpreter one of a thousand who can shew a man his righteousnesse be so acquainted with
absence to say nothing of everlasting huggings and embracings Asser. 7. Nor is this a good reason I find sinne rottennesse and so a deserved curse in all my workes of sanctification therefore why should I make them any bottome for assurance but I must take in Christ heere for Sanctification for if workes of this kind be not done in Faith to the knowledge of the doer they can witnesse nothing but beare a false testimony of Christ nor doe we ever teach that Christ is to bee decourted from our workes of Sanctification but even faith it selfe which is a bottome of peace to Antinomians by this reason must be cashiered for as the love of Christ our prayers humility are not formally sinnes but onely concomitantly in regard that sinne adhereth to them as muddy water is not formally clay and mudde but in mixture its clayie and muddie so our Faith is concomitantly sinnefull both because often its weake and so wanting many degrees and mixed with sinne deserves a curse as well as works of Sanctification but it apprehendeth Christ and righteousnes in him and so it bottometh our assurance If by apprehending you meane to bring to you certaine knowledge and assurance that Christ is made my righteousnesse then you beg the question if you deny this to works of Sanctification For 1 John 2.3 Hereby we know that we know him if we keep his commandements Ver. 5. And who so keepeth his word in him verily the love of God is perfected hereby that is by keeping his word called twise before vers 3.4 The keeping of his Commandements and vers 6. Walking as he walked Hereby saith he know wee that we are in him in Christ our propitiation and righteousnesse and thus are we justified by keeping the Commandements of God because by this we apprehend and know that we are justified 2. But then all that are justified must bee fully perswaded of their justification and that faith is essentially a perswasion and assurance of the love of God to me in Christ it s more then I could ever learne to bee the nature of Faith a consâ—quent separable I beleeve it is 3. If by apprehending Christ and his righteousnesse be understood a relying and fiduciall acquiescing and recumbencie on Christ for salvation It is granted in this sense that Faith is a bottome to our assurance of our being in Christ but that it breedeth assurance in a reflect knowledge alwaies that a beleever is in Christ is not true for 1. I may beleeve and be justified and not know yea positively doubt that I beleeve and am justified as thousands have pardon and have no peace nor assurance of their pardon and have faith in Christ and in his free love and have no feeling of Christ and of his free love For we beleeve more truth of our owne graces and so of our faith and assurance of our pardon then we can see or feele which is Gods dispensation that our life should be hid with Christ in God Ergo the life of Faith by which the just doth live is hid and above the reach of feeling at all times 2. As Faith which is the direct act of knowing and relying on Christ for pardon is a worke of the Spirit above the reach of reason so also the reflect act of my knowing and feeling that I beleeve and am in Christ which proceedeth sometime from Faith and the immediate Testimony of the Spirit sometime from our walking in Christ 1 John 2.3 4. 1 Joh. 3.14 is a supernaturall work above the compasse and reach of our Free-will and is dispensed according to the spirations and stirrings of the free grace of God and as the keeping of his Commandements actu primo and in it selfe giveth Testimony that the soule is in Christ and justified even as the act of beleeving in it selfe doth the same yet that wee actu secundo efficaciously know and feele that we are in Christ from the irradiation and light of Faith and sincere walking with God is not necessary save onely when the winde of the actuall motion and flowing of the Spirit concurre with these meanes just as the Gospel-promises of themselves are life and power but they then onely actually actu secundo animate and quicken whithered soules when the Lord is pleased to contribute his influence in the shininâ— of his Spirit Otherwise I may walke in darkenesse yea bâ—â—eeve pray love die for paine of love and have no ligh◠〈◊〉 reflect knowledge and feeling that I am in Esayâ—0 â—0 10 I may be sicke of love for Christ call knock pray conferr with the watchmen and daughters of Jerusalem and be at a low ebbe in my own sense yea the beloved may to my feeling and actuall assurance have withdrawne himselfe Cant. 3.1 2 3 4 5. Cant. 5.5 6 7 8. and all my inherent evidences cannot quicken me in any tollerable assurance It 's true Sanctification may bee darkned yea and Faith also when there is nothing to the faith-failing and outer dying but this onely of Christ the head all the life of a Saint retyring not to his faint heart but to his strong head I have prayed for you that your faith faile not but the darke evening of Davids both Faith and Sanctification and of Peter in his denying of his Master and his Judaizing Gal. 2. When he and others ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do crook and halt betweene Grace and the Law as the people did between Jehovah and Baal their profession of Jehovah and Christs grace being long and their practise short and inclining too much to Baal and salvation by the Law as halting is a walking with a long and a short legge the body unevenly inclining to both sides of the way this darkening I say was in the second acts of Faith and Sanctification but life and sap was at the roote of the Oake-tree when it was lopt hewed and by winter stormes spoyled of the beauty of its leaves Wee doe not say that Sanctification doth at all times actually beare witnesse or a like sensibly and convincingly that the soule is justified is in Christ there be degrees and intermission and sicke dayes both of Faith and Sanctification But we say roses and flowers have been ever since the creation and shall be to the end of the world because though they vanish in winter yet in their causes they are as eternall as the earth so is Faith and the bloomings and greene blossomings of Sanctification alwaies but there is a Sommer when they cast forth their leaves and beautie Asser. 8. To presse duties out of a principle of Faith is to presse Christ upon soules nor can the seeing of beames and light in the ayre or of Wine-grapes on the tree be a denying of the Sunne to be in the firmanent or of life and sap to be in the Vine-tree to see and feele in our selves grapes and fruits of righteousnesse except we make the grace of Christ a bastard
after drawing bloud and cutting a veine more commeth in the place and after a great Feaver and decay of strength in a recovery Nature repaireth it selfe more copiously And often in our sad troubles wee have that complaint of God which he rebuketh his people for Esayâ—0 â—0 27 Why sayest thou O Jaakob and speakest O Israel my way is hid from the Lord and my judgement is passed over from God that is the Lord takes no notice of my affliction and hee forgets to right me as if I were hid out of his sight and David Psal. 31.22 I said in my hast I am cut off from before thine eyes It s not unlike a word which Cain spake with a farre other mind Gen. 4.14 From thy face shall I be hid But this is 1. To judge God to be faint and weake as if hee could doe no more but were expiâ—ing Esay 40. vers 28. He will bee both weake and wearied if he forget his owne and our darkenesse cannot rob the Lord of light and infinite knowledge he cannot forget his office as Redeemer God is not like the Storke that leaves her egges in the Sand and forgets that they may be crushed and broken When Christ goes away hee leaves his heart and love behind in the soule till hee returne againe himselfe if the young creation be in the soule he must come backe to his nest to warme with his wings the young tender birth Asser. 16. Nor is Christ so farre departed at any time but you may know the soule he hath been in yea hee stands at the side of the sicke bed weeping for his pained childe yea your groanes pierceth his bowels Jer. 31.20 For since I spoke against him saith the Lord I doe earnestly remember him it s not the lesse true that the head of a swoning sonne lyeth in the bosome and the two armes of Christ that the weake man beleeveth that he is utterly gone away Asser. 17. Nor will Christ more reckon in a Legall way for the slips mis-judgings and love-rovings of a spirituall distemper then a Father can whip his childe with a rod because he mis-knoweth his Father and uttereth words of folly in the height of a feavor Christ must pardon the fancie and sinnes of sicke love the errors of the love of Christ are almost innocent crimes though unbeliefe make love-lyes of Jesus Christ. There be some over-lovings as it were that foames out rash and hasty jealousies of Christ when acts of fiery and flaming desires doe out-runne acts of faith as hunger hath no reason so the inundations and swellings of the love of Christ flow over their banks that we so strongly desire the Lord to returne that we beleeve he will never returne Asser. 18. Though hid Jewels be no Jewels a losed Christ no Christ to sense yet is their an unvisible and an undiscerned instinct of heaven that hindered the soule to give Christ over Shall we upon all this extend all these Spirituall considerations to all men whether they bee in Christ or not Some teach us this as the great Gospel-secret concerning Faith That none ought to question whether they beleeve God to be their Father Christ their Redeemer or no but are to beleeve till they bee perswaded that they doe beleeve and feele more and more of the truth of their faith or beliefe righteousnesse being revealed from faith to faith The 1. ground of this is Christs command to beleeve now commands of this nature are to be obeyed not disputed But this is so farre from being a Gospel-secret that it is not a Gospel truth and sends poore soules to seeke honey in a nest of Waspes the path-way to presumption For though these who truly beleeve ought not to doubt of their beliefe yet these who have lamps of faith and no oyle ought to question whether there be oyle in their lamps or no and true faith with their profession else the foolish Virgines were not farre out who never questioned their faith till it was out of time to buy oyle and that these Virgines should beleeve they had oyle in their lamps when they had none till they should bee perswaded that empty lamps were full lamps and a bastard faith true faith were to oblige them to feed upon the East-winde till there should be a faith produced in the imagination that the East is the West 2. All the Scriptures that charge us to trie our selves 1 Cor. 11. â—8 To examine our selves whether we be in the faith and to know our selves that Jesus Christ is in us except we be reprobats 2 Cor. 13.5 and to know the things that are freely given us of God 1 Cor. 2.12 and so to know our faith Phil. 1.29 doe evince that wee are to trie and so farre to question whether we beleeve or not as multitudes are obliged to acknowledge their faith is but fancy and that there is a thing like faith which is nothing such and that we are not to deceive our selves with a vaine presumption which looketh like faith and is no faith And James 2. many who beleeve there is a God and imagine they have faith being voide of good works and of love in which the life and efficacie of faith is much seene have no more faith then Devils have Vers. 18 â—9 20. â— It is true that we are to beleeve on the name of his Sonne Jesus Christ without any disputing concerning the equity of the command of beleeving or of our obligation to beleeve For both are most just And to dispute thâ— holy and just will of God is to oppose our carnall reason to the wisdome of God but we are noâ— because wee cannot dispute the holy command of God nor to reason our duty not to examine whether that which wee conceive wee doe as a dutie be a bastard and false conception or a true and genuine dutie nor because I may not reason the precept of beleeving given by Jesus Christ am I therefore to beleeve in any order that I please and to come to Christ whether I bee weary and laden with sinne or not weary and laden Christ commandeth mee to beleeve Ergo remaining in my wickednesse regarding iniquity in my heart without despairing of salvation in my selfe I am to beleeve I shall deny this câ—nsâ—quence It is all one as if Antinomians would argue thus All within the visiblâ— Church are obliged to beleeve and râ—st on Christ for salvation whether they be elect or reprobate whether their whoorish heart be broken with the sense of sinne or whole Ergo they are obliged to presume or to rest on Christ their righteousnesse whether they distrust their owne or not Object 2. Wee find not any in the whole course of Christ's preaching or the Discioles that asked the question whether they beleeved or not or whether their faith were true faith or no. It were a disparagement to the Lord of the feast to aske whether his dainties were reall or delusions The
of God that the punishment of sinne be infinite in duration or if it depend on the nature of sinne and of divine justice so as essentially God be necessitated not from any free decree that is not properly necessitie but essentially from that spotlesse and holy justice which is essentially in him to punish those who equally sinned on earth with equall torments in hell and all with eternall punishment Yet notwithstanding all this Christ by his death not onely exhausted the infinite punishment due to us as infinite mountaines of Sands can drinke up all the finite Seas Rivers Brookes and fountaines of the earth but he purchased to us an infinite and eternall weight of glory by the worth of his merit Now by this there must be more in Christs death then we can easily conceive as it is more to bring Israel out of Egypt onely and devide the red Sea and to present them living men on the shore then to doe that and also to give them in peaceable possession that good land which floweth with milke and honey And it s much to deliver a slave from perpetuall poverty misery and bondage and not onely that but positively to make him a rich honourable and glorious King all which Christ by his bloud purchased to us I leave it then to be disputed whether Christs sufferings had not onely a morall meritorious and legall worthynesse from the free act of Gods acceptation or also an intrinsecall worth and weight reall and intrinsecally congruous and proportionable to the paine and shame he delivered us from and the glory that positively he conquesed for us It is more to pay a poore mans debts then to make him rich Quest. 1. If Christs sufferings were limited in regard of time and houres why then could he suffer infinite punishment It involleth a contradiction to limit that which is infinite and if an Angel was sent to comfort him it is like God did extend mercy and not unmixed and satisfactory justice to him Answ. Moderation in suffering as an Angel to comfort him that not a bone of him should be broken that he should not lye three full dayes in the grave that his body should not see corruption all these may well stand with sufferings that are infinite morally and from the worth of his noble and glorious person who is God blessed for ever And it proveth that all the exactest justice that the Lord followed in the persuing Christ to the second death for our sinnes was not in inflicting punishment on Christ intensively and intrinsecally infinite and which should be infinitely satisfactory if wee lay aside all supposition of the punishment of the person suffering who was infinite and of the free and voluntary acceptation of God Quest. 2. But then was not all the infinitenesse of justice in punishing Christ not in inflicting paine infinitely and intensively extreame on him but in that the person was infinite but the paine finite both in time and otherwise Answ. Wee hold that the suffering for the time was so extreme that hee and hee onely could â—ndure the infinitâ— wrath of God but whether all the infinitenesse of paine flow from this that the person was infinite or that the paine was intrinsecally infinite we desire not too curiously to determine Sure the infinitenesse of his person conferred infinitenesse of worth to his merit so as hee purchased a Church by the bloud of God Act. 20.28 The Lord Jesus gave himselfe for his Church Ephes 5.25 26. and a ransome for many Mat. 20.28 1 Tim. 2.6 But I see no reason why Christs suffering should be thought finite because hee suffered in some few dayes then the Lords acts of creating the world of raising the dead working of miracles should be finite acts because absolved in a short time Hence wee cannot say what an obligation is on us to Jesus Christ â—ove for love is too little because our drop of dew can 〈◊〉 no proportion to his infinite and vast sea of tender love to us As Christ gave himselfe an infinite ransome by Law for us so hee brought us under an infinite debt of love and service to him Christ payed all our debts of Law to infinite Justice but wee shall never pay all our debt of love to him O how many thousand talents are wee owing to Christ And because glory is a love-engagement to Christ the longer we enjoy the glory of heaven through millions of Ages the debt to the Lamb to him that sitteth on the throne will be the greater and shall grow infinitely Praises for eternity shall take nothing down of the debt Know you are the sworne and over-engaged and drowned debters of Jesus Vse 2. The sufferings of Mysticall Christ are but for an houre for a night and joy in the morning Psal. 30.5 A little season Revel 6.11 Three dayes Hos. 6.1 A short time and the vision will speake and will not tary Hab. 2.3 Heb. 10.37 It s but tribulation ten dayes Revel 2.10 And which is shorter then all a moment 2 Cor. 4.17 and the shortest of all Isai. 54.7 a little moment All the generations of the first-born that were in great tribulations and in the wombe and belly of the red sea are now come off safe and landed on the shore and are now up before the throne in white triumphing with the Lamb the houre is ended some of them two thousand yeares agoe are eased of burning quick of the sword of the tâ—â—th of lyons Jobs face now is not foule with weeping Davids soule droopeth away and melteth no more with heavinesse as Psal. 119. The traces of tears on Christs faire face are fifteen hundred yeares agoe washed off and dryed with his Fathers hand Paul is now beyond fears without terrors within and the sentence of death All the Martyrs now are above the fire the faggoâ—s the rack the gibbet the axe What thoughts hath John Baptist now of beheading or Steven of stoning to death the gashes and wounds of the stripes of the Apostles scourged for the name of Jesus are over now There is not one sigh nor one tâ—are nor one cry nor one death now in heaven all the former things are gone Afflictions are but a short transe for an houre our short-living sufferings will be over quickly We are near the shore Our inch of winter shall weare out there is but a little bit of soure death before us the Ceremonies of death's approaching of the noyse of its feet of its awsome and dreadfull gloome the train of little images of death the aking of bones the stiches of heart the paine of the side and such soft passing accidents and the name are more then death it selfe and all these shall passe over quickly Wee have not Centuries nor Millions of yeares to suffer hee who limited a time to the Head Christ's suffering hath set so many sand-glasses and determined so many houres for all our sufferings Yea 2. the gall in our cup must be weighed
by Gods owne hand Not a man killed more in the two Kingdomes nor a house burnt nor a scratch in the body nor one wound in the poore souldier of Christ but all are numbred all goe by ounces graines and scruples in heaven there is a paire of just and discreet ballances before the throne Crucifie Christ and pierce his side but not one of his bones can be broken there be broken bones of two one at either side of him within the breadth of five fingers to him Cast Joseph in the dungeon but hee must not die there Cast Moses in the river when hee is an infant to die there but Pharaoh's daughter must bring him up as a Prince Let Job's body be afflicted but save his life Imprison and scourge the Apostles but there is more to doe by them ere they be killed Make the Kingdome of Judah weeping captives in Babylon but the dry bones must live againe Let David be sore afflicted but hee cannot be delivered unto death Psal. 118. Let Daniel be a captive and meat for the lyons but hee must be saved and honoured Appoint a day for the destruction of the Jewes under Ahashuerus let death be shaped and warped but they shall not dye Love even the love of Christ whose seven spirits full of wisdome are before the throne is a straight line a just measure and weigheth all to the tempted soules that nothing shall goe above their strength no burden more then their back no poyson no death in their cup no gall more then the stomack can endure You may O redeemed ones referre your hell to Christs love and make over all your sorrowes to his will see if hee will destroy you Let Christ be Moderator to brew your cup and Free-Grace be Judge of your portion of Christs crosse and the crosse may bruise your shoulder it shall not grind you to powder Had I ten eternities of weale or woe I durst referre them to the bowels of Christs boundlesse mercy and free love shall I be the first that Christs warme love over-killed and over-destroyed Christs love is infallible and above error Fatherly providence determines all so equally measureth all so straightly tempereth all so sweetly that black death is suggered with white heaven the sad grave a palace royall for a living and victorious King Apples of life grow on the saddest crosse that the Saints beare The love of Christ hath soft and silken fingers love measureth out strokes Revel 3.19 And can love kill and destroy a sonne of Gods love The sufferings of Christ and the Saints be measured by hours God is the Creator of Time and tempereth the horologe My times are in thy hands Psal. 31. How long Ephraim a raw cake shall be in the oven is decreed from eternity 2. Put away your scum your froth and the ill bloud and you have a dyet-drink from Christ the shorter while 3. You think long to have Britaines houre or the ten dayes of Pestilence and Sword on Scotland or the vastations of Ireland the warres divisions and new blasphemies of England gone and over but though wee lose much time and have bidden farewell to yesterday and shall never see it againe yet the Lord of time loseth not one moment if through acquaintance and familiarity you may become good friends with the crosse and beare it patiently doe for Christ what you will doe for time the former is an act of grace the Lord will thank you for it the latter is the work of a carnall man and will yeeld you no thanks 4. Life is a burden to you when it hath such a soure and sad convoy as heavie afflictions and the soule looks out at the windowes of the clay-â—rison O when will the Jaylor come with the keyes and enlarge a prisoner But why would you fall out with a friend for a foes cause Christ hath sewed them together for a time the vision will not tarie Christ is on his journey wait on let patience have its perfect worke it s a floore that lyeth long under ground it is a long quarter betweene sowing and earing yet Faith hath ay a good crop This houre Among all the houres that Christ had this was the saddest 1. Christ saw that his life in this houre would be taken from him it was convenient that Christ who was a man like us in all things except sinne should not be a stock in dying but have actuall paine and sense in the losing of his life for Christ had as much nature though no corruption as any man and life is a sweet inheritance its natures excellent free-hold and no man is willingly and without one sigh or teare cast out of this free-hold and Christs nature was not brasse or yron Sorrow and sadnesse found a kindly lodging in him 2. Hee had a clay tent of flesh and bloud as the children have that Hebr. 2.15 he might deliver them who through the feare of death were all their life time subject to bondage He must in our nature put on actuall feare to deliver the Saints from habituall feare Nature cannot without horrour and a wrinkle on the brow looke straight out on the breadth of deaths black face The Martyrâ— kissed death because the joy of heaven took lodgeing in their soule by anticipation before the terme day to confirme the truth of God but death has a soure bite and sharpe teeth with all its kind kisses Yea but Christ must read in the face of Death more millions of curses a curse for every elect single man Deut. 27.26 Gal. 3.10 then would have affrighted millions of Angels O! but there was black and dolefull paintrie hell and thousand thousands of deaths in one all writen on the visage of death which was presented to Christ now and when there was a sad darke and thicke courten drawne over Christs heaven it must bee a soure kisse to lay his holy mouth to such a black face as death now had Christ was in sad earnest when he said Matth. â—6 38 My soule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly out of measure heavie even to the death 3. Christ having well tempered affections his soule never being out of joynt with sinne was not in dying foole-hardy or bolde-life-wasting or casting away the soule for a straw is forbidden in the sixth Commandement Hee saw sad and bloudy bils given in against him O how many thousands of sinnes were all made his sinnes by imputation And Justice was to sell all the elect over to Christ and to deliver them all by tale to free grace at no cheaper rate then the rendring of the soule of Christ to harder then ten thousand millions of ordinary deaths Christ behoved to earne heaven at the hardest cost for all his owne with no lesse then the noble and eminent life and bloud of God such a summe was never told downe in heaven before or after 4. There is much weight on this houre in regard of Christs opposites three
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
many deaths as Christ will is a rare grace of God and not of ordinary capacity Rule 7. Christ in submitting his will maketh the Prophecies the revealed Gospel his rule and in the matter of duty is willing to be ruled by Gods revealed will in the matter of suffering hee is willing that the Lords will stand for a Law to which hee doth willingly submit and will in no sort quarrell with everlasting decrees To be ruled by the one is holinesse to submit to the other is patience For patience is higher then any ordinary grace in regard its willing to adore and reverence something more and higher then a commanding promising and threatning will of God It was a grace in Christ most eminent in the Lamb of God dumb meek and silent before his shearers the meekest in earth and in heaven that hee did not onely never resist the revealed will of God but never thought motion nor any hint of a desire was in him against the secret and oâ—ernall decree and counsell of God Christ will not have us to make Images of him who is the invisible God but when in his works of justice power love free grace hee setteth before us the image of his glorious nature and attributes hee will have us to adore him in these According to his decree of reprobation hee raised up Pharaoh to be clay to all men on whom as on a voluntary and rationall vessell of wrath they might read power justice truth soveraignty in these works wee are to tremble before him and adore the Lord. So in works of Grace that are the Image of the invisible God the Lord is to be loved 1 Tim. 1.16 In Paul the chiefe of sinners the Lord holds forth an image of the freest grace no lesse then in the revealed will of God for 1. Christ made an example of mercy and free grace in him 2. Hee made a speaking and crying spectacle to all Ages an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a printed copy of crying grace to all the world and in this wee are to adore and submit to him Such a limb of hell hath received mercy not I who before men was holier O submit to this worke of grace as to the copy of his eternall decree and be silent Rule 8. Christ putteth nature and naturall reason that his naturall will might seem to plead withall under the Lords feet So it would seeme strange God hath many sonnes but none like Christ hee was a Sonne his alone hee had never a brother by an eternall generation hee was the onely heire of the house but never a son so afflicted as hee This seemes against all reason But Christ brings in his Fathers will with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Mat. 26.39 Joh. 12.27 Luk. 22.42 Mark 14.36 But thy will be done It s against submission to put absolute interrogatories upon the Lord Wee love to have God make an account of his providence to us and that the last and finall appeale of the wayes of the Lord should be to our reason as to the great Senate and supremest Court in heaven and earth It s true Christ putteth a Why upon God My God my God why hast thou forsaken me but 1. with the greatest faith that ever was a doubled act of beleeving My God my God 2. With the extremest love that ever was in a man it s also a two-fold cord of warmnesse of heart to his Father My God my God 3. It s a word relative to the covenant between the Father and the Son for My God is a covenant-expression that the Father will keep what he hath promised to his Son and relateth to the infinite faithfulnesse of the Covenant-Maker 4. God relateth to the Dominion Lord-ship and Soveraignty that the Lord hath and therefore that Christ will submit to him 5. Christs complaint of the Lords forsaking sheweth the tendernesse of his soule in prizing the favour of his Father more then any thing in heaven and earth And therefore Christs why is a note of 1. Admiration 2. Of sinlesse Sorrow conjoyned with love tendernesse and submission to God Christ cannot speak to his Father beside the truth But every man is a lyar and wee seldome put questions and queries upon Soveraignty but wee preferre our reason to infinite wisdome Job is out and takes his marks by the Clouds and the Moone when hee saith Job 13.24 Why holdest thou me for thine enemy Chap. 3.11 Why died I not from the womb why did I not give up the ghost when I came out of the belly And Jeremiah 15.18 Why is my paine perpetuall and my wound incurable which refuseth to be healed Chap. 20.18 Wherefore came I out of the wombe to see labour and sorrow that my dayes should be consumed with shame All the Lords works are full yea with child of reason wisdome and grave and weighty causes and though wee see not his acts to have a why yet there is a cause why hee doth all hee doth reason is necessity to him and an essentiall ingredient in all his actions Rule 9. In this Administration of Providence with Christ the Lord goeth many wayes at once In this very act hee redeemeth the world judgeth Satan satisfieth the Law and Justice glorifieth Christ destroyeth sin fulfilleth his owne eternall will and counsell In one warre hee can ripen Babylon for wrath humble his Church deliver Jeremiah punish Idolatry In the same warre hee can humble and correct Scotland harden Malignants that they will not hearken to offers of peace and blow up their haters that they may be lofty through victories and be ripened for wrath through unthankfulnesse to God Providence hath many eyes so also many feet and hands under the wings to act and walk a thousand wayes at once There is a manifold wisdome in Providence as in the work of Redemption In every worke that God doth hee leaveth a wonder behind him No man can come after the Almighty and say I could have done better then hee It s naturall to blame God in his working but unpossible to mend his work Rule 10. Nor is Christ made a loser by losing his will for the Lord but his will is fulfilled in that which he feared Heb. 5.7 Providence submitted unto rendereth an hundred fold in this life Matth. 19.29 God makes the income above hope Gen. 48.11 And Israel said to Ioseph I had not thought to see thy face and lo God hath shewed me also thy seed One berry is not a cluster that two men cannot bear but it s a field an earth of Vine-trees in the seed Ephes. 3.20 He is able to doe above all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then aboundantly above that we can aske or thinke above the shaping or frame of my words and thoughts But I can ask heaven he can give more then heaven and above heaven yea I can think of Christ but he can give above the Christ that I can thinke on
because I cannot comprehend infinite Jesus Christ. Rule 11. Christ is not so intent and heart-bended on freedom from death and this black and sad hour but he reverences a higher providence that Gods will be done so are we to look to providence and we are not to stumble at an externall stroake in sad occurences when Iob 9.22 God destroyeth the perfect and the wicked And he furbishes his Sword Ezek. 21.3 and saith I will draw out my sword out of its sheath and will cut off from thee the righteous and the wicked Then 1. Arise goe downe to the potters house Jer. 18. The earth is Gods work-hâ—use for clay good and bad are equally on the wheeles Christ as punishable for our sinnes though a vessell of burning Gold is under art Soveraignity rolles about three in one wheele the Blaspheming the Repenting Thiefe and Christ who is Uertue Grace yea Glory in the midst An elect and a reprobate man may bee both sewed in the same winding-sheet they may touch others skins in the same grave but they are not rolled in in the same hell Yea Cham is saved in the Arke but as the uncleane beasts are hee is preserved from drowning but reserved to cursing 2. There is a providence of grace as there is in God a speciall love of free-grace the good and the bad figs are not in the same invisible basket there is a Pavilion a Cabinet of silke in Gods privie Chamber seene to no eye Psal. 27.5 And upon all the glory shall be a covering Esai 4.9 Christs free and invisible love is a faire white webbe of gold that a Saint is wrapped in in the ill day Where is he he is hid yet he goes through the sieve and sifted he must be but not a graine of him falles to the earth Amos 9.9 3. There have been questions about the Prerogative of Kings and the Priviledge of Parliaments too but undeniably in the Market-roade of Providence the Lord hath kept a Prerogative Royall of justice to himselfe to cut off the innocent and righteous with the wicked in temporall judgements 2. And of speciall grace of Providence when the godly man is blacked with a death-marke and condemned to die Gods Prerogative sends him a reprievall of grace above the law and current of providence Esai 38.5 Ezechiah saith the high Land-lord is summoned to slit and remove yet he shall dwell in his Farme of clay fifteene yeares 3. This Prerogative dispenseth with fire not to burne with the Sea not to ebbe and flow so long as the soles of the feet of Christs bride are upon the new-found sands in the heart of the Sea Yea with hungry Lyons not to eat their meat when they have no food but the flesh of Daniel beloved of the Lord. Christ here commits himselfe unto an unseen Soveraignty For Abraham to kill his owne onely begotten sonne of promise to reason it s a worke of God but it s a providence of non-sence Neither Law nor Gospel for ought that reason can see shall warrant it yet Soveraignity commands it and that 's enough Afflictions of trialls such as the prosperitie of the wicked and the trying sufferings of the godly seeme more to contradict Gods promises and revealed will in the Word then any other visitations of God therefore beside that they require patience they must have faith in an eminent manner To beleeve infinite wisdome can tye the murthering of Isaak by his owne Father against the Law of Nature as it seemes with the Gospel which cannot command unnaturall blouds must require much faith Rule 12. Christ declares when matters are at the worst there is good will for him in the done will of God it s an objection to sense and to sinlesse Nature in Christ-man O doest thou not see sad and four-faced death is not thy soule thy darling in the power of dogs hath not hell long and bloody teeth is not the furnace the oven of the Lords highest indignation for the sins of all the chosen of God very hot when the flames of it makes thee a troubled soule and causes thee to sweat out blood what blood shall be lâ—ft for scourging for the Iron nails of that sad crosse True saith Christ I have God knowes a heavy soule my strength is dried up like a potsheard This cup casteth a savour of hell and fiery indignation a sight of it would kill a man yet I 'le drinke it the good and just will of my Father be done there I stand further I goe not To be at a stand and to lay silence on our tumultuous thoughts who are compassed with a body of sin and to be satisfied with the will of the Lord is our safest we should not be perswaded by the crosse or all that sense can say far lesse what sin can say from this The will of the Lord be done The friends of Paul hearing what he must suffer say Acts 20.14 When he would not hee perswaded we ceased saying The will of the Lord be done It is grace to cease and say no more when we see the Lord declare his mind to us An holy heart will not goe one haires breadth beyond the Lords revealed will 1. Because love which thinketh not â—ll does not black the spotlesse and faire will of God when it is revealed to be from God though Hell were in that will 2. Faith seeth even in permitting of persecution from Pharaoh and Egypt the Lords good will in the burning bush the very good will by which he saveth his people redeemed in Christ Mat. 11.26 Phil. 1.13 who dwelleth in the bush Deut. 33.16 And it 's considerable that the same good will which is the root of reprobation and of permitting hell and Devils and Devils persecuting instruments to turn his Church into ashes and to a burnt bush and Devils and men to crucifie Christ is free grace and the root of Election to glory and is extended to the Saints Rom. 9.15 16 17. Ephes. 1.11 Faith seeth and readeth free grace in a providence which of it self is extended to Devils and reprobate men though not as extended to them and it is an Argument of true grace if any can say Amen to Hell and the sadest indignation coming from this will though against a particular will of of our owne 3. As we are obliged to adore God so also his Soveraignty and holy will when it s revealed to us and to murmure against it because it crosseth our short-sighted and narrow-witted will is the highest contempt of God and that which is the Soule and Formale of sinne and the determination of a wicked and ill-stated question Whether should my short and pur-blind will stand for eternity or the holy and infinitely-wise will of God which had eternity of duration infinitnesse of wisdome and not seven but millions of eyes to advise what was decreed as fittest to be done 4. Since there is not a Fatum nor an Adamantine destiny and
irrevocable decree but this is it holy wisdome to knocke hard heads with God It s true Pride growes greene and casteth out its golden branches in the fattest soile But Job 9.4 He is wise in heart and mighty in strength who hath hardned himselfe against him and prospered There is infinite wisdome in God and infinite power to bring to pasâ—e his Decrees will clay counterworke Gods infinite counsell The Former of all things makes fire-workes under the earth against sinners can sinners make counter-mines to out-worke the Almighty Sure if he be wise in heart who hath a most eminent holy and just providence in all that falleth out when we heare that the Gospell and the Church of Christ are oppressed in judgement we are to looke on that oppression as on the sinne of other men and as our crosse and to mourne for it In the former consideration and in the latter as it troubles us to judge it good necessary and better then if it had been otherwise The formall reason of goodnesse is the will of God and your judgement is to esteeme that good which is ill to you though it bee sowre and heavie for it hath goodnesse from this and goodnesse to you that the Lord hath decreed it to be sowre and sweet make up a middle taste most pleasant Christ twisteth blacke and white in one web the Jewes sinnes which he willeth not and their sinne is the redemption of man which hee loveth and these two are pleasant to behold and when they are mixed in one and come from the most wise God they have beauty to God farre bee it from mee to judge them blacke or unjust which are faire to him Rule 13. Christ submits his will to the will of God in soule-desertions so should we doe Christs love to his Father is no Critick no knotty Questionist to spinne and forge jealousies against the Lords dispensation in the influence of heaven on his soule He is willing to lay his soule-comforts in the bosome and free-will of his Father and in this he judgeth the Lords will better then his owne will We have too many querelous love-motions against the reality of Christs love when he hides himselfe O but wee are covetous and soule-thirsty after our owne will in the matter of soule-manifestations either I see little here or we Idol comforts and would gladly have a Christ of created grace rather then Christ or his grace and when we are thirsting for Christ it is his comforts the Rings Jewells Bracelets of the Bridegrome wee sick after rather then himselfe it s not an unmixed nor a poore mariage-love to maâ—y the riches and possessions and not the person Math. 22.2 The Kingdome of heaven is like unto a certaine King which made a Mariage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Son not for his daughter in law The glory of Gospel-dainties resembled to a Marriage are for the Kings Sonne and the glory of Christ not for our glory but for our grace Christ is the finall end for whom all the Honey-combes the Myrrhe the Spices the Wine and the Milk of the banquet are prepared Cant. 5.1 We have need of Christ to cure even our perfections there be some wild oats some grains of madnesse and will-wit in our best graces 2. You cannot Idolize Christ himselfe love in pounds in talent weights is too little for him his sweet accidents his delights consolations love-embracements are sweet but swel-ling and too fatning and if Christ send these to a beleever in a box of gold or in a case made of a piece of the heaven or of a chip of the noone-day-Sunne and not come himselfe they should not satisfie the soule Cant. 3.1 I sought him whom my soule loved Watchmen saw yee him O it is the beloved himselfe that is a great man in the Spouses bookes his Wine his Spiknard his Myrrhe his Oyntments his Perfume the Savour of his Garments his Apples of love are all in that heavenly song set out for himselfe Love-tokens are nothing duties nothing inherent righteousnesse nothing heaven nothing if separated from Christ but Christ himselfe is all in all Our 2. disease is we forget that hee that created the love of Christ in the heart can onely cure our love when its sicke for Christ As he that created the first World can rule it so he that created the second new world can guide it and all the creatures in it though our faith stagger touching his speciall providence in particulars of either as we are deserted and left to our selves 3. We often thirst after comforts and sense as the people did and Esai 58.5 were reproved for their fast Is it such a Fast as I have chosen And Zach. 7.5 Did yee at all Fast to me even to me So may Christ blame us for the like sinne and say Have ye thirsted to me and for me and not rather for your selves Let us examine delusions and not father them upon Christ except we know he will owne them 4. We desire a never interrupted presence and sense of God whereas Christ submitted to want it for a time when he saw it was Gods will so to doe and though we have not nor can we have positively alway an edge of actuall hunger yet wee negatively can be submissive to want when wee see it is his will we want whereas he is the same Christ with the same immanent and eternall love of election without variation of the Degrees of the altitude and height thereof the same infinite wisdome when he frownes and hides his face and when he shines and smiles in his kingly manifestations Cloudes alters not the Sunne-light coverings changeth not Christ that he cannot love behind the curtaine Except we take a cloud to be the Sunne or created sweetnesse to be Christ were the beame separated from the Sunne what should it be but as good as nothing We dreame that the curtaines and robes of Christs manifestations of love adds somewhat to his excellency then hee must be of more eminency when hee expresseth himselfe in love-embracements to us then when hee was from eternity the floure of his Fathers delight Christs out-side in revealed sweetnesse and in transient manifestations of his beauty must then be more excellent then himselfe this is too selftie a conception of Christ. The Lord Jesus is more within then we can enjoy of him in his love-expressions he loses none of that immanent sweetnesse under his wise withdrawings though you or I or Men or Angels should never feed upon any time-injoyments of sweetest love and manifested glory from his revealed kindenesse 5. It s a great Quere if it be expedient that our motion to heaven should bee as the motion of the Sunne that never rests but moves as swiftly in the night as in the day and if we should ever be on wings I know it s our dutie but even the falling on our owne weight and the conscience of our clay-mould our short
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
though darkened to shine as day-light if men would open their eyes and see Psal. â—7 5 Roll over thy way upon the Lord and trust in him and hee shall bring it to passe But flesh and bloud saith Innocencie lieth in the dark and weepeth in sack-cloth in the dungeon and is not seen The Lord answereth Vers. 6. And hee shall bring forth thy righteousnesse as the light and thy judgement as the noon-day It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to goe from one place to another it s here applied to the sun and elsewhere to things that grow out of the earth Judg. 13.14 The sun in the night seems dead and lost as if there were no such thing yet the morning is a new life to the day and the sunne The grape of the wine tree sowne in the earth is a dead thing yet it springeth in some dayes and cometh to be a fruitfull tree Christ was crucified and buried yet the Wine-tree grew againe and Rom. 1.4 Hee was declared to be the Son of God with power according to the Spirit of sanctification by the resurrection from the dead The Gospel and a good cause seems buried and weeps in a dungeon Joseph in the prison and a sold stranger yet in the eyes of his brethren hee is exalted The Lord cleared Daniels cause Psal. 97.11 Light is sowne for the righteous and joy for the upright in heart The light and joy of the Saints are often under the clods of the earth 1. The Reformation of Religion goes vailed under the mask of Rebellion and of subverting Fundamentall Lawes but God must give to this work that is now on the wheels in Britain the right name and call it The building of the old waste places The rearing up of the Tabernacle of David and cause it come above the earth 2. The crosse is that great stumbling block for which many are offended at Christ and the Gospel It is a sad and offensive Providence to see joy weep glory shamed this is the gall the worm-wood the salt of the crosse that the Lord of life should suffer in his owne person yet here is heaven and the Father speaking and returning a comfortable answer to Christ in that which hee most feared The crosse maketh an ill report of the Gospel and Christ for this the Apostles are made a theatre a gasing-stock to Men and Angels a worlds wonder and Paul would take this away Ephes. 3.13 Wherefore I desire that yee faint not at my tribulation Then Saints may fall a swooning at the very sight of the crosse in others And Peter 1 Pet. 4.12 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not stricken with wonders or astonished as at new things and miracles Acts 17.20 when yee are put to a fiery triall The comforts of the crosse are the sweet of it and the honey-combs of Christ that drop upon that soure tree 3. That the Father saith from heaven There shall grow the fairest and most beautifull Rose that ever higher or lower Paradise yeelded out of this crabbed thorne was much consolation to Christ. Here growes out of the side and banks of the lake of that river of fire and wrath that Christ was plunged in many sweet flowers as 1. A victorious Redeemer who overcame hell sinne devils death the world 2. A faire and spotlesse righteousnesse 3. A redeemed a washed and sanctified Spouse to the Lamb. 4. A new heaven and a new earth behold Hee hath made all things new and hath cast heaven and earth in a new mould 5. A new Kingdom a new Crown to the Saints a choiser Paradice then the first that Adam lost 6. Riches of Free-grace unsearchable treasures of mercie and love all these blossome out of the Crosse. 4. The Crosse is bought by and in its nature much altered to the Saints It s true it s become a necessâ—ry in-let and an inevitable passage and a bridge to heaven but the Lord Jesus not Satan keeps the passe and commandeth the bridge and letteth in and leteth out Passengers at his pleasure But 1. Christ hath strawed the way to heaven with bloud and warres and forbids us to censure his sad Patrimony in that the servants are no worse then the Lord and floure of all the Martyrs though bloud hath been and must be the Rent and In-come of the Crowne of the noble King of Kings and the consecrated Captaine of our salvation Yet it is short and for a moment and Christ hath a way of out-gate that none of his shall be buried under the Crosse Revel 7.14 Psal. 4.19 2. Christ hath broken the iron chaines of the Crosse and the gates of brasse that the Crosse hath but a number of free Prisoners who have faire quarters and must goe out with flying colours and be ransomed from the grave John 16.33 Hos. 13.14 3. When you are in glory and in a place above death there shall be neither marke nor print no ceatrix of the sad crosse on backe or shoulder but the very furrow of teares wiped away and perfectly washen off the face with the water of life For the former things shall be away Revel 21.4 Yea the saddest of Crosses the utmost and last blow that the Crosse can inflict is death I should thinke that Christ is the Saints factor in the land of death He was there himselfe and though hee will not adjourne death yet hath our Factor made it cheap and at an easie rate all tole and custome is removed and he hath put a negation upon death Joh. 11.26 He that beleeveth shall not die John 14.19 Much dependeth on our wise husbanding of the rod of God yet if Christ did not manage order and oversee our furnace it could not be well with us I have both glorified it and will glorifie it againe This is the fourth considerable point the matter of the Answer Here is a Lord-Speaker from heaven testifying that the Lords name shall be and was glorified As 1. In Christs person and incarnation Joh. 1.14 The word was made flesh dwelt amongst us and we beheld his glory So the Angels did sing at his birth Luke 2.14 Glory to God on the highest Christs laying aside of his glory and his emptying of himself for us was the glory of rich mercy 2. His Miracles glorified God Joh. 2.11 This first miracle did Jesus to manifest his glorie When he cured the Paralytick man Luk. 2.12 they were amazed and glorified God When hee raised Jairus his daughter Luke 7.16 There came a feare on all and they glorified God 3. In all his life he went about doing good and sought Iohn 8.49 to glorifie his Father 4. In his death God was in singular maner glorified When the Centurion Luk. 23.49 saw what was done he glorified God The repenting Theife preached him on the Crosse to be a King and this was a glorifying of Christ in his greatest abusement and shame Yea his glory was preached by the Sunne when it
indeed is a publike thing but because its the heritage of perishing things it is not publike in comparison of eternity And Christ because a publike Spirit for the whole family of elect Angels and Saints in heaven and earth is a matchlesse excellent one And its observable that there is nothing in heaven that is the seat and element of happinesse and the onely Garden and Paradise of the Saints felicity but it is publike and common to all The inhabitants the glorified Saints and Angels all see the face of him that sitteth on the Throne of degrees of fruition I speak not they all drink of the river of water of life all have accesse to eat of the apples of the tree of life there is no forbidden fruit in heaven all have the blessing of the immediate presence of the Lamb and there is neither need of Sunne or Moon or light of a candle to any all equally enjoy eternity there is one Lease and Terme-day to the lowest inhabitant of glory and that is eternity there is common to them all one City the streets whereof are transparent gold that the poorest inhabitants of a Town walk on a street of gold of Ophir is a great praise to the City it is common to them all that they shall never sigh never be sad never sicken never be old never die and eternall life is common to them all and then all feele the smell of the fairest Rose that Angels or Men can think on the Flower the onely delight the glory the joy of heaven the Lord Jesus all walk in white and can sin no more Then a publike Spirit who is for many is the excellentest Spirit Men of private spirits who carry a reciprocation of designes onely to themselves and die and live with their owne private interests are bad men When our selfe is the circle both center and circumference wee are so much like the devill who is his owne god adores himselfe and would have God to adore him Mat. 4.9 Now Christ is the most publike relative and communicative Spirit and Lord that is 1. All Christs offices are for others then himselfe Hee is not a Mediator of one A Redeemer is for captives a Saviour for sinners a Priest for offenders and trespassers a Prophet for the simple and ignorant a King to vindicate from servitude all that are in bondage the Physician for the siâ—k and this speaks for you sinners 2. Why did hee empty himselfe Luke 19.10 1 Tim. 1.15 and come into the world 〈◊〉 sinners 3. Why was he a fitted Sacrifice to die Joh. 7.19 For their sake also sanctifie I my selfe that they also may be sanctified by the truth 4. His dying was a publike and relative good Joh. 10.10 For his sheep For Joh. 15.13 his friends For Rom. 5.10 his enemies For his Wife to present a Bride without spot or wrinkle to God Ephes. 5.25 26. 5. And hee rose againe for us even for our justification Rom. 4.25 6. And whose cause doth Christ advocate in heaven now Ours For us if wee sinne 1 Joh. 2.1 hee intercedes for us Heb. 7.25 That wee may have boldnesse to enter into the holy of holiest Heb. 10.19 7. Christ hath so publike an heart that hee longs to returne againe and to see us Joh. 14.3 I will come againe and receive you to my selfe A Surety is a very relative person and for another the head is for all the members the meanest and lowest and it is not enough to him to rent the heaven and digge a hole in the skyes once when hee was incarnate but hee makes a second journey in coming down to rent the heaven and fetch his Bride up to himselfe They are hence rebuked that so improve Christ as if hee were a Jewel locked up in a Cabinet in heaven to be touched and made use of by none Oh I am a sinner I am a wretched captive what have I then to doe with so precious a Lord as Christ But I pray 1. wherefore is Christ a Saviour is hee not for sinners Wherefore a Redeemer is it that hee should lye by God as uselesse was he not a Redeemer for captives 2. What if all the world should say so Christ should be a Saviour and save none a Redeemer and ransome none at all for all are sinners all are captives Christs very office begets an interest in the sick to the Physician Claime thine interest O sick sinner Now this voyce was unknowne to those that heard it and yet it was for men that understood it not Christ acteth for us when wee are sleeping The people of God were to be seventy yeares in Babylon and were going on in their obstinacy yet then God saith Jer. 29.11 I know the thoughts I thinke toward you you know them not I love you but yee know not even thoughts of peace and not of evill to give you an expected end Many glorious mercies are transacted in Gods mind without our knowledge Ere the corner stone of the earth was laid hee had made sure worke of our election to glory Ephes. 1.4 Rom. 9.11 2. The everlasting covenant between the Father and the Son that blessed bargaine of free-redemption in Christ was closed from eternity Jer. 32.39 40. To doe us good when wee are farre-off and know no such thing is a great and free expression of love 3. Wee should be narrow vessâ—ls not able to containe our joy without breaking if wee understood what an house not made with hands were prepared for us in the heavens but our life is hid with Christ in God it appeares not now what wee are You never saw the Bride the Lambs Wife broydered with heaven free-grace and riches of glory Every Saint is a mystery to another Saint and that is the cause that love to one another is so cold Every Saint is a riddle and a secret to himselfe It was a priviledged sight even a priviledge of the higher House and of the Peeres of Heaven that John saw Revel 21.10 And he carried me away in the Spirit to a great and high mountaine and shewed me the great City the holy Jerusalem descending out of heaven from God Vers. 11. Having the glory of God and the light was lâ—ke a stone most precious even like a Jaspar stone cleare as Chrystall Here is a Kings daughter a beautifull Princesse in the gold of heavens glory arrayed with Christ who seeth this while wee are here every one seeth not such a sight of glory If there be such an active application on Gods part that Christ is fitted and dressed for sinners there should be a passive application on our part O what an incongruity and unsutablenesse betweene Christ and us hee is a Saviour for sinners wee are not sinners for a Saviour hee is open and forward to give wee narrow and drawing to receive A Physician that thrusteth his art and compassion to cure is unfitting for a sick one froward and unwilling to be
voluntary in us and the bondage that we love 3. The Scripture both calles it impossibility and also rebukes it as sinfull Joh. 6 44. Rom. 8. â— 7 8. Ephes. 2.1 2 3 11 12 13. chap. 4.17 18 19. chap. 5.8 Asser. 3. All preparations even wrought in us by the common and generall restraining grace of God can have no effective influence to produce our conversion from the Scriptures alledged for then should we be called saved and quickned when we are dead in sinne foolish disobedient and enemies to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to our works of righteousnesse which we had done contrary to Ephes. 2.1 2 3 4 5.11.12 13. 2 Tim. 1.9 Tit. 3.3 2. Then common generall gifts might also engage Christs free grace 3. Men might prevene Grace and forestall Christ and his merits which overturnes the foundation of the Gospell and cries down Christ and free Grace Asser. 4. All these fore-going endeavours and sweatings being void of Faith cannot please God Hebr. 11.6 These who act in the strength of them are yet in the flesh and not in the Spirit and so can doe nothing acceptable to God being yet out of Christ Rom. 8.8 Joh. 15.4 5 6. and the tree being corrupt the fruit must be soure and naught humiliation sorrow for sin displeasure with our selves that goe before conversion can be no formall parts of conversion nor any essentiall limbs members or degrees of the new creature nor so much as a stone or pin of the new building Divines call them gradus ad rem initium materiale conversionis non gradus in re nec initium formale For parts of the building remaine in the building when the house is come to some perfect frame all those bastard pieces coming not from the new principle the new heart Christ formed in the soule are cast out as unprofitable Paul when he meets with Christ casts off his silks and sattins that hee was lordly of while hee was a Pharisee as old rags losse and dung and acts now with farre other principles and tooles It s all new worke after another Sampler heaven workes in him now Asser. 5. Those are not morall preparations which wee performe before conversion nor have they any promise of Christ annexed to them as Hee that is humbled under sinne shall be drawne to Christ Hee that wisheth the Physician shall be cured and called to repentance Wee read of no such promise in the word 2. A man not in Christ is without the sphere or element of Christ at the wrong side of the doore of the sheep-fold hee is not in Emanuels land and all the promises of God are in Christ Yea and Amen 2 Cor. 1.20 The whole stock of Gospel-promises are put in Christ as the first Subject and beleevers have them from Christ at the second hand Christ keeps as the true Ark the book of the Testament the beleevers Bible It s true the new heart is promised to the elect even while they are not in Christ but they cannot make claime to that promise till they be first in Christ but those promises are made in a speciall manner to Christ as to the head of the redeemed to be dispensed by Christ to those onely whom the Father gave him before time And as the promises are peculiar to Christ so the persons and grace promised both the one and the other are due to Christ and result from the Head to those who in Gods decree onely shall be members as righteousnesse life eternall and perseverance are made to those that are members 3. Many runne and obtaine not 1 Cor. 9.24 25 26. Many strive to enter in and shall not be able Luk. 13.24 Many lay a foundation and are not able to finish Luk. 14.29 Many hunt and catch nothing Many have stormes of conscience as Cain and Judas who goe never one step further When therefore Antinomians impute to us that wee teach That to desire to beleeve is faith To desire to pray is prayer They foulely mistake for raw desires and wishes after conversion and Christ are to us no more conversion and the soules being drawn to Christ then Esau's weeping for the blessing was the blessing or Balaam's wish to die the death of the righteous was the happy end of such as die in the Lord. But the sincere desires and good will of justified persons are accepted of the Lord for the deed and when Christ pronounceth such blessed as hunger for righteousnesse wee say in that sense a sincere desire to pray and beleeve is materially and by concomitancy a neighbour and neare of kin to beleeving and praying A virtuall or seminall intention to pray beleeve love Christ doe his will is in the seed praying beleeving when the intention is supernaturall and of the same kind with the act as the seed is the tree Wee say not so of naturall intentions and desires As Abrahams sincere intention to offer his son was the offering of his son the widows casting in her mite was in her honest desire the casting in of all that shee had certainly not all simply that had been against charity toward her selfe but 2 single desires unfained aimes weigh as much with Christ as actions in their reality So wee say many are in affections Martyrs who never die nor suffer losse for Christ because nothing is wanting on the part of such Saints thus disposed but that God call them to it So Abraham offered his son Isaac to God because Abraham did all on his part and hee was not the cause why hee was not offered and made an actuall sacrifice to God but Gods countermand and his forbidding was the cause and nothing else Asser. 6. The humiliation and sorrow for sin and desire of the Physician by way of merit or 2. by way of a morall disposition having the favour of a Gospel-promise doe no more render a soule nearer to Christ and saving grace then the want of these dispositions for as a Horse or an Ape though they come nearer to some shadow of reason and to mans nature then the Stork or the Asse or then things voyd of life as stones and the like yet as there is required the like omnipotency to turn an Ape into a Man as to make a stone a sonne of Abraham so the like omnipotency of grace is required to turne an unhumbled soule into a saved and redeemed Saint as to turne a proud Pharisee into a Saint And merit is as farre to seek in the one as the other So an unconverted sinner though some way humbled if the Lord of free grace should convert hiâ— were no lesse oblieged to free grace and no lesse from laying any tye or bands of merits or obligation by way of promise on Christ for his conversion then a stone made a beleeving sonne of Abraham should be in the same case of conversion And 3. the humbled soule for ought hee knowâ—s I speak of
Libertines doe us from which wee are as farre as the East from the West Propos. â— It is not our doctrine but the weakenesse of sinners and of the flesh that we should be shie to Christ and stand aloofe from the Physitian because of the desperate condition of our disease This is as if one should say it is not fit for the naked to goe to him who offereth white linnen to cloath him nor that the poore should goe to him who would be glad you would take his fine gold off his hand or to say set not a young plant but let it lye above earth till you see if it beare fruit Unworthinesse in the court of justice is a good plea why Christ should cast us off but unworthynesse felt though not savingly is as good a ground to cast your selfe on Christ as poverty want and weakenesse in place of a Statute and act of Parliament to beg though the letter of the Law forbid any to beg Propos. 4. Acting and doing thouâ—h neither savingly nor soundly is not merit of grace yet not contrary to grace to obey the law of nature to give almes is not against grace Libertines should not reject this though it be not all but a most poore All to engage Christ. Propos. 5. Faith is a morall condition of life eternall and wrought in us by the free grace of God I never saw a contradiction between a condition wrought by irresistible grace and the gift or free grace of life eternall for life eternall given in the law and Adams doing and performing by the irresistible acting and assisting of God are not contrary yet the former was never merit but grace the latter was Legall doing Propos. 6. We doe receive the promise of willing and doing wrought immediatly in us according to the good will and most free grace of Christ and yet we are agents and worke under Christ. Propos. 7. Luther for I could fill a booke with citations Calvine and all our Protestant Divines are for qualifications voyd of merit or promise before conversion and for gracious conditions after conversion under the Gospel Antinomians belie Luther Propos. 8. Antinomians yeeld the preaching of the Law and preparations before conversion and conditions after and peace from signes of sanctification c. yet they are to be reputed enemies to grace and holinesse and turne all sanctification in their imaginary faith and justification of which they are utterly ignorant Never Antinomian knew rightly what free justification is Propos. 9. Immediate resting on Christ for all wee doe and drawing of comfort from the testimony of a good conscience are not contrary Propos. 10. Holinesse idolized or trusted in is to make Christ the alone Saviour no Saviour Propos. 11. God is not provoked to reprobate whom hee elected from eternity by new sins yet is hee displeased with Davids adultery so farre as to correct him for it and Solomon for his back-sliding with the rod of men Propos. 12. Works before justification please not God but it followes not that God keeps not such an order as sense of sin though not saving should goe before pardon and conversion no more then because Adams sin pleased not God therefore it should not goe before the Sons taking on our flesh If we are not to doe nor act any thing before conversion neither to heaâ—e conferre know our sinfull condition nor be humbled for sin despaire of salvation in our selves because these are not merits before conversion nor can they procure conversion to us neither are wee after conversion to beleeve for beleeving cannot merit righteousnessâ— and lâ—fe eternall nor are we to heare pray be patient rejoyce in trâ—â—â—lation for not any of these can procure life eternall to us And why is not the doing of the one as wâ—ll as the other a seeking righteousnesse in our selves Propos. 13. The promise of Christs comming in the flesh 2. and of giving a new heart are absolute promises the former requireth no order of providence but that sin goe before redemption the latter requireth an order of providence not of any Gospel-promise or merit in any sort there nâ—ver was never can be merit betwâ—en a meere creature and God Propos. 14. There is no faith no act of Christs coyn or of the right stamp before justification Propos. 15. Wee are justified in Christ virtually as in the publike Head when hee rose again and was justified in the Spirit 2. In Christ as hâ—s merits are 〈◊〉 cause of our justification 3. In Christ apprehended by faâ—th formâ—lly in the Scriptures sense in the Epistle to the Romanes and Galathians not that faith is the formall cause or any merit in justification but because it layâ—s â—old on impâ—ted riâ—â—â—eoâ—snesse which is the formall cause of our justiâ—â—caâ—ion 4. We are justified in our own sense and feeling not by faith 〈◊〉 because wee may beleeve and neither know that wee bâ—lâ—eve nor be sensible of our justification but as wee know that wee beleeve whether this knowledge result from the lighâ— of faith or from signes as meanes of our knowledge 5. Juâ—â—iâ—ication by way of declaration to others is not so infallible as that the Scripture calls it justification properly so named Object 8. I was sixthly in hearing the word shined upon by a sweet witnessing of the Spirit But O how I did strive against this work I was called upon but I put away all promises of mercy from me I may justly say The Lord saved me whether I would or no. Sometimes I was dead and could not pray sometimes so quickened that me thought that I could have spent a whole night in prayer to God Answ. 1. If the faith of the eternall love of free election was his first conversion no wonder hee was shined upon with light But it was not Scripture-light but wild-fire for the method of Christs drawing in the Scripture is not Enthusiasticall up at secret election at first There is no doubt wee put Christ away from us after conversion Cant. 5.1 and that so Christ saves us against our will That the principle of saving is free grace 2. that free will is neither free nor willing till Christ first draw us till hee renew and work upon the will But I feare Antinomians will have free will a block to doe nothing at all If Christ will let me sinne say they let him look to it upon his honour be it And Faith justifies an unbeleever that is that faith that is in Christ justifieth me who have no faith in my selfe And It is legall to say wee act in the strength of Christ. And To take delight in the holy service of God is to goe a whoring from God And A man may not be exhorted to any duty because hee hath no power to doe it And The Spirit acts most in the Saints when they endeavour least And In the conversion of a sinner the faculties of the soule and working thereof are
Ezra 10.1 Neh. 9.2 In Scripture confession of sins is opposed to covering of sin and not forsaking of it Pro. 28. Joshua sought not such a confession of Achan James commands not such a Daniel's Ezra's Peter's confession were some other thing Joh. 1.20 Act. 19.18 Heb. 11.13 Pro. 28.13 1 Joh. 4.2 Mar. 3.6 Josh. 7.19 Dan. 9.4 Rom. 10.10 1 Tim. 6.13 Psal. 32.5 Jam. 5.16 Levit. 5.5 chap. 16.21 26.40 2 Chron. 6.24 In which places faith and confession of sins cannot be one nor are wee justified by confession as by faith But these men have learned to pervert the Scriptures Asser. 9. There be more vehement stirrings and wrestlings in a naturall spirit under the Law as the bullock is most unruly at the first yoking and greene wood casts most smoke Paul Rom. 7. was slaine by the Law but this makes more way for Christ and though it doe not morally soften and facilitate the new birth yet it ripeneth the out-breaking Preparations are penall to subdue not morall to deserve or merit nor conditionall to engage Christ to convert or to facilitate conversion Asser. 10. There be no preparations at all required before Redemption 1 Tim. 1.15 Rom. 5.8 But there is a farre other order in the working of Conversion Those who confound the one with the other speak ignorantly of the wayes of Grace for though both be of meere grace without wages or merit yet wee are meere patients in the one not in the other Saltmarsh and Antinomians argue from the one to the other most ignorantly Asser. 11. That the promises of the Gospel are holden forth to sinners as sinners hath a two fold sense 1. As that they be sinners and all in a sinfull condition to whom the promises are holden forth This is most true and sound The Kingdome of grace is an Hospitall and Guest-house of sick ones fit for the art and mercy of the Physician Christ. 2. So as they are all immediatly to beleeve and apply Christ and the promises who are sinners and there be nothing required of sinners but that they may all immediatly challenge interest in Christ after their owne way and order without humiliation or any Law-work In this sense it is most false that the Promises are holden forth to sinners as sinners because then Christ should bee holden forth to all sinners Americans Indians and sinners who never by the least rumor heard one word of Christ. 2. Peter desires not Simon Magus to beleeve that God had loved him in Christ Jesus with an everlasting love nor doth the Gospel-promise offer immediatly soule-rest to the hardened and proud sinner wallowing in his lusts as hee is a hardened sinner nor is the acceptable yeare of the Lord proclaimed nor beauty and the oyle of joy offered immediatly to any but to those who are weary and laden and who mourne in Sion and wallow in ashes Mat. 11.28 29 30. Esay 61.1 2 3. It s true to all within the visible Church Christ is offered without price or money but to be received after Christs fashion and order not after our order that is after the soule is under selfe-despaire of salvation and in the sinners moneth when hee hath been with childe of hell I grant in regard of time sinners cannot come too soon to Christ nor too early to Wisdome but in regard of order many come too soon and unprepared Simon Magus too soon beleeved Saltmarsh saith Hee mis-beleeved too soon for he falsly beleeved none can beleeve too soon Answ. To beleeve too soon is to mis-beleeve and Saltmarsh and Antinomians teach us the method of false-beleeving when they teach us too soone to beleeve that is to beleeve that God hath loved you be yee what yee will Simon Magus Judas or others with an everlasting love for that is the Antinomian Faith Simon Magus is without any fore-going humiliation or sense of sin or selfe-despaire to beleeve hee was no lesse written in the Lambs book of life from eternity then Peter and this hee cannot beleeve soon enough I say neither soon or late ought a reprobate to beleeve any such thing A covetous man who had great possessions had not yet bidden fare-well to his old god Mammon when hee came to Christ therefore hee departed sad from Christ. Another came before hee had buried his father and some come Luk. 14.28 29. before they advise with their strength and what Christ will cost them I desire I be not mistaken none can be throughly fitted for Christ before hee come to Christ but it is as true some would buy the pearle before they sell all they have which is not the wise Merchants part and they erre fouly who argue thus If I were not a sinner or if my sinnes were lesse hainous and so I were lesse unworthy I would come to Christ and beleeve but ah I am so grievous an offender and so unworthy that I cannot goe Their Antecedent is true but the Consequence is naught and wicked It is true I am sicke and good that I both say and feele that I am sicke but ergo I cannot I will not goe to the Physician that is wicked Logick and the contrary consequence is good whereas the other consequence is a seeking of righteousnesse in our selves 2. Another false ground is here laid by Libertines That wee place worth and righteousnesse in Preparations or 2. That Preparations make us lesse unworthy and lesse sinners But Preparations are not in any sort to us money nor hire wee value them as dung and sin yet such sin as sicknesse is in relation to physick 2. Preparations remove not one dram or twentieth part of an ounce of guiltinesse or sin Christ in practice of Free-grace not by Law yea not by promise gives grace to the thus prepared and often hee denyes it also Yea and there is a good houre appointed by God when Christ comes Other Physicians take diseases so early as they can lest the malice of the disease over-come art but Christ lets sin of purpose ripen to the eleventh houre often to the twelfth houre Hee knowes his art can over-take and out-run seven devils most easily The omnipotency of grace knowes no such thing as more or lesse pardonable in sin yea of purpose to heighten grace that sinfulnesse may contend with grace and be overcome the Gentiles must be like corn ripe white and yellow ere the sickle cut them down and they be converted Joh. 4.35 The boyle must be ripe ere it break the sea full ere it turne therefore the Lord appoints a time and sets a day for conversion Tit. 3.3 We our selves were sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad but the Lord hath a gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when When the kindnesse and man-man-love of God appeared hee saved us And Jer. 50.4 In those dayes and at that time saith the Lord the children of Israel shall come they and the children of Judah going and weeping they
say they Answer Posit 1. Drawing is relative to running and walking Cant. 1.4 Now this is rather in acts of Sanctification and in running in the wayes of Gods commandements Psal. 119.32 then in Justification though coming goe for an act of beleeving and approaching to Christ Joh. 6.44 and so excludes not faith Pos. 2. It is most unsound to affirme that Justification and Regeneration are all one for this must confound all acts flowing from Justification with those that flow from Regeneration or the infused habit of Sanctification 1. Justification is an indivisible act the person is but once for all justified by grace But Sanctification is a continued daily act 2. Justification doth not grow the sinner is either freed from the guilt of sin and justified or not freed there is not a third But in Sanctification wee are said to grow in grace 2 Pet. 3.14 and advance in sanctification nor is it ever consummate and perfect so long as we beare about a body of sin Pos. 3. To repent to mortifie sin is not to condemne all our works as M. Town saith righteousnesse and judgement and our best things in us and then by faith to flie to grace nor is it to distrust our owne righteousnesse and embrace Christs in the promise 1. Because this is faith and the Scripture saith wee are justified by faith 2. We receive Christ by faith Joh. 1.12 3. Wee receive and embrace the promise by faith Heb. 11.11 and were perswaded of them 4. Wee are to beleeve without staggering Rom. 4.19 5. Wee have peace of conscience through faith Rom. 5.1 6. By faith wee have accesse into this grace wherein wee stand Rom. 5.2 And boldnesse to enter into the holy of holiest and draw neare to our High Priest with full assurance of faith Heb. 10.19 20 21 22. Now wee are not justified by repentance and mortiâ—ication wee neither receive Christ nor embrace the promises by repentance The Apostle requireth in repentance sorrow carefulnesse to eschew sin clearing indignation feare zeale desire revenge 2 Cor. 7.10 11. but no where doth the Scripture require this as an ingredient of repentance that wee have boldnesse and accesse and full assurance nor doe Antinomians admit that by repentance wee have peace or pardon but this they ascribe to faith A second Question is How farre the Law can draw a sinner to Christ Antinomians tell us of a Legall drawing and conversion and of an Evangelike drawing the Legall drawing they say is ours the latter theirs Asser. 1. The difference between the letter of the Law and the Gospel is not in the manner of working for the letter of either Law or Gospel is alike uneffectuall and fruitlesse to draw any to Christ. Christ preached the Gospel to hard-hearted Pharisees it moved them not Moses preached the Law and the curses thereof to the stiffe-necked Jewes and they were as little humbled Sounds and syllables of ten hells of twenty heavens and Gospels without the Spirits working are alike fruitlesse And wee grant the Law is a sleepy Keeper of a captive sinner hee may either steale away from his Keeper or if hee be awed with his Keeper hee is not kept from any spirituall internall breach of the Law nor moved thereby to sincere and spirituall walking But the difference between Law and Gospel is not in the internall manner of working but in two other things 1. In the matter contained in Law and Gospel because nature is refractory to violence and the Law can doe nothing but curse sinners therefore it can draw no man to Christ. The Gospel againe containes sweet and glorious promises of giving a new heart to the elect of admitting to the Prince of peace laden and broken-hearted mourners in Sion and in conferring on them a free imputed righteousnesse and this is in it selfe a taking-way but without the Gospel-spirit utterly ineffectuall 2. To the Gospel there is a Spirit added which worketh as God doth with an omnipotent pull and this Spirit doth also use the Law to prepare and humble though this be by an higher power then goeth along with the Law as the Law Asser. 2. The Gospel-love of Christ freeth a captive from under the Law as a Curser and delivers him over to the Law as to a Pedagogue to lead him to Christ and as to an Instructer to rule and lead him when hee is come to Christ. Love is the immediate and nearest lord Law the mediate and remote lord Love biddeth the man doe all for Christ the Law now of it selfe because of our sinfulnesse is a bitter and soure thing but now the Law is dipped in Christs Gospel-love and is sugared and honeyed and evangelized with Free grace and receives a new forme from Christ and is become sweeter then the honey and the honey-combe to draw and perswade and all the Law is made a new Commandement of love and a Gospel-yoak sweet and easie but still the Law obligeth justified men to obedience not onely for the matter of it but for the supreme authority of the Lawgiver now Christ who came to fulfill not to dissolve the Law doth not remove this authority but addeth a new bond of obligation from the tye of Redemption in Jesus Christ and we are freed from the curse of the Law 2. The rigid exaction of obedience every way perfect 3. The seeking of life and justification by the Law Asser. 3. There be two things in the Law 1. The authority and power to command direct and regulate the creature to an end in acts of righteousnesse and holinesse 2. A secondary authority to punish eternally the breakers of the Law and to reward those that obey These are two different things suppose Adam had never sinned the Law had been the Law and suppose Adam had never obeyed the Law also should have been the Law and in the former case there should have been no punishment in the latter no reward Antinomians confound these two Mr. Towne saith It cannot be said that my spirit doth that voluntarily which the command of the Law bindeth and forceth unto It is one thing for a man at his owne free lyberty to keepe the Kings high way of the Law and another to keepe it by pales and ditches that he cannot without danger goe out of it It cannot be denyed but that the Gospel both chargeth or aweth us to beleeve in Christ and to bring forth good fruits worthy of Christ except wee would bee hewen downe and cast into the fire and also that Grace worketh Faith and to will and to doe and so voluntary obedience and obligation of a command may as well consist as bearing Christs yoak and soule-rest yea and delight and joy unspeakable and glorious may be and are in one regenerate person Crisp and his followers are farre wide for Christ dyed freely out of extreame love and yet he dyed out of a command laid on him to lay downe his life for his sheep
amenity and lovelinesse of his nature and all infinite perfections as this pleasantnesse offers it selfe to his owne understanding and the understanding of men and Angels and as bodily beauty satisfies the eies and so acts on the heart to win love to beauty so the truth of the Lords nature and all his Attributes offered to the understanding and mind and drawing from them admiration or wondering and love is the beauty of God David maketh this his one thing Psal. 27.4 That saith he I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and inquire in his Temple See then as white and red excellently contempered maketh pleasure and delectation to the eies and through these windowes to the mind and heart so there ariseth from the nature of God and his Attributes a sweet intelligibility as David desires no other life but to stand beside God and behold with his mind and faiths eyes God in his Nature and Attributes as he reveales himself to the creature The Queen of Sheba came a far journey to see Salomon because of his perfection some common people desire to see the King the Lord is a fair and pleasant object to the understanding 2. There is in beautie a due proportion of members 1. quantity 2. situation 3. stature Let a person have a most pleasant colour yet if the eares and nose be as little as an Ant or as big as an ordinary mans leg he is not beautifull 2. If members be not right seated if the one eye be two inches lower in the face then the other it mars the beautie or if the head be in the breast it is a monster Or 3. if the stature be not due as if the person be the stature of ten men and too big or the stature of an infant or a Dove had he all other things for colour and proportion his beauty is no beauty but an error of nature he is not as he should be now the Lord is beautifull because infinitnesse and sweetnesse of order is so spread over his nature and Attributes nothing can be added to him nothing taken from him and hee is not all mercy only but infinitely just were God infinitely true yet not meek and gracious he should not be beautifull had he all perfections but weak mortall not omnipotent not eternall his beauty should be marâ—ed then one attribute does not over-top out-border or limit another were he infinite in power but finite in mercy the lustre and amenity of God were defaced 3. There is integrity of parts in beauty Were a person fairer then Absolom and wanted a nose or an arme the beauty should be lame The Lord is compleat and absolutely perfect in his blessed nature and attributes 4. All these required in beauty must be naturall and truely and really there Borrowed colours and painting and fair-ding of the face as Jezabel did are not beauty the Lord in all his perfections is truely that which he seemes to bee Now as there is in Roses gardens creatures that are faire something plâ—â—sant that ravisheth eye and heart so there are in God so many faire and pleasant truths to take the minde and God is so capatious and so comprehensive a truth and so lovely such a bottomlesse Sea of wonders and to the understanding that beholds Gods beauty there is an amenity goodlinesse a splendor an irradiation of brightnesse a lovelinesse and drawing sweetnesse of excellencie diffused through the Lords nature Hence heaven is a seeing of God face to face Revel 22.4 Matth. 18.10 Now God hath not a face but the face of a man is the most heavenly visible part in man there is majestie and gravitie in it much of the art and goodlinesse of the creature is in his face To see Gods face is to behold Gods blessed essence so farre as the creature can see God Now as we may be said to see the Sunnes face when we see the Sunne as we are able to behold it but there is beauty and such vehemency of visibility in it as it exceedeth our faculty of seeing so do we see Gods face when we neerely behold him not by heare-say but immediately Let us imagine that millions of Sunnes in the firmament were all massed and framed in one Sunne and that the sense of seeing that is in all men that ever hath been or may be yet this Sun should far excell this faculty of seeing so suppose that the Lord should create an understanding facultie of man or Angels millions of degrees more vigorous and apprehensive then if all the men and Angels that are or possibly may be created were contemperated in one yet could not this understanding so see Gods transcendent and superexcellent beauty but there should remaine unseene treasures of lovelinesse never seene yea it involves an eternall contradiction that the creature can see to the bottome of the Creator All this bounty of God is holden forth to us in Christ. Psal. 45.10 He is fairer then the Sonnes of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is of a double forme to note a double excellencie Cant. 1.16 Behold thou art faire my beloved yea pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth lovely amiable acceptable The Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 146. It is pleasant and sweet 2 Sam. 1.26 Thou wast very pleasant to me Cant. 5.10 He is white and ruddie Vers. 15. His countenance is as Lebanon excellent as the Cedars Rev. 1.16 His countenance as when the Sunne shineth in his 〈◊〉 strength All the beauty of God is put forth in Christ. Esai 33.17 Thine eyes shall see the King in his beauty Hebr. 1.3 Christ is the brightnesse of his Fathers glorie The light of the Sunne in the ayre is the accidentall reflection of the Suns beames Christ is the substantiall reflection of the Fathers light and glory for he is God equall with the Father and the same God 3. This beauty to Men and Angels is an high beauty Angels have eyes within and without Revel 4.6 to behold the beautie of the Lord and it takes up their eyes alwayes to behold his face and there is no beautie of truth they desire more to behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.12 as to stoope downe and to looke into a darke and veiled thing with the bowing of the head and bending of the necke the Seventy use for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 2.9 Where Christ is said to stand behind the wall and looke out at the casements with great attention of minde It is to looke downe over a window bending the head Exod. 25.18 19 20. Joh. 20.5 They stooped downe and saw the linnen clothes Luk. 24.12 Angels are not curious but they must see exceeding great beauty and wonder much at the excellency of Christ when they cannot get their eyes pulled off Jesus Christ. 2. There is a beauty of Christ in a communion with God which is a ravishing thing When
his strength When John saw him thus he was so over-gloried with the beauty and brightnesse of his Majestie that whereas he was wont to leane on his bosome in the daies of his flesh now he is not able to stand and endure one glance of his highest glory but saith he Ver. 17. And when I saw him I fell down at his feet as dead And there was much lovely and tender affection lapped up in this glory when poore John fell a swouning at his feet Christ for all his glory holds his head in his swoune And he laid his right hand on my head saying unto me feare not I am the first and the last I am good for swouning and dying sinners Why I am he that liveth and was dead And behold I live for evermore Would sinners but draw neere and come and see this King Salomon in his chariot of love behold his beautie the uncreated white and red in his countenâ—nce hee would draw soules to him there is omnipotencie of love in his countenance all that is said of him here are but created shadowes aâ— words are short to expresse his nature person office lovelynesse desirablenesse What a broad and beautifull face must hee have who with one smile and one turning of his countenance lookes upon all in heaven and all in the earth and casts a heaven of burning love East and West South and North through heaven and earth and filles them all Suppose omnipotencie would inlarge the globe of the world and the heaven of heavens and cause it to swell to the quantity and number of millions of millions of worlds and make it so huge and capacious a vessell and fill it with so many millions of elect Men and Angels and then fill them and all this wide circle with love it would no more come neere to take in Christs lovely beauty then a spoon can containe all the Seas or then a childe can hide in his hand the globe of the world Yea suppose all the cornes of sand in all the earth and shores all the floures all the herbes and all the leaves all the twigs of trees in woods and forrests since the creation all the drops of dew and raine that ever the cloudes send downe all the starres in heaven all the lithes joynts drops of blood haires of all the elect on earth that are have beene or shall be were all rationall creatures and had the wisdome and tongues of Angels to speake of the lovelinesse beauty vertues of Jesus Christ they would in all their expressions stay millions of miles on this side of Christ and his lovelinesse and beauty It is the wicked fleshly disposition of Libertines who turne all the beauty excellency freenesse of grace in Christ to a cloake of licentiousnesse and a liberty of all Religions they highly under-value free-grace as any Hereticks that ever the Church of Christ law who turne all sanctification all the grace of Christ that should be expressed in strict precise accurate walking with God but as farre from merit as grace and and debt as Christs free grace and the condemning Law into a notionall speculative apprehension or rather a presumptuous imagination or Antinomian faith that Christ hath obeyed mortified the lusts of the flesh for the sinner that no Law no commandement of God no letter of the Word obligeth us to walke with God onely an immediate Enthiasticall unwarrantable inspiration of a Spirit without the Word or blasts of love when they come and not but when they come ingageth beleevers to keepe any commandement of God Never Pelagian Jesuit Arminian were such disgracefull enemies to Jesus Christ to free justification and the grace of the Gospel as Antinomians for they make the Law of God and the love of God in commanding holy walking opposite all the doctrine of the New Testament that teacheth and commandeth to deny ungodlinesse all the Old Testament and particularly the 119. Psalme reconcileth the Law commanding to keep the Lords wayes and testimonies and the love of Christ sweetning with delight and joy holy walking as one and the same way of God Vse 2. Again nothing more lesseneth Christ then the heightning of the world in the hearts of men Haman had the scum of the pleasures of 127. Kingdomes yet there was a bone wrong in his foot anger and malice to see Mordecai is a hell to him it s a sweeter burthen to bear the fire and coals of the love of Christ in the heart then the hell of envy in the soule Nay say that all the damned in hell were brought up with their burning and fiery chaines of eternall wrath to the outermost doore of heaven and strike up a window and let them look in and behold the Throne and the Lamb and the troups of glorified ones clothed in white with crowns of gold on their head and palms in their hands shewing their Kingly and victorious condition and let them through a window in heaven hear the musick of the new Song the eternall praises of the conquering King and Redeemer they should not only be sweetned in their paine but convinced of their foolish choise that they hunted with much sweating after carnall delights and lost the fulnesse of joy and pleasures that lasts for evermore in the Lords face Would we beleeve the Spies that have been visiting the new Land that Immanuel God with us is Lord of hear for Moses he was in that Land and he saith Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy helpe and who is the sword of thy excellencie David was there a landed man and what saith he of that new Land that Christ hath found out Psal. 16. Canaan at its best is but a wildernesse to it Vers. 6. The lines are fallen to me in pleasant things or places Then there must be multitudes of pleasures not one only in God My heritage is pleasant above me above my thoughts or I have a goodly heritage Solomon was a messenger who saw both lands and he saith Eccles. 2.13 Then I saw that wisedome excelled folly as far as light exceedeth darknesse And the Spouse saith Cant. 1.12 When the King sitteth at his table my Spikenard sendeth forth the smell thereof 13. A bundle of Myrrhe is my beloved he shall lie all night between my breasts Cant. 2.4 He brought me to the banquetting house and his banner over me was love All the Song reporteth great things of the Kingdome of Grace Ask of Isaiah What saw ye there he answereth c. 25.6 It is a feast of fat things a feast of wines on the lees of fat things full of marrow And Ezekiel saith That there shall be a brave summer in that land Chap. 47.12 By the river upon the banke thereof on this side and on that side shall grow all trees for meat whose leafe shall not fade neither shall the fruit thereof be consumed it shall bring forth new
fruit according to his moneth because their waters issued out from the Sanctuary and the fruit thereof shall be for meat and the leaf thereof for medicine This hath reall truth even in the Kingdome of Grace And Jâ—remiah saw the fruits of the Land and a golden age there Cap. 31.12 Therefore they shall come and sing in the height of Sion and shall flow together to the goodnes of the Lord for wheat and for wine and for oyle and for the young of the flock and of the herd and their soule shall be as a watered garden and they shall not sorrow any more at all and Christ brings good newes out of that countrey Mat. 22. That the life of all there is the life of Banqueters called to the Marriage-feast of a Kings Son of which every one hath a Wedding garment And if yee ask tidings of John What saw ye and heard ye there he saith I saw a Princes daughter with a Crown on her head Rev. 21.10 He shewed me the great City the holy Jerusalem descending out of heaven from God having the glory of God Even an enemy who saw the land a far off and was not neer the borders of it saith Numb 24.5 How goodly are thy tents O Jacob and thy tabernacles O Israel Surely Prov. 2.10 Knowledge is pleasant to the soule O all ye pleasures of the flesh blush and be ashamed all world-worshippers be confounded that ye toile your selves in the fire for such short follies Were there no other pleasure in godlinesse but to behold the Lord Jesus what a pleasant sight must he be The Templâ— thâ—t stately and Kingly house of faire carved stones cedar wood almug trees brasse silver gold scarlet purple silks in the art of the curious fabrick and structure was a wonder to the beholders What beauty must be in the Samplar O what happinesse to stand beside that dainty precious Ark weighted now with so huge a lump of Majestie as infinite glory to see that King on his Throne the Lambe the fair tree of life the branches which cannot for the narrowâ—ess of the place have room to grow within the huge and capacious borders of the heaven of heavens For the heaven of heavens cannot containe him What pen though dipped in the river of life that flowes from under the Sanctuary can write what tongue though shapen out of all the Angels of that high Kingdome and watered with the milk and wine of that good land can sufficienly praise this heart ravishing flour of Angels this heavens wonder the spotlesse and infinitely beautifull Prince the crown the garlanâ— the joy of heaven the wonder of wonders for eternity to Men and Angels What a life must it be to stand under the shadow of this precious Tree of Life and to cast up your eyes and see a multitude without quantitie of the Apples of Glory and to put up your hand and not only feel but touch smell see love it selfe and be warmed with the heat of immediate love that comes out from the precious heart and bowels of this princely and Royall Standard-bearer and Leader of the white and glorious troups and companies that are before the Throne If one said but finding the far off dew-drops that falls at so many millions of miles distance from that higher mountain of God down to this low region Psal. 63.5 My soul shall be satisfied as with marrow and faâ—nesse What must the glory it self be that is in this dainty delightfull one we have but the droppings of the house here Vse 3. Naturall men say this Kingdome is a soure sad and weâ—ping Land here is repentance sorrow for sin mortiâ—ication True but teares that wash those lovely feet that were piâ—rced for sinners are teares of honey and wine and the joy of Christs banquetting-house and mortification flowing from a loathing and a soule-surfet of the creature and a tasting of the new wine of Christs Fathers higher palace is rather a piece of the margin and borâ—er of heaven then a soure and sad life Object 2. But discipline and the rod and censures of Christs house makes the Church terrible as an army with banners Christs yoke is easie hee hath not cords and bands to cut the necks of those that follow him Answ. 1. Yea but this rod is a rod of love onely used that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 for the gaining of the soule Mat. 18.15 for building of soules 2 Cor. 10.8 And Christs cords are silken and soft and bands of love every threed twisted out of the love of Christ. Hos. 11.4 I drew them with the cords of men with the bands of love But consider Psal. 48. The Lords mountaine of holinesse is glorious Vers. 2. Beautifull for situation the joy of the whole earth is mount Sion the City of the great King But is it so to all Vers. 5. No But loe the kings were assembled they passed by together they saw it and so they marvelled they were troubled and hasted away Vers. 6. Terror took hold on them and paine as a woman in travell What cause is there here that the kings should be afraid They see a beautifull Princesse the daughter of a glorious King the joy of the whole earth yet the Lords people works on them 1. a wondering 2. more trouble of mind 3. flying they haste away and cannot behold the beauty of God in a Kings daughter 4. terror takes hold on them and quaking of conscience 5. when the Powers of the world Princes States Parliaments see the convincing glory of another world in the Church they part with child for paine It is known some have such antipathy with a Rose which is a pleasant creature of God that the smell of it hath made them fall a swooning Jerusalem is the rebellious City Ezr. 4.12 therefore men are unwilling it should be built Lusts in mens minds either heresies or any other fleshly affection is against the building of the house of God Vse 4. A beleever is a rich man and an honourable say hee were a beggar on the dung-hill Christ cannot be poore and hee is a fellow-heire with Christ Rom. 8.17 We must think the father of a rich heire hath bowels of iron and sucked a Tyger when hee was young who suffereth the heire remaining an heire to starve As the naturall man is but a fragment of clay so hee hath a life like an house let for money and the rent and in-come that the house payes to the Lord of the land is but hungring clay a dead rent and some new-borne vanities of homage and service but the promise the Magna Charta and the Charter of food and raiment that is an article of the Covenant of grace is a full assurance that the Saints are the Noblemen Pensioners of the Prince of the kings of the earth And Christ hath so broad a board that hee doth pay all his Pensioners And the Saints are truly
honourable being come of the bloud-royall of the Princely seed Joh. 1.13 1 Joh. 3.1 9. And the Church is a spirituall Monarchy The Plant of renowne their Head said of her Isai. 62.3 Thou shalt be a crowne of glory in the hand of the Lord and a royall diadem in the hand of thy God Asser. 6. The other particular manner of drawing sinners to Christ is reall In which wee are to consider these two 1. Gods fit application of his drawing of the will 2. His irresistible pull of omnipotency In the former way of working I desire that notice be taken for Doctrines cause rather then for Art of Logicall method of these foure wayes 1. God worketh by measure and proportion 2. By condiscension 3. By fit internall application 4. By externall providentiall accommodation of outward meanes 1. In works of omnipotency without God we see hee keeps proportion with that which hee works upon When God waters the earth hee opens not all the windowes of heaven as hee did in the Deluge to poure on mountaines and valleyes all his waters in one heap for hee should then not refresh but drown the earth therefore hee makes the clouds like a sieve and divides the raine in hoasts and millions of drops of dew that every single flower and inch of earth may receive moistening according to its proportion If the sun were as low down as the câ—ouds it should with heat burn up every green herb tree rose flower and our bodies and if it were the highest of Planets all vegetables on earth should perish through extreme cold It may be a question though the omnipotent power of God move the will invincibly and irresistibly Whether Omnipotency puts forth all its strength on the will or whether the will be able to beare the swing of Omnipotency in its full strength If the Fowler should apply all his force and strength to catch the bird alive hee should strangle and kill it Divines say that Christs dominion in turning the will is Dominium forte sed suave strong but sweet and alluring No wonder if hee carry the lambs in his bosome Isai. 40.11 the warmnesse and heat of his bosome must sweetly allure the will Drive a Chariot as swiftly as an Eagle flieth and yee fire and break the wheels Knock Chrystall glasses with hammers as if yee were cleaving wood and yee can make no vessels of them This is not to deny that Gods omnipotent power must turne the will but to shew how sweetly hee leadeth the inclinations 2. The Lord by wiles and art works upon the will Hos. 2.14 I will allure her and bring her to the wildernesse and speak to her heart The word of alluring is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seductus deceptus fuit to be beguiled and the Hebrew is I will beguile or deceive her as Deut 11.26 Take heed to your selves that your heart be not deceived So Pethi is the simple man that is facile and easily perswaded Psal. 116.6 The Lord preserveth the simple Then hee saith hee will speak to her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super secundum hee will speak friendly to her not according to the renewed heart for it was not yet renewed not according to the corrupt and unrenewed heart for nothing that the Lord speaketh according to sinners is sutable but contrary to the renewed heart and to internall perswading but hee speaketh all reason according to the temper and naturall frame of the heart to convince and perswade that there is more reason in turning to God then that the wit or engine of man can speak against it Grace is pia fraus a holy deceit that ere the soule be aware it is catched and though that be spoken of Christ Cant. 6.12 Ere ever I was aware my soule made me like the chariots of Amminadab yet it hath truth in this that 1. No unconverted man intends to be converted till God convert him because spirituall intention is a vitall act of the soule living to God No living man can put forth a vitall act of life till the Lord be pleased to give him a new life 2. That spirituall love alluring the soule worketh by such art as cannot be resisted Hence conversion and being drawn to Christ is termed by the name of charming even as turning off Christ is a bewitching or killing with an evill eye as wee say Gal. 3.1 And so being drawne to God is called a charming And the wicked are rebuked for this Psal. 58.4 5. that being strangers to God they are like the deafe adder that stoppeth her eare and will not hearken to the voyce of Charmers or Singers who sing as Witches and Inchanters doe charming wisely There be two words that signifieâ—inchanting the former is to mutter with a low voyce as they doe to serpents to take and kill them the other is to conjoyne and associate in one as Witches doe things most contrary Conversion to God is to be allured bewitched overcome with the art of heaven that changeth the heart And the Lord made Peter and the Apostles fishers of men Christ layeth out hooks and lines in the Gospel Luk. 5.10 to catch men with hope as fishes are taken Christ so condiscendeth to work upon the will as with art and unawares the will is taken and made sick of love for Christ and the man intended no such thing as sicknesse cometh on men beside their knowledge or intention So Christ maketh himselfe and heaven so lovely and such a proportion and similitude between the soule and his beauty as hee appâ—ares most desirable taking and alluring Gal. 4.20 I desire to be present among you saith Paul and to change my voyce I desire not to speak roughly and with asperity as I have written but as a mother speaketh to her children to allure you The word of God is an arrow that kills afarre off and ere yee see it There is a great difficulty to perswade a man who is in another element and without the sphere of the Gospels activity as Christ and the naturall man are in two contrary elements There is required art for a man on the earth to take a bird flying in the aire or for a man in a ship or on the bank of the river to catch a fish swimming in the element of the water Christ layes out the wit the art and the wiles of free grace to charme the sinner but the sinner stops his eare there is need of the witch-craft of heaven to doe this The love of Christ and his tongue is a great Inchantresse Ezek. 16.8 I said unto thee when thou wast dying in thy bloud Live 3. Christ knoweth how to apply himselfe internally to the will Suppose one were to perswade a stiffe and inexorable man and knew what argument would win his heart hee would use that The will is like a great curious engine of a water-work consisting of an hundred wheels of which one being moved it moveth all the
ninety nine beside because this is the Master wheele that stirreth all the rest Now the Lord knoweth how to reach down his hand to the bottome of the elective faculty and that wheele being moved without more adoe it drawes all the affections as subordinate wheels If the key be not so fitted in the work wards and turnings of it as to remove the crosse-barre it cannot open the doore Omnipotency of grace is so framed and accommodated by infinite wisdome as that it can shoot aside the dissenting power without any violence and get open the doore If free will be the workmanship of God as wee must confesse it is a needlesse arguing of Arminians and Jesuites to say that free will is essentially a power absolutely loosed from predeterminating Providence so as whatever God doth on the contrary it may doe or not doe it may nill will chuse refuse or suspend its action for such a creature so absolute so soveraigne and independent as hee that made it cannot without violence to nature turn move bow determine and master it in all its elective power for his own ends and as seemeth good to the Potter for the manifestation of mercy and justice is to say Hee that made the free will cannot have mercy on it hee that framed the clay-vessel cannot use it for honour or dishonour as hee pleaseth hee that moulded and created the horologe and all the pins pieces and parts hath not power to turn the wheels as hee pleaseth 4. Christ in externall meanes accommodates himselfe so in the revealing of himselfe as hee thinks good 1. In accommodating his influence with his word 2. With externalls of providence The breathings of the Holy Ghost goe so along with the word as the word and the Spirit are united as if they were one Agent as sweet smells are carried through the aire to the nose The word is the chariot the vehiculum the horse the Spirit the Rider The word the arrow the Spirit steeleth and sharpeneth the arrow The word the sword the Spirit the steel-mouth and edge that cutteth and divideth asunder the soule and the spirit the marrow and the joynts Heb. 4.12 It is the same Christ in all his lovelinesse and sweetnesse that is preached in the word and conveyed to the soule not God or Christ as abstracted from the word as Enthusiasts dreame And though the Preacher adde a Ministeriall spirit to the word to cause Felix tremble yet hee is not Master of the saving and converting Spirit Golden words though all Gospel and honeyed with heaven and glory planting and watering without the Spirit are nothing In externals of providence God chuseth 1. Meanes 2. Time 3. Disposition 4. Anticipation of the sinners intention 5. Fit words 1. In meanes God appeares to Moses acquainted with mountaines and woods in a bush which burnt with fire to the Wisemen skilled in the motions of the heaven in a new starre to Peter a fisher in a draught of fishes 2. He setteth a time and takes the sinner in his month Jer. 2.24 In his time of love Ezech. 16.8 When he is ripe like the first ripe in the figge-tree Hos. 9.10 3. Often he chuseth in the furnace Hos. 5. Last verse I will returne to my place Hebrew till they make defection or be guilty for the most part man is not guilty in his owne eyes while hee bee as Manasseh was in the bryars the fire melting the silver portrait of a horse causes it losse the figure of head feet leggs and turnes all in liquid white water and then the metall is ready to receive a farre other shape of a man or any other thing the man is ductill and bowable and â—npartiall when God seales and stamps the rodd he is not so wedded to himselfe as before it may be also that mercies and great deliverances and favours melt the man and bring him to some gracious capacity to be wrought on by Christ. 4. Christ anticipates the current of the heart and intention When Saul is on a banquet of blood Christ out-runnes him and turnes him all men are converted contrary to their intentions thousands are in a channell and current of high provocations and they are in the fury of swelling over the banks and Christ gets before them to turne the current to another channell Christ is swift and they are all chased men that are converted Sure Mathew that morning he came to the receipt of custome minded nothing but money and his count book and had not a forset purpose of Christ and because intentions purposes counsels are as it were essentiall to rationall men as men and the refined'st acts of reason and their noblest and most Angel-like works and Christ catcheth sinners contrary to their intentions and in this sense saves the sinner blesses him and gives him Christ and heaven against his will whether he will or not that is whether he spiritually will or no or whether he savingly intend his owne conversion or not 5. There is one golden word and God is in the word one good word that is fit and dexterous hic nunc Prov. 25.11 A word fitly spoken Heb. a word spoken on his wheeles is like apples of gold in pictures of silver Sure Christs words to a sinner ripe for conversion moves on wheeles that is in such order as two wheeles in one cart they answer most friendly one to another in their motion because Christ observeth due circumstances of time place person congruency with the will and disposition As Hos. 2.14 and Salomons Ecoles 12.10 The Preacher sought to find out acceptable words Hebr. words of will or of good will Christ was greater then Salomon and is a higher Preacher then he and seeks out words to the heart that burns the heart Luk. 24.32 Sure there is more of heaven more life and fire in these words to Mathew Follow me and to dying Jerusalem Live then in ordinary words the Hebrews call vaine words Esai 36.5 A word of lips Prov. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these be words of winde that are empty and have no fruit the words of the Lord fitted for converting are words of the heart and words of power which want not the effect they are words fit for the heart Esai 40.2 Hos. 2.14 Such words as teach the heart Esai 54.13 Joh. 6.45 there is an uncreated word sutable for the heart that goes along with the word spoken and that meets with all the byases turnings and contradictions of the heart and takes the man and no word but that onely can doe the businesse there is a word that is with child of love a word commeth from God and its a coale from the Altar that is before the Lords throne and it fires up all yron locks in the soule that the will must yeeld The woman of Samaria heareth but these words I am he that talketh with thee and her will is burnt with a strong necessity of love
by election 2 Cor. 5.14 The love of Christ constraineth us there is a peece of eternitie of heaven in the breasts of the Martyrs of Jesus Christ. Abraham must goe when he is called Lydia cannot keepe the doore when love removes the handles of the barre and must be in The Lord casts in fire-workes of love in at the windowes of the Apostles soules O! their nets and callings and their All become nothing they must leave all and follow Christ. Wee must bee loggish and crabbed timber that take so much of Omnipotencie or else we cannot be drawne to the Sonne Men thinke it but a step to Christ and Heaven ah wee have but a poore and timorous suspition of heaven by nature it is no lesse then a creation to be drawne to Christ. 2. We are needy sinners and neede as much mercy as would save the Devils as may bee gathered from Hebrew 2.16 3. We are by nature as good clay and mettall to be vessels of revenging justice and firewood that could burne as kindely in hell as Devils or any damned whatsoever 4. Not onely at our first conversion must wee bee drawne but the Spouse prayes Cant. 1. to be drawne there 's need that Christ use violence to save us while wee be in heaven for Christ hath said Matth. 7.14 Straight is the gate and narrow is the way that leadeth unto life I grant Antinomians who loose us from all duties and say Christ hath done all to our hand make little necessity of drawing at all For Crispe saith The strictnesse of the way Math. 7.14 is not the strictnesse of the conversation but all a mans owne righteousnesse must bee cut out of the way otherwise it is a broader way then Christ allowes of I confesse if in this one point all the strictnesse of the way to heaven were then the way 1. should bee strait and narrow onely to those that trust in their owne righteousnesse but I hope there is much more strictnesse then in that one point as in mortifying idol-lusts loving our enemy feeding him when he is hungry suffering for Christ bearing his Crosse denying our selves becomming humble as children being lowly and mocke and following Christs way in that 2. Christ speaks of two wayes a wide and a broad way and a narrow way Now if the narrow way be all in a quitting our owne righteousnesse onely as Crispe saith perverting the Text then all the latitude and easinesse of the broad way must be that all the world that runne to hell they follow no sinnes sweet and pleasant to the flesh no delightfull lusts contrary to the duties of the first and second Table their onely sinne is to trust in their owne righteousnesse which is against both Law and Gospel 3. Christ commandeth his hearers to enter in this strait way which is clearely a way of holy walking no lesse then of renouncing our owne righteousnesse For Christ both in the foregoing and in the following words urgeth duties as not to judge rashly Vers. 1. to eye our owne faults rather then our brothers Vers. 3.4 5. not to prophane holy Ordinances Vers. 6. to pray assiduously Vers. 7.8 9 10. to doe to others as we would they should doe to us Verse 12. to be good trees and bring forth good fruit not to content our selves with an empty dead Faith as Dr. Crispe and Libertines doe but to doe the will of our heavenly Father to the end of the Chapter But let the Reader observe as we doe detest all confidence in our inherent holynesse and all merit and deny that our strictest walking can in any sort justifie us before God so Libertines in all their writings and conference cast shame upon strict walking as Popish Pharisaicall and Legall and will have this our Christian liberty that holy walking is not so much as no part of our justification which thing wee grant but saith Crispe All our sanctification of life is not a jot of the way of a justified person to heaven the flat contrary of which Paul saith Ephes. 2.10 For we are his workmanship created in Christ Jesus into good works which God hath before ordained that we should walke in them That which we should walk in must be a jot and more of our way to heaven and the same Crispe Beleevers are kept in holynesse sincerity simplicity of heart but all this hath nothing to doe with the peace of their soule and the salvation and justification thereof See hee confounds salvation and justification As if sincere walking were no way to salvation because it is no way to justification and because it s not the meritorious cause of our peace and salvation for Christ alone is so the cause But therefore must it be no condition of salvation It is a prophane and loose consequence But doe not Libertines teach that no man is saved but these that walke holyly and that sanctification is the unseparable fruit and effect of justification Answ. They say it in words but fraudulently 1. Because all Sanctification to them all Repentance all mortification all new obedience is but an apprehension that Christ hath done all these for them and that is their righteousnesse and so Christ repented for them and mortified sinne for them and performed all active obedience for them Now this sanctification is Faith not the personall walking in newnesse of life that Christ requires 2. This sanctification by their way is not commanded by God nor are beleevers obliged to it under danger of sinning against God for through the imputation of Christs righteousnesse saith Chrispe All our sinnes are so done away from us that wee stand as Christs owne person did and doth stand in the sight of God nor is there a body of sinne in Christ. I assume but Christ is not obliged to our personall holiness that were an impossible immagination 2. All acts of sanctification to the justified person are free he may doe them yea hee may not doe them and can bee charged with no sinne for the omitting of them for hee is not under any morall Law and where there is no Law there is no sinne say Libertines 3. Men are kept in holinesse sincerity simplicity of heart saith Crispe What is that kept They are meere patients in all holy walking and free will does nothing but the Spirit immediatly workes all these in us if therefore we omit them it must bee the fault of the Spirit as Crispe speaketh not our fault nor ought wee to pray but when the Spirit moves us as before you heard so that this sanctification is not any holyness opposite to the flesh and to sinne forbidden in the Law of God but a sort of free and arbitrary and immediate acting of the Spirit in the omission of which acts the justified person no more sinnes against God then a tree or a stone which are creatures under no morall Law of God when these creatures doe not pray nor love Christ
wicked for the ill day and for whose pleasure all things are Revel 4.11 must be such an Efficient and Author such a finall cause of all as shapeth a particular being to things actions and every creature as their determinate being must be from him If the being of the actions of free will rather then their not-being be from free will not from God but in a generall universall or disjunctive influence that is in such a way as whatever God decreed from eternity touching Peters acts of willing or nilling embracing or repudiating Christ or what way soever the Lord shape and mould his influence and concurrence in time either the one or the other may fall out and Peter may embrace Christ or not embrace him and so may Judas and all Men and Angels then shall I say The Kings heart and his nilling and willing is in the hand of his owne heart so the King turnes his owne heart whither soever hee determines his owne will and not as Solomon saith Pro. 21.1 in the hands of the Lord and the creature is master of worke Angels Men free and contingent necessary and naturall causes are Mint-masters to coyne what actions they will this or this election and reprobation vessels of mercy and of wrath beleeving or not-beleeving are in the hands of Angels and Men the creature shall be both Potter and clay The great Lord and former of all things and the vessel for Gods conditionall decree his collaterall and universall his disjunctive and dependent influence hath no force to cast the scale of free will to willing and so to salvation election inscription in the book of life more then to nilling damnation and blotting out or not-inrolling in the book of life but is indifferent to either is determined and bowed by the free will of man to which of the two shall seeme good to lord will and the Lord cannot turne the heart whither soever hee will Which close sets up fortune independent and absolute contingency and a supremacy and principality of working every effect and event on both sides of the sun and above the sun in order of nature by the creature before and without the efficiency of the cause of causes and the intention or counsell of God yea it involves the Lord in a fatall chaine hee must either concurre or the creature disposeth of the militia lawes and affaires of heaven and earth without the King of ages 1. I cannot make prayers to the Lord to determine my will to his obedience not to lead me into temptation 2. I cannot thank his free grace for either 3. I cannot intrust God with working in me to will and to doe Nor 4. comfort my selfe in the Lord 5. Nor be patiently submissive to God under all my calamities that befall me by the hand of men devils or creatures Why The Lord can doe no more then hee can hee had no more will nor counsell before time nor hand and disposing of the businesse in time for all these then for the just contradicent of these say the lord-patrones of indifferent and so absolute a free will 6. How doth Jacob pray that the Lord would give his sonnes favour with the Governour of Egypt whom hee beleeved to be a heathen and pray that God would change his brother Esau's heart and Esther and her maids pray that God would grant her favour in the eyes of Ahashuerus if God have not in his hand power to turne their hearts from hatred to favour as pleaseth him 7. The Lord takes on him to turne mens free will in mercy or judgement as pleaseth him Pro. 3. My sonne forget not my law so shalt thou find favour Vers. 4. with God and man The Lord gave Joseph favour in the eyes of Potiphar Gen. 39.21 God brought Daniel in favour and tender love with the Prince of the Eunuches Dan. 1.9 The Lord made his people to be pittied of all those that carried them captives Psal. 106.46 The Lord turned the hearts of the Egyptians to hate his people Psal. 105.25 Warre and peace are from the free wills of men as second causes yet the Lord saith according to his absolute dominion Isai. 45.7 I forme the light and create darknesse I make peace and create evill And Isai. 7.8 The Lord shall hisse for the fly that is in the uttermost part of the river of Egypt and for the bee that is in the land of Assyria and they shall come and shall rest all of them in the desolate valleys Isai. 10.6 I will send the Assyrian against an hypocriticall nation So Jer. 1.15 16. Isai. 13.1 2 3. Chap. 15.1 2 â— 17.1 2 3. 19.1 2 3 4. Now God could not be the Author of warre and peace as God and Soveraigne all-Disposer if it were in the indifferent arbitriment and free election of men that warre should freely issue from mans free will so as God could neither decree command ordaine it in his providence threaten it in his justice fore-see it in his wisdome and fore-tell it by his Prophets determine it by his free grace except the free will of nations and men first passe an act in this poore low Court of clay in the heads and brests of little lords free-will-men and make sure work on earth of its coming to passe and so the Almighty Soveraigne of all things should have the second conditionall vote of an after-game in heaven of all actions contingent and managed by free will of Angels and Men such as peace warre honour infamy riches poverty health sicknesse life or violent death by sword gibbet poyson c. hatred favour learning ignorance faith unbeleefe obedience to God disobedience salvation damnation long or short life sailing selling buying eating speaking joying weeping building planting praying praising cursing Christs coming of the seed of David the use of Prophets prophecying c. Object Is it not contrary to the nature of freedome to be determined by a forraigne and externall agent and that by a power stronger then the free will can resist or master If yee with a stronger power tye a sword to my arme and strongly and irresistibly throw my arme and sword both to kill a man can I be the murtherer of this man Answ. All the question here is Whether the Lords freedome and dominion in these actions of clay-vessels or mens must stand Wee had rather contend for the Lord and grace than for the creature and free will 2. It is contrary to the nature of freedome to be determined with one sort of determination not with another 1. With such a determination naturall as is in the stone to fall down the sun to give light its true but now the assumption is false 2. Should wee suppose that hee who tyes the sword to your arme so as hee carries along with him in that motion your reason judgement elective power so as you joyne in your arbitrary and free election yea and with delight and joy which is
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
creature to seeke and will in all things 〈…〉 doth or leaveth undone it selfe and those things wâ—ich 〈◊〉 it s owne and this or that here or there Theologia 〈◊〉 Cap. â—9 pag. 109 110. Hee who is illuminâ—ted with 〈…〉 and divine love 〈◊〉 divine and deified man Thâ—olog 〈◊〉 cap. â—8 pag. 7â— Those who are led by the Spirit of God 〈◊〉 the Sonnes of God and not subject to the Law the senâ—â— of which words is they are not to be taught what they should 〈◊〉 or leave undone seeing the Spirit of God which is their instructor will teach them sufficiently neither is any thing to be commanded or injoyned them For hee that teacheth them commandeth them they need no law by meanes thereof to get profit to themselves for they have obtained all already and thus Pag. 70. Christ needed no Law but was above Law and removes Ordinances c. Theol. German cap. 11. pag. 23. The soule of Christ was to descend to Hell before it could ascend to heaven and the same must befall the soule of man and this commeth to passe when hee knoweth and beholdeth and findeth himselfe so evill that he supposeth it to be iust he should suffer all even bee damned for ever and when he neither will nor can desire deliverance and comfort but doth beare damnation neither waywardly nor unwillingly but loveth damnation and paine because it is just and agreeable to Gods will And pag. 25. when man desireth in this hell nothing but the eternall good and understandeth the eternall good to bee above measure good and this is his peace joy rest satisfaction to him this good becommeth mans and so man is in the kingdome of heaven this hell hath an end this heaven shall never end Man in this hell cannot thinke that ever hee shall bee comforted againe or delivered and when hee is in this heaven nothing can hurt him nether can he beleeve that hee can bee hurt or discomforted and yet after this hell hee is comforted and delivered and after this heaven he is troubled and deprived of comfort Man can doe or omit nothing by his owne meanes whereby this heaven should come to him or this hell depart from him For the wind bloweth where it listeth c. and when man is in either of these he is in good case and he may be as safe in hell as in heaven and so long as man is in this life he may often passe from the one to the other In opposition to these wicked fooleries and for further clearing of the truths formerly proposed let these Positions for the unfolding of the drawing lovelynesse of Christ be considered Posit 1. The Scriptures are given by divine inspiration able to make the man of God perfect throughly furnished unto all good works 2 Tim. 3.16 17. the onely mean to find Christ for they bear witness of him Jo. 5.39 And are written that we might beleeve and in beleeving have life eternall Joh. 20.31 And all that Christ Jesus heard of his Father he made known to his Apostles Joh. 15.15 And of these one Apostle Paul who also received the Gospel not from flesh and blood but by revelation from Jesus Christ Gal. 1.12 2 Pet. 3.15.16 Acts 9.1 2 c. did declare to the Ephesians the whole counsell of God Acts 20.27 and yet beleeved and preached no other things then theâ—e that are witten in the Law or in Moses and the Prophets Acts 24.14 Acts 26.22 And the Majâ—stie divinity power harmony doctrine above the reach of flesh and blood the â—nd which is not in this side of time and death but beyond both as the places in the Margin witness doe demonstrate that the one Book of the Old and New Testament can be fathered upon none but on God only Position 2. The Scripture and all the ordinances are but created things and not the ultimate object of our faith and highest and compleatest love that is reserved to God in Iesus Christ yea the most perfect we read of Paul a chosen vessell stood in need of comfort from Titus 2 Cor 7.5 6. and the Saints at Rome Rom. 1.11 12. and Peter of a rebuke Gal. 2. and the beloved Disciple Iohn of the joy and comfort of the walking of the children of Gaius in the truth Ep. 3. v. 4 5. And of a commandment of the Law which forbiddeth Idolatry and Angel-worship Rev. 19.10 Rev. 22.8 9. and of an Evangelike precept to beleeve and not to fear Rev. 1.17 and the excellentest and perfectest member of the body hath need of counsell exhortations from the lowest member Rom. 12.3 4 5 6 7 8. Gal. 6.2 1 Cor. 12.14 c. and all the Saints to whom Paul Peter Iames Iohn wrote amongst whom there were that had the annointing that teacheth them all things must hear and obey many exhortations precepts and commandements out of the Law as Evangelized then the most perfect are not above the Law the Gospel and Ordinances as Familists say else all the New Testament and Canonicall Epistles were written to the Saints for no purpose But that we may understand this the better we are to remember that 1. There is a a twofold happinesse of the Saints one formall and another objective 2. That there is a mediate seeing of God one by ordinances and meanes another immediate 3. That there is a two-fold will of God one that is revealed in Scripture or the Law of Nature and that is the Morall good that God approveth and injoyneth to us rather then the will of God this the Familists call the exterior or accidentall will of God because Gods will as his essence should have beene entire and selfe-sufficient though God had never revealed any such will to Men or Angels yea though he had never made the World or Men or Angel There is anoâ—her will essentiall in God which is not the thing willed but the essentiall faculty of desiring or willing in God Now to come neerer the point the formall blessednesse of the Sainâ—s is in the act of seeing knowing loving enjoying God which on our part are created things and so empty nothinâ—s and are not essentially the happinesse of man but meanes by the which we enjoy God our happinesse so the using of all the meanes and ordinances are not our happinesse It s true our Saviour saith Its life eternall to know God and his Sonne Christ Joh. 17. But he meaneth it is the way and necessary meanes to happinesse and life eternall God in Christ and in the in-commings and out-slowings of the Spirit of glory or the Blessed one God in three persons is the object and happinesse of the Saints and therefore we are to preferre Christ himselfe to all the kisses visions out-slowings of glory and all ouâ— acts of seeing loviâ—g and enjoying of God wee may love ordinances and prize highly the vision of God but God himselfe and Jesus Christ we must not onely prize but be ravished overcharged
day breake and the shadowes flee away Then there is a night on the Church and need of the Moon light of Ordinances so long as Christ by his Ministery remaines in the Shepherds tents feeding his flock in the strength of the Lord and holding forth his presence to his justified ones spotlesse and fair through the imputed righteousnesse of Christ as Lillies while the fairest and most desirable day of that illustrious and glorious appearance of Christ dawn and Paul clearly expoundeth these words Ephes. 4. shewing the terme day of Christs raigne in his Saints by the Ministery of the Gospel and that the Saints and body of Christ are but in the way to be perfected and edified by Pastors and Teachers verse 13. Till we all come to the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. Hence Saints are not perfected till that day 2. The body of Christ is low of stature capable of growing the brides hair groweth she is not of a perfect â—all stature but like a yong girle not yet fit for Marriage to the Lamb Till we meet all in the unity of Faith So I know no active anihilation no evanishing of and ceasing from all acts of the will of God revealed in the law and Gospell that is from praying hearing meditating loving desiring longing after Christ till the day that the shaddowes flee away Then I confesse I shall have no leasure to read on the book of the Old and New Testament or to attend Preaching Sacraments or other ordinances because I need no mirror no portrait of Christ no message of Ministers when I see and injoy himselfe 3. All who have God for their Father and need daily bread and are clothed with a body of clay are to pray for remission of sins not to be led into temptation or sinfull omitting of duties all for whom the blood of Jesus is shed are to declare the Lords death till he come again What ceasing then from duties of Law Love the Spirit and Christ is this where is this fancied annihilation to be dreamed of Scripture knoweth it not Pos. 5. There is a fulness of loveliness in Christ that is begun in us by possession and title in this life but never perfect till the life to come in which there be these 1. Vnion 2. Fruition 3. Rest. 4. Satisfaction 5. Sense 6. Living and acting in Christ. 7. Loving and solacing of the soule of which to hold forth more of the drawing of Christ we say Pos. 6. Christs inviting us to come to him and that before we can invite him speaketh union 1. Such an union as faith can make which ariseth not to the pitch of sight and immediate fruition for its the union of those that are absent one from another in regard of fulnesse of presence 2 Cor. 5.6 Knowing that whilst we are at home in the body we are absent from the Lord John 16.7 Neverthelesse I tell you the truth it is expedient that I goe away Luke 19.12 He said therefore a certain Nobleman went into a farre countrey to receive for himselfe a Kingdome and to return Yet it is the union of those that are so neer as the house and the guest or as two friends that tables together Ephes. 3.17 Ioh. 14.23 Rev. 3.21 2. It s an union of fruition for Christ in some measure is injoyed in this life yet so as the fruition is in part not compleat and full in degrees as it shall be in the life to come it is there for both a fruition of rest and of motion of rest in regard of the present fruition of motion in regard of advancing in the way to a compleat fruition so as is in a journey in regard of practicall love and at its home in regard of love and union of fruition so the soule is both satisfied with bread and hungers no more Isai. 55.2 but delighteth it selfe in fatnesse and thirsteth no more having a present sense of complacâ—ncy and content in the water of life Joh. 4.14 and also the soule is so farre forth not satisfied and its thirst not quenched but that it hungreth and thirsteth for a fuller union and an immediate fruition in which regard the soule is both abroad in its way and motion to have more of Christ and at home and at rest in regard it is fully satisfied exclusively not inclusively because this satisfaction excludeth and anihilateth all choice of another lover then Christ and denies all deliberate comparing of Christ with any other lover as holding and prizing him the chiefe of ten thousand and resolving never to fixe the desire on another Husband or Lover but Christ as Cant. 3.4 It was but a little that I passed from the watchmen but I found him whom my soule loveth I held him and would not let him go untill I had brought him into my mothers house and the chamber of her that conceived me Finding and holding of Christ is as much as there is satisfaction and rest in the fruition of him and yet the Spouses aime to go hand in hand on a journey to the house of the high Jerusalem the mother of us all which with submission I conceive the Spouse calleth her Mothers house doth clearly prove that she is not perfect but in a motion not yet at her journeys end till she come with Christ to the Palace of the Princes daughter the Bride the Lambes wife Revel 21.10 11 12. Hence we see how true that is that the desires are swallowed up into the bosome of infinite Iesus Christ as a little brook is swallowed up when it comes into the Ocean and yet the desires remaine They are swallowed up in Christ in that the soule is at home being quieted and perfected in Christ and are no more restlesse and pained in the journey toward Christ but as heaven is begun on earth so hath David quietness of mind and breaketh forth in praises That the Lord gave him counsell to chuse God himselfe for his portion Psal. 16.5 6 7. So goodly and pleasant is the heritage And now there is no more desire for Christ as a thing absent and the thirst is swallowed up in Christ the soule thirsteth no more Ioh. 4.14 And yet the desire remaineth both in the sweet complacency and liking of the Saints delighting in present fruition and also in an act of longing for the highest pitch of degrees of union just as in the act of drinking thirst is halfe swallowed up in begun satisfaction and thirst remaineth in a liking and a farther desire of a perfect cooling and refreshing overcomming of a full quenching of the appetite Pos. 7. Yet can it not be said but here is a begun satisfaction for Joh. 4.14 Christ injoyed is a draught of the water of life freely given Revel 22.17 That whosoever will may drink of the water of life freely Joh. 7.37 In the last
eternall life to all and every one upon faire conditions if their free will play the game of salvation and damnation handsomely as if Christ were not free wills choisest tutor 4. All and every man are received in this covenant in the new state of reconciliation grace and favour and justification from any breach of the Law or the first covenant all are once fairely delivered both young and old from damnation and wrath all the heathen are reconciled and justified by Christ in his blood and all sinnes now are against the 1. Covenant of grace Christ and all mankinde now beginne to reckon on a new score 2. Though the ship be broken and all mankinde sent to Sea to die there yet so are they cast over board as Christ the surety of a better Covenant is made the great vessell that ship-broken men may if it seeme good to Lord free will swimme unto and so come safe the second time to land 3. So as there be two Redemptions in Christ two Justifications by grace 4. Yet neither the tydings of this new covenant made with all men nor this state of reconciliation or justification are ever revealed to the thousand part of mankind and though all and every one be under this Law of Faith and Covenant of Grace yet is this obliging and supernaturall Law never promulgate to millions of mankind whom it obligeth to obedience so farre forth as by the good industry and improving of common gifts of nature or rather the hire and merit of men out of Christ to make a conquest of the preached Gospell and Christ free will doing its best 5. All and every Mothers sonne and children of Adam are called and invited yea and Christ by our Text draweth all and every man though they will not be drawn say they the sole cause of election reprobation of salvation damnation lying on mans free will 6. All and every one are furnished with all externall meanes of salvation with sufficient grace and absolute indifferenciâ— and power of free will to say ay or no to the drawing of Christ and purchase by industrious improvement and carefull husbanding of the common gifts or relicts of nature and their new sufficient grace if they could give it a name to us a farther degree of grace while they conquesse the Preaching of the Gospell and the grace of conversion Yet so are they let Christ doe his best as all may be converted or not any one at all but all lost and all may persevere in grace and be saved as not one men shall be damned and all may so totally and finally fall away from grace as not one man may persevere but all be eternally lost if free will use his owne liberty notwithstanding of the Lords eternall decrees of Election or Reprobation or of Christs death the strength of free grace the intercession of Christ at the right hand of God the unchangeable love of God for all these can doe nothing to marre the absolute and independent free will of men to worke as it listeth for either wayes Propos. 1. Election is the decree of free grace setting apart certaine definite individuall and particular men to glory 1. The men chosen and drawne are by head designed Jaakob not Esau before the children had done good or evill though Esau be elder Isaak must be the Sonne of the promise father and mother were free grace rather 〈…〉 of Abraham and Sarah now paâ—led natures 〈…〉 Eâ—mael Peter and John not Judas the Sonne of 〈…〉 Abraham and his house worshipping Idols beyond the 〈◊〉 is singled out not any other the Lord sets his love on 〈◊〉 Jews because he loved them Deut 7.7 When their Father 〈…〉 Amorite and their mother an Hittite and they dy◠〈…〉 bloud Ezech. 16.3.4.5.6.7 not any one of the rest of the Canaanites the Tribes of Judah is the King by Tribe not any of the rest of the Families Low Jephtahs Family not anâ— of the rest of the sonnes of that Family None of the seven sonnes but the dispised shepheard the ruddy Boy singing after the Ew's David forgotten by all as none of the number 2. They are pointed out with the finger with pronownes Psalm 87.5 And of Sion its said this man Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and man shall be born in Sion Esai 49.1 The Lord hath called me from the womb from the bowels of my mother hath hee made mention of my name Thou art head or member or of which the Prophet spake it s all one in the mouth of God by name from eternity John Anna c. Esai 43.1 O Israel feare not for I have redeemed thee I have called thee by thy name thou art mine So the Lord points them out with the finger Esai 49.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold these shall come from farre and behold these from the North. North-land men and from the Sea Ilanders or from the West West-land men so it may be read and these from the land of Shimin Ezech. 36.20 These are the people of the Lord. Hebr. 11.13 All these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 died in the Faith they are named and told by the head Revel 14.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are thrise in one Verse These are they that are not defiled with women these are they that follow the Lambe whithersoever he goeth These were redeemed from amongst men 3. They are defined by their countrey Esai 19.18 Five Cities of the land of Egypt shall speake the Language of Canaan Vers. 24. In that day Israel shall bee the third part with Egypt and Assyria even a blessing in the midst of the Land Vers. 25. Whom the Lord of Hosts shall blesse saying blessed be Egypt my people and Assyria the worke of my hand Zephan 3.10 From beyond the river of Ethiopia my suppliants even the daughters of my dispersed shall come .4 Their names are particularly inrolled in the Lambes booke of life Luk. 10.20 Revel 13.8 Revel 20.15 As Citizens of some famous incorporation or Senators that governes a Citie are written in the booke of Records of the King or Citie so these that are to follow the Lambe cloathed in white are booked in the publike Register of heaven in the minde of God to be members of the heavenly Society 5. It was no blind bargaine that Christ made hee knew what he gave hee knew what he got Christ told downe a definite and certaine Ransome as a told summe of money every penny reckoned and layed and he knew who was his own and whom and how many by the head and name he bought there is no hazard that one come in in the lieu and roome of another Joh. 10.14 I am the good Shepherd how is that made good He hath particular care of all the flock by the head he knowes how many and who are his if any bee not his if any be sicke or lost or wandered away that proves a good Shepherd I know my sheepe
impeachment of revenging justice to save men upon a new transaction either of grace or works and to destroy his enemies that would not accept of that new transaction yet so as when Christ hath dyed and taken away the sinnes of all and is made Lord and King of dead and quick all mankinde may freely reject all covenants Christ maketh or can make and be eternally lost and perish For 1. Christs Princedome and Dominion that hee hath acquired by death is not a free-will-power or possibility by which he may upon such and such conditions kill or save though all may eternally perish But Christ is made Lord of quick and dead by dying Rom. 14.9 that he might be judge of all but so that we should live and dye to our selves but that whether we live or dye we should be Christs though we change conditions yet not Masters in both we should be the Lords v. 7.8 as Christ lived againe after death that hee might bee the husband of his owne wife the Church that hee dyed of love for 2. Upon what termes Christ was by death made a Lord and acquired a Princedome upon these termes he was made a Prince over his Church for Lord and Prince and King are all one But the Lord maketh David that is Jesus the Sonne of David Prince over his people not with power to save or destroy his redeemed slocke and so as all the slock may eternally perish Ezech. 34.22 Therefore will I save my slocke and they shall no more be a prey Vers. 23. And I will set one Shepherd over them and he shall feed them and my servant David hee shall feed them and he shall be their Shepherd Vers. 24. And I the Lord will be their God and my servant David a Prince among them I the Lord have spoken it Vers. 25. And I will make with them a covenant of peace Now was Christ by the bloud of the eternall covenant brought back from the death and made a Shepherd of soules to the end he might have power to destroy all the slock Ezechiel saith to feed them the Apostle to make the Saints perfect in every good worke working in them actually and efficaciously that which is wel-pleasing in his sight Heb. 13.20 21. It s true Christ obtaineth by his death a mediatory power to crush as a Potters clay vessell with a rod of yron all his rebellious enemies But 1. this is not a power to crush any enemies but such as have heard of the Gospel and will not have Christ to raigne over them in his Gospel-government but not to crush all his enemies that never heard of the Gospel and so are not Evangelically guilty in sinning against the Lord Jesus as Mediator for they cannot be guilty of any such sinne Rom. 10.14 Joh. 15.22 Hee had and hath power as God equall with the Father to judge and punish all such as have sinned without the Law 2. It s not merit or acquired by way of merit of Christs death that a Crown is given to Jesus Christ for this end to destroy such enemies as are not capable of sinning against his Mediatorie Crowne especially when as God he had power to destroy them as his enemies though hee had never been Mediator Yea Act. 5.31 It s said him whom yee slew and hanged on a tree hath God exalted with his right hand to bee a Prince and Saviour not to destroy all his subjects upon foreseene condition of rebellion to which they were through corruption of nature inclinable but that he might by his Spirit subdue corruption of nature and give repentance to Israel and forgivenesse of sinnes 3. By what title Christ is made a King and Lord by the same he is made head of the body the Church For Ephes. 1.20.21 22 23. By raising him from the dead God conferred a headship upon him Now he was not made head of the body that he might destroy all the members or most of them as Arminians must say but his headship is for this end that the whole body by his spirit fitly joyned together might grow up in love Ephes. 4.16 and that the members might receive life and Spirit from him 4. By the same title he is made Lord by which hee is made King Governour and Leader of the people for power of Dominion and Lordship is nothing but Royall power now he was made King not on such termes as hee might destroy all his subjects for all mankind are his subjects to Arminians But he is made King Psal. 72.11 That all Nations may serve him that hee should deliver the poore needy and helplesse and redeeme their soules from violence and esteeme their death precious and he raigneth and prospereth as a King that in his dayes Judah may be saved and Israel dwell safely Jer. 23.7.8 and God raiseth the horne of David Luk. 1. And so setteth Christ on the throne to performe his mercy promised to our Fathers and remember his holy covenant Ver. 69.7 That wee might serve him in holynesse and righteousnesse Now by the Arminian way he is set upon the throne of David to execute vengeance on all his Subjects and that he may utterly destroy all if all rebell and not to save one of Judah and Israel for he may be a King without any subject suppose all his Subjects were cast in hell yea hee groweth out of the root of Jesse a Royall branch of King Davids house not that these Warres may bee perpetuated betweene God and all the children of men but that the Wolfe should dwell with the Lambe and the Leopard lye down with the Kid and the Calfe and the young Lyon together and a little Childe should lead them and the earth should be filled with the knowledge of the Lord as the waters cover the Sea Isai 11.1 2. 6.7 8 9. And Christ is given for a guide and leader of the people Sure for the good of the slock and that he may carry the lambes in his bosome Esai 40.11 That they should not hunger nor thirst that neither the heat nor the Sunne should smite them because he that hath mercy on them doth lead them and by the springs of water doth he guide them Esai 49.10 Salvation is ingraven on the Crowne of Christ by office Christ must be a destroyer and a Lord crusher of his people as a Jesus and a Saviour by this conceit 5. And what more contrary to the intrinsecall end of Christs death then that he should obtaine no other end by dying but a placability a possible salvation a softning onely of Gods minde whereby justice should onely stand by and a doore bee opened by which God might be willing if hee pleased to conferre salvation by this or that Law a covenant of grace or of works or a mixt way or by exacting faith in an Angell or an holy man and this possible salvation this virtuall or halfe reconciliation doth consist with the eternall damnation of all the world whereas the genuine
con-naturall end of Christs death is Joh. 10.10 That his sheepe may have life and have it more aboundantly he suffered the just for the unjust that he might bring us to God 1 Pet. 3.18 and in the very act of suffering to speake so or in that he was stripped and dyed The chastisement of our peace was on him Esai 53.5 This cannot bee such a possible heaven a fowle sleeing in the aire a may be as farre off as a never may be which may consist with an inevitable hell So as Christ dyed not but on a poore hopelesse venture and a forlorne contingencie that might as soone fill Hell with the damned soules of all the world as grace Paradice with redeemed ones 6. His comming in the world hath no such Arminian end that we reade of as a possible saving or an obtained salvation that thousands yea not one in the world may ever enjoy but he came to seeke and actually and intentionaly to save that which was lost Luk. 19.10 to save sinners 1 Tim. 1.15 and Paul the first of sinners and not for wrath but that we might obtaine salvation by our Lord Jesus Christ 1 Thes. 5.9 7. Nor did he so die that we should not live to our selves but unto Righteousnesse but that we might be 1 Pet. 2.24 redeemed from this present evill world Gal. 1.4 from our vaine conversation 1 Peter 1.18 That hee might redeeme us from all iniquitie and purifie to himselfe a peculiar people zealous of good workes Titus 2.14 That wee should glorifie God in our bodies and Spirits which are Gods 1 Cor. 6.20 That hee might present to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should bee holy and without blemish Ephes. 5.27 Now Christ may obtaine the native and intrinsecall end of his death though all the Redeemed ones say the Arminians Live to themselves and never be redeemed from the present evill world nor from their vaine conversation and live and die to themselves and walking in their lusts 8. And upon what ground Christ is made Lord hee is made also a husband to the Church for the husband as an husband is made head of the wife Now the intrinsecall end and so the specifick acts of this husband who is joyned to us by the marriage-covenant of free grace must bee free love to his Spouse as Paul expoundeth it Ephes. 5.25 and the native fruit and end of Marriage is that the Spouse might have interest in the righteousnesse glory spirit wisdome and sanctification the kingdome and throne of the Husband and Lord not that hee might condemne and destroy his Spouse 9. It is a reasonlesse conceit that after Christ dyed hee hath a freedome to transact for our actuall saving and glorifying in what termes he will Law or Gospel Grace or Works because he dyed the surety of the covenant of grace Hebr. 7.2 and made his Testament and last will and confirmed it by his death as our friend and bequeathed to his poor friends the promise of an eternall inheritance Heb. 9.15 and so he died as the Mediator of the New Testament and sealed the Covenant with his blood which is therefore called the blood of the eternall covenant Heb. 13.20 Zach. 9.11 And therefore neither the first Testament was dedicated without blood Heb. 9.18 19 20 21. and Christ by his blood entred into heaven as a Priest to intercede for us v. 23 24. And this Arminian way over-turneth the whole Gospel which is a bargaine of blood between the Father and the son Christ and Christ dying and justifying pardoning the iniquities of his people making them heires of the same Covenant and Kingdome with himselfe is in this Indenture of free Grace the chiefe man Now unpossible it is that this can be an effect of Christs death that he may set up a covenant of grace and a Gospel-way to Heaven or set up another way when as by the Gospel-covenant only God gave Christ a body indented with him to doe the worke to make his soule an offering for sin and God promised to him if he would die a seed and that the pleasure of the Lord should prosper in his hand that his soule should be satisfied that he should justifie many intercede for many Isai. 53.10 11 12 13. Now if all might eternally perish notwithstanding that Christ died for them and it were free to Christ to make such a Covenant after his death in which not one man possibly may be saved Christ then should doe his work and yet not have his wages nor have a seed nor justifie his people nor have a willing people to serve him yea then should Christ offer the sacrifice of his body as our Priest on earth in sheding his blood and yet not enter into Heaven and the Holy of Holiest to intercede for us as our High Priest there also 10. All the offices and relations of Christ and comfortable promises of the Gospel shall be overturned for it is in the free will of man that Christ be King or no King Head or no Head of the Church a Husband or no Husband Clear it is Christ is a Gospel King now if his death might stand and attain its intrinsecall end and effect which is a meer possible reconciliation and a salvation to his people standing only in a may be or a may never be then Christ is a Gospel-King without a Kingdome of Grace the fruits whereof are righteousnesse joy of the Holy Ghost and peace Rom. 14.17 He is a King but Iudah shall never be saved in his dayes there shall be no righteousnesse no peace no joy in his Kingdome he is a Redeemer and a Saviour but his people all are eternally lost and die in bondage and misery and in their sins he is a Saviour but saves not his people from their sins he is the chief corner stone but no other living stones are built on him he is a head but hath not a living body quickned by his Spirit nor a body that is the fulnesse of Christ he is a Husband but the essence of his maritall and husbandly power standeth in that he hath power to destroy his Spouse eternally That he hateth his own flesh he is a Shepherd and a good Shepherd and layeth downe his life for his Sheepe but the roaring Lyon devoureth all his Flocke he carrieth not the Lambes in his bosome he feedeth them not in the strength of the Lord he causeth them not lye downe safely he leadeth them not to the living waters they hunger and starve eternally he is the vine-tree but no man bringeth forth fruit in him He is an eternall Priest but the sins of all he offereth for remaine in heaven before the Lord for ever hee is the promised seed and by death triumpheth over Devils and Principalities and powers but the Serpents head is not bruised Satan is not cast out Satan reigneth and ruleth in all mankinde He hath much in Christ
72.12 All Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall serve him it s meant of Christ and in the letter cannot be true if many refuse him to be their King Psalm 2.9.2.3 Lâ—k 19 14. Psal. 110.1 So is it said Psal. 22.27 All the ends of the world shall remember and turne to the Lord and all the kindreds of â—he Nations shall worship before thee Now that he meaneth of spirituall turning to God and of Repentance is cleare Vers. 18. For the Kingdome is the Lords and he is the Governour among the Nations Vers. â—3 A seed shall serve him it shall be counted to the Lord for a Generation Except there be a restriction of this All how will Arminians eschew this that all and every man of the heathen shall repent and be a holy seed devoted to the Lord as his Righteous ones For sure the same expression of all Nations Esai 40.16 are taken for all and every one of mankinde Psalm 66 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy name Esai 66.23 And it shall come to passe that from one new Moone to another and from one Sabbath to another shall all flesh come â—o worship before me saith the Lord. Let Arminians speake if all flesh that commeth before God from Sabbath to Sabbath under the New Testament to worship be as large and comprehensive as the same expression Esai 40.6 All flesh is grasse Sure the latter comprehendeth all Adams Sonnes without exception even including infants the former cannot beare so wide a sense So Gen. 12.3 In thee shall all the Families of the earth be blessed Gen. 22.18 If the meaning be that without any figure or exception all and every family be blessed in Christ then shall I inferre that all the families of the earth without exception are justified by faith in Christ Gal. 3.10 11 12 13.14 And that the Nations of the earth without exception are heires of the promise have right to strong consolation are fled for refuge to lay hold on the hope laid before them and have anchored thâ—ir hope up within the veilo whither the fore-runner Christ hath entred for of these Nations the Apostle expoundeth the promise Hebr. 6.13 14 15 16 17 18 19 20. So Esai 27.6 Israel shall blossome and bud and fill the face of the world with fruit then shall there bee none on earth but the blossoming Iâ—rael of God Rom. 11.26 And so all Israel shall be saved as it is written there shall come out of Sion a deliverer c. These that Paul calleth all Israel Esaiah 69.20 21. calleth Jaakob and the seed and the seeds seed Esaiah 59.19 So shall they feare the name of the Lord from the West and his glory from the rising of the Sunne Mal. 1.11 For from the rising of the Sunne even to the going downe of the same any name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall bee great among the heathen saith the Lord of Hosts If from the East to the West and in all places of the Gentiles men feare the name of the Lord then sure the whole inhabitants of the earth between the rising of the Sunne to the going downe of the same must bee converted to Christ and offer prayers prayses spirituall service to Christ except some restriction be made the most part from the East to the West are enemies to the Gospel And how would Arminians triumph if so much were said for universall Redemption as here is said for universall Regeneration and Conversion of all except we say there must be a figure a Senechdoche of All for many Or Christs all and universalitie of converted ones must bee here meant Joh. 1.9 That was the true light that inlighteneth every one that commeth into the world What Even infants who come into the world and all and every one of Adams Sonnes it cannot bee true in any sense except it be meant of the light of the Gospel that yet never came to the halfe part of the world For Vers. 10. The world knew him not and Vers. 6. There was a man sent from God whose name was John ver 7. the same came for a witnesse to beare wâ—tnesse of the light that all men through him might beleeve Can any divinity teach that God intended that all and every mortall man should beleeve by him that is by the Ministery of John the morning starre which was to fall and disappeare and shine no more at the rising of Christ the Sunne of righteousnesse 1 Joh. 2.27 Yee need not that any teach you but the anointing that yee have received teacheth you all things Why should then fewer have the Spirit of holy unction in them then the world for whom Christ is a propitiation and all the visible Saints that John writeth unto 1 Joh. 1 2. 2.1.2 4.9 God sent his onely begotten Sonne to the world that we through him might live nor need we flee to that exposition ever and anone that Christ dyed for all that is all ranks of men For All is put in Scripture ordinarily for many as Deut. 1.21 Psal. 71.18 Ier. 15.10 and 19.9 and 20.7 and 23.30 and 49.17 Ezech. 16.27 Exod. 33.10 Col. 1.28 Isai. 61.9 Gen. 41.57 Mark 14.4 Joh. 3.26 Acts 17.31 and 10.38 Mark 1.37 2 Cor. â— 2 Luke 24.47 and 4.15 Isai 2.2 3. Otherwise I could say Christ died for no man because the Scripture ascribeth an universality to the wicked Jer. 6.28 c. 9.2 Mic. 1.7 1 Iohn 2.15 16. and 1 Iohn 5.19 And surely that election and redemption move both in the same spheare and or be of the free love of God is cleare to me from that place Ioh. 3.16 on which Arminians confide much for Gods love to save mankinde by the death of Christ is the very love of election to glory of such certaine persons as the Lord therefore gives grace to beleeve because they are ordained to life eternall so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many and the number of beleevers and of the chosen to life are equall Acts 13.48 Ioh. 10.26 Rom. 8.29.30 1. That love cannot bee a generall confused antecedent conditionall love offered to all the world on condition they beleeve for that the Scripture freeth thousands of the sinne of unbeliefe of that love if Christ come not to them and speake not Ioh. 15.22 and Paul saith Rom. 1.14 How shall they beleeve in him of whom they have not heard Now the loved world Ioh. 3.16 is obliged to beleeve 2. That love that is the cause of Christs death is Ioh. 15.13 the greatest love that is it is such a giving love whereby Christ gives his Sonne that with him hee cannot but give his Holy Spirit faith and salvation yea and all things Rom. 8.32 But the conditionall generall love is not the greatest love for the Lord beareth not the greatest
love to all and every man nor gives he faith and salvation to all and every man yea the known and beleeved love of God in sending his Son to die for us is proper to the beleever 1 Ioh. 4.16.9 10. We have known and beleeved the love God hath to us God is love and he that dwelleth in love its a noble Princely pallace to lodge in dwelleth in God and God in him This cannot be said of the love that God beareth to the Reprobate yea and to the fallen Angels for Arminians say that God loved them with such a love but that love to Devils is now dried up long agoe and so that to Pharaoh Iudas Cain now in hell but this love is gone so dream they that love in God is like summer brooks that go dry in time of drought but the truth is Gods generall love to Arminians is a faint desire and a wish that all and every one men and Angels be saved and a bestowing on them means 1. Which the Lord knowes shall plunge them deeper in hell and make their everlasting chaines heavier and more fiery better he love them not 2. Such meanes as can be demonstrated free will without God or any determination or bowing to one hand rather then to another can and may absolutely master and over-master equally to conversion or obstinacy or to finall rebellion to salvation or damnation to make themselves free Princes and Lords of the book of life and the writing pen of eternall Election and Artists causes and masters of the decrees of Election or Reprobation For 1. Let God doe what he can or omnipotency or sweetnesse of free grace all that is possible free will hath the free and absolute casting of the ballance to will receive Christ open to the King of glory and be converted or to the contrary 2. In Election and Reprobation from eternity as Arminians in their last Apology goe no higher then time coepta est in temporo electio contra quam creditum est c. God doth no more in his generall decree for chusing of Jacob or Peter then of Pharaoh Esau or Judas but chuseth all indefinitely who shall beleeve But for the Assumption that Peter Iohn Pharaoh Judas Esau beleeve or not beleeve the eternall decree of God does nothing his means Gospel his inward grace such grace as they can grant doe no more nor can doe any more to determine the will to either side to beleeving or not beleeving then he can work contradictions or make free will and free obâ—dience to be no free will and no obedience for its repugnant say they to the nature of free-will that it should be determined by God And 〈…〉 such as is required of us now who are under commâ—â—â—ements threatnings promises were no obedience at all for if the Lord should determine the will say they and therefore Gods last decree of chusing those to life whom he foresees shall expire in faith and persevere to the end and of rejecting such as he foresees shall goe on in finall obstinacy against the Gospel is not any Scripturall decree of Election or Reprobation nor hath God any liberty in this to chuse this man not this man but all men chuse God and are foreseen finally to beleeve or not beleeve before and without any free decree of God so that the number of chosen Angels or men is in the power of the creatures free will not in the liberty of the former of all things so as we chuse God but God chuseth not us But 2. So none are within the compasse of Election or Reprobation but such as hear the Gospel and so all the Heathen are saved or damned by chance or without any will or decree of God or they must be neither capable of salvation nor damnatâ—on contrary to Scripture and experience for terrible judgements temporall and great externall favours befall Indians Americans and such as never heard of Christ and not without the counsell of Gods will if there be a providâ—nce that rules the world 2. God doth nothing in the Election of Peter more then of Iudas nor can grace and mercy have place in the chusing of the one rather then the other but as free will is foreseen to play the game ill or well so goe the eternall decrees of Election and Reprobation and there can be no such thing as that grace and the free pleasure of God who hath mercy on whom he will or because he will and hardens whom he will can have any place here 4. The Scripture no where speakes of any love of God in Christ to man but such as is efficacious in saving any other love is lip-love not reall and so to alledge this one place without authoritie of the Word is petitio principii a begging of the question for the love Ezâ—ch 16.8 Called the time of loves was such as saved all that were to bâ— saved amongst the people of God and cannot be understood of such a love as God did bear to the Heathen and the Cannanits for it separates them from all the world so Deut. 7.7 Psal. 146.19.20 Isai. 51.1 2 3. Isai. 52.3 4. Psal. 132 1â— Psal. 1â—5 4 Zech. 3.2 1 King 1.13 2 Chron. 6.6 Isai. 4â— 8 9. Deut. 14.2 Isai. 43 20. Dan. 1â— 15. 1 Chron. 16.13 Ezech. 20.5 Act. 13.17 Yee shall not finde that the love of God in Christ can consist with Reprobation or Damnation in all the Scripture but by the contrary it is a love that Christ hath to his wife in giving himselfe for her sanctifying washing and presenting her without spot or wrinkle before 〈…〉 a husband-love Ephes. 5.25 26. Ghostâ—iâ—us â—iâ—us 3.4 5 6. a great love quickning us together with Christ saving us by grace raising us up and making us â—it together with Jesus Christ in heavenly places Ephes. 2.4.5 a love causing washing of us and advancing us to bee Kings and Priests to God Revel 1.5 6. a love to Paul in particular and working life in Paul Gal. 2.20 I live no more but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the Sonne of God who loved mee and gave himselfe for me It is the love of God our Father who hath loved us and hath given us everlasting consolation and good hope through grace 2 Thes. 2.16 an everlasting love Jer. 31.3 a love before the foundation of the world Ephes. 1.3 4 before we doe good or evill Rom. 9.11 Not a love that fals to nothing by a consequent act of hatred nor a love to which the hatred of reprobation may succeed every hour and out of which wee may bee decourted a love that puts the honour of sonnes on us 1 Ioh. 3.1 It is a saving and a pittying love Isai. 63.9 a love which the Lord rests in Zeph. 3.17 a love continuing to the end Ioh. 13.1 a love that makes us more then conquerors Râ—m 8.37 It is a separating love
righteousnesse and life then other strangers to Christ and Gentiles Rom. 9.30 31 32 33. Rom. 10.1.2 3 4. Rom. 11.1.2 3 4 5 6 7 8 c. rejected and there should be others as good as these by nature that the Lord should have mercy on now in both these first God is free in his grace secondly just in his judgements though he neither call nor chuse accoâ—ding to works thirdly the damned creature most guilty and fourthly the Lord both jâ—stly sâ—vere and graciously meâ—cifull fifthly none have cause to complaine or quarrell with God and yet God might have carried the matter a farre other way sixthly the head cause of this various administration with Nations and persons is the deep high soveraign innocent holy independent will of the great Potter and Former of all things who has mercy on whom he will hardneth whom he wil and this is the depth without a bottom no creature Angel or Men can so behave them selves to their fellow-creatures yet be free just holy wise c. but sure one creature can deal with his fellow creature according to the rules and road-way of an antecedent consequent will so may the King deal with his people the Governour with those he governes the Father with his children the Commander with his souldiers the Lord of a Vine-yard with his hired servants all these may order their goodnesse mercy rewards punishments in a way levill with the use industry improvement of free-will or the rebeâ—lion unjustice wickednesse and slothfulnesse of their underlings but no Master nor Lord can call Labourers to his Vine-yard and exhort obâ—est beseech them all to labour and promise them hire and yet keep from the greatest part of them the power of â—â—â—rring armes or legs of free consenting to labour and suspend his so acting on the greatest part of them as they shall willingly be caâ—â—ied on to wilfull disobedience and to be the passive objects of his revenging justice according to the determinate counsell of the Lord of this Vine-yard because so he willed out of his absolute soveraignty to deal with some and deale a just contrary way with the least part of the labourers because hee pâ—â—posed to declare the glory of his grace on them either there is here an unsearchable depth or Paul knew nothing and this calmes my minde and answereth all that reason can say for universall atonement and the 1. Vse I aym at is that no Doctrine so endeareth Christ to a soule as this of particular redemption and free-grace separating one from another Psal. 147 1â— Prayse the Lord O Ierusalem and amongst manâ— groundâ— here is one vers 19. he sheweth his word unto Iacob his Statutes and his judgements to Israel ver 20. he hath not dealt so with any Nation and he speaketh not of the measure as if God had revealed the same grace in nature but in an inferiour degree to other Nations for hee saith as for his judgements they have not known them and thâ—n being full of God for this separating mercy he addeâ—h prayse yee the Lord Christ esteems this the floure of grace the grace of grace and blesseth his Father for it Matth. 11.25 I blesse thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to babes now because Arminians say the pride of the self-wise and the humility of babes are the causes separating the one from the other and so free-will is to share with the Father in the praise of the reveiled glory of the Gospel and the discovered excellency of Christ to babes rather then to wise men a literall revelation no doubt was common to all babes and prudent the swelled Pharisees and humbled sinners Christ praiâ—eth the eminency the blossom of grace the bloom of free-love in that the free-wil of the humble and the proud made not the separation but the good pleasure of God ver 27. No man knowes the Son but the Father and he to whom the Son will reveale him 2. That which is common to all shall never leave an impression of wonder and thankfull admiration I and we are swelled lofty and proud things and the Spirit of God commends grace highly in that it falls upon pronowns and persons and not on others 1 Cor. 15.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the least of of the Apostlâ—s vers 10. By the grace of God I am that I am and his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward me was not in vaine but I laboured more abundantly then they all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not I but the grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we our selves also were sometime out of our wits disobedient c. ver 4. but when the kindnesse and man-love of God our Saviour appeared ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saved us 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the chief of sinners ver 16. but for this cause I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in me first Iesus Christ might shew forth all long suffering Gal. 2.20 I am crucified with Christ but I live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not I but Christ lives in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the life that I now live in the flesh I live by the faith of the Son of God who has lovâ—d me and given himself for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you who were dead in sins and trespasses hath he quickned ver 4. for his great love wherewith he loved us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. even when we were dead in sins and trespasses he hath quickened us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with Christ ver 13. But now in Christ Iesus yee who somtimes were farre off are made neare by the blood of Christ the passing by my Father and mother and brother and sister neighbour and friend and taking me is a most indearing favour 3. Of all in Scotland and England all in Europe all Adams seed that ever were masters of a living soule in the womb or out of it the Lord passed by so many thousands and millions and the lot of free-grace fell upon me precisely by name and upon us and not upon thousands besides no lesse eligible then I was what thoughts will you have of the fâ—â—e lot of love that fell upon you ever since God was God when Christ shall lay such a load of love such a high weight and masse of love on you ye shall then think O how came I hither to sit in heavenly places with Christ that body that is trimmed cloathed and doubly embroydered with pure and unmixed glory is just made of the same lump of earth with the body of Judas or Cain that are now flaming and sinking to the bottom of the black and sad river of brimstone the Lord saith Ezek. 18.4 behold all souls are mine and
5.43 44 45 46 47 48. nor doth God miscarry in this love he desires the eternall being of damned Angels and Men he sends the Gospel to many Reprobates and invites them to repentance and with longanimity and forebearance suffereth pieces of froward dust to fill the measure of their iniquity yet does not the Lords generall love fall short of what he willeth ro them 3. There is a love of speciall election to glory far lesse can God come short in the end of this love For 1. the work of redemption prospereth in the hands of Christ even to the satisfaction of his soule saving of sinneâ—s all glory to the Lamb is a thriving work and successefull in Christs hands Esa. 53.10 11. He shall see of the travell â—f his soule and be satisfied 2. Christ cannot shoot at the rovers and misse his marke I should desire no more but to be once in Christs chariot paved with love Cant. 3. Were I once assured I am within the circle and compasse of that love of Election I should not be affrayd that the chariot can be broken or â—urned off its Wheels Christs charâ—ot can goe through the red Sea though not dryed up hee shoots arrows of love and cannot misse he râ—dâ—s through hell and the grave and makes the dead his living captives and prisoners 3. This love is natively of it self active Ezechiah saith in his sâ—ng Esai 38.17 Behold for peace I had bitternesse but thou hast in love to my soule delivered me from the pit of corruption but in hebrew it is thou hast loved my â—oule out off the pit of corruption because thou hast cast all my sinnes behind thy back he speaketh of Gods love as if it were a living man with flesh and bones armes hands and feet went down to the pit and lifted up Ezechiahs soul out of the pit so has the love of Christ loved us out of hell or loved hell away to hell and loved death down to the grave and loved sinne away and loved us out of the armes of the Devill Christs love is a persuing and a conqâ—ering thing I shall never believe that this love of redemption stands so many hundreth miles aloof on the shoare and the bank of the river aâ—d lake of fire and brimstone and â—â—yes afar off and wisheth all mankinde may come to land shoaâ— and casâ—eth to them being so many hundreth miles from them wordâ— of milk wine and honey out of the Gospel and cryeth that Christ loveth all and every one to salvation and if wishes could make men happy Christ earnestly wâ—shes and desires if all men were alike well minded to their own salvation that all and every one might be saved that there were not a Hell but he will not put the top of his little finger in their â—earâ— to â—ow and incline their will and Christ cryeth to the whole world perishing in sin I have shed my blood for you all and wish you much happinesse but if ye will not come to me to believe I purpose not to passe over the line of Arminian decency or Iesuiticall congruity nor can I come to you to draw your hearts by way of efficacious determination if yee will do for your selves and your own salvation the greatest part of the work which is to apply redemption by your own free-will though I know you cannot be masters of your selves of one good thought and are dead in sinnes as I have done the other lesser part purchased salvation for you or made you all reconciliable and savablâ— it s well oâ—herwise I love the salvations of you and every one but I will not procure it but leave that to your free-will chose fire or water heaven or hell as the counsels of your own heart shall lead you and I have done with you Oh such a love as this could nâ—ver save me If the young heire had wisedom he should pray that the wise Tutor lay not the falling or the standing of the house on his green head and raw glassie and weather-cock free will we shall cast down our crowns at the feet of him that sitteth on the Throne because he has redeemed us out of all nations tongues and languages and lâ—ft these nations to peâ—ish in their own wicked way sure in heaven I shal have no Arminianâ—houghts â—houghts as now I have through corruption of nature I shall not then divide the song of free Redemption between the Lamb and free-will and give the largâ—st share to free-will my soule enter not into their counsels or secrets who thus black Christ anâ— shame that faire spotlesse and excellent grace of God Vse 3. Here is excellent ground of encouragements to the Elect to the believe for the feare of reprobation from eternity is no ground that thou shouldst not believe Object 1. I fear that I am a reprobate Answ. If thou wilt know the neede that a Reprobate man has of that saving Saviour Iesus Christ thou wouldst upon any termes cast thy soule upon Christ which if thou doe now thou hast answered the question and removed the fear that thou art a reprobate for a reprobate cannot believe Object 2. But sinne and unworthinesse inclines more to reprobation then to be loved eternally of God Answ. Not a whit except the Lord had revealed reprobation to thee sinfull clay nothing but the great Potter may wash the clay and frame thee a vessell of honour Objct. 3. But sinne continued in such as my sinne is is the first morning dawning of reprobation as faith and sorrow for sin is the first opening of election to glory Answ. Sinne finally and obstinately continued in is a sign of reproâ—ation but say you had obstinately gone on in sinne as I love not to cuâ—e spirituall wounds by smoothing and lessening them yet your duty lies on you in a sence of your need of Christ to come to Christ the event is Christs you may say It s fitting Lord I be a râ—probâ—te but many thousands of bad deserving as I am are singing the praises of free-grace before the Throne Objct. 4. But if my sinne evidence to me reprobation it s a cold comfort to goe to Christ and believe for sure I have obstinately gone on against Christ and reâ—sted his call Answ. Though we are not to lessen the sins of any yet a Physitian may say it s not so desperate a disease as yee say it is so may we say it s a strong disease that overcomes the art of Christ though it falls seldom out never to my observing that any finally obstinate can attaine to wide broad and auxious wishes to enjoy Christ with some seene and acknowledged need of Christ. Object 5. But what encouraging comfort have I to believe since I have gone farther on in obstinacy then any Answ. There cannot be such an encouraging comfort in a non-convert as is satisfactory no work can be in a non-convert of that straine with sâ—ch as are in converts
that high love discendeth the sweeter and the more drawing and the greatest guiltinesse not to be drawn Christ came down from a Godhead and emptied himself for us to be a worme and no man Psal. 22.6 The last of men Esa. 53.3 a doubt it was if he were in the number of men so the word importeth and he dwelt in the bush he made not his nest amongst Cedars but in the bush 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bush whence commeth Sinah or a desert and wildernesse such as was in Arabia Christ taketh it hard and weepeth for it Matth. 23.37 Luk 19.42 that he came down as a hen in the bush O but Christ has broad wings farre above the Eagle and would have made sinners in Ierusalem his young ones to nourish them with heat from his own bosome and heart but they would not be drawn And when he appeareth in a time of captivity Zach. 1. to save his people out of captivity many would not be saved he is seene ver 8. amongst the myrtle trees in the bottome It is true the myrtle tree is farâ—e above the bryâ—r and the thorn Esai 55.13 yet it s as much aâ— Christ dwels amongst the bushes and came down to the lowest plants for the Myrtle is a bush rather then a tree and growes in Vallies Deserts in the Sea-shoar Christ is a young low Plaâ—â— and a root out of a dry ground it s a matter of challenge that none believed his report and few were drawn by the Lord Iesus who is Gods arm all the strength of God and the drawing power of grace being in Christ and in Christ who came down so low in his love to us low-stooping love refused is a great deal of guiltinesse salvation it selfe cannot save when love submitting it selfe to hell to death to shame to the grave cannot save you think little to let a love song of the Gospel foure times a week passe by you but you know not what a guiltinesse it is 4. The greater the happinesse you are drawn to the higher is the sinne should Christ dâ—aw you to the Mount burning with fire to the Law-curses to the terrible sight of the fiery indignation of God men would say it were lesse sinne to refuse him but he drawes you Heb. 12.22 To Mount Sion to the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the generall assembly and Church of the first born which are written in Heaven and to God the Iugde of all and to the spirits of just men made perfect And to Iesus the Mediator of the new Covenant and to the blood of sprinkling and he addeth dispise not this he is a Speaker from heaven It s but ene house one family which is in earth and heaven they differ but as elder and younger brethren Paul Rom. 16.7 putteth a note of respect on Andronicus and Junia Who saith he also were in Christ before me There is morâ— honour put on them that are in glory before us then on us as the first born of naâ—ure and grace so the first born of glory are honoured before us we should not weep for our friends crown and honour when they die yet they be all one house then to be drawn to Christ is to be drawn to heaven he should deservedly weep for ever and gnash his teâ—â—h in hell who in right down termes refuseth to be drawn to heaven There is another ground of shewing what a high provocation it is to resist the Gospâ—l-drawings of Christs arme and it is the way of resisting the operation of grace Interpreters say on the Text that Christ's drawing when he is lifted upon the crosse is a clear allusion to the manner of Christs crucifying for he with his two armes stretched out holdeth out his breast openeth his bosome and heart cryeth who will come and lodge in Châ—â—st's heart And againe favours profered by a great friend in his death ought not to be refused and the sourâ— tree of the Crosse was Christs dead bed here he made his last will and which no dying friend doth Christ dying left his heart and bowels of tender love to his dear friends he dyed drawing and pulling in sinners to his heart What a sinne must it be to meet his love with hatred and disdaine 2. Grace moveth in a circle of life the spring and fountaine is the heart of Christ and it reflecteth back to Chriâ—ts heart he resteth not with stretched out-armes to pull while he have his friends and Church in at his heart 3. The motion of free-grace is a subduing and a conquering thing and strong to captivate our love when yee see Christ dying and leaping for joy to die for you and when yee see him set to his head a cup of thick wrath of death and hell and see him smile and sing and sigh and drink hell and death for you it layeth bands of love on the heart What yron bowels must he have who would break the cup on his face and despise his love Grace applyed to the heart maketh it ingenuous free thankfull how can the sinner with-hold his love without the greatest guiltinesse that ever Devils committed for they cannot resist Christs drawing love O what sweetnesse of strongest and captivating love to see Christ and the tear in his eye and his face foule with weeping and his visage more marred then any of the sonnes of men Esai 52.14 and a flood of blood on his body Luk. 22.44 and yet good-will and joy and delight to doe and suffer Gods will for us sitting on his browes Psal. 40.6.7 8. Heb. 10.5 6 7. Now when Christ is burnt up with love and sick of tender kindnesse to cast water on this love by resisting it is the highest Gospel-sinne that can be except despiting of the holy Ghost and a third ground of aggravating to the full this sinne of resisting Christs drawing I take from the judgement and the plague and Gospel-vengeance on such as Christ draweth and they will not be drawn and is the sinne of the times I referre these to two heads 1. This Gospel despising of Christ now reigning in the Age and Kingdoms that we live in commeth neare to the borders of the sin against the holy Ghost for the more men be convinced and enlightned if they be not drawn to Christ they are the nearer to this sinne Heb. 6.4.5 chap. 10.26.27 now may we not think hardly of these who are convinced of many Gospel-truths and yet oppose them doth not Christs love come neare them and they flye from iâ— now but to neighbour or border on the coasts of a sinne like to the sin against the holy Ghost may cost men as deare as the lossâ— of their soule and the next furnace for torment and paine to these that sinne against the holy Gâ—oâ—t 2. The â—â—mporall pâ—ague thaâ— commâ—th nearest to eternall is the judgement oâ— God on the Iewes that refused and resisted
12.10 and of the Spirit on the thirsty ground Esai 44.3 is a work of creation Ephes. 2.10 Psal. 51.10 a quickning of the dead Ephes. 2.1.2.3.4 Ioh. 5.25 2 Cor. 4.6 and the wildernesse is not here a coagent for the causing roses to blossome out of the earth 2. The effect is not wholly denyed of the collaterall cause and ascribed wholly to another If Peter and Iohn draw a ship between them with joynt strength you cannot say the one drew the ship not the other But Christ said flesh and blood maketh no revelations of Christ but his father only Mat. 16.17 Mat. 11.25.26.27 Iam. 1.18 Ioh. 1.18 Then neither blood nor the will of man contribute any active inâ—â—uence to the first framing of the new birth nor can clay divide the glory of regeneration with the God of grace who maketh all things new Asser. 2. The soule or its faculties are not destroyed in conversion Peters will which he had when he was young was the same when converted but renewed Ioh. 21.18 the Saints that Peter writeth to are not to â—unne to the same excesse of ryot as of old they wrought the will of the Gentiles 1 Pet. 4.3.4 Paul and Titus were the same men when dâ—sobedient and serâ—ing divers lusts and when converted and now washen regeneratâ—d and justified heirs Tit. 3.1.2.3.4 Paul the same man a persecuter and an Apostle but Grace made a change 1 Cor. 15.9.10 the same minde and spirit remaineth in nature but they are renewed in the spirit of the minde Rom. 12.2 Eph. 4.23 It is the same heart but turned to the Loâ—d 2 Cor. 3.15.16 Christ but removeth the scum and the drosse and the false metall and frames the man a new vessell of mercy Asser. 3. The person of the holy Ghost is not united to the soul of a beleever nor are there two persons here united or made one Spirit by union of person with person but the person is said to come to the Saints and to dwell with them and to be in them Ioh. 14.16.17 and God hath sent the Spirit of his son in our hearts crying Abba Father not that the holy Ghost in propper person doth in us formally and immediately beleeve pray love repent c. We being meer patients in understanding will affections memory as Libertines teach But the holy Ghost cometh to the Saints and dwelleth in them in the spirituall gifts and saving graces and supernaturall qualities câ—eated in us by the holy spirit and acted excited and moved as supernaturall and heavenly habits to act with the vitall influence of our understanding will and affeâ—â—ions I prove the former part 1. Because such a union of the person of the holy Ghost in us beleeving loving joying praying and immediately in us were that blasphemous dei-fying and Goding of the Saints so as beleeving loving praying were not our works but the immediate acts of the holy Ghost and either the faint manner of beleeving or the cold slacked loving and praying of Saints or their not beleeving and sinfull omission of the acts of faith love praying rejoycing could not be more imputed to Saints as their sinfull defects and transgressions but must be laid on the holy Ghosts score then we can impute the splitting of a ship to the ship it self and not to the negligent and willfull pilot who of purpose dashed the vessell on a rock but we must not in reason blame the ship but the Pilot for the losse of the ship is the onely and proper fault of the man that stirred the ship and the ship is innocent and harmlesse timber Now what sinne can be in the Saints in these supernaturall acts if the holy Ghost immediately in his owne person stirre the helme and only without us act these in us we might with as good reason say the shop that a man worketh in doth make the portrait which is a great untruth since the artificer in the shop doth it as say that the Saints doe pray beleeve rejoyce if the holy Ghost immediateâ—y doe all these in them as in a shop 2. Vpon the same ground the Lords coming down and filling Iohn Baptist from his mothers womb and the Apostles and Steven full of the holy Ghost should be the holy Ghosts personall filling of them and his immediate acting in them without any action of them in preaching praying and their heavenly bold confessing of Christ before men and there should be no difference betweene the Ark and Temple of Ierusalem filled with the immediate presence of God in the Lords manifestation of his glory there and these Saints filled with God in these works of free grace I shall not beleeve that the person of God can be said to be united to either Ark Temple Apostle or Martyr all the union is in the effects and manifestations of graces or tokens of Divine presence which are creatures rising and falling with time 3. That excellent and living â—rk the most gloâ—ious and admirable thing that heaven hath the Lord Iesus is God and man two natureâ— united in one person But both the word of God making that He that same Holy thing borne of the virgin Mary the Son of God Luke 1.5 and that same He and person who came of the Iewes according to the flâ—sh to be God blessed for ever Rom. 9.5 Hâ—br 7.3 Matth. 16.13.16 and the third generall Councell called that of Ephesus and after the counsell of Chalcedone ver 4. and 5. doe evidence to us that Christ cannot be two persons as Nestorius dreamed and one person Paul spread the Gospel from Jerusalem to Iliricum about ten hundreth miles I know not he but the Grace of God that was with him 1 Cor. 15.9.10 not hee but the Lord True but the question now is whether Paul and the holy Ghost in all these works of grace were two persons become one Spirit by union as some dreamers affirme because both did the work I beleeve not God and cloudâ— rained down Manna to Israel O but Christs father Ioh· 6. gave the Manna but the question is if the person of God were united with the clouds or any second caâ—ses producing Manna so the Lord maketh rich and poore killetâ— and maketh alive maketh snow froast fair weather dâ—outh and raine the Sunne to rise and go downe and that in his owne person Father Sonne and Spirit He he onely made Heaven Earth Sea and all creatures and the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.25 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 33.9 doe prove him to be a person who doth all these But we cannot say that the person of God must be united with Clouds Ship Sea Sunne Heavens Men fighting and Men Saving and Killing and that God personally filleth all creatures only God in the immensitie of â—is nature is all these and every where and is in them by his operation so the holy Ghost is with the Saints and dwelleth in 〈◊〉 not by union of his person to them or the immensitie
of his essence which is as David saith every where Ps. 139.7 Whither shall I go from thy Spirit but so he is in Heaven in Hell in the Sea 2. But he dwelleth in the Saints in regard of the works operations gifts and graces of the holy Ghost 1. Because the holy Spirit is in them in that they have in them the fruits of the Spirit Gal. 5.22 such as love joy peace long suffering gentlenesse goodnesse faith now these are not the holy Ghost who is eternall and God uncreated but are created in time out of meer nothing not out of the potency of the subject but ere God produce grace so knotty and so rocky are we and so contrary to grace that he must fall upon a new and second creation Ephes. 2.10 Col. 2.10 Psal. 51.10 the same word that is used for creating heaven and earth Gen. 1. â— is here used it is not like the repairing of a fallen house where the same timber and stones may doe the work or the repairing of decayed nature when a healthy body recovereth out of a feaver Grace is a rare and curious workmanship 2. We are said to grow in grace 2 Pet. 3.18 and by grace to increase to the edifying of the body in love Ephes. 4.16 and to the measure of the stature of the fullnesse of Christ 13. and to add grace to grace 2 Pet. 1.5.6.7 and to goe on to perfection Heb. 6.1 Phil. 3.12 But the person of the holy Ghost is noâ— capable of growing or addition nor like the morning light or the New Moone that can grow and advance in perfection being God blessed for ever 3. If there be an union of the person of the Holy Ghost with the soule and not an in-dwelling by graces the beleever as a beleever must live by the uncreated and eternall life of the Holy Ghost or a created life Creatum vel increatum dividunt omne ens immediatè sicut finitum infinitum Not the former neither any man nor the man Christ can in any capacity be elevated so above it selfe as to partake of the infinite life of God how the manhood of Christ partaketh of the personall subsistence of the Godhead is incomprehensible to me except that it is not by such a union as my singular nature standeth under personality created and is by assumption rather then union how ever if there be an union of the person of the Holy Ghoâ—â— to our soules it cannot be conceived nor doth Scripture speak of it if the Saints live the life of God it must be by created Graces and this is that we conceive 4 The person of the Holy Ghost immediatly acting in the Saints without them or any active and vitall influence of the naturall faculties cannot be guilty of sinne because David and Christ are absolved of sinne in this They lâ—yd to my charge things that I knew not that is things I never acted crimes in which I had no action or hand but we are blamed in the word for all the omissions of holy duties and the Holy Ghost cannot be blamed for he bloweth when and where he listeth and is under no Law in his motions of free grace then he who cannot be blamed in not acting cannot bee united as one spirit person with person with him who is justly to bee blamed in not acting Asser. 4 It must evidently follow that there is in the Saints a grace created that is neither Christ nor the Holy Ghost in person for what reason any hath to phancy an union of the person of Christ or the Holy Ghost in the Saints the same reason have they to say that all the three are united to the person of the beleever in all supernaturall actions for the Father is said to draw men to the Sonne Iohn 6.44 and Christ to reveal the Father and to draw men Iohn 1.18 Iohn 12.32 and the Holy Ghost to reveal the deep things of God 1 Cor. 2.10 11. now all the three in person doe these but all the three persons are not united to beleevers in person this were a mystery greater then God manisted in the flesh and unknown to Scripture 2. If Christ be all the grace of beleevers faith in Christ and the love of Christ should be Christ. 3. Then should a beleever having a new heart and a new Spirit be Christed or Godded and God should bee incaâ—nate in every beleever and how many Christs should there be and the new heart in one Saint and the grace given to Paul should be the new heart given to Peter whereas God hath gâ—ven grace to every man according to his measure and there are diversity of gifts but one Spirit 2 Pet. 3.15 Phil. 1.9 Eph. 3.3.4.5 â— Cor. 12.3 â— 5.6 Eph. 4.16 Asser. 5. The Grace of God and our free will in a four-fold sense may be said to concurre in the same works of Grace 1. When free-will receiveth no more from Grace and the Lords drawing but only literall instruction and if by our industry an habite of the knowledge of the letter of the word be acquired its necessary only to the easier believing as Pelagius said I may believe without Preaching the Gospel by Reading but more easily by faire and powerfull preaching and by grace helping and assisting preaching but yet without grace but with greater difficulty as I may goe a journey on foot but more easily on horse-back then a horse is not simply necessary for the journey and a ship may sail more easily and expeditely with sailes yet also without sailes with the help of Oars though with more difficulty thus Christ and his Grace may be spared we may sail to heaven by natures sweating and free-wils industry though the sails of grace could more expeditely promove our journey Now we think not that Christ draweth when men speak but the bare letter of the Gospel and softly requests the dead with only sound of words and syllabls to live and Orators with golden words doe pray and perswade the blind to see and the creeples to walk but it s long erre words fetch a soule to dry bones that they may live or tye the broken eye-strings or adde vitall power and life to eyes and ankle-bones 2. Grace and free-will as Bellarmaine and the rest of the Iesuites with Arminians teach may be thought to be two joynt causes the one not depending on the other as two carrying one stone or burthen neither he helpeth him nor he him but both joyn their independent strength to one common effect Bellarmine and Grevinchovius with the like comparisons do prove that we may storm heaven by the strength of free-wâ—ll without dependence on Christ for three untruths are here taught 1. That Grace determineth not free-will a saying destructive to providence if God determine not all second causes he is not Master of all events nor hath he a dominion of providence in all things that fall out good and evill 2. Grace doth not begin
close the doore in the lowest roome so I see the throne and him that sits on it it is enough to me 2. Arg. All the tie of the covenant lyeth on God not any on man as bond or obligation for the fulfilling of the covenant or partaking of the benefits thereof Heb. 8.10 Ezech. 36.25.26 Jer. 1. the Lord promiseth to doe all and the new heart is but a consequent of the covenant where is thee in all this covenant one Word that God sayes to man Thou must do this If God had put man on these conditions then they were conditions indeed But when God takes all upon himself where are then the conditions on Mans part Give me leave suppose there should be a fault of performing in this covenant whose were the fault must not the fault or failing be in him who is tyed and bound to every thing in the covenant and saith he will do it If there bee a condition and there should be a failing in the condition he that undertaketh all things in the covenant must needs be in the fault God saith not make your selves cleane get you the Law of God in your mind get you power to walk in my Statutes and when you doe this then I will be your God and enter in Covenant with you Answ. 1. We never teach that the making to our selves a new heart is an antecedent condition required before the Lord can make the New-Covenant with us as this mâ—n would charge Protestant Divines but that it is a condition required in the party covenanting which is conditio federatorum nonfederis and such a condition without which its unpossible they can fulfill the other condition which is to believe and so lay hold on the Covenant but it is clear Antinomians think the new heart no inherent grace in us but that Christ is grace working immediately in us as in stones and the new heart is justification without us in Christ only let Crispe shew where the making of a new heart is commanded to us as a consequent and an effect of the Covenant surely the new heart the washing of us with cleane water be it an antecedent or be it a consequent of the Covenant of Grace it is a promise that God doth freely and of meere grace undertake to perform in us Ezech. 36.26 A new heart will I give you so Ier. 32.39 40. Ier. 31.33 Eâ—ech 11.19.20 Esa. 54.13 Ioh. 6.45 Ezech. 36.32 Not for your sakes doe I this saith the Lord God be it known unto you be ashamed and confounded for your own wayes O house of Israel ver 22. I doe not this for your sakes O house of Israel but for mine holy names sake which yee have prophaned amongst the heathen whether ye went and Crispe saith the Covenant in the old Testament had annexed to it divers conditions of legall washing and sacrifices whereas the New Covenant under the New Testament is every way of free grace He is farre wide conditions wrought in us by grace such as we assert take not one jot or title of the freedome of Grace away and though there be major gratia a larger measure of grace under the New Testament yet there is not magis gratia there is no more of the essence of free-grace in the one then in the other for all was free grace to them as to us why did the Lord enter in Covenant wâ—th the Iewes more then with other Nations Deut. 7.7 The Lord loved you because he loved you Was Ierusalem Ezech. 16. holier then the Ephesians Eph. 2. No their nativity was of the land of Canaan their Father an Amorite their Mother an Hittiâ—e Ezech. 16.5 Thou wast cast out in the open field to the loathing of thy person in the day that thou wast borne ver 6. And when I passed by thee and saw thee polluted in thine own blood I said to thee in thy blood live And to cause grace have a deeper impression and sinking down into the hearts bottome he repeateth it againe I said unto thee in thy blood live And will Crispe say that this iâ— not a history of free grace as farre from bribe or hire of meritâ— as in the world or will he say it was Gods meaning First wash you with holy water and sacrifice to me and performe all these legall conditions to me while you are Amorites and Hittites by kinde and that being done He enter in Covenant with you when yee have done your work He pay your wages and be your God 2. This Argument militateth strongly against every Gospel duty and the whole course of Sanctification God must so be the cause only cause of all our sinfull omissions sins under the Covenant of grace in that he promiseth to work in us to will and to do to give us grace to abstain froÌ„ sin but does not stand to his word as Antinomians teach which is an Argument unanswerable to me that its the minde of Antinomians that no justified person can sinne but that they omit good or commit ill God is in the fault not they and that the justified are meer blocks in all the course of their sanctification in all the sins they doe they are patients God should more carefully see to his own honour and not suffer them to sinne so they and the old Libertines goe on together For say that the new heart that to will and to doe to persevere stedfastly in the Grace of God were no conditions of the Covenant sure believing in the Lord Iesus is clearly a condition of the righteousnesse of faith as doing is of the righteousnesse which is of the Law Rom. 10.3 4 5 6 7 8. Gal. 4.22 23 24 25 26 27 28 say that to repent pray love God and serve him were not from God through the tye of the New-Covenant yet Gods promise his single word when he saith he will doe such and such things is as strong a tye as his Covenant and oath when he knoweth its unpossible these things that he saith he will doe can be done except he of his meer grace work them in us Now the Lord clearely promiseth that he will give repentance Act. 5.31 Sorrow for sinne the Spirit of grace and supplication Zach. 12.10 a circumcised heart to love and serve the Lord Deut. 30.6 Ezech. 36.26 perseverance in Grace Ier. 32.40 41. Esai 54.10 chap. 59.20.21 Psal. 1.3 Joh. 4.14 chap. 10.28 Phil. 1.6 Ephes. 5.26.27 1 Ioh. 2.1 Then let D. Crispe or any Libertine say when the Saints sinne in not praying in not sorrowing for sin in not willing and doing in their sinnes and falls in their Christian race to heaven let me speak in the words of Crisp whos fault is it or failing not to perform the word or promise of God God undertaketh by promise yea by his simple word to fulfill what he promiseth and saith he will work all these in us yea to will and to doe Ergo if it be not done the fault cannot
wept O what a sad world Psal. 69.11 I made sackcloth my garment O pretious Redeemer cloth of gold is too conâ—fe foâ— thee v. 20. Reproach hath broken my heart I am full of heavinesse he was a man made of sorrow Esa. 53.3 and had experience and familiar acquaintance with grief there be a multitude that goes laughing harping piping and danceing to heaven as whole and unbroken-hearted Christians mysticall mortification say they is only faith and joy we have nothing to doe with weeping coâ—fessing sorrow for sinne that is a dish of the Law Vinegar and Gall it belongs not to us we are not under the Law but under grace that soure sauce is the due of carnall men under the bondâ—ge of the Law but will Christ wipe away teares from the eyes of laughing men whâ—n they come to heaven believe 〈◊〉 there goes no unbroken and whole professors to heaven that is farre from mortification heaven will not lodge whole soules with their Iron sinnew in the neck never cracked by the death of Christ. Object But godlinesse is not melancholy but joy of the holy Ghost Answ. 1. True but whom does Christ with the bowels and hand of a Saviour binde up but the broken-hearted mourners in Zion and such as lie in ashes Esa. 61.1.2.3 sorrow and joy may lodg in one soule 2. Christ feasts some in the way to heaven and dyets them daintily some feed ordinarily on the fat and marrow of the Lords house Psal. 63.5 And there is a feast of fatte things a feast of wines on the lees of fat things full of maâ—row of wines on the lees-well refined Esai 25.6 and has not the King a banqueting house a wine-celler Cant. 2.4 for some and doe they not feed upon the hony-comb and the wine the spiced wine and the milk Cant. 5.1 Cant. 8.2 But these that drink wine at some time must at another time bee glad of a drink of water 2. And if there bee varieties of temperature of Saints some rough and stiffe some milde some old men and some babes 1 Ioh. 2.13 and as there be some Lambs some fainting weak and swooning tender things that Christ feeds like Kings sonâ— with wine of heaven so there bee others that are under the care of the steward Christ who are heifers and young bullocks like Ephraim not well broken yet Ierem. 31.18.19 and there be hoping and waiting Saints that must bear the yoake in their youth Lament 3.26.27 and sundry kindes and sizes of children every one must have their owne portion and diet 2 Tim. 2.15 Matth. 24.45 One mans meat is anothers poyson and yet they are both the sonnes of one Father 3 Can every head that shall weare a crowne in heaven bear this wine on the earth being clothed with such a nature and must every one be taken into the Kings house of wine and sit betweene the Fathers knees at the high table and eat marrow and drink spiced wine are there not some set at the by-board that must bee content with browne-bread and small drink or water 4. Though the word should be silent it is easie to prove that Saints have not the like fare of Christs dainties at all times for the Church Cant. 2.4 is taken into the banqueting house and feasts on fatnesse of free love and yet againe Cant. 3. crys hunger and seeks and findes not and Cant. 5.1 feasts with Christ on wine and honey and milk but vers 5.6 there is a dinner of gall hunger and swooning my soule saith the Spouse went out of me 5. How many Saints goe to heaven and you never heard another word from them but complaints want of accesse straitning of Spirit deadnesse absence withdrawings of the beloved at every slippe scourged chastised every morning their complainings cannot be praised yea till they land they are ever sea-sick till they bee at shoare never see a faâ—re day nor one joyfull houre â—sal 88.15 I am afflicted and ready to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my youth I suffer thy terrors and am distracted sore for the Lords dispensation wee mâ—y â—ay who hath been upon his counsels and who hath instructed him Antinomians allow dayly feasts and the strongest of the Gospel wine for dayly food to all that are sinners this weâ— dare not doe but as we judge it a sinne to stand aâ—oâ—fe from free grace because wee have no monâ—y nor hire so to fill out the wine of tâ—e the Gospel more largely and pâ—ofusely then the King of the feast allowes even to sinners as sinners and all unhumbled and high minded Pharisees is to be stewards to mens lusts and to turn the Gospel in to the doctrine of licence to the flesh and not to extoll Free grace 4. Chriâ—t in his way had no reason to glory in friends 1. How was hee dispised of them Esai 53.3 Wee did hide our faces from him all his friends thought shame of him aâ—d fled the way for him they refuse to give him one looke of their eye 2. Psal. 31.11 I was a reproach amongst all mine enemies but especially among my neighbours and a feare to mine acquaintance they that see me without fled from me this is more to be aâ—pproach and a feare to neighbour and friend 3. Nature and blood went against it self Psal. 69.8 I am become a stranger to my brethren and an alien to my mothers children All the Saints Idols are broken to the end God may be one for all this is a good ground of mortification men shall bee cruell brethren and redeemed ones shall have the yron bowels of an Ostrich a Lion to kill you and to consent to make war against you that Christs meekenesse may appeare friends must be sowre that Christ may bee sweet and you may bee deadned in love to brethren and friends yea to a forsaking father and mother Psal. 27.10.5 No lust had any life or stirring in Christ this cannot be in us the old man that has lived five thousand yeers and above is not so gray haired as to dye in any Saint while he dy his deceiveable lusts at best come to a staffe and trembling and gray hairs in the holiest and most mortified but expire not till dust returne to dust If I bee lifted up I will draw When Christ is weakest and bleeding to death on the crosse he is strongest Col. 2.15 he triumphed over principalities and powers there is more of strength and omnipotency in Christs weaknesse then in all the power and might of Men and Angels the weaknesse of God is stronger then men 1 Cor. 1.25 there is more of life in Christs death then in all the world hee was a graine of wheat cast in the earth and sowen in the grave and there sprung out of dead Christ a numerous off-spring of children aâ—l the redeeâ—ed ones grew out of the womb of his grave his Catholicke Church was formed out of the side of the second Adam when hee was fast asleepe
on the crosse 2. This makes the way of redemption so much the more admirable that out of a way of weaknesse of death and shame the Lord should out-work sinne and the Devil and rear up to himselfe out of dust and hell and death glory heaven and eternall life Infinite glory made a chariot of shame and from it highly honoured Christ Omnipotency did ride upon death and triumph over hell and deviâ—s 1 Cor. 1.27 God hath chosen the weak things of the world to confound things that are mighty 28. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the base the kinlesse things that are of no noble blood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are despised the nothings of the world he hath chosen and things that are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may make idle and fruitlesse or bring to nothing things that are Vse If the Lord Iesus at the lowest and weakest his dying and shamed condition be so strong as to pull his bride from under the water and out of the bottome of hell up to heaven what power has he now when hee is exalted at thâ— right hand of the Majesty of God and has obtained a name above all names and is crowned King in Zion It is better to be weak and sick and weepe and sigh with Christ then to bee strong and live dance sing laugh and ride upon the skies with men in the world sure his enemies will be now lesse then bread to him and shall be his footestoole 2. Christ had cause to minde himselfe and forget us being now lifted up to the crosse under extreame paine and shame but love has a sharpe memory even in death Two things helpe our memory and they were both in Christ 1. Extreame love the mothers memory cannot faile in minding her childe because the childe is in her heart and deepe in hâ—r love the wretch cannot forget his treasure his gold is in his heart Christ loved his Church both by will and nature and cannot forget her she is Christs gold and his treasure Esai 49.14 15. Christ could not cast off nature the husband cannot forget the wife of his youth and the deeper love is rooted the memory of the thing loved is the stronger O but it is many yeares since Christ loved his redeemed ones 2. Sense helpeth memory a man cannot goe abroad in cold weather and forget to put on his cloaths sense will teach him to doe that a paining boyle will keep a man in minde of paine the Church is a fragment and a piece of mysticall Christ hee cannot forget his own body the Church is bone of his bone the head forgets not a wound in the hand Love did sweat up an high and mighty mountaine with thousands on his back 1. O what sweating for us even in death and sweating of blood 2. O what praying and praying more earnestly Lord help me up the mountaine with this burthen and all this time he is drawing and carrying on his shoulders hell up to heaven 3. What a sight was it to behold Christ dying bleeding pained shamed tormented in soule wrestling in an agony with divine justice and wrath receiving stroaks and lashes from an angry God and yet he kept fast in his bosome his redeemed ones and said death and hell paine and wrath shall not part us It pleased the Lord to bruise him to afflict his soule not to spare him to smite the shepheard but it pleased him in that condition out of deep love to draw his redeemed ones from the earth up after him to heaven Christ was a good servant he alwayes minded his work even to his dying day Vse If he in his weakest condition draw all men 1. How easily can he with one look blast the beauty and strength of his enemies being a God of such majesty and glory how weak is hell and all the Iron gates of it when Christ at the weakest plucks his Church out of the jawes of death and triumphs over death and hell 2. It shall be nothing to him with a pull of his finger when he appeares the second time in power and great glory to break the pillars that beare up heaven and earth and to dissolve with the heat and sparkles of fire that comes from his angry face the great Globe of the whole world as a hot hand can melt a little snow-ball of some few ounces weight and to loose with one shake of his arme all the Starres in heaven especially since the world is now but an old thred-bare-worn case and the best jewell in the case is man who is old and failed and passeth away like a figure and it shall be but a case of dead bones and of old broken earthen shards at Christs comming and Christ with no labour or paine can crush down the Potters house marre all the clay-vessels and burn with fire all the work of the house the Houses Castles Toweâ—s Cities Aâ—kers Lands Woods Gold Silver Silks and whatever is in it glory not in the creatures but gloâ—y in Christ. 3. Death and the crosse are the weakest things in the world but being on Christs back they are the strongest things in the world 2 Cor. 13.4 Though he was crucified through weaknesse yet he liveth by the power of God 1. The crosse was Christs triumphing Chariot there is power and strength in Christs teares in his sighes in the holes that the thornes made in his head in the stone laied above him when he is buried 2. His shame death and buriall made the greatest turning of wheels in the earth and heaven that ever the eares of man heard the more providence does concerne God his highnesse his glory the more speciall it is and accurate not that infinite wisdome is not infinite in the care over a worm as over an Angel but because there is more art of seen and externall visible providence in whole Kingdomes in Kings in the Church then toward one man or one Saint so providence must have more of the art wisdome speciall care of God toward his Catholick Church and his own only begotten Son in redeeming the whole Catholick Church then in caring for the Lilies of the field and the wormes of the earth or some one particular Saint What wonder then there be an eminent providence observed in the disposing of Christs coat when he dyed in the borrowing of an Asse for him to ride on and in casting a garment on the Asse for a Saddle or a foot-mantell when he rode into Ierusalem so in Christs suffering there is much of God there was a more noble work in his dying on the crosse then the creating of the world and there were foure things of the greatest basenesse imaginable upon Christ in this providence for there were upon Christ. 1. The weaknesse of death 2. Extreame paine 3. The openest shame Christ dying poore despised forsaken of all friend and unfriend 4. The curse of the Law in the manner of
haâ— but a chip of life the dregs of it or the hundreth part of an hand-breath the twentieth part of an inch yet holds it so long as there is so much as the fourth part of a dram of naturall vigorin him Now Christ had cause to love his life as any man else It was about the flower of his age the thirty three yeare of this life and it must be a noble life that dwelt personally with the God-head yet when he was called to a treaty for rendering his life hee gave it not up but upon princely and honourable quarters even that he should see his seed have a noble prize and a ransomed spouse a faire crown a rich Kingdome to mysticall Christ but hee parted with his noble and glorious life deliberatly intentionally most willingly Ioh. 10.18 there was more will more love in Christ dying then in the dying of all men from the creation to the last judgement O how he thirsted and longed to pay that Ransome he had it by him to give it out on demand he did not first die and bow his head but he first bowed his head and beckened with his hand and called upon death and then rendred his Spirit 6. O what a wonder this rose of life on the Crosse withereth in his full beauty the Sun of life would shine no more on it The prime delight of the Sons of men the second Adam from Heaven fades and life can breath no more and beauty shine no more and greenâ—sse blossome no more and when most lowly and low cloathed with a curse most lovely most Lordly and Princely because in the act of Redeeming 7. Christs death must come under a three-fold notion 1. At a torment inflicted by Gods enemies 2. As a punishment inflicted of God or sinne as a Ransome paâ—â— to justice 3. As the crown and â—nd of Christs journey In the first notion Christs death as comming from wicked men wanted three ingredients that all the wicked world and Hell could not give it 1. All the world cannot adde a curse to the death of any man God only is the Master and Lord of cursing and blessing God cast this in from heaven of his own for 2 Cor. 5.21 God made him sinne Esai 53.6 Iehovah the Lord laid on him the iniquities of us all Who said that Cursed be every one that abideth not in all that is written in the Law to doe it Gal. 3.10.13 Deut. 21.23 Deut. 27.26 the only Law-giver who can dispense curses he made Christs death a curse One death has not a curse more then another and Christs death of the crosse had not a Ceremoniall curse only in it for that was common to the deaths of all that hangeth on a tree Deut. 21.23 But the curse of the Morall Law which is upon the sinner Deut. 27.26 Gal. 3.10 13. was laid upon Christ and this is heavier then ten millions of deaths of the crosse O how many thousands and what millions of talents weight of gall vengeance did the Lord from heaven adde to the cup of Christ 2. Because Christ was made sin he behoved to be made the sinner and from Christs person his death had the sweet perfume of infinite merit a sweet smel of a savor of rest to God above all sacrifices and offerings that ever were offered to God infinitnesse of merit this Christ gave to his own death 3. The Lord gave it a third ingredient that it had acceptation even in point of Law and Iustice which no man could give to feele a smell of everlasting love peace reconciliation in bloud is the sure mercies of David O but it was white bloud to God crying bloud or rather singing blood that sings the sweet Gospel-song Abels blood cryed a song of vengeance ye are come to the bloud of sprinkling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sounds better things then the bloud of Abel Heb. 12.24 In the second notion that Christ came under the Law of dying for it is appointed for all men to die speaks much love To come to sleep which is deaths brother to come under paine weaknesse bleeding that are the neare bloud-friends of death is great love expression But to die the lowest and the saddest and sowrest of bodily infirmities and then for other mens faults it sets out the love of God In this respect Christ dying was a Ransome for justice there be foure of the sadest things in a ransome that are here 1. To give person for person is the hardest bargain by the Law of Nations they are meeker warres where moneys and gold may buy a captive God in this bargain could send captives away for neither silver nor gold nor any corruptible thing 1 Pet. 1.18 A gift a reward will not bow justice Rubies Saphires let ten earths be turned into gold of Ophir they cannot buy the offended Law of God therefore it must be man for man person for person or nothing a man is more pretious then gold 2. If you must have man for man then let proportion of common justice be kept a souldier for a souldier a servant for a servant a free-man for a free-man a master for a master yee cannot demand a King to ransome a servant Yea saith justice but I will they are but men and slaves and servants of sinne their Father Adam was indeed a King but by Law he is fallen from the crown and all his children are traytors and born servants therefore justice would have no lesse ransome then one of the Kings line one of the bloud royall and more the only heir of the crown of heaven and earth the King of Kings and the Lord of Lords he is more then an over-ransome and over-summe this is hard but infinite wisdome cannot be against justice but it was the strictest justice that ever was the Kings Sonne for the Traytors sonne the Prince for the Slave the Lord of Lords for the poor câ—ay-subject 3. But the ransome King must have honourable conditions like himself if he must be a captive let him have some freedome befitting his birth and condition now because this bargain was to be stretched out to the utmost line and border of strict justice as also it wanted not deepest mercy shining in glorious rayes through justice therefore the King standing a ransome was as farre below his place as a servant is below a King Phil. 2.6 7. You have the lowest and the highest steps who being in the forme of God thought it not robbery to be equall with God but made himselfe of no reputation and took upon him the forme of a servant a King and God made a servant Matth. 20.28 for even the Sonne of man came not to be served but to serve and to give his life a ransome for many See here the Sonne of God a ransome in his own person and the lowest of ransomes a servant farre below a King 4. It is not universall in these persons that
are given to ransome others but poor soules if they be turned in servants their life should be spared but Christ was such a ransome as must lay down his life for the captives Matth. 20.28 No ransome can come lower then a man and an innocent mans death If the captive be wounded and sickly the man that goes a ramsome for him by no Law should be sickly and wounded also 1. It is not ordinary that he that stands as a ransome for captives should take their naturall infirmities their body sighes sadnesse sorrow wants and be like them in all things but Christ was like us in all things except sin 2. And what greater hardship can you put on a ransome captive then death all these Christ did â—ndergoe for us The third and last consideration of Christs death is as it was the end of Christs journey and all his labours in the flesh and this I desire to be considered in these repects 1. As death is Christs last enemy 2. In the concomitants of it 1. As in his triumph of victory 2. His welcome to his Father 1. As death was Christs last enemy dying was to him as to man the last day and moment of his week when he entered into his Sabbath and rest and dyed never to die againe the world and devils chased him into the grave and when he was there hee was in his own land in Paradise in a Kingdome Death was the wearied way-faring-mans home the end of his race and at this place was the fore-runners gold his garland and prize even the glory set before him for the which hee indured the Crosse and despised shame he then sat down it was Christs landing port after his stormy sailing 2. He had no more to do in the merit of redemption in the way of satisfying justice for Christs buriall or lying in the grave was but his mora his lodging all night with death or a continuation of his death when he dyed all was finished the Law of God for satisfaction could crave no more as the last enemy of the body is death 1 Cor. 15.26 so it was the head Christs lasts enemy on earth 3. Heaven was Christs place of refuge his sanctuary and his asylum when Christ was in the other side of death and of time hee was in his castle in his strong Fort enemies can neither besiege him nor take him he cares not now for the worlds feud or for death or the grave Revel 1.18 There was no more law against Christ after his soul was in Paradise the believer has a perfect acquittance of all crosses when he is once in the land of glory 2. There be two considerable concomitants in Christs death 1. His victory 2. His welcome His victory was in his very act of dying that death and the justice of a divine law had their will of Christ and could demand no more of him for all engagements and to answer the bill but death and such a death it was a sort of over-plus and aboundance of ransome to God that death was put to the worse and could in justice never arrest any believer or Saint after Christ. O deaâ—h what wouldst thou have more Or what canst thou demand in law 2. Christ and all his lâ—gally were crucified and dyed and Christ and all his were not destroyed under death but Christ lived and all his with him Ioh. 14.19 when two strong enemies doe conflict and put out their strength one against another to the full and the one lives in his full strength the other must be foiled Christ after death lived and can die no more and is strong and omnipotent now death did all it could against Christ in that he dyed then he must be the Victor and death the vanquished party death was Christs Land-port his shoar after sad Sea-sailing his last stage in which he posted to glory and he came into Paradise and his Fathers Kingdome in a sweat of bloud and the Crosse accompanied him in over the threshold of the gates of heaven so he was welcommed he and all his feed who then were legally in him as one who had acquitted himselfe bravely and honourably in the businesse that most highly concerned the Lord and the glory of all his blessed attributes mercy justice grace wisdome power soveraignty c. There was a most joyfull acclamation in heaven a welcome and embracing and a hand-shaking as we say 1. Between the Father and the Sonne and this is a sweet mediâ—ation Dan. 7.13 I saw in the night visions and behold one like the Sonne of man came with the clouds of heaven and came to the Ancient of dayes and they brought him neare before him ver 14. And there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him Now who be these that brought Christ to the Father when he ascended who but thâ— holy Angels his ministering Spirits or servants they attend his ascension to heaven as the Estates of a King wait on and convey the Prince and Heire of a Crown in his Coronation day Heb. 1.6 14. the Disciples Act. 1.10 See two men in white apparell at his ascension goe up to heaven sure there must have been a hoast of them as there were at his birth and shall be at his second comming and its little enough that the Peeres of Heaven such a glorious Parliament of the High House beare the taile of his Robe Royall and attend to welcome to heaven their Lord Creator and their head Christ by whom they stand in Court they are the servants of the Bridgroome it was much joy to them when Christ returned a triumphing Lord to heaven having done all gloriously and compleatly The Father after his death made him a great Prince and gave him a name above all names and set him at the right hand of the Majesty of God 2. And if the Lord shall say to sinfull men Well done good servant enter into the joy of thy Lord Farre more being infinitely satisfied with the travels and service of his Sonne he must say Well done well suffered O Son of my love enter into the joy of thy Fathers soul For the Fathers soule ever delighted in him Esa. 42.1 3. And to see the Father embrace his Sonne in his armes after the battels and put the Crown on his Head and set him down at his right hand and exalt him as an eternall Prince for evermore and accept all his labours and his faithfull and most successefull acquitting of himselfe in all his offices as Redeemer King Priest and Prophet must be a joyfull sight Vse 1. No Believer take it ill to die death sips at every bloud noble or low and would but drink the bloud of this celebrious and eminent Prince of the Kings of the earth 1. For besides that God has stinted our moneths and the ship cannot passe farther then the length of the cable here is the matter Christ
that die in the Lord that they may rest from their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the travellers may over-rest or exceedingly breath and refresh or comfort themselves after much toyle and sweating in the way therefore is death 2 Tim. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unfolding of the net or of the tent that the man may goe out or a taking up the burthen and laying it down in another Inne or a loosing the cabels of ships to saile or an untying of cords of a tabernacle to goe to a choycer place Vse 2. From Christs dying we learn to die to sinne and live to him that dyed for us 1 Pet. 2.24 Rom. 6.2 6. 2 Cor. 5.15 Mortification to this goodly and God-like Idoll the World is a speciall lesson of the death of Christ Gal. 6.14 It is a great distance and many miles about and off the roade-way to heaven to goe through such a thorny thick and bushy-wood of honours riches pleasures wordly it s a shorter and easier way to stand at a distance from the silken and golden creature and despise the fairest created excellencies that fill both sides of the Sun Antinomians would have us rest satisfied with a morall mortification in the brim of the imagination to believe that Christ dying mortified sinne and the body thereof on the Crosse and there is an end and that wee are obliged by no command no precept no law to a personall mortifying of our lusts to walk in new obedience and that all that we doe is arbitrary and free to us comming on us by the immediate Spirits impulsion for Christ works in the Regenerate as in these that are dead not as in these that are alive and that after conversion we are altogether dead to spirituall acts say they contrary to 1 Cor. 15.10 Phil. 2.13 Rom. 6.11 Gal. 2.20 1 Pet. 2.5.24 And that it is the efficacy of Christs death to kill all activity in his members that he might act all in all Yea and that there is not any command in the Gospel all is but promises Christ is obliged to doe all in us and if he suffer us to sin let him see to his own honour Yea to act by vertue of or in obedience to a command is a Law-way and we have nothing to doe with the Law But the Gospel teacheth us a reall and personall mortification and that we are to be holy as he is holy perfect as he is perfect that is a new-covenant command Gen. 17.1 That we should walk before him and be perfect that we should walk after the Lord Deut. 13.4 walk in all his wayes Deut. 5.33 take diligent heed to walk in his way Iosh. 22.5 Psal. 119.93 Prov. 2.7.20 Isa. 2.3 walk in the steps of that faith of our Father Abraham Rom. 4.12 according to this rule of the Gospel Gal. 6.16 and worthy of the vocation Eph. 4.1 worthy of the Lord Col. 1.10 in light 1 â—oh 1.7 even as he walked 1 Ioh. 2.6 after his commandements 2 Ioh. 6. honestly as in the day Rom. 13.13 in love Ephes. 5.2 as children of the light v. 8. as we have received Christ Col. 2.6 in wisdome ver 4.5 as wise men Ephes. 5.15 And the Gospel forbids and condemns walking as the Gentiles doe in the vanity of the minde having the understanding darkned being alienated from the life of God but observe by Antinomians fleshly doctrine no Gospel command under paine of eternall death bee it a command of believing in him that justifieth the sinner or of holy walking as a fruit and witnesse of our faith and justification obligeth these that are in Christ as if in regard of any Scripturall command of law or Gospel we might live as we list and follow the inspiration and leading of a lawlesse spirit separated from all word either Law or Gospel either commanding or conditionally promising or threatning We are not so to live after flesh in lasciviousnesse lusts excesse of wine revellings banquetings and abominable Idolatries 1 Pet. 4.3 not after the flesh 2 Pet. 2.10 Rom. 8.13 If yee live after ths flesh yee shall diâ— There is a Gospel threatning as a promise of life yea the armes colours the badge of Gospel grace is to deny ungodlinesse Tit. 2.11 Not to walk in darknesse nor hate our brother 1 Ioh. 2.8.9 for this is the new commandement and that the Gospel has commandements is cleare Math. 15.3 Ioh. 15.12 Rom. 16.6 Eph. 6.2 1 Tim. 1.1 The holy commandement 2 Pet. 2.21 1 â—oh 3.23 Rev. 22.14 Prov. 2.1 Ioh. 14.21 1 Thes. 4.2 1 Ioh. 2.4 3 2â— And he that keepeth his Commaadements dwels in him and he in him Ioh. 14.15 If ye love me keep my Commandements Math. 5.3 4 5 6 7 8 9.20 21 22 24. Math. 7.1.2 3 c. Vse 3. We have rich consolation from the Article of Christs dying the sinners debts are paid his band and the hand-writting of bloud and eternall vengeance is cancelled and taken out of the way the gates of the pâ—ison broken and the prisoners brought out by the bloud of the everlasting Covenant 1 Pet. 2.24 with his stripes we are healed Esai 53.5 The chastisement of our peaces or treaties of peace as the word beares were upon him and with his stripes we are healed Thâ— word of stripe in either languages is a mark of a wound where blood and humours are neighboured together it leads us to this that the only medicine of sick and dead sinners was that which is sicknesse paine swellings from nailes in hands and feet to Iesus Christ. Christ the Physitians paine was our case his wounds the healing and coverâ—ng of our wounds with his skinne and his death the life of sinners to visit the sick and help him at his bed side with consell and art is favour but its physick of grace not of nature that the Physitian should be the sick man the pained the groaning and dying Patientâ— and lye down in his bed and make his life and blood and medicine to cure our diseases and wounds In a Law-challenge the believer is so freed from eternall wrath that if Satan and conscience say Thou art a sinner and under the curse of the Law he can say its true I am a sinner but I was hanged on a tree and dyed and was made a curse in my head and Law-surety Christ and his payment and suffering is my payment and suffering Vse 4. Sinne is a sad debt the Law is a severe craveâ— 1. It s pastime to a foole to sinne it is no pastime nor sport to Christ to satisfie for sinne 2. There is as much justice and vengeance in the Gospel as in the Law the Gospel-suffering for our sin was as salt and sowre to Christ as the Law vengeance would have been to us The Lord never minded that any should beare sinne either by acting or suffering gratis and at an easie rate 3. Will yee not read bloudy justice persuing sinne on
to be instructed and ordered in all things inwardly and outwardly after the minde of God but no unconverted man can bee said so to doe except Antinomians be grosse Pelagians But I think Antinomians with Mr. Crispe think the person under the Law in all this chapter to bee the beleever personating or acting the person of a scrupulous beleever under a temptation of doubting but cleare it is Paul speaks of a man under the Law in the flesh and in opposition to him of one under grace of one married to the Law and of one married to Christ in the first part of the chapter of one in the flesh and so unrenewed vers 5. For when wee was in the flesh c. and of one that is dead to the Law married to Christ and serves the Lord spiritually and its clear that the Apostle counteth it a part of deliverance from the Law and a fruit of our marriage to God that vers 4 weâ— bring forth fruits to God and walk holily 2. That the motions of sinnes bring forth wicked works as children to the second death vers 5. 3 that wee serve the Lord vers 6. in newnesse of Spirit and walk in Christ. Now Mr. Towne as setting himselfe to contradict Paul saith pag. 6. This is an addition and mixture of works and faith and cannot stand with a covenant of meere grace Towne pag. 8. How can Christ redâ—eme us fâ—om the Law being under the Law for us except beleevers be redeemed from the Law in that same very sence and extent that Christ was under it as a mediator But was not Christ under the Rule and obedience also as well as under the Raigne to death seeing he came to doe the will of his father and fulfill all righteousnesse Mat. 3.15 Answ. 1. Wee cannot every way be said to be redeemed from the Law in that same sence that Christ was under it For Christ was under the Law of Ceremonies to free the Iewes from observing that Law I hope we Gentiles are not that way freed from the Law of Ceremonies for that Law did never oblige the Gentiles except the Gentiles had adjoyned themselves in some profession to the then visible Church 2. If Christ was under the Law as the rule to free us from the Law as the rule then why did Christ command us to imitate him in doing his fathers will and submitting to that same Ruâ—e that hee submitted to as is clear Matth. 11.29 learne of mee that am meek Ioh. 15.10 If yee keepe my commandments ye shall abide in my love even as I have kept my fathers commandments and abide in his love Ioh. 14.15 If yee love me keep my commandments Ioh. 13.15 For I have given you example that yee should doe as I have done unto you Ephes. 5.1.2 Rev. 3.21 Heb. 12.1 1 Pet. 2.21.22 Ioh. 15.23 but Antinomians say that these that be in Christ are not under the Law or commands of the word even of the letter of the Gospel as the rule of life and that Christians are not bound to conforme themselves in their life to the directions of the word contrary to Psal. 119.9 Esai 8.20 and contrary to all the gospel-exhortations given in the New Testament by Christ and his Apostles and they say that the example of Christs life even in subjecting himselfe to the law as a rule of righteousnesse is not a paterne according to which we are to act and live In a word they will have the Spirit separated from the word and from the example of Christ and all the cloud of witnesses to be no rule to us to which I oppose that one precious word of the beloved disciple 1 Ioh. 2.26 He that saith he abideth in him ought so to walke even as he hath walked But observe 1. All means that doe not efficaciously bow the will to obedience to God and convert the soule are rejected by them as not obliging the conscience such as are the Law the letter of the Gospel all the promises exhorâ—â—tions and precepts of the Gospel the example of the Lord who commandeth us 1 Pet. 1. to be holy as he is holy the example of Christ of all the Prophets Apostles Martyrs and Saints because all these are some other thing then grace and may prove ineffectuall hence 1. The Gospel as contradistinguished from the Law is not the Gospel written or preached but the grace that resideth no where but in God and in Iesus Christ is the Gospel so say they The faith that justifieth us is in Iesus Christ and never had any actuall beeing out of Christ. 2. There iâ— no habituall grace inherent in beleevers all such must bee a created thing Grace is an uncreated favour only in God for all that which is called habituall grace in us is in effectuall to act graciously and cannot produce supernaturall acts except the holy Ghost act and move it Hence they say that the new creature or the man or the new heart or new Spirit the circumcised the opened heart the Law in the inward parts the one heart the renewed minde the inner man the Law of the mind Christ dwelling in the heart by faith mentioned in the Gospel is not meant of Grace but of Christ and therefore we must not pray for gifts and graces but only for Christ and so a man may have all graces and poverty of Spirit and yet want Christ. 2. We are patients in justification Sanctification beleeving in Christ and we are blocks all the way to heaven minde will affection memory love desirâ— joy feare and all in us act nothing in supernaturall acts there is not such a thing as grace in any of the Saints but Grace is nothing but Christ without us drawing us as blocks as dead stones in the way to heaven having no activitie but to sin even after we beleeve in Christ and Christ works in the regenerate as in deadmen 3. Omissions of duties commanded in the Gospel are no sins for none are to be exhorted to beleeve but such whom we know to be the elect of God or to have his Spirit in them effectually and a man may not bee exhorted to any dutie because he hath no power to do it then Law Gospel exhortations commands promises threatningâ— are to no purpose these that want grace to obey are not lyable to obey nor guilty nor under wrath because they beleeve not in the Son of God and these that are under grace are under obligation to no commands at all and farewell all Scripture from henceforth Yea Mr. Town is frequent in this we are not under the Law as our rule Why because saith he it cannot effectually work obedience in us but so all the word of God the Gospel without the Spirit must be no rule of obedience at all because the Scripture the Gospel and all the promises without the Spirit are just alike and uneffectuall to work us to obedience But not
non-jâ—stifâ—catioâ— Protestants make mortification and repentance some other thiâ—g then Faith Townes asser of grace pag. 32. Regeneration and justification not one as Antinomians teach No assurance can flow from acts of sanctification performed by our good nature The Antinomâ—an Mortification a delusion How we see righteousnesse in our selves a Rise reigne er 7. pa 2. b Rise reigne er 15. pag. 3. Holinesse and mortification inherent in us Rise reigne er 17. pag 4. (d) Rise reigne er 77 pag. 15. Antinomians deny all inherent holinesse to be in us How we are to see grace in our selves Nothingnâ—sse in our selves heighteneth the price of Christ. How Ministers are to deale with troubled soules Christ more to be chosen then the comforts and peace that results from duties Vnder soule-trouble we are to doe but not to rest and 〈◊〉 in what wee doe Love-Iealousies under desentiâ—n Desertions have a time Christ recompences his absence with doubled smilings Saltmarsh Free Grace c. â— pag. â—8 Works of sanctification though polluted with sinne may bottome assurance We doe not at all times know that we beleeve a Saltmarsh ibid. 84. There is need of the aâ—â—uall influâ—nce of grace to the reflâ—ct knowledge of ouâ— faith and spirituall condition The witnessing of â—anctification sometime darke Duties performed in faith not contrary to free Grace The difficulty of aâ—taiâ—iâ—g comfort when God deserteth Sense of Christ's absence cannot be out-reasâ—ned Wee may 〈◊〉 argue a troubled soule All in glory farre short of what they owe to Christ. God cannot â—e quarrelled in deserting Wee cannot beare fulnesse of glory in this life Longings after Christ strongest in absence When the soul is in laâ—guishiâ—g dispâ—sition after Chrisâ— its fittest to pray him home againe Christs love not lordly The Lords joyfull returne after desertion How neare Christ is in desertion Christ pardoneth love-errors and can hardy punish them Saltmarsh in hiâ— Free-grace cap. V. pag. 92 93. It is a lie and not a Gospel-secret that none are to question their faith whether it be true or no. We may so far question our faith as to try whether it be true or not We are to beleeve after Christs fashion and order not after our owne Saltmarsh â—6 64 There is nothing in Scripture to prove that the Saints have not doubted of their temptations Beleevers doe doubt whether they beleeve or not under greâ—t temptations (a) Story rise reign er 32 (b) Er. 10. (c) Saltmarsh Free-grace cap. 5. pag. 93. Doubting in beleevers no signe that thâ—y are under the Law Saltmarsh Ibid. pag. 64. Saltmarsh pag 95. Sanctification in it selfe is an infallible signâ— of justification but not ever so to us How acts of sanctification make good that wee beleeve Assurance may flow from othâ—r maâ—ks theâ— the immediate testimony of the Spirit The inward testimony of the Spirit The holy Ghost speaketh by marks of Sanctification How Anâ—iâ—omians compare the evidence from marks of sanctification and that which is from faith together Degrees of freedome of grace Antinomians who deny all preparations before faith must hold that faith â—loweth from naturall principles in us as Pelagiâ—ns of old aid Pag. 95. The broad seal of the Spirit puls no man beyond all hazard of doubting is Libertines dreame a Rise reigne er 42. Saltmarsh 65. Doubting whether the sound beleevers â—aith be true or not is not that unbeleefe that excludeth us out of the eternall rest Ibid. 69. Crisp. Vol. 2. Ser. XV. (b) Rise reigne er 72. (c) Ibid. 73. (d) Er. 75. Scriptures and reasons from thence make good that we know our justification by our sanctification (a) Ser. 15. Vol. 2. Libertines say there be no mâ—rks in the children of God of true sanctification which can difference them from hypocrites Works of sanctification are not doubtsome warrants and evidences of justification (b) Vol. 2. Ser. XV. pag. 434 435 436 437 438 439 440 441 c. Works may prove faith and faith workes to be done in Christ The question mistated by M. Cornwell Whâ—t waâ— Sanctifiâ—â—â—â—on doth evidence Justification Peace from justification and peace from sanctification how different To be â—ssured of righteoâ—snesse and to know that we are in that state are two diffireÌ„t things Cornwell pag. 12. M Cornwell proveth what is not in question Many things are made over to vs by the debt of promise that aâ—e ours ouâ— of free graâ—c also Rise reign aâ—d ruine crâ— Conditionall Gospel-promises argue free grace not debt (b) Rise reign er 62. (c) Rise er 38. Cornwell pag. 15. Cornwell pa. 16.17.18 a Rise er 39. b Er. 9. Gospel-promises are made to acts of Sanctification Antinomians deny all conditionall promises a Rise raigne er â—â— b Er. 38. (c) Er. 30. (d) Er. 69. (e) Er. 37. f Er. â—7 g Er. 2â— h Er. 38. What kind of faith was in Christ. Christ had not saith of justifying the sinner but of justifying his cause How faith of dependencie was in Christ. How the not-seeing of God might stand with the personall union A rare providence that Christ is put to God save me We are not to be discouraged when we are not heard at first Prayers of the Saints not ever heard â—t first and the Reasons We are readier to pray then to praise Christ bottometh his prayers on the sweet relation of a Father Vse Sonnes onely can pray The power of prayer Rise reign ruine â—r 34. Christs sufferings but for an houre Christ suffered â— value what wee should have suffered Whence commeth the dignity of Christs sufferings The more exceâ—lent the life of Christ was the more heavie was the lâ—sse thereof How Christs sufferings were were limited being infinite Our debt of love to Christ eternall Our sufferings short and measured by yards â—weetnâ—ss of love 〈◊〉 Christ measureth by yards and weigheth by ounces all the sufferings of the Saints Vse 3. We are not to weary for length of time under suffering Death soure and blacke to nature and to Christ for sundâ—â— reasonâ— Christ sensible of paine and death as aâ—y man Coelestis ira quos premit miseros faâ—it Humana nullos Gods Anger against Christ. Many edges of words in Christs complaint My God my God why hast thou c. Christs soule-sâ—ffâ—rings most 〈◊〉 how his life was invaded The personaâ—â— union not dissolved in Câ—rists suffering Vse 1. Christ did 〈◊〉 the whole Crosse we but 〈◊〉 bitâ— and 〈◊〉 of it Vse 2. Soules are of great value with God We sell soules at an easie rate How great strong was Christs love God hâ—d one Son he gave him for us Christ had 2. loves â— glories he bestowed them on us Christ overcome with love How death is sweetned to us â—n Christ. Christ repents not of his love to us The fifth article of Christs prayer the Correction Christs will in his suffering subordinate to Gods will Doubts on the contrary removed We are to confâ—rme our will to Gods revealed will as a rule not to his decree
tenets that Antinomians hold contrary to walking in Christ. (a) Vol. 3. Serm. 4.160 161 162. The Antinomian confession of sins fleshly Vehement stirrings of lusts goe before conversion The right use of preparations to facilitate not to merit Redemption hath no foregoing preparations Conversion hath (b) Saltmarsh Free grace cap. 51. p 184 185. Vel specificativè vel reduplicativè How the promises of the Gospel are held forth to sinners as sinners How we cannot too soone come to Christ and yet wee must not come presumptuously Preparations make us nothing lesse sinners and nothing lesse unworthy of conversion if God would enter into judgement with us The Lord hath a set time for ripening the sinner for conversion Christ is moved by the same love to renew his drawing that moved him at first to draw Love-sicknesse goes before renewed drawings and divers other sweet marks The doâ—bt against condinaâ—l Gosâ—el-promises propounded Antinomians imagine that conditions of grace must be unconsâ—stent with grace Antinomians reject only the Arminians conditions The Arminian condition disproved Conditions absolutly in our will which we may performe or not perform as seeâ—eth good to free-will loosed from al divine predetermination were â—either in Adam before the fall nor in elect Angels Evangelike conditions wrought by the irresistâ—ble gâ—ace of God doe well consist with free grace Obedience commanded in the Law and in the Gospel how it is the same and how different The two extremes of Arminians and Antinomians the former dâ—stroying grace and making the letter of the Gospel-grace the latter destroying the letter of the written Gospel and all action in the regenerat and turning aâ—l commands and Evangelike exhortations into celestiall and immediate rapts of the Spirit How election is of free grace and justification and salvation of free grace How free â— condition saith is The nature of liberty not in a liberty of contradiction but in other â—hree things The Lords decrees and promises dâ—minish nothing of his liberty and freedome of grace in his working Grace properly though not originally in Saints Vse Our abusing of gracious Gospel conditions Bastard preparations The Lords Method both after and before we be delivered from temporall afflictions God delivers his Church out of externall afflictions before they be huâ—bâ—ed Free grace only not merit the caâ—se of our conversiâ—â— We have neither strength nor leasure to praise grace to the bottome Wherein the drawing consisteth Libertines falsly tâ—ach that justification and regeneration is one Town Assertion of Grace pag 115 116. Repentance and Mortification are some other thing then Faith How farre the Law draweth a sinner to Christ. Both Law and Gospel in the letter equally unable to draw a sinner to Christ. The difference betweene the Law and Gospel in the matter not in that manner of â—oâ—king that Antinomians conceive How law and love work diveâ—sly A power to command and a power to punâ—sh are two dâ—fferent powers Pag. 137. Hâ—w love and law work in us now The particular manner of drawing is unknown to us God is various in his dispensation in drawing souâ—e 〈◊〉 some râ—ughly some that to their sense they can tell you day and hour they were borne over againe others are drawne but know not when where or how A confluence of mercy in conversion Two wayes of drawing sinners Morall and Physicall (a) Rise â—eign c. er 9. pag. 2. (b) Er. 39. pag. 8 (c) Er. 40. pag. 8. (d) Francis Cornwell A Conference of M. Cotton at Boston with the Elders of New-England Pag. 17 18. Libertines deny all morall working of the word That there is a morall working of the worâ— Inspirations without Scripture vaine Some Propheticall impulsions have beene in many of our first Reformers and others that succeeded them but these are not ordinary rules of rejecting Scriptures Christ is a rationall object Sinners arâ—ue â—re thâ—â—â—ee drâ—wne to Christ. The oratory of Christ is effectuall Christs mâ—ver 〈◊〉 â—s thrâ—ugh love Christs love 〈◊〉 is 1. Vâ—olâ—â—t 2. 〈…〉 4. Reâ—ll 5 Lovâ—ly 〈◊〉 Christs love spâ—edy and swift aâ— a Roe In drawing there is lâ—ssâ— will then in leading Christ drâ—wes powerfully compassionatly patiently Redemption and drawing by free love sweeter then by strict law Drawiâ—g stroâ—g and easie 〈…〉 consentiâ—g to be drawâ— aâ—d there an end The way of loves working through delight is sweet and conquering Evincing and binding lovelinesse in Christ in divers respects The vertues of Christ. Sweet relations in Christ. Christs Kingdome a drawiâ—g thing in divers considerations Christ himself the drawingst Lover in heaven and his vertues againe holden forth Drawing arguments in Christ from beauty gaine honour Of the beauty of God Foure things in beauty that are by proportion in God What the beauty of God is The beauty in Chrâ—sts person The beauty of a communion with Christ. Delectatioâ— in gâ—dlinâ—sse to all the spirituall seâ—sâ—s Christ dâ—lâ—ghtfâ—ll to all the senses Christs voice sweet Christ sweet to the taste Reall gaine in Christ in divers partâ—â—â—lars Richâ—s uncertaine No markâ—t or bâ—yiâ—g of Christ. Reall honâ—ur in comming to Christ in divers iâ—stancâ—s How highly God esteemeth of his Saints Vse A survay of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How caâ—aâ—ious and gâ—eat Christs loâ—â— is Libertines the grand enemies of grace Vse 1. The sweetnesse of a communion with God far above the pleasures of sin Great things reported of the wayes of Christ. Christ 〈◊〉 pâ—â—ssible Object 1. Godiiâ—â—sse nâ— sad life The dâ—scipline oâ— christs house not rough â—ut to naturall 〈◊〉 â—punc The manner of the Lords drawing the will The Lord worketh by proportion in drawing the will The Lord by holy wiles and art draweth the will The learned Gentleman M. Ed. Liegh in Critica Sacra on the old Test. thinketh not without good reason that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade comes from this The Lords grace bewitcheth and charmeth the will * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mussiâ—are submissa voce loqui quod occulâ—um velis 2 Sâ—m 12 19. So Isai. 3.3 the prudent and wise man hâ—th such a name as to charme and bewitch as â—loquent Orators doe or Exorcists and Conâ—urers of Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjungere sociare by enchanting Deut. 18.11 Isai. 47.9 Septuaginta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ worketh on the wâ—ll by internall application God cannot be the Creator of the will but hee must effectually turne it whither soever hee pleaseth The word and the Spirit Meanes are accommodated to conversion Time sitted of God for conversion God converts every man beside his intension A fit word must be in conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheele Prov 20.26 What congruous vocation or the new calling and conversion of sinners devised by Jeâ—uits the Pelagians living agâ—in is The Arminian calling and conversion The conversion of Protestant Divines Rom. 9.17.18 Reasons against the Iesuites congruous conversion of sinners drawing one not another The middle science fancied by Iesuites and Arminians to be in
a worse end in the farre largest part of mankinde Faith cannot rest on a common generall good Saving Faith the fâ—rst dawning of election to glory The Arminian hope and comfort not in Scripture The Arminian Divinitâ— their faith hope c. Collat. Piscat Voâ—sâ—iâ—s non tam suâ—iâ—o sorâ—asse Deus voâ—â—it Pharaoâ—em populum dimittere The comforts of Armiâ—iaâ—s not in Scâ—ipâ—ure The generall good will of God to save all comfortlesse The fountain Good will of God separated electeâ— persons from oâ—hers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arminians resolve all one mans will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot choose but glory in our selves and not in the Lord â—f free grâ—câ— sepâ—rate not the believâ—ng man from the not believing God equâ—lly intended his two great ends in men and Angels The ground of Pauls crying out O the depth c. It s grace and free grace â—nly that maketh oâ—â— diffâ—râ—râ—m another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graâ—e faâ—leth 〈◊〉 pâ—oâ—oâ—ns such as I and we How indeâ—ring is separating grace What aâ—oundance oâ— gâ—ace bâ—stâ—wed on single peâ—sons and yet nothing of it can be wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How active love is No lip-love nor any â—mâ—ty love in God but that which is effectuall and râ—all to work tâ—e good hee dâ—siâ—eth to the party loved A threefold loâ—e in God effectuall Christs love of election cannot miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs love active Sin proveth not repâ—obation Sin continued is no argument why I should not belâ—eve Finall obstinacy and â—eaâ— sâ—râ—ow and nâ—ppâ—ng â—â—e of minde to believe seldâ—m fall in one person No unconvâ—rted one capablâ— of â—uch are 〈◊〉 to beliâ—ve aâ— a belâ—ever 〈…〉 us to bâ—lieve yâ—t tâ—e proud as proud cannot bâ—lieve No saving humilâ—tie before faâ—th All the Gospel expressiâ—nâ— of the â—eekâ—eâ— of Christ argue a diâ—ease in us to conceive Christ to bee rough lordly cruel to have a heart liâ—e the nether milstone How all are to beleeve though salvation be not purchased for all Neither is faith before all Repentance nor eevry Repentance before all faith If Christ draw all we should be drawn Christ can draâ— as gâ—ilty as thou art Vse 6. Be not satisfied till you come to such a nâ—ck of Christian walking as is attainable by no hypocrite Vse 7. Christ cannoâ— be spared as not necâ—ssary in the work of redemption Doct. It is a matter of greâ—t conceâ—â—ment â—hat sinâ—â—â—st come to Chriâ—t and to Christ only Grâ—unds of the excellency of being drawn to Christ only Christ anâ— home and a house of rest and of love A noble life in Châ—â—st which cannot be brought What excellency is Christ. Three parts of Christs compleatnessâ— 1. 〈◊〉 or fulnâ—sse 2. primacy 3. excellency What fulnesse is in Christ. Câ—â—ist the first and principaâ—l of all things The singular excellency of Christ. None câ—n write or speak of Christ as he is To be dâ—aâ—en to Christ iâ— a â—igh woâ—k The Father gives us to the Sonâ—e not by aliâ—nation (a) Story of the â—ise reign and â—uine of the Antinomians error 41.8 p. Libertâ—nes teaâ—h that we are several seasons under tâ—e working â—f every person of the Trinity What a sin it is to resist Christs drawing None so good at drawing of sinners as Chriâ—â— Nâ—thing like Christ to allure soules Christ the sweet singer of Israel The lower Christ is in his love he is the more drawing Heaven and the Church on earth but ene house It is an honour to dâ—e in the Lord young Christ dying and drawing sinneâ—s in his deatâ—â—â—d câ—mâ—â—nds his love to us Resisting of Christs drawing of sinners near to the sin agaiâ—st the holy Ghoâ—t Maâ—ks of meeâ— Moralists never drawn to Châ—ist Naked proâ—ession a vaine thing Errors of Libeâ—tins touching free-wâ—ll (a) A sâ—ort Story of the rise reign and ruine of the Antinomians c. error 1. pag. 1. (b) Rise reign error 2. p. â— (c) Râ—se reign error 7. p. â— (d) Rise reign error 14. p. 3. (e) Rise reign error 15. p. â— (f) Râ— Town assertion of Grace p. 11. 12 (g) Rise reign c. error 18. p. 4. (h) Rise reign error 23. p. â— (i) Râ—se error 35 p. 7. (k) Rise reign c. â—rror 36. p. 7. (l) Rise reign error 49. p 9. (m) Rise and reign unsâ—â—ory spech 4. p. 19. (n) D. Crisps Christ alone exalted ser. 6. of the N. Covenant pag. 163.164 The life and light of man ch 1. pag. 4. The will minde and end of the internall operative Spirit and life is to be a livâ—ng active Lord God in a dead passive creature as I live yet not I but Christ liveth in mâ— (o) Ro. Towne assertion of Grace against D. Taylor pag. 47 48 49. What activity we have in our conversion In our first conversion we are meer patients The naturall powers in our conversion are not destroyed The Grace in us inherent is not the person of the holy Ghost Henry Nicholas a German a blasphemous Libertine saith c. 34 sent 10. God hath raised up mee H. N. the â—ast among the the Holy ones of God which lay altogether dead and without breath and life among the dead from the death and made me alive through Christ as alsâ— annointed me with his godly being manned himself with me and Godded me with him c. The holy ghost in person immediately worketh not in the Saints Reasons proving that the person of the Holy Ghost is not unâ—ted to our soules but hee is in us in his operations and his effects of graces and gifts Christ and the inherent grace of Christ iâ— us are two different things Grace and ouâ— freeâ—will are said to act together in a foure-fold sâ—nse Grace is simply necessary in all supernaturall actions Golden words and morall swasion cannot give lâ—fe Grace and free-will are not two collaterall and independent causes in the same supernaturall act as two men drawing a boat Free-will in supernaturall aâ—tioâ—s not a meer patient but an Agent Martinez de Ripalda de ente su 〈…〉 1. dâ—sp 29. sect 1. n. 3.4 Concil 〈◊〉 sess 6. c. 5. c. 4. Free-will an agent acting by the strength of grace in supernaturall actions and nâ—t a patient Antinomians dreame The blessednâ—sse of the Saints actiâ—e and not passive only as Antinâ—mians say D. Crispe Serm. 6. pag. 160. Comfortable differences between the Law and the Covâ—nant of Grace Dâ— Crispe 2. arg Grace in the old and New Testament the same grace in nature and essence but different in degrees The justified cannot sinne according to the doctrine of Libertines God never promised in his Covenant to keep the Saints from these particular sins they fall in nor are these such sins as break farre lesse anull the Covenant of grace Faith is a condition of the Covenant but not this â—r that particular act of faith which wee ought to perform when we misbelâ—ve God The Covenant of grace is â—ot formally the love of God but flowes
from the love of God The love of God is prior to our faith to redemption to a Mâ—diâ— or oâ— shedding of blood To beleeve is not to 〈…〉 was justifâ—ed eâ—e â—ver I beleeved Grace changeth both the principles the action and the State The head of grace acteth in all the members moves their naturall faculties The actuall influence of gâ—ace is most necessarie to every act above nature Christ only not a creature Man or Angel can calme a sâ—ule-feaver of desertion The Lords deniall of grace falls under a threefold consideration Asser. The freedome of grace evidenced highly in Angâ—ls The freedome of grace is evidenced in the conversion of one man not of another Wee are to pray and 〈…〉 our sâ—lvâ—s to supernaturall duâ—iâ—s when we are â—ndisposed We are obliegâ—d to pray when under â—ndisposition 〈◊〉 Flâ—sh and spirit in their severall ups and downes in one and the same prayer Assert 1. In what casâ—s God useth to 〈◊〉 are his influence We are to stirr up grace in ourselves and â—low the mâ— How oâ—r â—ot praying and sinfull omissions are wâ—llfull sinnes even though we be indisposed and not Masters of the Lords predeterminating grace How we leave God â—re hee leave us and God leaves us first also How we are to beleeve the Lord will joyn his influence of actuall grace for our perseveâ—ance Christ cannot be weary of bâ—ing gracious Grace aâ— immoâ—tal sparkle and ray of God Wicked mens impotâ—ncy to comâ— to Châ—â—st essentially wilfull Naturall men do not obtaine Christ as they can doe If natural men shoâ—ld see they wâ—uld be much affectâ—d with Christ. The condition of Chrâ—sts drawing Christs dying a leaving oâ— the earth Grounds of leaving of the earth The earth the slaughter hous of the Saints The earth the Saints Pilgrimes-Innes The earths Dooms day The earth is a shoâ—t induring stage The earth a poore narrow piece We should willâ—ngly leave the earth and follow Christ. Ioh. 14.2 Psal. 146.4 Christs dying a special ground of mortification Thâ— manner of Christs dying speaketh the love we ow to him To be crucified to the world what it is How base the world is to a Saint Denne his doctrine of Iohn Baptist pag. 48. (b) Rise Reigne unsavory speeches cr 7. pag. 10. Antinomians fleshly doctrin of mortification (c) Free Grace chap. pag. 84.85 (d) Free Grace chap. 3. observ 5. pag. 60. (e) pag. 66. Chap. 18. pag. 450 Si Dei samus veterem hominem iâ— nobis crucifigi oport re veterum Adamum interire Antinomian Mortification is the brood of the fleshly senslesnes of the old Libertines pag. 541. Quia hoe Ade peccatum suit comedere de fractuscientiâ—e boni mali Sic ex Libertinorum sententia veterem Ada mum mortifica renihil aâ—rud est quam nâ—d dis cernere quasi ma icognitione sublata ac puero um more naturalem sensum etque inclinationem sequi huâ—c Orationi Locos Scripturae accommodant quibus puertis simplicitas commendatur 451. Calvi ibid. Pag 451. Calvin Ibid. Si quem vident mali consciâ—ntia moveâ—i O Adam inqâ—iu nt adhâ—nâ— aâ—iquid cernis vetus homo nondum in te câ—ucifixus est Si quem videant â—â—moâ—e iudicii divini percelli adhuc inqu unt pomi gustum Labes cave ne buccella ista te strangulet si quis peccata sua considerans sibi displceâ—â— ac marore afâ—â—siatur seccatum adâ—uc in ipso regnare aiunt sensu carnis sâ—ae captivum teâ—eâ—i Calvin opuse advers Libert cap. 13. p 451. Vtautem inquâ—t sacilius Libeâ—tinorum turpitudo innotescat Noâ—andu est peccatum mundum carnem Veterem hominem nihil aliud esse apud ipsos quam id quol oâ—inatioâ—em vocant Sic modo ne amplius opiâ—emur ex emum sententia non peccamus sub haâ— autem opinat one comprehendunt omnem synteresin scrupulum dâ—inque omnem sensum judicii qui nullâ—m habent rationâ—m peccati ipsum pro nihilo ducentes novas creaturas vocant quod ab opinatione vacni sâ—nt sicque nulâ—um in se peccatum habeant En in quo censtituunt beneficium redemptionis per Christum facte nempe quod opinâ—tionâ—m illam â—estruxit quae Adam culpa in mundum ingressa cum haec opinatio abolita est nulâ—us ex eorum sententia supeâ—â—st aut mundus aut diabolus nullum enim alum à quo insestentur inimicum habent The sinnes of the justified to Antinomians are not sins in themselves and in the sight of God but only sins to their crooked sense and erroneous opinion What sense and feelâ—ng oâ— sinne is to Antinomians Calvin p. 452. Fioguaâ— regeneration in â—star Angelici esse status in qâ—o â—omo deâ—i quere aut labi non possit cum reprehendâ—â—tur de mâ—lesiciis dic in t se illâ— minimè admisisse sed Asinum suum Not to feele sin is mortification to both Antinomâ—ans now and to Lâ—bertines of old M Toâ—n asser 〈◊〉 free 〈◊〉 pag. 7. Calvâ—n Instructi adver â—â—beâ—â—i cap. 1â— pag 455. Pâ—â—mum cum Scripâ—uâ—ae â—stendaâ—tâ—â—s a lâ—gis mâ—ldâ—â—â—ione exemp os esse siâ—que in libertatâ—m vind catos c. subâ—aiâ— omni distinctione â—olâ—m legem abolere volunt inquiente nullam amplius ejuâ— aâ—â—onâ—m bahâ—â—daâ—â— Calvin 16 Iâ—eâ—nque â—ulla extat 〈…〉 remittit â—o sideâ—es tanquam ad benâ— viâ—eâ—d regalam ad quant 〈◊〉 conformaâ—iâ— deâ—et (f Pag. 68. (g) Pag. 66.67 (h) Pag. 70 71· (i Rise Reign oâ—â—or 16. p 4. k Error 12. pag. 3. (l) Vnsavory speeches error 6. pag. 19. How a Convert cannot fall in the same sinne after conversion that he committed before conversion (m) Saltmarshs free-grace p. 70. Sorrow for sin is habituall in the Saints Denne Doctrin of I. Baptist p. 48. Mortification is not formally an apprehension of the miâ—d nor an act of faith as Antinomians say Mortification is a deadnesse of the powers of the soule to the pleasures of the creature The Scripture holds forth a reall and physicall and personall mortification inherent in us and saith nothing or the putative or apprehensive morâ—ification in Christ. If one Gospel pâ—ecept for â—cts oâ— sanctâ—ficaâ—ion lâ—y no oâ—ligâ—tâ—on or personall or inherent obediâ—â—ce on us then neiâ—her caâ— any of them aâ— alâ— oâ—lige us Crisp Serm. 4. voluâ— 2. pag. 1. â— Antinâ—mâ—ans deny any sin to be in the â—ustâ—fiâ—d and so that they can siâ— or that the body of sinne can be sinne Denne Serm. The man of sin discovered pag. 9.10.11 12 13. Mr. Dennesâ—leâ—hly â—leâ—hly distinâ—tion of sin in the conâ—cience 〈…〉 in the conversation reâ—uted No sin in the jâ—stâ—fied accordiâ—g to the Antinomians Sin in the conversatiâ—n is â—n in the conscience and before God Mortification is in abstaining from siâ— and in the remissenes and faintnes of the powers of the soul to act sinne To live be 〈…〉 sanctification aâ— the 〈◊〉 A sinner as a sinner not humbled iâ— noâ— to believe â—pplicâ—â—orily The mortificatiâ—n of David George (a) Risâ— Râ—ign
beleeve they shall be saved the Lords purpose being â—o deny to them the grace of beleeving without which it is unpossible they can beleeve the promise in Gods purpose is not made with them He that so willeth what he promiseth upon a condition which he that so willeth only can doe and work and yet will not do or work the condition he doth indeed not will to the party what is so promised if John send Peter to work in his garden upon condition that if he worke he shall give him a talent a day and in the mean while Iohn onely can give to Peter strength of legs and armes and body to work can determine his consent to the work and yet refuse to give strength and to win his consent to the work Sure he never wiâ—led either to give him a talent for his work nor intended hee should work at all Hence I arâ—ue it is against the wisedome of God to intend and will that the Reprobate be redeemed pardoned saved upon a condition which he himself only can work by his grace and absolutely and irresistibly will not work Now in Scripture such a thing is argued not to bee done because the Scripture must be fulfillâ—â— and the decree of God and his will fulâ—â—lled as Christs bones upon this ground could not be broken and such a thing is done that the Scripture and so the will and decree of God might be fulfilled so that which is never done is simply Gods will it shall never be done that which is done is simply Gods will it must be I mean either his permissive or approving will and the will of God revealing what is the duty of Reprobates though it never be done arguâ—s it was not simply the will of God hence that voluntas signi in which God reveales what is our dutie and what we ought to doe not what is his decree or what he either wil or ought to doe is not Gods will properly but by a figure only for commands and promises and threatnings revealed argue not the will and purpose decree or intention of God which are properly his will 10. It is against the wisedome of God to intend the actuall Redemption and salvation of all and every one and not to will nor work such conditions which onely he himself can work and are in his power only and without the which the creature cannot be redeemed and saved but he neither will nor doth work faith in all then he never intended the actuall redemption and salvation of all and every one Hence what ever wanton and lascivious reason can object against absolute Reprobation the absolute Redemption of some few a particular attonâ—ment of some few equally fighteth with the opinion of adversaries as against ours they say 1. God intends the eternall destruction of the innocent sinlesse and greatest part of mankind 2. Mercie bowels of compassion by your particular absolute Redemption is extended to few and all the rest of the lost world left to sincke eternally notwithstanding of the infinite and boundlesse love and man-kindnesse of God It s answered these fall with equall strength of wanton reason upon conditionall and universall Redemption or Gods conditionall and universall will to save all and every one for say that a father did foresee if he beget twenty sonnes that eighteen of them shall be cast in a river of fire to be burnt quick where they shall bee tormented ten thousand yeares ever dying and not able to finde death to end their miseries and that they may be Kings in great riches and honour upon a condition of such and such a carriage of them in their education and young yeares which this father can easily worke with one word yet hee willingly begets these children hee can worke such a condition in them as they may all be kings yet deliberatly this he will not doe but acts so upon the will of these children as he knowes indeclinably the greatest part of them all shâ—ll be tormented for ten thousand yeares in this extreme fire Who can say 1. that this father quantum in se as farre as he can hath redeemed all and every one of his children from ten thousand yeares paine Who can say this father intended and willed the life and honour of these eighteene children when as hee might with no paine to himselfe most easily have wrought the condition in them which he wrought in others and would not Hence if there must bee a mystery in the Gospel and the Lords waies and thoughts must be above ours as farre as the heaven is above the earth if the Lord did foresee the greatest part of mankind and many legions of Angels should be cast in chaines of darknesse and in a lake of fire and brimstone for ever and ever 1. Vaine reason would say why did hee create them if hee fore-saw their misery would bee so deplorable and how can he earnestly and ardently with prayers obtestations wishes threatnings precepts promises desire their eternall salvation 2. If he could have hindred them to sinne as no question he could without hurting Adams freewill and without strangling the nature of free obedience in reference to threatning of ill and promising of good and life as wee see all Angels being equally under one law he kept some from sinne of free grace and permitted others to fall in eternall misery if he could have hindered them to sinne how created he them and gave them a law which he saw they would violate and make themselves eternally miserable 3. When the same Gospel was preached to some yea and to a huge multitude within the visible Church if the Lord willed all and every one to be saved and gave his Sonne to redeeme all and every one was there not an eternall and absolute will most unlike and disparous to some beside others when as he tooke a way of working with the Gospel preached on some which hee saw would eternally indeclinably and inevitably save them and a contrary way of working with others which hee foresaw would be fruitlesse ineffectuall and null and tend to their sadder condemnation now can he will both the redemption and salvation of these that he moveth ineffectually to obey and also efficaciously to obey Corvinus saith in this He willeth all ex aequo equally to be saved in regard of his affection and will to all but he willeth not all equally to be saved ex parte boni voliti in regard of the thing willed for he willeth the Gospel to be preached to some and of these that heare the Gospel he gives more grace yea more grace actu secundo efficaciously effectuall and denies both to other Nations and people and with this distinction he willeth and willeth not equally ex aequo the salvation of all But this is Petitio principii the disparitie of favours bestowed on persons and Nations doe argue in Scripture disparitie of good-wills in the Lord as because God sent his Law and
Redeemer that bought us our Saviour O free grace O free Redemption as Libertines now doe and yet they that deny sanctification deny Christ who in their profession bought them and its ordinary for Scripture to affirme things of men as they speak and professe as the Scripture calleth wolves Prophets Jer. 23. because they so professe themselves Christ called Judas friend but he was but a face friend and a reall enemie so Pharises are stiled by the Holy Ghost Matth. 9.12 13. whole and righteous just persons that need no repentance Luke 15.7 such as need not the Physician Marke 2.17 because they are such only in their own conceit and vain opinion not really if any man say Christ bought these in regard that by his death he purchaseth a dominion over Elect and Reprobate that all knees should bow to him Men and Angels Rom. 14.8 9 c. Isai. 45 2â— Phil. 2.9 10 11. Joh. 5.27 Acts 17.31 So that there is a difference between buying as conquerours and buying from our vain conversation I thinke it hath truth in it Christ by his death hath acquired a dominion but I much doubt if in that sense Scripture say Christ hath bought the Reprobate by his blood for so by his blood he hath bought Angels Devils all things and all knees in heaven and earth and under the earth for by his death and resurrection he hath acquired this dominion Rom. 14. God is the Saviour of all men 1 Tim. 4.10 It s not spoken of Christ as Mediator but of the living God the Saviour of all men Psal. 106.8.10 Matth. 8.25 Nehem. 9 27. Psal. 36.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here and the living God is given indefinitely to God as one with all the three but God in Christ is specially the Saviour of beleevers Other places for Universall grace and the Apostacy of the Saints I passe here Article 5. The fifth Particular is touching the Faith required of the Elect and of the Reprobate within the visible Church which ere I enter in let this one necessary doctrine clearing that point much be observed That if Christ draw all men to him Doct. He must have a singular and speciall good will and liking to save sinners in that strongly and seriously he draweth all sorts of men to himselfe 1. The promises and goodwill of Christ are not concluded or locked up as touching the revealed damnation of any sort of persons Christ is no ingrosser and never loved to make a Monopoly of Grace he sets down his will in positive comfortable positions Ioh. 6.39 This is the Fathers will which hath sent me that of all which he hath given me I should loose nothing but raise it up at the last day Joh. 5.24 Verily verily I say unto you he hath heareth my word and beleeveth in him that hath sent me hath everlasting life and shall never come to condemnation 2. Christ had so good mind to save That 1. He did not send only but the King came in person 1 Tim. 1.15 Luke 19.10 The Son of man came to seeke and to save c. 2. He cryed not afar off but came near hand to draw he came so neer as within the reach of his arme to save us 3. When a rope is cast downe to prisoners in a pit if it come not within the compasse of their reach and if it bee too farre for a short arme it can doe no good for the helpe of the prisoner therefore he came below us and under all our infirmities to put his shoulders under the lost sheep Luke 15.5 Love must sweet and stoop low to save 3. Christs good will is held forth in as large termes saving the Lords liberty of Election and Reprobation as can be and that in sixe wide expressions that no man should complaine Oh I am a drie tree because we are inclined to forge forced quarrels against the Lambe of God as if he loved not us and it s an answer to those that naturally complain of absolute Election As 1. The weakest are readiest to move doubts Object 1. I am sinfull and sinfully sicke and I have jealousies of the Physitian Ans. The Physitian came to force himselfe on the sick Mat. 9.12 13. sick of body are often sick of mind and passions of the soule rise with humours of the body the sick are soon angry and jealous Christ saith he hath a tender soule for a sick sinner Object 2. But I have little grace or goodnesse Ans. I can ye have lesse saith Christ then a reed its far below a Tree and a Cedar and I will not break a reed but a broken reed is out of hope it cannot doe any more good a reed is weak but a broken reed sure can never grow yea but he cannot breake the bruised reed but powres in oyle at the root of the broken reed and makes it green and causeth it to blossome So the fire or light in flaxe must be lesse then the fire in timber or wood but he will not throw water on flaxe that hath fire yea nor on smoaking flaxe that seems to have fire and hath but smoak Object 3. A broken bone in a living man may be splinted and cured but the heart is ultimum moriens the last thing of life if it be broken the man is gone he dyes when the last seat of life the heart is broken Yea but saith Christ I can bind uâ— the broken in heart Esai 61.1 Psal. 147.3 Object 4. If the man be dead and buried then farewell he there is an end no more of him Yea but Christ 2 Cor. 1.9 Ioh. 5.25 raiseth the dead and giveth life to drie bones Ezech. â—7 2. Some feare they have nothing but an empty profession Answ. Then the Scripture holdeth forth the promises to visible Saints 2 Cor. 7.1 Can ye come in among the crowd of visible Saints this is preached to all within the wide Gospel-Nett and Christs visible court Whosoever beleeveth shall be saved Joh. â— 16 Rom. 10.9 Ioh. 5.24 3. Say thou canst not come so neere as visible Professors but thou art nothing but a Publican and a sinner and that may be thought to be without Christs line of mercy Yet 1. Tim. 1.15 This is a faithfull saying and worthy of all acceptance that Christ Jesus came into the world to save Sinners Bee what thou wilt as unbeliefe estrangeth a sinner farre enough from Christ thou maist claime bloud and kinne to a sinner then Christ came to call sinners and to save sinners canst thou deny thy selfe to be a sinner 4. Canst thou crowd in amongst the We that are the godly party there is hâ—re roome for thee not to cast off Christ but that thou maist let out a warme looke and halfe an hope thou maist bee one of his the Gospel-grammar is faire and sweet art not thou amongst an Vs that there may be hope 1 Ioh. 4.9 In this was the love of God toward us because God sent his