doth not suffer but is rather enlarged by exhalation Yet is there great halting in these comparisons because though the soule cannot be sick when the body is distempered for there is nothing of the Elementary nature nor any contemperation of Physicall humours in it because of a more sublime and pure constitution yet there is such alliance and intire society between the soule and the body that the soule through concomitancie and sympathy does suffer as the In-dweller is put to the worse if the house be rainy and dropping The soule findeth smoke and leakings of paine in that it s pinned in a lodging of sick clay and so put to wish an hole in the wall or to escape out at doore or window as often our spirits are over-swayed so with distaste of life because of the foure accidents that doe convey it that they think the gaine of life not so sweet as it can quit the cost But the blessed God-head united to the Man-hood cannot so much as for companies cause be sick pained or suffer nor can the God-head be weary of an union with a troubled soule Wee conceive in the grave and death that glorious fâ—llowship was never dissolved Secondly Many things may suffer by invasion of contraries as shoot an arrow against a wall of brasse some impression may remaine in the wall to witnesse the violence that has been there and wee know that They shall fight against thee but they shall not prevaile But the blessed God-head in Christ is uncapable of an arrow or of repercussion there is no action against God hee is here not so much as a coast a bank or bulwurke capable of receiving one spitting or drop of a sea-wave onely the Man Christ the Rose of heaven had in his bosome at his root a fountaine Oh how deep and refreshing that kept the Flower greene under death and the grave when it was plucked up it was faire vigorous green before the sunne and thus plucked up and above earth blossomed faire Thirdly Not onely the influence and effects of the glorious God-head did water the Flower and keep strength in Christ so I think God can keep a damned man in the doubled torments of everlasting wrath with strength of grace courage faith the love of Christ for ever as hee could not be overcome by hell and devils but there was the fulnesse personall of the God-head that immediatly sustained the Man Christ it was not a delegated comfort nor sent help nor a message of created love nor a borrowed flowing of a sea of sweetnesse of consolation but God in proper person infinite subsistence the personality of the Sonne of God bottomed all his sufferings the Man-hood was imped and stocked in the subsistence of the tree of life It s true God is a present help to his Saints in trouble but his helping is in his operation and working but hee is not personally united to the soule It s abominable that some Famulists teach that as Christ was once made flesh so hee is now first made flesh in us ere wee be carried to perfection Because not any Saint on earth can be so united personally to God as the Son of Man for hee being made of a woman of the seed of David the Son of Man hee and not any but hee is the eternall Son of God God blessed for ever The Child born to us is the mighty God the Father of age the Prince of peace Isai. 9.6 Rom. 9.5 Gal. 4.4 There is a wide difference between him the second Adam and all men even the first Adam in his perfection 1 Cor. 15.47 If Christ suffered without dissolving of the union God keeping the tent of clay and taking it to heaven with him in a personall union then God can in the lowest desertion dwell in his Saints We complaine in our soule-trouble of Christs departure from us but hee is not gone our sense is not our Bible nor a good rule there is an errour in this Compasse The third Particular was the Cause What cause was there Papists say there was no reason of Christs soule-suffering except for sympathy with the body Wee beleeve that Christ becoming Surety for us not his body onely but his soule especially came under that necessity that his soule was in our soules stead and so what was due to our soules for ever our Surety of justice behoved to suffer the same Isai. 53.10 Hee made his soule an offering for sinne Sure for our sin Nor must wee restrict the soule to the body and temporary life seeing hee expresseth it in his owne language And now is my soule troubled Secondly There was no reason of Christs bodily sufferings when in the garden hee did sweat bloud for us nor had any man at that time laid hands on him and all that agonie hee was in came from his soule onely Thirdly Nor can it be more inconsistent with his blessed person being God and Man and the Sonne of God that hee suffered in his soule the wrath of God for our sinnes then that his soule was troubled and exceeding sorrowfull heavie to the deaths in an agonie and that hee complained My God my God why hast thou forsaken me And the cause of this soule-trouble was for sinners this was Surety-suffering The choicest and most stately piece that ever God created and dearest to God being the Second to God-man was the Princely soule of Christ it was a Kings soule yet death by reason of sinne passeth upon it and not a common death but that which is the marrow of death the first-borne and the strongest of deaths the wrath of God the innocent paine of hell voyd of despaire and hatred of God If I had any hell on me I should chuse an innocent hell like Christs Better suffer ill a thousand times than sinne Suffering is rather to be chosen than sinne It was pain and nothing but paine Damned men and reprobate devils are not capable of a godly and innocent hell they cannot chuse to suffer hell and not spit on faire and spotlesse Justice because Christs bloud was to wash away sin hee could not both fully pay and contract debt also But if it be so that death finding so precious a Surety as Christs Princely and sinlesse soule did make him obey the law of the Land ere hee escaped out of that Land what wonder that wee die who are born in the Land of death No creature but it travelleth in paine with death in its bosome or an inclination to Mother-Nothing whence it came God onely goeth between the mightiest Angel in heaven and Nothing All things under the Moone must be sick of vanity and death when the Heire of all things coming in amongst dying creatures out of dispensation by Law must dye If the Lords soule and the soule of such a Lord dye and suffer wrath then let the faire face of the world the heavens look like the face of an old man full of trembling white haires
cured Wee should be for Christ as for our onely perfecting end but it is not so Oh men are for their owne gaine from their quarter Esay 56.10 Their eyes and hearts are not but for covetousnesse Jer. 22.17 For the glory of their owne name Dan. 4.30 For the continuance of their houses to many generations Psal. 49.11 For the flesh to fulfill the lusts thereof Rom. 13.14 If Christ be for the Saints then all other things are for them all things are theirs Death is a Water-man to carry them to the other side of time the earth the Saints Innes the creatures their servants as sun moon and starres are candles in the house for them Providence for them as the hedge of thornes is to fence the wheat the flowers the roses not the thistles and all because Christ is their Saviour Verse 31. Now is the judgement of this world now shall the Prince of this world be cast out Two enemiâ—s are here judged the World and Satan As touching the former enemie Wee are to consider the time Now 2 the enemy the World 3 The restrictive Pronoune This world 4 That which Christ acteth hee judgeth the world But what is meant by the judgement of the world Some understand that now by Christs death is the right constitution of the world as if the world were put in a right frame and delivered from vanity and restored to its perfection by Jesus Christs death Others thinke by the world is meant the sinne of the world or the sinning world in that Christ condemned sinne in the flesh by his death But by the World is meant the reprobate and wicked world that are here ranked with Saâ—an for Christ in his death gives out a doome and sentence on the unbeleeving World because they receive not him as John 3.19 This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement of the world that light is come into the world and men loveh darkenesse c. Now for the first of these We see that Hope helps the weake before Christ yoake with devils hell and death he seeth and beleeveth the victory It was now a darke and a sad providence with Christ in his soule-trouble but hope lying on the cold clay prophecieth good Hope among the wormes breathes life and resurrection Psal. 16.10 Thou wilt not leave my soule in grave Vers. 11. Thou wilt shew me the path of life Psalm 118.17 I shall not die but live and declare the works of the Lord. He was at this time in regard of danger almost in deaths cold bosome Saw yee never Hope laugh out from under dead bones in a bed Boylie rotten and halfe dead Job Chap. 19. â—6 I know that my Redeemer liveth and that he shall stand at the latter day on the earth Vers. 26. And though after my skinne wormes destroy this body yet in my flesh I shall see God And 2 Cor. 5.1 Hope doth both die and at the same time prophecie heaven and life Wee know if our earthly house of this tabernacle were dissolved we have a building of God a house not made with hands eternall in the heaven Would any man say Paul how know yee that the Answer is Faith holdeth the candle to Hope and Hope seeth the Sun in the Firmament at midnight We know if this house be destroyed we have a better one 2 Hope is one of the good Spies that comes with good tydings bee not dismayed God will give us the good land when they were plucking the haire off Christs face and nipping his cheekes Hope speakes thus to him and to all standers by Esay 50.7 For the Lord God will helpe me therefore I shall not be confounded therefore have I set my face as flint and I know that I shall not bee ashamed It is a long Cable and a sure Anchor Hebr. 6.19 Which Hope wee have as an Anchor of the Soule both sure and stedfast and which entreth into that which is within the vaile Hope is Sea-proofe and Hell-proofe and Christ is Anchor-fast in all stormes Christ in you the hope of glory Col. 1.27 3 A praying grace is such a prophecying grace as both asketh when he prayeth Father glorifie thy Name and taketh an answer so doth Christ here take an answer Now is the judgement of this world now shall the prince of this world be cast out He was not yet cast out but hope in Christ with one breath prayeth Father save me from this houre and answereth I shall be saved the world and the prince-enemy shall be cast out It s a wine-battel all shall bee well Faith and Hope laugh and triumph for to morrow Psalm 6. Rebuke me not Lord in thine anger Vers. 4. Returne O Lord deliver my soule Vers. 8. He takes an answer For the Lord hath heard the voice of my weeping Vers. 9. The Lord hath heard my supplication Psal. 35. He prayes that the Angel of the Lord would chase his enemies And hee answers himselfe in Antedated praises Verse 9. And my soule shall bee joyfull in the Lord. Verse 10. All my bones shall say Lord who is like unto thee c. He makes a bargaine afore-hand Hope layeth a debt of prayses upon every bone and joynt of his body Psalme 42. Banished forgotten and whithered David complaines to God and in hope takes an Answere Verse 8. Yet the Lord will command his loving kindnesse in the day time We have need of this now When Scotland is so low they cannot fall that are on the dust and more thousands under the dust with the Pestilence and the Sword and the heart-breake of forsaking and cruell friends that not onely have proved broken cisternes to us in our thirst but have rejoyced as Edome did at our fall then ever Stories at one time in Ancient records can speake and God grant friends turne not as cruell enemies as ever the Idolatrous and bloudy Irish have beene Yet there is hope in Jsrael concerning this thing The Lord must arise and pitty the dust of Sion Our bones are scattered at the graves mouth as when one heweth wood Though we sit in darkenesse we shall see light Some say there is no help for them in God O say not so they that are now highest must bee lowest God must make the truth of this appeare in Britaine Ezech. 17.24 And all the trees of the field shall know that I the Lord have brought downe the high tree and have exalted the low tree and have dryed up the greene tree and have made the dry tree to flourish I the Lord have spoken it and have done it Others say wee shall bee delivered when we are ripened by humiliation for mercy No it s not needfull it bee ever so God sometime first delivereth and then humbleth and hath done it the Lord delivered his low Church when they were in their graves Ezech. â—7 but they were never prouder then when they loaded the power the faithfulnesse and free grace of God with reproaches and said
predeterminating grace did keep the Saints and stirre them to every act 3. Who is the Author and finisher of our faith Christ and who perfecteth the good work once begun but Christ and who but he bringeth many children to glory Not we when the soule is distempered under desertion the soule is so tender and excellent a piece love so curious and rare a work of Christ that let all the Angels in heaven Seraphims and Dominions and Thrones set their shoulders and strength together they cannot with Angell-tongues let them speak heaven and Christ and glory calme a soul-feaver and words of silk and oyle dropped from the clouds cannot command the love-sicknesse of a sad soule Will ye look to heaven while your sight faile and weep out two eys while Christs time come you cannot find ease for a broken spirit when Christ breaketh can Angels make whole The conscience is a hell-feaver the comforter is gone can you wiâ—h a nodde bring the physitian back againe can golden words charme and calme a feaver of hell can you with all the love-waters on earth quench a coale of fire that came from heaven Send up to heaven a Mandate against the decree and dispensation of God if you can if the gates of death can open to thee or if thou hast seâ—ne the doores of the shaddow of death or can doe such great works of creation as to lay the corner-stone of the earth or hang the world on nothing which Iob could not doe chap. 37. chap. 38. But who can command soule-furies onely onely Christ. The soule is downe amongst the dead wandering from one grave to another Can you make a dead Spirit a Gospel-harp to play on of the springs of Zion the songs of the holy Ghost Christ can doe it Can you cry and finde obedience to your call O North O South winde blow upon the Garden Christ hath his owne winde at command hee is master of his owne mercies Can you prophecie to the winde to come and breathe on dead bones Christ onely can Can you breathe life soule and five senses on a coffin could you make way for breathing in the narrow and deep grave when clods of clay closeth the passage of the nostrils Christ can Isai. 26.19 Thy dead men shall live together with my body they shall arise awake and sing ye that dwell in dust for thy dew is as the dew of herbs and the earth shall cast out the dead Can you draw the virgins after the strong and delitioâ—s smell of the ointments of Christ but if he draw the virgings â—unne after his love Cant. 1.3 Christ indictes warre are you a creator to make peace he cryes Hell and wrath can you speak joy and consolation are you an anti-creator to undoe what Christ does Christ commandeth fury against a people or person can men can angels can heaven countermand Position 3. The Lords suspending of his grace cometh under a twofold consideration 1. As the Lord denyeth it to his own children 2. As to wicked men also As he witholdeth grace especially actuall and predeterminating It falleth under a threefold respect 1. As it is a work of the free and good pleasure and Soveraignty of God 2. As it is a punishment of former sinnes 3. As from it resulteth our sinne even as the night hath its being from the absence of the Sunne Death from the removall of life 4. The Lords denyall of Grace is seene most eminently in two cases 1. In the parting asunder of the two decrees of election and reprobation 2. In Gods with drawing of himselfe and his assistance in the case of â—â—ying the Saints In the former the Lord has put forth his soveraigntie in his two excellentest creatures Angels and men if wee make any cause in the free-will of Angels I speak of a separating and discriminating cause whâ— some Angels did stand and never sinne some fall and become divels wee must deny freedom of Gods grace in the predestination of Angels now the Scripture calleth them Elect Angels how then came it that they fell not from fre-will No Angels are made of God and for God and to God then by the Apostles reason they could not give first to God to ingage the Almighty to a recompence they could not first set their free-will to work their owne standing in Court before God did with his grace separate them from Angels that fell Rom. 11.36 Esai 40.13 2. Make an election of Angels as the Scripture doth when some are called Elect Angels and some not then it must bee an Election of grace an election of works it cannot be because Angels must glory in the Lord that they stand when others fell Rom 4.2 as men do Proverb 16.4 Ier. 9.23.24 2 Cor. 10.17 Rom. 11. â—6 for no creature Angels or Men can glory in his sight for Angels are for him and of him as their last end and first Authour Rom. 11.36 then they gave not first to God to ingage the Lord in their debt vesr. 35. for if so then glory should be to the Angels but now upon this ground that none can ingage the Lord in their debt Paul vesr. 36 saith to him be glory for ever because none can give to him first and all are for him and of him then so are Angels 3. Angels are associated in the Element and orbe of free grace to move as men with graces wings to fly over the Lake prepared for the divel and his Angels whereas others fell in otherwise Christ the Lord Treasurer of free grace cannot bee the head of Angels Col. 2.9 as of men Col. 1.8 Ephes. 1.20.21.22 23. for as art not nature can prevent a dangerous feaver by drawing blood or some other way even as the same art can recover a sick man out of a feaver whereas another sick of that same disease yet wanting the helpe of art dieth So the same free grace in nature speece and kinde not free will hindeâ—â—â— the elected Angels to fall where as by constitution of naâ—uâ—e and mutabilitie being discended of that first common poâ—r 〈◊〉 â—ase house the first spring of all the creation of God meere and simple Nothing the mother of change and of all defects naturall and morall in every the most excellent creature thâ—y were as an humorous grosse body in which the vessells are full and in a neerest propension to the same feaver that devils fell into even to the ill of the second death if the grace of God had not prevented them 2. In men God has declared the deep Soveraignty and dominion of free grace in calling effectually one man Iaakob not Esau Peter not Iudas in having mercy in time on whom hee will and hardening whom hee will I humbly provoke all Arminians all Libertines who dash themselves the contrary way against the same stone to show a reason why one obeyeth and actively joyneth with the draught and pull of the right arme of Iesus Christ Ioh. 12.32 and his father
Reasons why our prayers are not ever heard at first 120 We are readier to pray then to praise 121 Christ bottomed his prayer on the sweet relation of a Father and a Sonne 121.122 Sonnes onely can pray ibid. The power of Prayer 123.124 Christs houre-sufferings 125 He suffered in value what we should have suffered ibid. Whence commeth the dignity of Christs suffering 126 Christs losse great from his excellency 127 How Christs sufferings were bounded being infinite ibid. Our debt of love to Christ eternall 128 Our sufferings short ibid. We are not too weary for length of time in sufferings 130.131 Christs death soure and blacke to nature and Christ and why 131.132 Christ sensible of paine and death ibid. Gods anger against Christ. ibid. The personall union not dissolved in suffering 133 Christ bare the whole Crosse and we but chips of it 134 Soules of great value with God not so with us 135.136 Strength of Christs love 137 Death sweetned in Christ. ibid. Christs will subordinate to Gods doubts removed 138 1â—9 Gods revealed will not his decree our rule ibid. A conditionall desire though not agreeable to a positive Law no sinne 140 Rules touching our submission to Gods will 141 Nine considerable objections comfortably answered 142.143.144.145 Thirteene considerable Rules touching submission to Providence 144.145.146.147.148.149.150.151 c. Gods wisdome in creating good and ill 146.147 Afflictions proportioned to every mans measure ibid. The Royall prerogative of providence 152.153 It cannot be counter-wrought 154.155 We dote much on the sweet accidents of Christ and love himselfe too little 155.156 Submission to the absence of God 156.157 Christs returne no merit ibid. The worke of Redemption rationall and full of causes and reasons 158 Afflictions are to bee weighed 1. Who. 2. How 3. For what end 159.160 Blind and dumbe Crosses ibid. Christ willing to suffer 160.161 An agent in his suffering 162 Intended his Spouse ibid. To be active for God and submissive 163.164 The Charters of a right intention in serving God 164.165.166 Christs love tooke strength from difficulties ibid. How the Lords glory is to be sought by us 167.168 Six considerations of errours therein 167.168.169.170 Christ ever heard ibid. Our failings in expecting to bee heard in five considerations 171.172.173 All Christs good and ours from heaven ibid. Easie traffiquing with heaven 173.174 God cleareth a good cause though darkned ibid. The scandall of the Crosse removed 175.176 How the Lord was glorified in Christ. 177.178 Omnipotency maketh glory of any thing 178.179 Mans glory vaine 199. The Gospel darke to us 180 Our understanding affections and heart hereticall in Gods will word and works 181.182.183 Sinne and errour broody truth but one 184 Angels kept fast their birthright 185.186 Seven considerations of conviction 186.187.188 Will-heresie 186 Christ a most publike person as all excellent things and good men are 188.189.190 Christs office warranâ—s us to apply him 190.191 The Saints a mystery ibid. Hopes good prophecying 192.193 Five characters of the World 194.195 This world differenced from the other 196 Judged of Christ 3. waies 197.198 What a Prince the Devill is not in three points ibid. What a Prince he is in foure points and what a Godhead he hath 199.200 Twise judged ibid. Sathans power 1. Naturall 2. Acquired 3. Sinnefull 201.202 seq Ill Angels knew not the incarnation before they fell ibid. They have no Princedome in knowing the thoughts or over free will 203.204 Sathans legall power ibid. To tempt 204.205 What temptation is 205.206.207 Sathans outward power over men 208.209 How God onely not Angels knows the heart and why 209.210.211 Sathans power over the Creatures 212 Over senâ—es and soule 213 How Sathan sinneth yet 214 His punishment 215 2â—6 Sathans knowledge hurt and how ibid. His sadnesse ibid. His faith despaire 216. Obduration 217 Christ his Judge and how 217.218.219 Five observable considerations thereof ibid. State-wit against Christ stark folly 220 Familists vaine opinion of the Devill and sinne 221.222 Sinne against light devillish 222 2â—3 Obduration ibid. Tenne motives to the good fight 2â—4 225 Six points concerning drawing 1. The drawing it selfe 2. The drawer 3. The persons drawne 4. To whom 5. The condition 6. The way and manner Of drawing foure points 1. The expression 2. Reasons moving Christ to draw 3. The manner 4. The power 226.227.228 c. No violence in drawing 2â—8 Our indisposition to be drawne 229.230 We naturally hate Christ. 229 2â—0 231 Will not weakenesse the cause why we are not drawn 232.233 The strength greatnesse freenesse of grace in 6. Positions 233 234. c. The place Ezech. 16.8.9 c. opened in 12 Articles of free love 234.235.236 Christ gracious for no bire 237 238.2â—9 Preparations before conversion in a fourefold consideration 240.241 c. How there be and be no preparations before conversion 240.241 c. How a desire to pray and beleeve is prayer and beliefe how not 242.243 A Royall prerogative in conversion 244 Antinomians objections for immediate beleeving without any preparations or breakings of the soule loosed 245.246.247 c. Saltmarsh his experiences in the Method of conversion tryed and found light 249.250.251 The Antinomian faith presumption 249.250 Fifteene Propositions opening our Doctrine touching preparations 251.252.253 Twelve Assertions against Antinomians in the Doctrine of Preparations 239.240 c. largely Dispositions before renewed drawing of converted soules 260.261 The signes thereof Antinomian confession of sinnes refused 257 How the promises of the Gospel are held forth to sinners as sinners 2â—8 Preparations make us nothing lesse sinners then if wee wanted them 259 The doubt of conditionall Gospel-promises discussed against Antinomians 261.262.263 In five positions 264 â—65 c. What conditions we reject and we admit in the Gospel 261.262.263 Obedience in the Law and Gospel the same and how 263.264 How election justification salvation are of grace but differently 265 The decree of God and mans liberty fight not 266.267 Grace inherent in the Saints 268 Bastard preparations 269 Gods Method in deliverances 269.270 Libertines falsely make Justification and Regeneration one 271.272 How Law and love worke in drawing sinners 272.273 The particular manner of drawing not knowne to us 275.276 Drawing Morall and Physicall 277 278 Inspirations without Scripture rejected 270.271 Christs oratory in drawing strong 280.281 His love in drawing 1. Violent 2. Speedy 3. Vehement 4. Reall 5. Lovely 6. Strong 281.282.283 Drawing by love sweeter and stricter then by Law 283.284 Way of loves working ibid. Binding lovelinesse in Christ. 285.286 Drawing power of Christs Kingdome in many particulars 286 287.288.289 Drawing arguments in Christ from beauty 290.291 What beauty 291.292.293.294.295.296 From gaine 296.297 From Honour ibid. A survey of Christ. 298.299.300 Libertines enemies to grace 300.301 Great things reported of the waies of God 301.302.303 Objections removed 303.304 The Lord draweth by proportion by charming 305.306 By condiscention 306 By internall application 307.308 By externall accommodation of word and providence ibid. In regard of meanes
first morning and dawning of election ibid. The Arminian hope and comfort and their wild Divinity not in Scripture 428.429.430 The Lords generall good will to save all and every one comfortlesse 432.433 The fountaine good will of God separateth elected persons from others 4â—2 433 Arminians resolve all in mans will and merits 434.435 Paulâ—s out-cry O the depth opened 435.436 Onely free grace not freewill maketh one to differ from another 437.438 The abundance of grace 439 440 All love especially a three fold effectuall in God no lip love in him 440 441 Christs love cannot mis-carry ibid. Very active 442 Ten objections from feare of Reprobation and sinne that seâ— me to hinder beleeving removed 4â—3 â—44 445 Christ can draw as guilty as thou art 447.448 The person to whom we are drawne most considerable from severall excellencies in him 449.450.451.452 Christ a home and rest 451 Three parts of Christs compleatnesse 1. His fulnesse 453 2. His primacy 453.454 3. His excellencie 454.455.456 Resisting of Christ a high sinne 457 Christ good at drawing of sinners ibid. 458.459 Resisting a great sinne 459.460 Marks of a meere Moralist 461.462 Errours of Libertines touching Free will 462.463.464 What activitie we have in our conversion 464 The faculties of the soule not destroyed 464.465 Grace inherent in us not the person of the Holy Ghost 464.465.466.467 The Blasphemy of the Libertine H. Nicholas who said he was Godded ibid. The union of the Holy Ghost with the Saints not personall 467.468.469 Grace and Free will joyned in acting in a fourefold sense 468 469.470 The covenant of grace how conditionall 471.472.473 Crispe refuted 472.473.474 Differences betweene Law and Gospel 472 Grace in the Old Testament and Justification the same in Nature with that in the New Testament 474 47â—.476 How faith is a condition of the Covenant 476.477 How grace acteth in all Christs Members 479. â—80 Christ onely not any creature Man or Angel can calme a disquieted soule 480.481 The Lords deniall of grace falleth under a three-fold consideration 481.482.483 The freedome of grace evidenced in Angels 482 In the conversion of men 483 48â— We are to pray when under indispositions we cannot ibid. Flesh and Spirit in their up's and downes 485.486 In what cases God usâ—th to withdraw ibid. We are to stirre and blow grace our selves 486.487 How we sinne in not doing though actuall predâ—terminating grace be not in our power 487.488.489 How we leave God ere he leave us 489 How we are to beleeve that God will joyne his influence of actuall grace 489.490 Grace not a Morall sparkle 490.491 Mens impotencie to come to Christ wilfull ibid. The condition of Christs drawing 492.493 Christs and our leaving of the earth and the reasons 493.494.495 Christs dying a speciall ground of Mortification 496. â—97 To be crucified to the World what it is 497.498 How base the earth is to a Saint ibid. Antinomian Mortification fleshly and refuted 490.491.492 Libertines and Antinomians compared together from some passages of Calvine Instruct. advers Libertinos 500 501.502.50â—.504.505.506 Sinnes of the Justified to Antinomians no sinnes 502.503 Sense and feeling of sinnes to Antinomians 503.504 How a Convert cannot fall in the same sinne againe 506.507 Sorrow for sinne habituall in the Saints contrary to Saltmarsh 507.508.509 Mortification not an act of Faith 509.510.511 Mortification personall Physicall reall not the Antinomian imputative and apprehensive Mortification refuted 509.510.511 Antinomians deny sinne to be in the justified 512.513 The fleshly distinction of Denne and other Antinomians of sin in the conscience and sinne in the conversation refuted 513.514 Mortification is in abstaining from sinne and in the remissenesse and faintnesse of the powers of the soule to act sinne 516.517.518 To live by Faith includeth sanctification ibid. A sinner as a sinner not humbled is not to beleeve applicatorily 518.519.520 Holinesse and Morall vertues much different 520 521 To adde to Antinomian Mortification is to adde to Christ. 521.522 Eight Queries propounded to Antinomians touching the Law Enthysiasmes Gospel-commands sinnes of the justified c. 522.523 Divers Manifestations of Christs deadnesse to the world 524.525 The Lords various dispensation in leading some to heaven in flowings of free grace others in low desertions 525.526 Christ strong to save 528 Minded us much in death 528.529 The World a weake thing to Christ. 529.530 Christ strong on the Crosse. ibid. Providence most speciall in excellent things 530.531 A three-fold excellency of the working of Christ on the Crosse. 531.532 Christ drawes sinners 1. Lovingly 532 2. Suffering paine ibid. 3. Strongly 532.533 Compleatly Ibid. 5. Finally dying and drawing 533.534 What it is to be lifted up from the earth 534.535 The Scriptures deepe plaine not obscure why wee accuse them 535.536 Christs dying ibid. The kind of his death 537.538 Seven considerations of Christs dying 537 538.5â—9 Christs love went to death with him ibid. Christ willing to die and must dye ibid. A wondring that Christ should dye ibid. Reason would say Christs body should be precious as the Sunne ibid. It s much that Christ should part with life 5â—9 Three ingredients in Christs death 1. The curse 2. Merit 3. Divine acceptation 540.541 Foure sad conditions in the ransome that Christ payed 541 1. A man given for a man 2. A King for a servant 3. A King handled as a slave ibid. The ransome given must die 542 Death the end of Christs labours ibid. Christs victory in dying 543 His welcome 544 Comforts to dye from the dying of Christ. 544.545 Christ had good hap to the Crosse. ibid. Death perfected Christ. 546 547 Life lame without the life hid with Christ. 547.548 Reall Mortification pressed from Christs death 545.546 Comfort of pardon from Christs death 549 Sinne sweet suffering for sinne sad 550 In the kind of Christs death three Characters 1. Paine 2. Shame 3. A Curse 550.551 In the paine of Christs death three 1. Violence ibid. 2. Slownesse of dying ibid. 3. Many degrees of life taken from Christ. 550.551.554 How Christ was capable of shame ibid. 555 How not 555.556 How shame penall might stand â—ith the dignity of his person 557.558 How Christ was a curse 558.559.560 Death naturall and violent 561 Indifferent accidents of death 562 How a man is ripe for death 562.563 Our errors and fancies touching the Crosse. 564.565 The bloud not dryed off Christ while he was in heaven ibid. We condemne the wisdome of God in our murmuring under the Crosse. 566 How farre we may chuse our owne Crosse. 567 The circumstances that fall in our crosse dressed by infinite wisdome 567.568 That a blessed Spirit take on him to bee a cursed sinner admirable 571.572 Wee are not freed from the Law as a rule of righteousnesse 572.573 Neither Law nor Gospel obligeth a beleever to Sanctification by the Antinomian way 574.576 We are no more under the Gospel nor under the Law by the Antinomian way 574.575 Antinomians enemies to close walking with God 575.576 Men naturally are not
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
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
as Gods free will thinks good he is Tutor and Lord of his own hope and consolation Christ cannot help him to determine his will if so be he be a bad husband of his own nilling and willing let him see to it 4. It must be in him that willeth and runneth and deserveth well as on the separating cause that saveth or damneth not in God that sheweth mercy by this vain arguing of fast and loose free will doing and undoing all at its pleasure let Christ doe his best Arg. 4. Whom God predestinateth them he also calleth and glorifieth as all the predestinated are indeclinably called and glorified Rom. 8.30 Acts 13.48 1 Pet. 1.2 Now by this multitudes should be predestinate who are never called and glorified if they have it in their free and independent choyce to resist the drawing of Christ. Arg. 5. God as Augustine saith hath a greater dominion over our wils then we have over them our selves as he is more Master of the beings so of the operations that are created beings then the creature is and so he must use the creatures operations at his owne pleasure otherwise he hath made a creature free-will which is without the Sphear of his owne power whereas the freest will of a King the most Soveraigne and Independent on earth must run in his channell Pro. 21.1 Arg. 6. Christs Lordship and Princedome through his resurrection is in turning of hearts Acts 5.31 Rom. 11.23 Grace is stronger then Devils sin hell and death Rom. 14.4 Ephes. 3.20 Jude 24.1 John 2.14 1 John 4.4 Arg. 7. If it must lye at our doore more then Christs to apply the purchased Redemption and actually to be saved then we share more if not large equally with Christ in the work of our salvation nor can the Church pray Draw me we shall run why should we pray for that which is in our owne power saith Augustine for we are drawn and may not run 2. Why should Peter give thanks rather then Judas or another Peter both were equally drawne free will lost the day to the one and wins it to the other 3. Christ must but play an after-game and can doe nothing though with his soule he would save but as free will hath first done so must it bee 4. Nor am I to trust to omnipotency of grace for conversion for if I husband well natures hability the crop is my own 5. I may ingage the influence of free grace to follow mee and grace leades not drawes not my will I draw free grace Arg. 8. If free will bee Lord carver of the sinners being drawne to Christ then the making good of the Articles of the bargaine and covenant between the father and the Sonne must depend on mans free will Now 1. know the covenant betweene the Father and the Sonne is expressed first by simple prophesie or promise The Father passeth the word of a King Christ shall be his first borne the floure of the Family an Ensigne of the people nothing can stand good if the free will of Gentiles refuse to come under this Princes Royall Standart The Father prophecieth and promiseth Psalm 72.8 Christ shall have dominion from Sea to Sea and from the river to the ends of the earth Psal. 89.25 The Lord shall set his hand in the Sea and his right hand in the Rivers hee shall call God his Father his God the Rocke of his salvation Now there must be a condition in this Royall charter in Christs Magnâ Chartâ nothing can be done even when Christ goes up to a mountaine and lifts up his Royall Ensigne and Standart of love and cryes all mine come hither and when the people flocke in about him except free will as independent as God say Amen and yet it farre rather may say Nay and refuse the bargaine 2. The Father bargaineth by asking and giving Psalm 2.8 Aske of me and I will give thee Christ must be an heire by mans will not by his Fathers goodnesse if Christs sutes and demands Father give me the ends of the earth and Britaine for my inheritance Depend upon such an absolute ay and no of mans free will as may cast the bargaine whereas our consent was not sought nor were wee called to the counsell when the Father bargained to make us over to his Sonne 3. The Father bargaines by way of worke and hire or wages to give a seed to his Sonne Esai 53.10 When he shall make his soule an offering for sinne he shall see his seed this is not a bare sight of his seed but it s an injoying of them hee shall see his seed he shall prolong his daies the pleasure of the Lord shall prosper in his hand We cannot say it depends on men that Christ speed well in having a numerous seed and that wages be payed to Christ for his sore work of laying downe his life to save his people except we be more play-maker then God in this covenant Arg. 9. The Scripture right downe determineth this Controversie Rom. 9. No man hath resisted his will and It is not in him that willeth Augustine useth three Adverbs in the Lords manner of turning the heart Omnipotenter Indeclinabiliter Insuperabiliter Omnipotently Indeclinably and without short-coming Vse 1. O how sweet and strong is the grace of Christ It is a conquering thing Col. 1.11 Strengthned with all might according to his glorious power 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God Were they mighty through Angels and Men that were but one creature storming another But when Christ besiegeth a soule who can raise the siege Vers. 5. We bring downe every height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They goe not to a counsell of warre to advise upon quarters 2. They cannot flee For every thought is brought captive to the obedience of Christ. Christ riding on his horse of the Gospel and strength of free grace is swift and speedy and hath excellent successe Revel 6. He went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both conquering and that he might conquer Christ shoots not at the rovers to come short or beside the marke his arrowes of love are sharp and conquering The Spouse is out of her owne element and sicke and pained with love when she wants his presence and cannot dissemble nor hide it nor command her selfe Cant. 3. no more then a sicke person can master death or a swouning Cant. 5.6 My soule departed out of me drinke once of this strong wine of his love O death the Lyons teeth burning quicke all these torments are nothing to the love of Christ. O Christ wee cannot forsake Davids key is strong to open all hearts to open hell and bring in a new heaven of love to the soule Naturall habits and powers are strong fire cannot but cast our heat Lyons cannot but prey upon lambes wicked habits are strong Devils and cannot chuse but be destroying Devils The coales of the fire of Christs love burne not
New man mentioned in the Gospel is not meant of Grace but of Christ and by love 1 Cor. 13.13 and by the armour mentioned Ephes. 6. are meant Christ. So said that vile man Pocquius that we and Christ are made one as Evah was formed out of a rib of Adams side he meaneth one person 3. Man following his lusts and committing all sin with greedinesse is made spirituall and mortified by Christs death so also Pocquius who said to sin without sense is the Spirituall life we are restored to in Christ So Antinomians aime at this that what ever the regenerate do they are as free of sin before God as Christ or the Elect Angels and this is the begun Spirituall Life 4. Libertines in Calvins time said that life eternall was in this life and that the resurrection was past as Hymeneus and Phyletus who made shipwrack of the faith because a man knowes his soule is an immortall Spirit living in the heavens and because Christ hath taken away the opinion and sense of death by his death and so hath restored us to life Mistris Hutchison and her Disciples the Familists of New England denying the immortality of the soule and the resurrection of these our mortall bodies affirmed all the resurrection they knew was the union of the soule with Christ in this life I never could observe any considerable difference between the foule Heresies of the Familists of New England and of Old England either by the writings of or conference with them nor of either from the damnable Doctrine of Hymeneus and Phyletus and the old Libertines who said The Resurrection was past Vse 3. The drawing of sinners to Christ if he draw so sweetly and with such a loving condiscension cannot be a violence offered to free will by which the naturall and concreated liberty of the creature is destroyed for there remaines a naturall indifferency by which reason and judgement proposeth to the elective faculty divers objects that have no naturall connexion with will so as the will should be bowed to any of them as the fire casteth out heat and the Sun light and the stone falleth downward its true in drawing of a sinner Christ is carried into the heart with a greater weight of love and a stronger sway of grace then any other object whatsoever and with so prevailing a sway as masters the elective power that it cannot will to refuse yet it destroyes not the elective power because this non posse repudiare impotencie or unwillingnesse to reject Christ to speak so is a most free vitall kindly voluntary and delighting impotency and comes from the bowels and innate power of will and this is the Virgin-liberty and power of will But againe because Christs drawing is efficacious and strong and carries the businesse with a heavenly and loving prevalency the Arminian and Jesuiticall indifferency that New Pelagians ascribes to free will as an essentiall property of it by which when God and the pull and nerves of the right arme of Jesus Christ in his free grace have done what they can to draw a free Agent neverthelesse the man may refuse to be drawn if so it please free will though it displease God and crosse his decree and most hearty and naturall desire is a wicked fancie 1. Because by this dream God hath not a dominion and soveraign power over the created will of man to determine it for his own ends and to make use of it for the glory of his grace though the Lord with his soul desire so to doe but the creature hath an absolute free and independent power to crosse the desire of the Lords soule for its own destruction and a far other end which God intends but at the second hand and contrary to his naturall and essentiall desire as they teach to save his creature to wit that revenging justice may be declared in the eternall destruction of the most part of mankind whereas it was his desire that not only the most part but that all and every single Man and Angell the fallen Devils not excepted should be eternally saved 2. We beleeve that God the first cause as he decrees to all things that were from eternity in a state of poor possiblity so as of themselves they might be or might not be a futurition or a shall be or a non-futurition or a shall never be So he is midwife to his own blessed decrees and determines all created causes to bring forth these effects that were in the wombe of his holy decrees for all things that were to be and doe fall out in time were births from eternity that lay in the wombe of the decree of God evils of punishment or sins as permitted Acts 17.30 are not excepted So Zephaniah willeth the people to flee to God before the decree that is with child bring forth the birth Then God must in time open and unlock free will for all its actions Isai. 44.7 And who as I shall call and set it in order for me since I appointed or decreed the ancient people and the things that are coming or shall come let them shew unto them So God taketh this to him as proper to appoint things to come and no supposed God nor power what ever can share with him in it and let any man answer and give a reason why of ten thousand possible worlds of infinite things actions of Men and Angels that from eternity of themselves were only possible and might be or not be so many of them not more not fewer received a futurition that they shall come to passe and so fall out in time and others remained only possible and came never further to being and never fall out but from the only free decree and will of God who conceived in that infinite wombe of his eternall counsell and wisedome such things shall be such things shall only remaine possible and shall never be nor never come to passe As it was decreed that wicked men should break the legs of the two Theeves crucified with Christ and that they should not break Christs legs yet the breaking of Christs legs was in it selfe and from eternity no lesse possible then the breaking of the legs of the fellow-sufferers with him but Gods only decree gave a futurition and an actuall being to the one not to the other So are all the actions the chusings refusings â—illings willings of free will determined to be or not be and come to passe or not come to passe according as they were births conceived in the mother-decree of God from eternity Psal. 139.16 In thy booke were all my members written which in continuance were fashioned when as yet there were none of them 3. Hee that works all things according to the counsell of his will as Ephes. 1.11 Hee of whom and through whom and for whom are all things as Rom. 11.36 Hee that made all things for himselfe Pro. 16.4 even the
Open my sister c. My head is full of dew and my locks with the drops of the night there is no dumbe and silent violence so strong so piercing as Christs love 3. When the soule in any measure comprehendeth this love the Soule is filled with all the fulnesse of God Ephes. 3.19 Hence must follow a stretching out of the soule to its widest capacity and circumference being filled with God and the fulnesse of Christ that all created objects because of their littlenesse and lownesse and the soules stretched out and wide capacity looses proportion with the soule as if a man were in the top of a Castle higher then the third region of the ayre or neere the sphere of the Moone should hee looke downe to the fairest and sweetest meddowes and to a garden rich with roses and floures of all sweet colours delitious smels he should not see any sweetness in them all yea the pleasantnesse colour and smell of all these could never reach his senses because he is so farre above them So the soule filled with the love of Christ is high above all created lovers and they so farre below the soules eye that their loveliness cannot reach or ascend to the high and large capacity of a spiritualized soule as the light of a penny-candle put in a house of some miles in length in breadth and height in a darke night should not be able to illuminate all the house and render the ayre of a mile in quantity lightsome and transparent as the day-light Sunne would doe 4. Because the glory of Christs beauty seene and loved changeth the soule into a globe or masse of divine love and glory as it were by the Spirit of the Lord. 2 Cor. 3.18 Therefore the soule seeth Christ so neere in his love-embracements and close inchaining of Christs left arme under the soules head and the right hand embracing it that it cannot see it selfe it cannot see another lover it can see nothing but Christs faireness heare nothing but the beloved's voice taste nothing but his Aples of love his Flagons of wine can smell nothing but his Spicknard and precious oyntments so that the soule is cloathed with Christ and his love and can but breath out love to him againe and Christ infuseth himselfe in his sweetnesse and excellencie so as the beleever is apprehended by Jesus Christ Phil. 3.12 violently but sweetly and strongly drawne in and holden in the Kings house of Wine Cant. 2.4 Sickned and overcomed with love Cant. 2.5 Cant. 5.8 chained and compelled 2 Cor. 5.14 wounded with the arrowes of love so as death the grave Hell Angels things present or to come cannot licke these wounds nor embalme or bind them up or cure them Psal. 45.5 Revel 6.1.2 Cant. 8.6.7 Rom. 8.38.39 Yea the soule must yeeld over it selfe as a Spouse under the power of her husband and lose her self and her fathers house in such a deepe Ocean of delights of Love's stronger then wine Psal. 45.10 Cant. 5.1 Cant. 1.2 As melted dissolved and fallen a swoune in Christ Cant. 5.6 and therefore needeth in that swoune to be recovered with the flagons of the wine and aples of his consolations Cant. 2.4 5. Nor can Jesus Christ but tenderly lovingly and compassionately deale with his beloved for Christ must draw them Joh. 6.44 sweetly allure them Hos. 2.14 Esai 40.1 Take them by the two armes and teach them to walke as the mother doth the young childe who hath not yet leggs to walke alone Hos. 11.3 Beareth them in his armes and dandleth them on his knee Esai 46.3 4. Exod. 19.4 They are carried on Christs warme wings as the young Eagles by the Mother Devt 32.11 they are laid in Christs bosome and nourished with the warmness and the heate of life that commeth from Christs heart Esai 40.11 caried on the shoulders of Christ the good Shepherd Luk. 15.5 and yet neerer Christ as a bracelet about Christs armes so hee weares his Church as a favour and a love-token Jer. 22.24 Cant. 8.6 and ingraven in letters of bloud upon Christs flesh stamped and printed on the palmes of his hands Esai 49.16 and yet nearer him set as a seale upon the heart of Christ so precious to him as to lodge in his bowels and heart Cant. 8.6 and they dwell in Christ 1 Joh. 4.13 and dwell in God and God is love and so they dwell in the love of Christ 1 Joh. 4.16 are kissed with the kisses of Christs mouth Cant. 1.2 and lye betweene the right and left arme of Christ Cant. 2.6 Yet all these taketh not the soule off but inflameth it to duties for Christs sake who is so highly loved nor are these raptures inconsistent with sinfull infirmities 6. As love moveth swiftly to the soule as a Roe or a young Hart for that is Christs pace to his Church Cant. 2. so it acts upon the soule co-naturally as being a price to it selfe apprehending the dignity and excellency of Christ the beloved Love is not irrationall as a fury and a fit of madnesse that hath no reason but it s owne fire Therefore the secrets of Christ the deepe and hidden things of his treasures of love and wisdome must be opened up to the soule The soule seeth new gold mines new found-out Jewels never knowne to be in the the world before opened and unfolded in Christ. Here is the in-commings of the beames of light inaccessible the veins of the unserchable riches of Christ as if yee saw every moment a new heaven a new treasure of love the deepe bottomlesse bottomes of an ocean of delightes and rivers of pleasures the bosome of Christ is opened new breathings and spirations of love that passeth knowledge Ephes. 3.19 are manifested nor hath the eye seene nor the eare heard nor hath it entered in the heart of man to conceive the things that God hath prepared for them that love him 1 Cor. 2.9 yet are they revealed in some measure in this life 7. And it is most considerable how the soule in loving Christ is not her owne and in regard of loving Christ is not his owne but every one makes over it selfe to another and propriety or interest to it selfe in both sides as it were ceaseth Hos. 3.3 And I said unto her thou shalt abide for mee many dayes thou shalt not play the harlot and thou shalt not bee for another man so will I also be for thee so the Mariage covenant of grace saith I will be your God and yee shall be my people And the Spouse Cant. 2.16 My well-beloved is mine and I am his It is true Christ leaveth not off to be his owne or to be a free God when hee becomes ours but hee demeaneth himselfe as if he were not his owne and putteth on relations and assumeth offices of engagement a Saviour an Annointed a Redeemer a King a Priest a Prophet a Shepherd a Husband a Ransomer a Friend a Head a guide and leader of the people all
his death yet in all these he acted the part of a triumphing redeemer Col. 1.19 For it pleased the Father that in him all fulnesse should dwell ver 20. and having made peace through the blood of his crosse by him to reconcile all things to himselfe whither they bee things in earth or things in heaven Vse Yea we see Christ has never loosed any thing by the crosse but has gained much Rom. 8.37 in all these we are more then conquerours in death we die not a dead man is more then a conquerour and if he should not live and triumph he could not be capable of conquering farre lesse could he be more then a Conquerour Revel 12.11 The Saints overcome but it s a bloody victory They overcame by the blood of the Lamb and by the word of their Testimony Then if the word be an overcomming and prevailing thing the cause overcame but what if the persons be killed then they are overcome No for the victory is personall the followers of the Lamb overcame by dying because they loved not their lives unto death Triumphing in the grave is admirable Things work in a threefold consideration 1. According to excellency of their being modus operandi sequitur modum essendi mens operations flowing from reason are more excellent then actions of beasts And Angels excell men in their actions It s a noble and excellent being that is in Christ being the only begotten Son of God what excellency of working is this that not only the dead but death should live and shame should shine in glory the dumb may speak and the deafe hear but that dumbnesse should speak and deafnesse heare is more then a miracle here Christ causeth death shame cursing be immediate organs and instruments of life glory immortality and honour 2. Christ was never weaker and lower then now and never more gloâ—ious in his working Esai 63.2 Wherefore are thou red in thy apparell and thy garments like one that treadeth in the wine fat Râ—v 19.15 he himselfe was trodden on in the wine-presse and fiercenesse and wrath of Almighty God but Esa. 63.1 he is glorious in his apparell and travelleth in the greatnesse of his strength so in his lowest condition when he is shamed he is glorious when he is weak and lying on his back he walketh and walketh in the greatnesse of his strength from the basenesse of the instruments in excellent works we collect that there must be a high noble and excellent cause who acteth on these instruments 3. Agents work according to the distance they are to that they woâ—k upon a shot afarre off is weaker Now on the crosse 1. Christ is nearer to us and so getteth a heartier lift of us death and blood are neare of kindred to us 2. Christ comming so near death hath a fairer shot and visie of death and the grave and Hell and all our enemies Heb 2.14 15. Hee dyed that by death he might destroy him that had the power of death 1. Drawing when he is on the Crosse doth most extoll Christs love death parteth company amongst men and often parteth loves but Christ dying draweth his Church into his bosome and heart as not willing that the grave should part them and him Ioh. 14.1 Christ having loved his own that were in the world to the end he loved them Christ dyed loving and dyed drawing 2. The cords of love with which he draweth sinners were woven and spunne in all their threds and twistings out of the bowels and heart of Christ out of his blood death and paine though it be sweet to Christ to draw yet its laborious and and painfull to Christ. It cost Chrâ—st a pained back and holed sides and pierced hands and feet an head harrowed with thornes and a bleeding body and a bruisâ—d soule to draw sinners he drew while hee did bleed againe he dyed under the work 3. All the bones of all mankinde that have been are or shall be all the strength of Angels in one arme could not have drawn one sinner out of Hell But O the strength of the merits of his lifting upon the Crossâ— one sinner is as heavie as hell as a mountaine of Iron what burthen must it be to Christ to have millions of soules and all their sins hanging on him He carried on his body on the tree so many millions of sinners and drew up after him so many thousand redeemed ones as would have made the world to crack the whole earth to groan and cry for paine like a sick woman in child-birth paine 4. The white and red in a flower or rose contempered together make up a beautifull colour and pleasant to the eie 1. Love in Christ 2. Lowlinesse 3. And singular care to save made up a sweet mixture â—n Iesus that flower of Iesse to draw strongly sinners to him See a Father carrying seven or eight children on his back through a deep river he binds them all in his garment that none of them fall in the water he leanes on his staffe how doth he with advised choyse and eleâ—â—ion order every step that he sâ—eme not to them to slip or fall and he cryes comfort over his shoulder to them Fear not be not dismayed I will present you safe on dry land so Christ with all his children great â—esus Christ had his off-spring laped up in his merits and did wade through the floods of death and hell and the curse of the Law with redeemed ones in his armes crying Feare not worm Iacob be not dismayd I will help thee the flâ—nds shall not drown thee and for his own condition his faith was that he should safely swim through the Sea and the mighty waters of all his deepest sufferings and that he and his mysticall body for Christ was a publick surety not one private man in this case should shoar on the land of prayseâ— and this is above all doubting when he saith Esai 50.7 For the Lord God will help me therefore shall I not bee confounded therefore have I set my face like a flint and I know that I shall not be ashamed and then Christ had a most watchfull and prudent care Esa. 52. that not one pinne not one wheele in the work of our salvation should miscary but all should goe right nothing neglected in doing comforting preaching praying suffering sweating weeping believing hoping in patience in being shamed spitted on scourgâ—d accused railed on traduced condemned belyed pained crucified between two Theeves buried in a sinners grave there was not one hole one want one stumble one slip in all or any thing but the work was whole entire and perfectly finished to Gods satisfaction Esa. 53.11 Luk. 22.37 Ioh. 19.30 5. That drawing of sinners to Christ was his last work in his death-bed and departure out of this life cryeth â—hat he was desirous to lie in one grave with his Spouse the Lambs wife and dyed inclosed in an union with Saints it saith also
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
the soule comes to Christ he seeth a beauty of holynesse and Christ is taken with this beauty Psalm 110.3 So shall the King greatly desire thy beauty Psalm 45.11 Thou hast ravished my heart saith Christ to his Spouse Cant. 4.9 my sister my Spouse Vers. 10. How faire is thy love my Sister my Spouse how much better is thy love then wine and the smell of thine oyntments then all spices Vers. 11. Thy lips O my Spouse drop as the honey-combe honey and milke are under thy tongue and the smell of thy garments is as the smell of Lebanon Sion is the perfection of beauty Psal. 50.2 All this beauty and sweetnesse commeth from Christ there is no such thing in the people of God as they are sinnefull men considered in their naturall condition and therefore it must be fountaine-beauty in him as in the cause and originall of beauty 2. There is a delâ—ctâ—tlon in a communion with God This is one generall Prov. 3.17 All Wisdomes waies are waies of pleasure to the spirituall soule every step to heaven is a paradice 1. What sweetnesse is in the sense of the love of Christ to delight all the spirituall senses 1. The smell of Christs Spicknurd his Myrrhe Aloes and Cassia his Yvorie chambers smâ—ll of heaven the oyntment of his garments bring God to the Sense Psalm 45.8 All thy garments smell of myrrhe aloes and cassia out of the yvorie palaces there have they made thâ—e glad Cant. 1.13 A bundle of myrrhe is my beloved to me he shall lye all night between my breasts 2. To the sight Christ is a delightfull thing To behold God in Christ is a changing sight 2 Cor. 3.18 But wee all with open face-beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord Ephes. 1.17 Math. 16.17 1 Joh. 2.37 To see the King in his beautie is a thing full of ravishing delight 3. It taketh the third spirituall sense of hearing the Spouse Cant. 2.8 is so taken with the sweetnesse of Christs tongue that for joy she can but speake broken and unperfect words The voyce of my beloved It is not a perfect speech but for joy she can speake no more It s the voice of joy and gladnesse that with the very sound can heale broken bones Psal. 51.8 and which David desired to heare O if you heard Christ speake Cant. 5.13 His lips are like Lilies dropping sweet smelling Myrrhe Heavens musick the honey of the new Land is in his tongue the Church cheereth her soule with tâ—is Cant. 2.10 My beloved spake and said unto mee Rise up my love my faire one and come away Christs piping in the joyfull Gospel-tiding Vers. 5. should make us dance Matth. 11.17 Christ harping and singing sinners with joyfull promises out of heâ—l to heaven must have a drawing sweetnesse to move stones if the sinner have eares to heare and what heat and warmnesse of love must it bring when Christ is heard say Esai 54.11 O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with faire colours and lay thy foundations with Saphirs He doubles his words hee desires Jerusalems eares may owne this cry Esai 40.1 Comfort yee comfort yee my people saith the Lord speake to the heart of Jerusalem 4. Christ is sweet to the spirituall taste Cant. 2.3 I sate downe under his shaddow with great delight and his fruit was sweet in my mouth Psal. 34.8 O taste and see that the Lord is good Christ is a curious banquet the Wine the Milk the Honey and the fatted calfe killed are all but shaddowes to Christs excellent Gospel-dainties 5. The sense of touching which is the most spirituall is the heavenly feelings sense and experience of Gods consolations and this sense is fed with the kisses of Christs mouth Cant. 1.3 With the hid Manna the White stone the new Name 3. Joy is a drawing delight Psal. 16.11 In his face there is fulnesse of joy Look how farre Gods face casts downe from heaven sparkles of joy on us as farre goes our joy and wee are said in beleeving 1 Pet. 1.8 to rejoyce with joy unspeakable and glorious 4. There is particularly delectation Psal. 36.8 They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the rivers of thy pleasures Should not this draw men to Christ And there must be abundance of pleasures where there is a river of pleasures as Psalm 46.4 There is a river the streames whereof make glad the City of God What a Sea of Seas must God himselfe bee His full and bright face his white throne his harpers and heavenly troopes that surround the throne the Lambe the heaven of heavens it selfe the tree of life eternally greene eternally adorned both at once with soule-delighting blossomes and loaden with twelve manner of fruit every month Peace of conscience from the sense of reconciliation the first fruits of Emmanuels land that lyes beyond Time and Death must all be above expression There is a second drawing motive in Christ and this is from gaine which is eminently in Christ. 1. The drawne soule hath bread by the covenant of grace his yearely rent is written in the New Testament Christ is his rentall booke and heritage Esai 33.16 He shall dwell on high his place of defence shall be the munition of Rocks for his lodging he shall not lye in the fields Bread shall be given him his waters shall be sure or faithfull bread and drinke are unfaithfull uncertaine and winged to naturall men 1 Tim. 6.17 Riches hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an uncertainty like Ghosts or Spirits that yee see but they evanish out of your sight and disappeare or like cloudes or fire-lightnings in the ayre that come and goe suddenly but bread is faithfull and sure to the soule drawn to Christ when the covenanted people are so drawn that they receive a new heart then God saith Ezech. 36.29 I will also save you from all your uncleannesse What then And I will call for the corne and will increase it and lay no famine upon you Vers. 34. And the land shall be tilled Does the New Testament provide for the plowing of your land Yea it doth Yea know Wisdoms attendants and allacays Prâ— 3.16 On her right hand is length of dayes and on her left hand riches and honour Eternity hath the honour and the right hand Riches is the left hand blessing of wisdome 2. It should draw us in the owne kind to Christ in regard Christ is more then gain Pro. 3.14 Wisdomes merchandise is better then silver and her gaine then fine gold Vers. 15. Shee is more precious then Rubies 2 Job 28.1 Wisdome cannot bee gotten for gold 3 Is there not some worth in Gold Vers. 16. Wisdome cannot be valued with the gold of Ophyre with the precious Onix with