sure thiâ— must be a sadder death then if Christ had dyed but for tenne men it is true it was an infinite paine in regard of the one infinite person that did beare our iniquitiâ—s yea and so subjectivè it was an infinite love with which in election and free redemption Christ followed all the Elect of God withall but terminative as his love is bounded on sundry persons Paul speaks of it as if there had been not one man loved but himselfe Gal. 3.20 Christ loved me and gave himselfe for me Though the Lord Iesus passed in one bill the election and redemption of all the family of the first born yet every soule has a white stone and a new name that no other elect man knowes but he himselfe as every flower every rose every medow and severall garden has its severall rayes beames and comfort and vigor of hear from the Sunne yet all these rayes and beames are but one in the Sunnes body so though Christ dyed but on death for all the Elect yet in the hight of paine it was many deâ—ths to him 3. Againe consider how much of life Christ had the removing of it by violence must be so much the more painfull life naturall had in Christ a sweet and peaceable dwelling the possession of life was with excellent delighâ—s like a tree growing on the bank of a sweet river of oyl wine and honey it was planted beside the glorious Godhead persâ—nally and had sweet company and that made it pleasant the more beautifull pleasant and green the flower of lesse was the more violence and paine it was to hew down this delitious tree of life and to cut him out of the land of the living it had not been so much to cut down a thistle or a thorn tree or to take away the life of a common man whose life is not priviledged with grace and the grace of a personall union with God yea the destroying of the life of an Angel could never have been such violence And then its considerable that Christ was not suffered to goe to the grave without bloud and that his skine his winding sheet were bespotted with bloud Christ paid not this sum quickly as many die its true there was more will and love infinitely in his blood then violence and paine every streame of bloud flowing in a channell of love and it s also sure the soule and the Godhead were not separated but the pretious life of Christ was expelled and that by a bloudy death out of a sweet Paradise and death was a rough sad and thorny journey to Christ weapons of Iron on hands and feet came against the Lord to fetch the soule out of the body 2. Shame The second character engraven on Christs death was shame and reproach in which consider 1. How shame could be on Christ dying 2. What shâ—me was on him 3. How it stood with his honour as King 1. Shame is taken either fundamentally in the cause or formally sinne and sinne acted by men against the Law of God is the only foundation of shame when the people fell in idolatry Exod. 32.25 Aaron made the people naked to their shame so when Tamar disswads her brother from incest 2 Sam. 13.13 she saith and I whether shall I cause my shame to goe and as for thâ—e thou shall be as one of the fooles of Israel Shame and sinne are of one blood for sinning is a shamefull reproaching of the creaâ—ure and thus Christ was no more capable of shame nor of sin for he had done no violence neither was there any guile in his mouth Christ-man came out of the wombe cloathed with a precious white Robe of innocency and abundance of grace hee never contracted one black spot on that faire Robe of the highest image of God from the wombe to the grave and so there was no shame but fundamentally glory in Christ all his life but there is shame formally in sinne and that 1. Which we call thinking of shame or being ashamed actively 2. In bearing of shame passively In the former consideration because sinne is a shamefull thing in selfe Ier. 11.13 Ye set up Altars to that shamefull thing even Altars to burn incense to Baal there is an internall blushing and shame rising from sinne when the sinner if the conscience through a habite of sinne be not turned brazen and hard thinks ill of sinne and esteemes it sâ—lf base in doing ill Rom. 6.21 What fruit had yee then of these things whereof yee are now ashamed Adam and Eve were not ashamed before they sinned now Christ man had this ingenuity which Heathens called halfe a vertue shamefastnesse or a power to think ill of sinne Christ of himselfe though he could not sinne as Adam had a power before the fall to pitty and commiserate the sick and miserable though there was no formall object for that power afore men sinned could think it of sinne Christ I say thought ill of sinne and esteemed the creature base in sinning Heathens said vertue was of a red blushing colour and the Scripture condems the shamelesnesse of sinners that are not abased themselves for sinne and cannot bee ashamed so the Lord burthens his people with this Ier. 3.3 And thou hadst a whores forehead thou refusedst to ashamed Heb. to blush Esai 3.9 The shew of their countenance that cannot blush at sinne doth witnesse against them and they declare their sin as Sodome they hid it not Zeph. 3.5 But the unjust knoweth no shame In this Christ our Lord to come to the second point being our surety though he could not be ashamed of any sinne he did himself for that he never sinned yet being made sinne for us he did did beare the shame of our sinne And so Christ was not free of shame passively as it is a punishment of sinne for it is penall evill of the creature Dan. 12.2 Many that sleep in the dust shall awake some to shame and everlasting contempt Ezech. 32.24 Elam and all her multitude are slaine they have born their shame with them that goe down to the pit That which is penall in shame the Lord Iesus did beare he saith of himselfe Esai 50.6 I gave my back to the smiters and my cheeks to them that plucked off the haire I hid not my face from shame and spiting Heb. 12.2 Hee endured the crosse despising the shame in these respects he did beare our shame 1. That hee being the Lord of glory and thought it no robbery to bee equall with the father hee abased himselfe to come so low as to be a man and the lowest of men a servant Phil. 2.6 7 8. Matth. 20.28 Esai 49.7 Thus saith the Lord the Redeemer of Israel and his holy One to him whom man dispiseth Hebr. to one dispised in soule a contemned soule abhorred by the nation to a servant of Lords 2. All the tokens of reproach and shame was on his suffering As 1. In gestures
we are heard or not heard yet wee are lesse in praises when wee are heard and our desires fulfilled and in submission when wee are not heard then wee are forward to praise because necessity and straits can more easily obtaine of us to pray and set on moving the wheels of our affections then grace can keep our spirituall affections in heat of motion or limit and border our naturall affections in praising when they take them to their wings David Psal. 22. Psal. 69. O my God I cry night and day till my throat be dry in asking but where doth hee say O my God I praise night and day till my throat be pained in praising and my heart and eyes are wasted and spent in submissive waiting for thee and praising for not hearing mee in some things 6. God is equally gracious to his own in not hearing and granting as in fulfilling their desires 7. No man should take it hard not to be answered at the first when the prime heire Christ was kept knocking at his Fathers doore 8. Heard or not heard the prayers of faith have a gracious issue though the drosse of them be cast away 9 As praises have no issue but to give to God not to our selves so prayers in faith are to be offered to God as God though nothing returne in our bosome that God may be extolled Christ knew deliverance from this hour cannot be granted yet hee prayes 10 Faith is required no lesse to beleeve the good that the Lord mindeth us in not hearing us then the good hee intendeth in hearing and fulfilling our desires No condition of providence can fall wrong to faith which can flie with any wings and saile with every wind so long as Christ liveth Father save me from this houre Christ bottometh his prayer on the sweetest relation of a Father and a Son Father save me So Joh. 17. Father glorifie thy Son Vers. 5. And now Father glorifie me Six times in that prayer hâ—â— useth this stile Mat. 11.25 I thank thee O Father Lord of heaven and earth Mat. 26. O my Father remove this cup. His Father was great in his esteem none like his Father It s a strong argument to Christ to perswade an hearing and a deliverance and hee was heard in that which hee feared Hee had no end in his coming into the world but to doe the will of his Father Joh. 5.30 2. Love is a sweet ingredient in prayer the beloved Disciple John who onely of all the Evâ—ngelists setteth down Christ's love-prayer chap. 17 useth it more frequently then any of the other three Evâ—ngelists 3. Propriety interest and covenant-relation is a sweet bottome and a strong ground for prayer So in praying hath Christ taught us to say Our Father which art in heaven And Psal. 5.2 Hearken unto my voyce my King and my God 2 King 19.19 Now therefore O Lord our God I beseech thee save us out of his hand Ezra bottometh his prayer on this Chap. 9.6 O my God I am ashamed and blush And Jehoshaphat 2 Chron. 20.12 O our God wilt thou noâ— judge them In prayer consider what claime and interest you have to God if you be a sonne and hee a Father Bastards cannot pray strangers without the Covenant and Heathen having no right to God as their God and Father may petition God as a subdued people doe their Conqueror or as ravens cry to God for food and as some howle upon their beds for corne and wine Hos. 7.14 but they cannot pray for praying aright to God there is required not onely gracious ingredients in the action but also a new state of adoption and filiation many speake words to God who doe not pray many tell over their sinnes who confesse not their sinnes to God many speake good of God who doe not praise God many sigh and grone in praying and have no deep sense of God or their owne sinfull condition Trees growing together make not alwayes a wood Ah our prayers God knowes are often out of their right wits Many cry Father to God but lie for they are not sonnes and their words are equivocation Thousands claime Father-ship in God where there is no Son-ship nor fundamentum in re no ground in the thing it selfe A new nature is that onely best bottome of praying that taketh it off from being a taking of the Name of God in vaine All creatures speak of God and in their kind to God but onely a sonne can speak to God in prayer as to his Father calling upon God with a pouring out of the soule to him in Christ is essentiall to sonnes Father save me from this houre Christ had no meanes of refuge safer and surer in his trouble when hee knew not what to doe then prayer Christ had never a greater businesse in hand then now hee was to transact with God and divine Justice the Law of God in the weighty bargaine of paying a ransome of dearest and preciousest bloud to open the new way to heaven hee had to doe with devills principalities and powers and hell to subdue devills and death and hell and to redeeme his Catholike Church from the second death and hee was to offer himselfe a Sacrifice to God through the eternall Spirit for the sinnes of the whole elect and hee must use prayer in all this great work The greatest works have been thus effectuated For the dividing of the red sea Moses cryed to the Lord and it was done Hezechiah obtaineth 15. yeares lease of his house of clay from Jehovah his Land-lord and how 2 King 20.2 Hee turned his face to the wall and prayed Jonah broke the prison of hell by prayer Jeremiah had many against him Chap. 20.12 Vnto thee saith hee to the Lord I have opened my cause Daniel in his captivity Ezra when the people were under wrath Ester and her maides when the Churches destruction is warped and in weaving by prayer loose the captive bands and break death's jawes So low a man as Job Chap. 7.20 was What shall I say to thee O preserver of man David looketh back to his prayers Psal. 34.6 and when hee is over-whelmed Psal. 61.2 From the ends of the earth will I cry to thee when my heart is overwhelmed To Elias this is the key that openeth heaven The last great work the perfecting of Mysticall Christ the judgeing of the world the putting crownes on the heads of so many thousand Kings must have prayer to bring it to passe Even so come Lord Jesus The putting and keeping on the crowne on Christs head is by prayer his Sword Crowne and Scepter stand and prosper by this prayer Thy Kingdome come 2. Though Christ knâ—w of his owne deliverance and was sure of it yet hee will not have it but by prayer Christ had Son right to heaven yet he will take a new gift of heaven by prayer-right Christ maketh prayer his new Charter Joh. 17.5 Father glorifie me with the glory which I
fruit according to his moneth because their waters issued out from the Sanctuary and the fruit thereof shall be for meat and the leaf thereof for medicine This hath reall truth even in the Kingdome of Grace And Jâ—remiah saw the fruits of the Land and a golden age there Cap. 31.12 Therefore they shall come and sing in the height of Sion and shall flow together to the goodnes of the Lord for wheat and for wine and for oyle and for the young of the flock and of the herd and their soule shall be as a watered garden and they shall not sorrow any more at all and Christ brings good newes out of that countrey Mat. 22. That the life of all there is the life of Banqueters called to the Marriage-feast of a Kings Son of which every one hath a Wedding garment And if yee ask tidings of John What saw ye and heard ye there he saith I saw a Princes daughter with a Crown on her head Rev. 21.10 He shewed me the great City the holy Jerusalem descending out of heaven from God having the glory of God Even an enemy who saw the land a far off and was not neer the borders of it saith Numb 24.5 How goodly are thy tents O Jacob and thy tabernacles O Israel Surely Prov. 2.10 Knowledge is pleasant to the soule O all ye pleasures of the flesh blush and be ashamed all world-worshippers be confounded that ye toile your selves in the fire for such short follies Were there no other pleasure in godlinesse but to behold the Lord Jesus what a pleasant sight must he be The Templâ— thâ—t stately and Kingly house of faire carved stones cedar wood almug trees brasse silver gold scarlet purple silks in the art of the curious fabrick and structure was a wonder to the beholders What beauty must be in the Samplar O what happinesse to stand beside that dainty precious Ark weighted now with so huge a lump of Majestie as infinite glory to see that King on his Throne the Lambe the fair tree of life the branches which cannot for the narrowâ—ess of the place have room to grow within the huge and capacious borders of the heaven of heavens For the heaven of heavens cannot containe him What pen though dipped in the river of life that flowes from under the Sanctuary can write what tongue though shapen out of all the Angels of that high Kingdome and watered with the milk and wine of that good land can sufficienly praise this heart ravishing flour of Angels this heavens wonder the spotlesse and infinitely beautifull Prince the crown the garlanâ— the joy of heaven the wonder of wonders for eternity to Men and Angels What a life must it be to stand under the shadow of this precious Tree of Life and to cast up your eyes and see a multitude without quantitie of the Apples of Glory and to put up your hand and not only feel but touch smell see love it selfe and be warmed with the heat of immediate love that comes out from the precious heart and bowels of this princely and Royall Standard-bearer and Leader of the white and glorious troups and companies that are before the Throne If one said but finding the far off dew-drops that falls at so many millions of miles distance from that higher mountain of God down to this low region Psal. 63.5 My soul shall be satisfied as with marrow and faâ—nesse What must the glory it self be that is in this dainty delightfull one we have but the droppings of the house here Vse 3. Naturall men say this Kingdome is a soure sad and weâ—ping Land here is repentance sorrow for sin mortiâ—ication True but teares that wash those lovely feet that were piâ—rced for sinners are teares of honey and wine and the joy of Christs banquetting-house and mortification flowing from a loathing and a soule-surfet of the creature and a tasting of the new wine of Christs Fathers higher palace is rather a piece of the margin and borâ—er of heaven then a soure and sad life Object 2. But discipline and the rod and censures of Christs house makes the Church terrible as an army with banners Christs yoke is easie hee hath not cords and bands to cut the necks of those that follow him Answ. 1. Yea but this rod is a rod of love onely used that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 for the gaining of the soule Mat. 18.15 for building of soules 2 Cor. 10.8 And Christs cords are silken and soft and bands of love every threed twisted out of the love of Christ. Hos. 11.4 I drew them with the cords of men with the bands of love But consider Psal. 48. The Lords mountaine of holinesse is glorious Vers. 2. Beautifull for situation the joy of the whole earth is mount Sion the City of the great King But is it so to all Vers. 5. No But loe the kings were assembled they passed by together they saw it and so they marvelled they were troubled and hasted away Vers. 6. Terror took hold on them and paine as a woman in travell What cause is there here that the kings should be afraid They see a beautifull Princesse the daughter of a glorious King the joy of the whole earth yet the Lords people works on them 1. a wondering 2. more trouble of mind 3. flying they haste away and cannot behold the beauty of God in a Kings daughter 4. terror takes hold on them and quaking of conscience 5. when the Powers of the world Princes States Parliaments see the convincing glory of another world in the Church they part with child for paine It is known some have such antipathy with a Rose which is a pleasant creature of God that the smell of it hath made them fall a swooning Jerusalem is the rebellious City Ezr. 4.12 therefore men are unwilling it should be built Lusts in mens minds either heresies or any other fleshly affection is against the building of the house of God Vse 4. A beleever is a rich man and an honourable say hee were a beggar on the dung-hill Christ cannot be poore and hee is a fellow-heire with Christ Rom. 8.17 We must think the father of a rich heire hath bowels of iron and sucked a Tyger when hee was young who suffereth the heire remaining an heire to starve As the naturall man is but a fragment of clay so hee hath a life like an house let for money and the rent and in-come that the house payes to the Lord of the land is but hungring clay a dead rent and some new-borne vanities of homage and service but the promise the Magna Charta and the Charter of food and raiment that is an article of the Covenant of grace is a full assurance that the Saints are the Noblemen Pensioners of the Prince of the kings of the earth And Christ hath so broad a board that hee doth pay all his Pensioners And the Saints are truly
when England had often before and have now opportunity they will not lift Christ up on his throne nor put his Crowne Royall on his head but doe put it on their owne head but the judgement is not yet at an end Scotland hath not walked worthy of the Gospel but have fallen from their first love We take not a deliberate list of every limbe thigh legge and member of this nationall wrath and we neither see wherefore we are afflicted nor how For this cause came I to this houre There is some peculiar act of Christs will here holden forth and that is Christs peculiar intention to die for his people in which we are to consider the activenesse of Christs will in dying for man which may be seene 1. In his free offering of himselfe and his service to the Father Psalm 40.6 Sacrifice and offering thou didst not desire mine eares hast thou opened Heb. 10.5 A body that is the office house and instrumentall subject of obedience to the death as the eare is of hearing and obeying the commandements of God thou hast prepared me Vers. 7. Then said I loe I come in the volumne of thy booke it is written of me to doe thy will ô God In these words Christ is brought in as a servant with three excellent quallities 1. Physically he is fitted with a body and a soule to offer to God for us as in a servant there are required strong limbs and armes to endure drudgery in this he was borne of his mother for this sad service his Master furnished him for this even the seed of mans flesh and bloud for suffering 2. There were morall habilities in him promptitude of of will So the Lord is brought in as a Lord and Master in justice crying servant O Sonne and servant Jesus I have a businesse for thee of great concernment At the first word as all good servants doe Christ takes him to his feet and compeares before his God his Master and Lord Loe I come here am I so servants of old answered their Master What service wilt thou command so hard which I will not undergoe Master here 's a body for thy worke here be cheekes for the nippers a face for those that will plucke off the haire a backe for smiting a body for the crosse and the grave Christ as a servant uncovered standing on feet would say Lord send mee thy seruant to the Garden to worke under the burden of thy wrath till I sweat blood bid me goe to shame to scourging and spitting is it thy will I goe up on the cursed crosse and bee made a curse for sinners that I be crucified and die that I goe lower in to the utter halfe of hell the grave which is a sad journey loe here am I willing to obey all 3. There was in Christ not onely willingnesse but delight Psal. 40.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God I delight to doe thy will every servant cannot say this to his Master thy Law is in the midst of my heart 2. His willingnesse to die was a part of his Testament and last Will he dyed with good will and left in Legacy his death and the fruits of it his blessing his heart his love his peace his life to his bride in Testament confirmed by Law to all his poore brethren and friends Heb. 9 17. and John 14.27 Peace I leave in testament with you But the Orphane and the poore friend gets not all that his dying Father and friend leaves in Testament but Christ gives possession himselfe ere he die My peace I give to you but to the point His latter Will was willingnesse to die 3. No externall force could take his life from him against his will John 10.18 No man taketh my life from me but I lay it downe of my selfe I have power to lay it downe and I have power to take it againe Yet lest it should seeme a will-action in Christ and â—o not obedience he addeth This Commandement that is the will of a Superiour have I received of my Father Compelled obedience is no obedience exact willingnesse was a substantiall and essentiall ingredient in Christs obedience Acts of Grace cannot be extorted can yee teare a shoure of raine from God in an extreame drouth or bread from him in your hunger against his will Farre lesse since Christs dying was an act of pure grace can any compell him to dye for man Love arrested his holy will and that made him runne apace to dye for us O blessed be his good will who burned himselfe in the Bush in a fire of free love 4. Though dying be a passion yet Christs dying was both a passion and an action Will added as much perfume and strength of obedience as nature and paine shard-ship shame and abasement could doe his life was not so much plucked from him as out of his owne hand As an Agent he offered his bloud and soule yea himselfe to God through the eternall Spirit Hebr. 9.14 Love was the coard the chaine that did bind Christ to the Altar 5. Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this intention came to this houre so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often in Scripture Not onely his will but the floure of his will his intention was to die for Christs eye and his heart and his love was on his Bride the intention is the most eminent act that Love can put forth Christs eye and his heart being upon his Spouse he made our salvation his end and measure of his love to compasse this end the Lord laid many Oares in the water his rising earely his night watching his toyling his sweating his soare and hard Soule-travell as being heavy with Child of this end O might I have a redeemed people was all his care and his soule was eased when dying bleeding crying he went thorough hell and death and slept in deaths blacke and cold prison and his Redeemed ones in his armes When hee came to the end of this sad journey and found his Ramsomed ones he said I have sought you with a heavie heart faire and foule way sad and weary and all is well bestowed since I have gained you Let us up together to the hill of Spices to our Fathers house to the highest mountaine of Frankincense All that Christ did was for this end That he might deliver us from this present evill world Galat. 1.4 That he might be a ransome for many Matth. 20.28 That we might have life and have it more abundantly Joh. 10.10 That he might seeke and save the lost Luke 19.10 That he might present his wife a glorious Church to himselfe not having spot or wrinkle or any such thing but that she should bee holy and without blemish Ephes. 5.26 27. that wee being dead to sinne should live to righteousnesse 1 Pet. 2.24 Christ came to seeke and travelled ever till he found his desire a redeemed and saved people and then hee rested Even as hee journyed through
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
wicked for the ill day and for whose pleasure all things are Revel 4.11 must be such an Efficient and Author such a finall cause of all as shapeth a particular being to things actions and every creature as their determinate being must be from him If the being of the actions of free will rather then their not-being be from free will not from God but in a generall universall or disjunctive influence that is in such a way as whatever God decreed from eternity touching Peters acts of willing or nilling embracing or repudiating Christ or what way soever the Lord shape and mould his influence and concurrence in time either the one or the other may fall out and Peter may embrace Christ or not embrace him and so may Judas and all Men and Angels then shall I say The Kings heart and his nilling and willing is in the hand of his owne heart so the King turnes his owne heart whither soever hee determines his owne will and not as Solomon saith Pro. 21.1 in the hands of the Lord and the creature is master of worke Angels Men free and contingent necessary and naturall causes are Mint-masters to coyne what actions they will this or this election and reprobation vessels of mercy and of wrath beleeving or not-beleeving are in the hands of Angels and Men the creature shall be both Potter and clay The great Lord and former of all things and the vessel for Gods conditionall decree his collaterall and universall his disjunctive and dependent influence hath no force to cast the scale of free will to willing and so to salvation election inscription in the book of life more then to nilling damnation and blotting out or not-inrolling in the book of life but is indifferent to either is determined and bowed by the free will of man to which of the two shall seeme good to lord will and the Lord cannot turne the heart whither soever hee will Which close sets up fortune independent and absolute contingency and a supremacy and principality of working every effect and event on both sides of the sun and above the sun in order of nature by the creature before and without the efficiency of the cause of causes and the intention or counsell of God yea it involves the Lord in a fatall chaine hee must either concurre or the creature disposeth of the militia lawes and affaires of heaven and earth without the King of ages 1. I cannot make prayers to the Lord to determine my will to his obedience not to lead me into temptation 2. I cannot thank his free grace for either 3. I cannot intrust God with working in me to will and to doe Nor 4. comfort my selfe in the Lord 5. Nor be patiently submissive to God under all my calamities that befall me by the hand of men devils or creatures Why The Lord can doe no more then hee can hee had no more will nor counsell before time nor hand and disposing of the businesse in time for all these then for the just contradicent of these say the lord-patrones of indifferent and so absolute a free will 6. How doth Jacob pray that the Lord would give his sonnes favour with the Governour of Egypt whom hee beleeved to be a heathen and pray that God would change his brother Esau's heart and Esther and her maids pray that God would grant her favour in the eyes of Ahashuerus if God have not in his hand power to turne their hearts from hatred to favour as pleaseth him 7. The Lord takes on him to turne mens free will in mercy or judgement as pleaseth him Pro. 3. My sonne forget not my law so shalt thou find favour Vers. 4. with God and man The Lord gave Joseph favour in the eyes of Potiphar Gen. 39.21 God brought Daniel in favour and tender love with the Prince of the Eunuches Dan. 1.9 The Lord made his people to be pittied of all those that carried them captives Psal. 106.46 The Lord turned the hearts of the Egyptians to hate his people Psal. 105.25 Warre and peace are from the free wills of men as second causes yet the Lord saith according to his absolute dominion Isai. 45.7 I forme the light and create darknesse I make peace and create evill And Isai. 7.8 The Lord shall hisse for the fly that is in the uttermost part of the river of Egypt and for the bee that is in the land of Assyria and they shall come and shall rest all of them in the desolate valleys Isai. 10.6 I will send the Assyrian against an hypocriticall nation So Jer. 1.15 16. Isai. 13.1 2 3. Chap. 15.1 2 â— 17.1 2 3. 19.1 2 3 4. Now God could not be the Author of warre and peace as God and Soveraigne all-Disposer if it were in the indifferent arbitriment and free election of men that warre should freely issue from mans free will so as God could neither decree command ordaine it in his providence threaten it in his justice fore-see it in his wisdome and fore-tell it by his Prophets determine it by his free grace except the free will of nations and men first passe an act in this poore low Court of clay in the heads and brests of little lords free-will-men and make sure work on earth of its coming to passe and so the Almighty Soveraigne of all things should have the second conditionall vote of an after-game in heaven of all actions contingent and managed by free will of Angels and Men such as peace warre honour infamy riches poverty health sicknesse life or violent death by sword gibbet poyson c. hatred favour learning ignorance faith unbeleefe obedience to God disobedience salvation damnation long or short life sailing selling buying eating speaking joying weeping building planting praying praising cursing Christs coming of the seed of David the use of Prophets prophecying c. Object Is it not contrary to the nature of freedome to be determined by a forraigne and externall agent and that by a power stronger then the free will can resist or master If yee with a stronger power tye a sword to my arme and strongly and irresistibly throw my arme and sword both to kill a man can I be the murtherer of this man Answ. All the question here is Whether the Lords freedome and dominion in these actions of clay-vessels or mens must stand Wee had rather contend for the Lord and grace than for the creature and free will 2. It is contrary to the nature of freedome to be determined with one sort of determination not with another 1. With such a determination naturall as is in the stone to fall down the sun to give light its true but now the assumption is false 2. Should wee suppose that hee who tyes the sword to your arme so as hee carries along with him in that motion your reason judgement elective power so as you joyne in your arbitrary and free election yea and with delight and joy which is
example of the glory of my power and name that is the glory of justice in thee to all the world who heares of thee and then verse 18. hee returnes to the Lords free will and unhired and absolute liberty in differencing person from person Why has hâ—e mercy upon this man and not on this man if there had been such a conceit as a generall catholick good will in God to Pharoah to Esau the Apostle should now hâ—ve denyed any absolute will in God to separate one person from another Arminians can instruct the spirit of the Lord and the Apostle to say he has an equall generall goodwill and desire to save all and every one Esau as well as Iaakob Ishmael as â—saac the son of promise Pharoah as Moses or any other man but then two great doubts should remain How then hated he Esau when he was not yet born and had not done good or evill All the Arminians on earth answer that 2. But the doubt is not removed How is it that God loves Iaacob blesseth and hath mercy on him and hateth Esau and yet Esau has neither done good nor ill Arminians answer in an antecedent generall good will God indeed loved Esau as well as Jaakob Pharoah as well as another man but here is the thing that makes the separation Iacob runneth and willeth Esau is a wicked man Pharoah and others like him bloody tyrants and God sheweth mercy with another posterior and consequent will on Iacobs because he runs and wils and has mercy on him because hee pays well for mercy and has not mercy on Esau because he neither â—uns nor wills Now this is to contradict God therefore we must bear with it that men of corrupt mindes destitute of the truth rising up to plead for universall atonement contradict us But Paul resolves all the mercy bestowed on this man not on this man v. 18. on this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will Therefore hath he mercy on whom he will have mercy and hardeneth whom he will 2 unpossible it is that conversion should be grace and matter of the praise of the glory of the Lords grace to Peter rather then to Iudas except the grace of God separate Peter from Iudas by moving effectually the one to beleeve and not moving the other All the wit of men cannot say but I may glory in my own free will that I am efficaciously redeemed and saved rather then another except grace efficaciously move me in a way of separating me from another if hee had alike good will to save me and Judas and all the world but he committed the casting of the ballance in differencing the one from the other to free-will so as the creatures free-will made the consâ—quent will of God different toward the one and toward the other 3. The God who is willing to show his wrath and to make his power known in â—nduring with much long suffering the vessels of wrath fitted to destruction that he might make known the riches of his glory on the vessels of mercy which he had afore prepared to glory Rom. 9 2â— 23 is also willing because hee is willing to declare these two ends equally in some because he will the glory of power justice and long suffering in others the glory of grace and mercy because he will nor did I ever see a reason wherefore God should carry on the two great state designs of justice and mercy in such an order as he should incline more to declare and bring to passe the design of mercy then the design of justice for out of the freedom of high and deep soveraignty he most freely intended both these glorious ends Now as the attaining of his freely intended end of manifested mercy in some both Angels and Men makes visible in an eminent manner the glory of justice in other some so the attaining of his freely intended end of pure grace in the Elect doth highly indeare Iesus Christ that we should prize the blood of the Covenant the riches of free-grace to us whom he hath freely chosen leaving others as good as we to perish everlastingly And as Arminians cannot deny but that the Lord might so have contrived the businesse as all that are saved and to prayse the Lord that sits one the Thron in heaven might have been damned and should blaspheme eternally in hell the holy just Iudge of the world as he can make a revolution of all things in heaven and in earth to a providence contrary to that which is now so they cannot deny an eminent soveraignty deliberate and fixâ—d free-will in God before any of the Elect and Reprobate were placed in sâ—ch a condition of providence in which hee foresaw all that are saved or damned should bee saved or damned and that this will was the prime fountaine cause of election and reprobation 4. Paul shewing Rom. 11. That God concludes all in unbeliefe that he might have mercy on all and shewing a reason why the Lord was pleased to cast off his ancient people for a time and to engraffe the Gentiles the wilde Olive in their place saith O the depth and another reason he cannot find but bottomlesse and unsearchable freedome of grace and free dispensation to some people and persons and not to others I confesse it had been no such depth if the Lord from eternity had equally loved all to salvation but through the running willing or not running not willing of the creature had been put upon later wiser and riper thoughts and a consequent will to save or not save as Men and Angels in the high and indifferent court of their free-will shall think good there had been no other depth then is in earthly Iudgeâ— who reward well doers and punish ill doers or in a Lord of a Vâ—ne-yard who gives wages to him that labours and no wages to him that stands idle and doth nothing this is the Law of nature of Nations and no depth it s but God rewarding men â—ccording to their works and God shewing mercy in such as co-operate with and improve well the benefit of Gods antecedent will and not shewing mercy on such as doe not co-operate therewith but out of the absolutenesse of indifferent free-will are wanting thereunto But the great and unsearchable depth is how God should so carry on the great designes of the declaration of the glory of pardoning mercy and punishing justice as their should be some persons and Nations the Jewes first and not the Gentiles as of old and now the Gentiles taken into Christ and the Jewes cast off and again the Jewes with the riches of the world of Elect both Jewes and Gentiles who are chosen and must obey the Gospel and be called without any respect to works but of grace Rom. 11.5.6 7. and when the children had neither done good nor evill and were not born Rom. 9.11 and these who were nearest to Christ and did woâ—k more for the attaining
hadst rather he should fall into a swoone in the streets as open to him and lodge him and hast had open back doores for harlot lovers O bee ashamed of sleighting free love 2 Dispised love turneth into a flame of Goâ—pel-vengeance a Gospel-hell is a hotter furnance then a law-hell No man spinn hell to himself out of the wool of unbeleeving dispair If Christ be so willing to redeeme and draw his own all and can goe as neer hell as seven devils Have noble and broad thoughts of the sufficiency of Iesus to save 1. Consider and say with feeling and warmnesse of bowels to Christ all the redeemed familie that are standing up before the throne now in white and are fair and clean and without spot were once as Black mores on earth as I am now some of them were stables of uncleannesse to Sathan now they aâ—e chaâ—t virgins who defiled nâ—t themselves with women before the Lamb the mouâ—hs â—hat sometimes blasphemed are now singing the new song of the Lamb of Moses the servant of the Lord. 2 What love is that that there is a hole in the rock for ravens of hell to fly into as doves of heaven and a chalmer of love in the heart of Christ for pieces of sinfull clay 3. Fair Iesus Christ can love the black daughter of Pharoah he has found in his heart to melt in love and tender compassion toward a forlorne Amorite a poluted Hittite it breaks his heart to see the naked foundling cast out into the open fields dying in goared blood Christ can love where all do loath It s much hee can love a sinner thou art but a sinner hee has not blotted thy name out of the New Testament imagine thou heard him say sinner come to me Lost man suffer me to love thee and to cast my skirt of love over thee Doâ— but give him an hearty â—ay Lord consâ—nt and take him at his word Never rest till thou be at such a nick of the way to heaven as no backslider can attaine to We are too soon satisfied with our own Godlinesse and goe not one steppe beyond these that has cast out of themsâ—lves one Devil and the next day take in seven new fâ—esh devils and the end of these men is worse then their beginning they are redemned and bought and washen in profession and righteous in themselves those that have no more must fall away a Sheep in the eyes of men and a Sow at the heart must to the mire again sit not down till ye come 1. to bee willing to sell all and buy the pearle 2. Till ye attain to some reall and personall mortification that is a subduing of lusts a bringing under the body of sinne a heart-deadnesse to the world from this because your Lord died for you and has crucified the old man I mean not a morall mortification of Antinomians to beleeve Christ has crucified your lusts for you as if you were obliged by command of the letter of Law and Gospel to no personall mortification that ye may be saved never think ye are redeemed till yee bee redeemed from the walking in the wayes of the present evil world from all iniquitie from your vain conversation draw not breath rest not till ye come to this as ye would not turne back sliders in heart Redemption beleeved maketh men crown Christ as their King and such to whom Christ is made redemption must assert and confesse Christ a perfect Redâ—emer the King of his Church Those that are unpatient of his yoak of Government would set another king over Christ a Magistrate who by office ruleth not by the woâ—d but by civil Laws testifie they are unwilling to have Chriâ—t their Lord in their life who will not have him theiâ— Lord in the Church and his ordinances the great controversie that God has with England is sleighting of Religion the not building the Temple the increase of blasphemies and heresies fear that Christ reigne over them 33. If I be lifted up from the earth I will draw all men unto me The fourth considerable article in the drawing is the terminus ad quâ—m the person to whom all mâ—n are drawn It is saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me This is not a word which might have been spared as there is no redundancie nothing more then enough in the Gospel so Christ is no person who may bee spared but who ever bee one Christ must be the first peâ—son take away Christ out of the Gospel and there remaineth nothing but words and remove him from the work of redemption â—t is but an empty shadow Yea remove Christ out of heaven I should not seek to be there this is a noble and divine to me I will draw all men to mee 1. It concernâ—th us much what weâ— leave If wee leave the earth it is but a clay foot-stool and a mortall pâ—rishing stage and the house of sorrow and my dying fellow-creature if we leave sinne we leave hell the worm that never dieth vâ—ngeance and eternall vengeance is in the womb oâ— sâ—nne to leave father and mother and all the idols of a fancied happinesse is nothing But to whom we go to Christ or not to such an one as God the substantiall and eternall delight of God O that is of hâ—gh concernment 2. This to me coming out of the mouth of Iesus Christ is all and all its heaven its glory its salvation its new paradise it s the new city iâ—s the new life it s the new precious elect stone laid on Zion the new glory the new kingdome There is a greater emphasis an edge and marrow of words and things in this to me then in all the scâ—ipture in all earth and heaven and all possible and imaginable heavens 1. Why is Israel loosed hear the cause Psal. 81.11 Israel would none of mee Why drink they â—otten waters and Ciâ—terns of hell Oh here is the cause Ier 2â— 1â— Be astonished O heavens why for my people have committed two evils Ah these two are hundreds and millionâ— they have forsaken me the fountain of living waters Is not Christ crying in all the Gospel who will have me who will receive me is not this the Gospel-quarrell Iohn 5.40 Ye will not come to me that yee might have life it s no sport to die in sinne its a sad fall to fall into hell Ioh. 8.21 Then said Iesus again unto them I go my way and ye shall seek me and shall die in your sinnes whither I goe ye cannot come 3. If ye look to any other it cannot save you but one look on him would make you eternally happy and you have iâ— Esa. 45.22 Look unto me and be saved all the ends of the Earth for I am God and there is none else come and have heaven for one look for one turning of your eye and when destruction commeth that the Church shall be like two or three olive berries lefâ— and
Satan lasheth miserable soules and the huge deep broad furnace of eternall vengence have but a window opened to see heaven the â—horne the tree of life the glory of the Troops clothed in white and hear the musick of these that prayse him that sitteth on the the Throne or say but one of the apples of the tree of life were sent down to Hell and that the damned had senses to taste and smell a graine weight of the glory that is in it what thoughts would they have of Christ and heaven It is like they would hate themselves and send up sad wishes at least for the continuance of that sight O could but naturall men see Christ with his own light it may be they would make out for him but when all is said of this subject the grace of God is a desirable thing better have Chrisâ—'s heart and love and soule toward you then what else your thoughts could imagine above or below heaven If I be lifted up from the earth I will draw all men to mee Articl 5. I come now to the fifth Article the condition of Christs drawing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I be lifted up from the Earth this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if is not as in other places a note of doubting or of a thing of a contingent and uncertaine event Yea it signifieth here that Christ was not on any deliberation Shall I die or shâ—ll I not die for loste man Christ is not wavering dubious and uncertaine in his love love in Christ is more fâ—xed and resolved upon then the Covenant of night and day and the standing of mountaines and hills Ier. 31.35 Esai 54.10 in other places of Scripture it is not a matter of debate as â—oh 14.3 If I goe away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ made no quâ—stion whither he would goe to his father 1 Ioh. 2. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man sinne we have an Advocate there is no doubt but the Saints sinne and if we say we have no sinne we deceive our selves and the truth is not in us 1 Ioh. 1.8 To be lifted up from the earth is expounded to be crucified v. 33. this is Christs Metaphrase of the kinde of death which he suffered Crucifying was a cursed shamefull and base death Deut. 21 23. yet Christ expâ—esseth it by a word of exaltation Phil. 2.9 lifting up from the earth Christs death is life his shame glory there be pearls and saâ—hirs of heaven in Christs hell and â—hrist keepeth warm bâ—eath of life and hot blood in the cold grave when he is in an agony which materially was hell a glorious Angell of Heaven is in that hell with him to comfoâ—t him when hâ— iâ— born a poore man on earth and lies in a horses manger there â—s a new bon fire in Heaven for joy that a great Prince is born a new starre appeares the weaknesse of Christ is stronger then men The blacknesse of Christs marred visage is faâ—re in Christs poverty when hee has not to pay Tribute to the Emperour Caesar the Sea payes Tribute to the King and Prince of Kings Iesus a 〈◊〉 yeelds him a piece of moeny the lowest and basest repâ—oâ—ches of Christ his Crosse and sufferingâ— drops the honey the sweet smell of heaven Christs thorne is a rose his sadnesse joy O what most immediate rayes of glory that comes from his face be the very second â—able of Heaven must be exceeding fatnesse the back paâ—ts of the glorious King that sitteth on the Throne must be desirable the fragments and the broken meat of the Lords higher Table must be incompaâ—ably dainty all the earth to these are husks the reproaches of Christ must be not so sower as they are reported of 2. He maketh it the cause of Christs drawing all mâ—n to him 1. The Holy Ghost will expresse the cursed and shamefull death of Christ by a word of glory to be lifted up 1. The dying of Christ is a leaving of the earth 2. It is a maâ—ter of exaltation that Christ was thus abased Of these two only in this place in the New Testament and Ioh. 3.15 is Christs dying so expressed It is considerable that in this manner of death Christ will hold forth to us that the dying of Christ iâ— in a speciaâ—l manner a leaving of the earth so Ezechiah Esâ—i 37.11 I shall behold man no more with the inhabitants of the world that is I must leave the earth and see the Sunne no more and Christ Ioh. 13.1 Iesus knew that his houre was come and that he should depart out of this world into the Father Hence his own word to the repenting â—heife Luk. 23.43 To day thou shalt be with me in Paradise Ioh. 8.21 I goe my way and yee shall seek me and shall die in your â—â—nnes whither I goe yee cannot come Doct. Christ choosed a kinde of death which was a visible leaving of the earth and a going to â—eaven ere he came down again off the Crosse for that day his soule was in Paradise as the Serpent was lifted up in the wildernesse Ioh. 3.15 Christs motion in death is from the earth Christ was tired of the earth and had his fill of it he desired no more of it It is not a place much to be loved by you Saints for your deare Saviour had but few and sadde dayes on the earth he was served as a stranger here and has now left the earth and gone to the Father consider but a few reasons to move you to leave the earth 1. The earth was Christs prison he could not escape out of it till he payed his sweet life for it only two that we read of Enoch and Elias left the earth and went to heaven and saw not death these that shall be changed and shall not die at Christs comming have this priviledge but otherwise all have a bruise in the heel ere they goe out of earth 2. When Christ was on his journey he was not so much in love with the earth as to repent and turn back again as Christs head and face was toward heaven so his heart and soule followed hee went from the Crosse straight way to Paradise 3. What doth Christ leave the earth It is thy fellow-creature of God But 1. the foot-stoole for the soles of Christs feet Esa. 66.1 Math. 5.35 2. A foot-stoole of clay farre from the the throne of glory the office house of sin Esay 24.5 The earth also is defiled under the Inhabitants thereof chap. 26.21 For the Lord commeth out of his place to punish the Inhabitants of the earth for their inity It is Satans walk Iob 2.2 And the Lord said unto Satan from whence commeth thou and Satan answered the Lord and said from going too and from the earth and from walking up and down in it 3. It s the poore heritage of the Sonnes of men a clay patrimony Psal. 115.16 The heavâ—n even the heavens are Lords but the earth hath