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
by Gods owne hand Not a man killed more in the two Kingdomes nor a house burnt nor a scratch in the body nor one wound in the poore souldier of Christ but all are numbred all goe by ounces graines and scruples in heaven there is a paire of just and discreet ballances before the throne Crucifie Christ and pierce his side but not one of his bones can be broken there be broken bones of two one at either side of him within the breadth of five fingers to him Cast Joseph in the dungeon but hee must not die there Cast Moses in the river when hee is an infant to die there but Pharaoh's daughter must bring him up as a Prince Let Job's body be afflicted but save his life Imprison and scourge the Apostles but there is more to doe by them ere they be killed Make the Kingdome of Judah weeping captives in Babylon but the dry bones must live againe Let David be sore afflicted but hee cannot be delivered unto death Psal. 118. Let Daniel be a captive and meat for the lyons but hee must be saved and honoured Appoint a day for the destruction of the Jewes under Ahashuerus let death be shaped and warped but they shall not dye Love even the love of Christ whose seven spirits full of wisdome are before the throne is a straight line a just measure and weigheth all to the tempted soules that nothing shall goe above their strength no burden more then their back no poyson no death in their cup no gall more then the stomack can endure You may O redeemed ones referre your hell to Christs love and make over all your sorrowes to his will see if hee will destroy you Let Christ be Moderator to brew your cup and Free-Grace be Judge of your portion of Christs crosse and the crosse may bruise your shoulder it shall not grind you to powder Had I ten eternities of weale or woe I durst referre them to the bowels of Christs boundlesse mercy and free love shall I be the first that Christs warme love over-killed and over-destroyed Christs love is infallible and above error Fatherly providence determines all so equally measureth all so straightly tempereth all so sweetly that black death is suggered with white heaven the sad grave a palace royall for a living and victorious King Apples of life grow on the saddest crosse that the Saints beare The love of Christ hath soft and silken fingers love measureth out strokes Revel 3.19 And can love kill and destroy a sonne of Gods love The sufferings of Christ and the Saints be measured by hours God is the Creator of Time and tempereth the horologe My times are in thy hands Psal. 31. How long Ephraim a raw cake shall be in the oven is decreed from eternity 2. Put away your scum your froth and the ill bloud and you have a dyet-drink from Christ the shorter while 3. You think long to have Britaines houre or the ten dayes of Pestilence and Sword on Scotland or the vastations of Ireland the warres divisions and new blasphemies of England gone and over but though wee lose much time and have bidden farewell to yesterday and shall never see it againe yet the Lord of time loseth not one moment if through acquaintance and familiarity you may become good friends with the crosse and beare it patiently doe for Christ what you will doe for time the former is an act of grace the Lord will thank you for it the latter is the work of a carnall man and will yeeld you no thanks 4. Life is a burden to you when it hath such a soure and sad convoy as heavie afflictions and the soule looks out at the windowes of the clay-â—rison O when will the Jaylor come with the keyes and enlarge a prisoner But why would you fall out with a friend for a foes cause Christ hath sewed them together for a time the vision will not tarie Christ is on his journey wait on let patience have its perfect worke it s a floore that lyeth long under ground it is a long quarter betweene sowing and earing yet Faith hath ay a good crop This houre Among all the houres that Christ had this was the saddest 1. Christ saw that his life in this houre would be taken from him it was convenient that Christ who was a man like us in all things except sinne should not be a stock in dying but have actuall paine and sense in the losing of his life for Christ had as much nature though no corruption as any man and life is a sweet inheritance its natures excellent free-hold and no man is willingly and without one sigh or teare cast out of this free-hold and Christs nature was not brasse or yron Sorrow and sadnesse found a kindly lodging in him 2. Hee had a clay tent of flesh and bloud as the children have that Hebr. 2.15 he might deliver them who through the feare of death were all their life time subject to bondage He must in our nature put on actuall feare to deliver the Saints from habituall feare Nature cannot without horrour and a wrinkle on the brow looke straight out on the breadth of deaths black face The Martyrâ— kissed death because the joy of heaven took lodgeing in their soule by anticipation before the terme day to confirme the truth of God but death has a soure bite and sharpe teeth with all its kind kisses Yea but Christ must read in the face of Death more millions of curses a curse for every elect single man Deut. 27.26 Gal. 3.10 then would have affrighted millions of Angels O! but there was black and dolefull paintrie hell and thousand thousands of deaths in one all writen on the visage of death which was presented to Christ now and when there was a sad darke and thicke courten drawne over Christs heaven it must bee a soure kisse to lay his holy mouth to such a black face as death now had Christ was in sad earnest when he said Matth. â—6 38 My soule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly out of measure heavie even to the death 3. Christ having well tempered affections his soule never being out of joynt with sinne was not in dying foole-hardy or bolde-life-wasting or casting away the soule for a straw is forbidden in the sixth Commandement Hee saw sad and bloudy bils given in against him O how many thousands of sinnes were all made his sinnes by imputation And Justice was to sell all the elect over to Christ and to deliver them all by tale to free grace at no cheaper rate then the rendring of the soule of Christ to harder then ten thousand millions of ordinary deaths Christ behoved to earne heaven at the hardest cost for all his owne with no lesse then the noble and eminent life and bloud of God such a summe was never told downe in heaven before or after 4. There is much weight on this houre in regard of Christs opposites three
hoasts came against Christ Heaven Hell Earth any Adversary but God the enimity of men cannot make me or any man formally miserable There be great edges and Emphasis in these words My God my God why hast thou forsaken me Not a point not a letter of them can be wanting they are so full and Emphatick 1. My God my God the forsaking of Angels is nothing that Men all men friends all my inward friends forsake me is not much they doe more then forsake they abhorre Job their friend Job 19.19 that father and mother and all my mothers sonnes forsake me is hard yet tollerable Psal. 27.10 Psal. 31.11 Psal. 88.18 Yea that mine own heart and flesh forsake me is an ordinary may bee amongst men Psal. 73.26 But Gods forsaking of a man is sad 2. If he bee a God in covenant with me both God and then my God that is a warme word with childe of love if he forsake me it is hard When our owne leave us we forgive all the world to leave us 3. In forsaking there is a great Emphasis any thing but unkindnesse and change of heart and Love is well taken this speaketh against Faith though Christ could not apprehend this the Lord cannot change Christs could not beleeve such a blasphemy yet the extremity of so sad a condition offered so much to the humane and sinnelesse and innocent sense of Christ a change of dispensation 4. Me Why hast thou forsaken me the sonne of thy love thy onely begotten Sonne the Lord of glory who never offended thee but the relation of Christ to God was admirable hee was as the sinner made sinne for us in this contest the enimity of a Lyon and a Leopard is nothing Hos. 13.7.8 the renting of the caule of the webbe that goeth about the heart is but a shaddow of paine to the Lords running on a man as a Giant in furie and indignation 2. Hell and all the powers of darkenesse came against Christ in this houre Col. 2.14 15. 3. All the earth and his dearest friends stood aloofe from his calamity there was no shoare on earth to receive this ship-broken man In regard of that which was taken from Christ it was a sad houre which I desire to be considered thus 1. The most spirituall life that ever was the life of him who saw and enjoyed God in a personall union was vailed and covered 1. Possession in many degrees was lessened but in jure in right and in the foundation not removed 2. The sense and actuall fruition of God in vision was over-clouded but life in the fountaine stood safe in the blessed union 3. The most direfull effects in breaking bruising and grinding the Sonne of God betweene the millstones of Divine wrath were heere Yet the infinite love and heart of God remained the same to Christ without any shaddow of variation or change Gods hand was against Christ his heart was for him 4. Hence his saddest sufferings were by divine dispensation and oeconomy God could not hate the Son of his love in a free dispensation he persued in wrath the surety and loved the Sonne of God 5. It cannot bee determined what that wall of separation that covering and vaile was that went between the two united natures the union personall still remaining intire how the God-head suspended its divine and soule-rejoycing influence and the man Christ suffered to the bottome of the highest and deepest paine to the full satisfaction of divine justice As it is easie to conceive how the body in death falleth to dust and ill smelling clay and yet the soule dieth not but how the soule suffereth not and is not sadned is another thing How a Bird is not killed and doth flee out and escape and sing when a window is broken with a great noise in the cage is conceivable but how the bird should not suffer or be affected with no affrightment is harder to our apprehension and how ship-broken men may swime to the shoare and live when the shippe is dashed in an hundreth pieces is nothing hard but that they should be nothing affrighted not touch the water and yet come living to shoare is not so obvious to our consideration Yea that the soule should remaine united with the body in death and the Ship sinke the passengers remaining in the ship and not bee drowned is a strange thing The Lord suffered and dyed the Ship was broken and did sinke the soule and body seperated and yet the God-head remained in a personall uinion one with the Man-hood as our soule and body remaine together while we live and subsist entire persons Vse 1. Christ hath suffered much in these sad houres for us hee hath drunken Hell drie to the bottome and hath left no Hell behind for us Heb. 12.2 Jesus the Author and finisher of our faith he hath not onely suffered so much of the Crosse but he hath suffered all the crosse he hath endured the crosse despised shame In the originall the words are without any Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as much as he hath left no crosse no shame at all to be suffered by us and Phil. 2.8 He was obedient to the Father he saith not to the death but to death even death of the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It holdeth forth to us that Christ suffered so much for us as hee hath taken up to heaven with him the great Crosse and hath carried up with him as it were the great death and hath left us nothing or very little to suffer and indeed Christ never denyed but affirmed he himselfe behoved to dye but for the beleever he expressely denieth hee shall dye and that with two negations Joh. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall never in any sort dye and for our sufferings Paul calleth them Col. 1.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnants the leavings the dregs and after-drops of the sufferings of Christ the sips and dew-drops remaining in the bottom of the cup when Christ hath drunken out the whole cup so are our affections and being compared with what Christ suffered they are but bitts fragments and small pieces of death that we suffer for the first death that the Saints suffer is but the halfe and the farre least halfe of death it s but the lips the outer porch of death the second death which Christ suffered for us is onely death and the dominion Lordship and power of death is removed Why doe you then murmur fret repine under aflictions when you beare little wedges pinnes and chips of the Crosse Your Lord Jesus did beare for you the great and onely Crosse that which is death shame and the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellencie so called It is true the Spouse of Christ since the beginning of the world and since Christs time these 1600. Yeares hath been crying as a woman travelling in birth of a Man-childe and the Dragon neare persuing her and is not yet
on the crosse 2. This makes the way of redemption so much the more admirable that out of a way of weaknesse of death and shame the Lord should out-work sinne and the Devil and rear up to himselfe out of dust and hell and death glory heaven and eternall life Infinite glory made a chariot of shame and from it highly honoured Christ Omnipotency did ride upon death and triumph over hell and deviâ—s 1 Cor. 1.27 God hath chosen the weak things of the world to confound things that are mighty 28. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the base the kinlesse things that are of no noble blood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are despised the nothings of the world he hath chosen and things that are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may make idle and fruitlesse or bring to nothing things that are Vse If the Lord Iesus at the lowest and weakest his dying and shamed condition be so strong as to pull his bride from under the water and out of the bottome of hell up to heaven what power has he now when hee is exalted at thâ— right hand of the Majesty of God and has obtained a name above all names and is crowned King in Zion It is better to be weak and sick and weepe and sigh with Christ then to bee strong and live dance sing laugh and ride upon the skies with men in the world sure his enemies will be now lesse then bread to him and shall be his footestoole 2. Christ had cause to minde himselfe and forget us being now lifted up to the crosse under extreame paine and shame but love has a sharpe memory even in death Two things helpe our memory and they were both in Christ 1. Extreame love the mothers memory cannot faile in minding her childe because the childe is in her heart and deepe in hâ—r love the wretch cannot forget his treasure his gold is in his heart Christ loved his Church both by will and nature and cannot forget her she is Christs gold and his treasure Esai 49.14 15. Christ could not cast off nature the husband cannot forget the wife of his youth and the deeper love is rooted the memory of the thing loved is the stronger O but it is many yeares since Christ loved his redeemed ones 2. Sense helpeth memory a man cannot goe abroad in cold weather and forget to put on his cloaths sense will teach him to doe that a paining boyle will keep a man in minde of paine the Church is a fragment and a piece of mysticall Christ hee cannot forget his own body the Church is bone of his bone the head forgets not a wound in the hand Love did sweat up an high and mighty mountaine with thousands on his back 1. O what sweating for us even in death and sweating of blood 2. O what praying and praying more earnestly Lord help me up the mountaine with this burthen and all this time he is drawing and carrying on his shoulders hell up to heaven 3. What a sight was it to behold Christ dying bleeding pained shamed tormented in soule wrestling in an agony with divine justice and wrath receiving stroaks and lashes from an angry God and yet he kept fast in his bosome his redeemed ones and said death and hell paine and wrath shall not part us It pleased the Lord to bruise him to afflict his soule not to spare him to smite the shepheard but it pleased him in that condition out of deep love to draw his redeemed ones from the earth up after him to heaven Christ was a good servant he alwayes minded his work even to his dying day Vse If he in his weakest condition draw all men 1. How easily can he with one look blast the beauty and strength of his enemies being a God of such majesty and glory how weak is hell and all the Iron gates of it when Christ at the weakest plucks his Church out of the jawes of death and triumphs over death and hell 2. It shall be nothing to him with a pull of his finger when he appeares the second time in power and great glory to break the pillars that beare up heaven and earth and to dissolve with the heat and sparkles of fire that comes from his angry face the great Globe of the whole world as a hot hand can melt a little snow-ball of some few ounces weight and to loose with one shake of his arme all the Starres in heaven especially since the world is now but an old thred-bare-worn case and the best jewell in the case is man who is old and failed and passeth away like a figure and it shall be but a case of dead bones and of old broken earthen shards at Christs comming and Christ with no labour or paine can crush down the Potters house marre all the clay-vessels and burn with fire all the work of the house the Houses Castles Toweâ—s Cities Aâ—kers Lands Woods Gold Silver Silks and whatever is in it glory not in the creatures but gloâ—y in Christ. 3. Death and the crosse are the weakest things in the world but being on Christs back they are the strongest things in the world 2 Cor. 13.4 Though he was crucified through weaknesse yet he liveth by the power of God 1. The crosse was Christs triumphing Chariot there is power and strength in Christs teares in his sighes in the holes that the thornes made in his head in the stone laied above him when he is buried 2. His shame death and buriall made the greatest turning of wheels in the earth and heaven that ever the eares of man heard the more providence does concerne God his highnesse his glory the more speciall it is and accurate not that infinite wisdome is not infinite in the care over a worm as over an Angel but because there is more art of seen and externall visible providence in whole Kingdomes in Kings in the Church then toward one man or one Saint so providence must have more of the art wisdome speciall care of God toward his Catholick Church and his own only begotten Son in redeeming the whole Catholick Church then in caring for the Lilies of the field and the wormes of the earth or some one particular Saint What wonder then there be an eminent providence observed in the disposing of Christs coat when he dyed in the borrowing of an Asse for him to ride on and in casting a garment on the Asse for a Saddle or a foot-mantell when he rode into Ierusalem so in Christs suffering there is much of God there was a more noble work in his dying on the crosse then the creating of the world and there were foure things of the greatest basenesse imaginable upon Christ in this providence for there were upon Christ. 1. The weaknesse of death 2. Extreame paine 3. The openest shame Christ dying poore despised forsaken of all friend and unfriend 4. The curse of the Law in the manner of
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
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
infirmities but was in all points tempted like as we are yet without sinne Christ cannot now sigh but he can feele sighing he cannot weepe he hath a mans heart to compassionate our weeping in such a way as is sutable to his glorrâ—ed condition the head is in heaven but hee hath left his heart in earth with sinners there can bee nothing dearer to Christ then the holy Spirit he hath sent us downe that comforter the Spirit to abidâ— with us Vse 1. O that men would come and look into this Ark and that Christ would draw the curtain Doâ— but hear himself crying to the Cities of Iudah Isai. 40.9 Behold your God Isai. 65.1 I said to a Nation that was not called by any Name Behold me Behold me The doubling of the word saith Christ desires to out his beauty Shall your farme and youâ—â—ve yoak of Oxen keep you from him Men will not be drawn to him to satisfie their love Vse 2. Christ is a drawing and a uniting Spirit then all that are in Christ should be united certainly the divisions now in Britaine cannot be of God The wolfe and the good Shepherd are contrary in this the good Shepherd loves to have the flock gathered in one and to save them that they may find pasture and the flock may be saved The wolfe scatters the flock or if the wolfe would have the flock gathered together it is that they may be destroyed then it would be considered if a bloody intention of warre between two Protestant Kingdomes for carnall ends and upon forced and groundlesse jealousies be from an uniting Spirit and not rather from him who was a Murtherer from the beginning Vse 3. Jewes and Turks and civill men that are but Morall Pagans are not in Christ nor can they have any communion with God nor be drawn to Christ because no man can be in love with God except he see God as opened and made lovely to the soul in Christ Morall civility and Pharisaicall holiness is one of the most heaven-like and whitest wayes to hell that Satan can devise Many morall mâ—n go by theft to hell Satan by open violence pulleth the prophane and openly wicked men to perdition but he stealeth millions of civill Saints honest married men that have whereon to live in the world plenâ—ifully to hell in their whitâ—s as if they were Saints because civill and clean in the Morals of the second Table yet not being borne againe they cannot see the Kingdome of God and most men deceive themselves with countrey Religion and Moralities but such be but civill honest Antichrists and deny there is any need that Christ should come in the flesh to die for sinners for they can live honestly for sinners and save themselves and not be beholding to Christ for heaven or mortification or faith Verse 32. And I if I be lifted up from the earth I will draw all men This drawing of sinners to Christ is bottomed on Christs dying on the Crosse and his dying on the Crosse is an act of extream and highest love Joh. 3.16 Joh. 15.13 1 Joh. 4.9 10. Hence let us consider a little further what drawing and alluring power is in the love of God and what way we may come to the sweet fruit of the strongest pull of Christ Which may be consiâ—dered in 1. The revelation of the drawing lovelines of Christs dying 2. The fulnesse of this lovelinesse For the former Christ openeth himselfe to us we cannot discover him first and there be two Acts of this 1. Christ opens the understanding Luke 24.45 and the heart Acts 16.14 He taketh away the thick vail that is over the heart 2 Cor. 3.15 16. and rendereth the Medium the Aire as it were thin cleare visible as when the Sun expelleth night-shadowes and thick clouds so Davids key That openeth and no man shutteth Rev. 3.7 removeth the doore and the seale that the first Adams sin putteth on the heart Joh. 14.21 He that loveth me shall be loved of my Father and I will love him and will manifest my self to him And Christ can show the Father The Lord Jesus cometh out of his depth and Ocean of glory and Yvory chamber as it were and the Son of God revealeth the Son of God as Gal. 1. v. 12. compared with v. 15 16. sheweth He would not say Behâ—ld me behold me Isai. 65.1 and thâ—n get into a thick cloud and hide himself if he had not had a mind to reveal his glory and to show himself The King in his beauty Iâ—ai 33.17 all his lovelinesse the mysteries â—f his love the rosiness whiteness redness comliness of his face Cant 5.10 Nor would the Spouse pray for a noon-day sight of Christ Cant. 1.7 If he could not offer himselfe to be seen in his loveliness of beauty Thus Christ doth make manifest the savour of his knowledge in the Ministery of the Gospell 2 Cor. 2.14 When he letteth out to the soul the smell of Myrrhe Aloes of all the sweet ointments of his death and wounds that the soul seeth smelleth tasteth the Apples of love in the beleived mercy free grace satisfied justice peace reconciled with righteousnesse purchased redemption in his blood and he standeth behind the wall of our flesh and so is called Our wâ—ll Cant. 2.9 Behold â—e standeth behind our wall Or Behold that is he standing behind our wall he looketh forth at the window shewing himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewraying himselfe through the latâ—esse Yet this is not a perfect vision of God attainable in this life as the Author of the Bright Star dreameth I see a man more distinctly in the field and before the Sun then when he looks out at the grates or lattesse of a window and a window behind a wall for so we but see Christ in this life The compleatnesse of the lovelinesse is 1. In that there is no spot in Christ crucified when he is seen spiritually no blemish no lamenesse no defect for an eternall and infinite Redemption and an absolute righteousnesse more cannot be required nay not by God 2. Nothing that the desiring faculty and appetite can stumble at Paul's determination the last resolved judgement of his minde and his ripest resolution and purpose was to know nothing save Jesus Christ and him crucified 1 Cor. 2.2 Christs beauty can fill all the corners and emptiness of the wide desires of the soule 3. There is an actuall fulnesse of God spoken of Ephes. 3. Paul praying that the Ephesians may comprehend the great love of God v. 19. saith That yee may know the love of God that passeth knowledge that yee may be filled with all the fulnesse of God This is a satisfying fulness and is an admirable expression To be filled with God must be a soul-delighting fill But 2. To be filled with the fulnâ—sse of God is more for there is unspeakable fulness in God â— The expression is yet higher That ye may be filled
with the blood of Buls and Goats which was offered for the reconciling of men to God not of God to men 2. Because that blood is said to sanctifie and purge the conscience from dead works to serve the living God which cannot be said of God but clearly holdeth forth that Christ having offered himselfe without spot to God through the eternal Spirit those for whom he offereth himself cannot eternally perish as M. Moor saith p. 5. but that their consciences by this blood are purged from dead works to serve the living God And the place 1 Pet. 2.24 doth not prove that Christ bare the sinnes of many on the tree who are not actually saved by his death 1. The place saith the contrary and no such thing as that the Lord layd on Christ the iniquities of all and every one of mankinde 1 Peter restraines it to beleevers elect according to the fore-knowledge of God the Father through the sanctification of the Spirit begotten again unto a lively hope who are kept through the power of God by faith unto salvation 1 Pet. 1.2 3 4 5. And there is no colour that Peter speaketh of all Adams sonnes of all the heathen because hee saith Christ bare our sinnes Which bee these The sins of these that be called to patient suffering for well doing who are to follow Christ who left us an example of patient suffering who when he was vers 23. reviled reviled not again Now what is this the Indians and Tartarians patient suffering after Christs example to whose eares the name of Christ and his suffering never came by a dream or imagination 2. The sinnes of these which Christ bare on his own bodie on the tree are these that are healed with Christs strips and these that are returned to the Shepherd and Bishop of their soules and are to live to righteousnesse being dead to sin by the death of Christ who bare their sins v. 24 25. now these are the All that Isai speaketh of c. 53. when he saith 53.6 The Lord layd on him tâ—e iniquities of us all That is if we beleeve Arminians of all Moab Ammon Egypt Philistims Caldeans Ethiopians and all Adams Children who never heard of Christ for the thousand part of Adams Sons never heard of Christ then are they not obliged to beleeve in him of whom they never heard nor is it their sinne that they beleeve not Rom. 10.14 Ioh. 15.22 Ergo they are not obliged to live to righteousnesse being dead to sinne through Christs death because they never heard of Christs death Far lesse are all Adams sonnes healed with Christs stripes and returned to the shepherd and Bishop of soules nor was the chastisement of all the heathens peace upon Christ. And Esaiah expoundeth who be these all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose iniquities were laid upon Christ v. 8. for the transgressions of my people was he stricken and v. 12. he bare the sins of many as Matth. 20.28 and 26.28 The blood which is shed for many and he made intercession for sinners What doth he beare stripes for all the heathen and is he entred as High Priest for all Adams sons into the Holy of Holiest to plead and Advocate for such as Cicero Regulus Scipio Cato such as Pharoah Cain Judas Julian If he bare their iniquities he must beare their apostacie and finall infidelity or doth hee intercede for all and every one of mankinde 1 Ioh. 1.2 compared with 1 Ioh. 1.6 7 8 9 10. and Hebrew 9. He appeareth for us ver 24. for those that are sprinkled 13 14 15 16 17. and looke for him the second time vers 28. He maketh intercession for them that come to God through him Heb. 7.25 Who have a High Priest over the house of God Heb. 10.20 21 22. All these and many other places sheweth the contrary And the redemption that is in Iesus Christ Rom. 3.24 is not a Redemption which might have been confined within Christ to reconcile God to himselfe and which might consist with the finall totall and utter perishing of all mankind 1. We are justified through this redemption and not by the works of the law 2. V. 25. God set forth Christ this redeemer to be a propitiation through faith in his blood 3. That Christ might appeare the justifier of the ungodly vers 26. and exclude boasting by the law of faith ver 27. and bee the God of Iews and Gentiles ver 30.31 so that it was never Gods minde to imprison a reconciliation within the Father and the Sonne and leave our heaven at such a dead and cold venture as the discretion of indifferent free will so as it might fall out if men pleased that the suretie Christ should die and all his poore broken friends die eternally and suffer the second death also Arminians turne the Gospel in the sadest and bloodiest bargaine that ever was and yet the new English Arminians worse then their fathers say they preach not the Gospel of grace nor Christ who preach not their universall attonement in a grosser way then ever Arminians did for 1. Arminians durst not say Christ died vice loco omnium singulorum sed tantum in bonum eorum he died not in the person place and roome of all mankinde but onely for their good as Socinus taught them But Master Moore saith this right downe pag. 3. 2. Arminians durst not say Christ died and rose again and pleadeth as high Priest and Advocate for all but onely for beleevers Mr. Moore saith that for all he rose and acquiteth us of all our sins pag. 4. The place 2 Cor. 5.14.15 doth not prove a Reconciliation of all within God as Mr. Moore dreameth 1. The All that Christ died for if one died for all then were all dead by no reason must bee in number equivalent to all that died in the first Adam Nor is there any reason in the text to make all those that are actually made alive in Christ and live not to themselves but to Christ equall in number to all that died in Adam 1. God gave not Christ to die for heathen who were never to hear of Christ that they might live to Christ. 2. These words hence forth know we no man not Christ after the flesh nor for the outward priviledge of Jewish dignitie circumcision or a temporall kindgome which fleshlie dignity the Apostles sometime knew Christ for and expected in him but now this is taken away and Christ hath died for all that is for Iews and Gentiles without respect of any such differencie for Christ gave his life for the Gentiles as well as for the Iews 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for All is a word of efficacie and holds forth the Lords effectuall intention but if Mr. Moores glosse stand there is no effectuall intention in Christ to save all and every one Nor doth the place 1 Tim. 2.4.6 signifie any reconciliation not applyed to persons for his being given a ransome for all noteth clearely an
con-naturall end of Christs death is Joh. 10.10 That his sheepe may have life and have it more aboundantly he suffered the just for the unjust that he might bring us to God 1 Pet. 3.18 and in the very act of suffering to speake so or in that he was stripped and dyed The chastisement of our peace was on him Esai 53.5 This cannot bee such a possible heaven a fowle sleeing in the aire a may be as farre off as a never may be which may consist with an inevitable hell So as Christ dyed not but on a poore hopelesse venture and a forlorne contingencie that might as soone fill Hell with the damned soules of all the world as grace Paradice with redeemed ones 6. His comming in the world hath no such Arminian end that we reade of as a possible saving or an obtained salvation that thousands yea not one in the world may ever enjoy but he came to seeke and actually and intentionaly to save that which was lost Luk. 19.10 to save sinners 1 Tim. 1.15 and Paul the first of sinners and not for wrath but that we might obtaine salvation by our Lord Jesus Christ 1 Thes. 5.9 7. Nor did he so die that we should not live to our selves but unto Righteousnesse but that we might be 1 Pet. 2.24 redeemed from this present evill world Gal. 1.4 from our vaine conversation 1 Peter 1.18 That hee might redeeme us from all iniquitie and purifie to himselfe a peculiar people zealous of good workes Titus 2.14 That wee should glorifie God in our bodies and Spirits which are Gods 1 Cor. 6.20 That hee might present to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should bee holy and without blemish Ephes. 5.27 Now Christ may obtaine the native and intrinsecall end of his death though all the Redeemed ones say the Arminians Live to themselves and never be redeemed from the present evill world nor from their vaine conversation and live and die to themselves and walking in their lusts 8. And upon what ground Christ is made Lord hee is made also a husband to the Church for the husband as an husband is made head of the wife Now the intrinsecall end and so the specifick acts of this husband who is joyned to us by the marriage-covenant of free grace must bee free love to his Spouse as Paul expoundeth it Ephes. 5.25 and the native fruit and end of Marriage is that the Spouse might have interest in the righteousnesse glory spirit wisdome and sanctification the kingdome and throne of the Husband and Lord not that hee might condemne and destroy his Spouse 9. It is a reasonlesse conceit that after Christ dyed hee hath a freedome to transact for our actuall saving and glorifying in what termes he will Law or Gospel Grace or Works because he dyed the surety of the covenant of grace Hebr. 7.2 and made his Testament and last will and confirmed it by his death as our friend and bequeathed to his poor friends the promise of an eternall inheritance Heb. 9.15 and so he died as the Mediator of the New Testament and sealed the Covenant with his blood which is therefore called the blood of the eternall covenant Heb. 13.20 Zach. 9.11 And therefore neither the first Testament was dedicated without blood Heb. 9.18 19 20 21. and Christ by his blood entred into heaven as a Priest to intercede for us v. 23 24. And this Arminian way over-turneth the whole Gospel which is a bargaine of blood between the Father and the son Christ and Christ dying and justifying pardoning the iniquities of his people making them heires of the same Covenant and Kingdome with himselfe is in this Indenture of free Grace the chiefe man Now unpossible it is that this can be an effect of Christs death that he may set up a covenant of grace and a Gospel-way to Heaven or set up another way when as by the Gospel-covenant only God gave Christ a body indented with him to doe the worke to make his soule an offering for sin and God promised to him if he would die a seed and that the pleasure of the Lord should prosper in his hand that his soule should be satisfied that he should justifie many intercede for many Isai. 53.10 11 12 13. Now if all might eternally perish notwithstanding that Christ died for them and it were free to Christ to make such a Covenant after his death in which not one man possibly may be saved Christ then should doe his work and yet not have his wages nor have a seed nor justifie his people nor have a willing people to serve him yea then should Christ offer the sacrifice of his body as our Priest on earth in sheding his blood and yet not enter into Heaven and the Holy of Holiest to intercede for us as our High Priest there also 10. All the offices and relations of Christ and comfortable promises of the Gospel shall be overturned for it is in the free will of man that Christ be King or no King Head or no Head of the Church a Husband or no Husband Clear it is Christ is a Gospel King now if his death might stand and attain its intrinsecall end and effect which is a meer possible reconciliation and a salvation to his people standing only in a may be or a may never be then Christ is a Gospel-King without a Kingdome of Grace the fruits whereof are righteousnesse joy of the Holy Ghost and peace Rom. 14.17 He is a King but Iudah shall never be saved in his dayes there shall be no righteousnesse no peace no joy in his Kingdome he is a Redeemer and a Saviour but his people all are eternally lost and die in bondage and misery and in their sins he is a Saviour but saves not his people from their sins he is the chief corner stone but no other living stones are built on him he is a head but hath not a living body quickned by his Spirit nor a body that is the fulnesse of Christ he is a Husband but the essence of his maritall and husbandly power standeth in that he hath power to destroy his Spouse eternally That he hateth his own flesh he is a Shepherd and a good Shepherd and layeth downe his life for his Sheepe but the roaring Lyon devoureth all his Flocke he carrieth not the Lambes in his bosome he feedeth them not in the strength of the Lord he causeth them not lye downe safely he leadeth them not to the living waters they hunger and starve eternally he is the vine-tree but no man bringeth forth fruit in him He is an eternall Priest but the sins of all he offereth for remaine in heaven before the Lord for ever hee is the promised seed and by death triumpheth over Devils and Principalities and powers but the Serpents head is not bruised Satan is not cast out Satan reigneth and ruleth in all mankinde He hath much in Christ
Christ see what expâ—â—ssion is put on the last judgement that same is on the judgemâ—nt of Ierusalems destruction for resisting Christ For 1. It s hell-like when mothers shall wish their children had never been born and when they shall as damned in the day of judgement pray Mountaines fall on us and Hils cover us Luk. 23.29.30 Vse 2. If Christ draw all men to him then they are farre wide who think that free-will and morall honesty can bring men to heaven there be no Moralists in heaven who were pure Moralists on Earth and had nothing of the Gospel-drawing and of supernaturall work in them civill Saints can never be glorified Saints thousands are deceived with this they think their lamp can shew them light to know the Bride-grooms chamber-doore but taâ—e these for marks of deluded men 1. Such men will shoot and cry at adultery as he that took Abrahams Wife from him and a Cain may be madded with murthering his brother but was Cain touched for Gospel sins is Judas wakened in conscience for that which is the speciall condemning gospel-sinne the cause of condemnation and dying in sin Ioh. 3.36 Ioh. 16.9 chap. 8.24 No but for murthering his Master it s the light of the Spirit that seeth spirituall sins spiritually 2. Profession looketh like Paradise and the raine-Bow its big in its own eyes and the fairest for variety of coulors but it s a self-plague and doth carry millions of souls to hell without din and noise of feet its Christ acting judicially on the hypocrite within pistoll shot of a besieged soule making fire-works under the earth and when all within are sleeping Christ springeth a powder-Mine and burneth up all forward Gospel-fire-works maketh more then ordinary fury in the soule open open to Christ multiplyed fastings and taking Christs crown from him are dreadfull 3. They had never a sick-night for the want of Christ Gospel profession is a light to let men see to sinne a candle to let men see to goe to hell and lye down in sorrow with art Ah what comfort is it that I goe to hell no man seeing me and by stealth and my back to the Pit What a poore comfort to goe to eternall perdition fasting and praying monthly multiplying dayes of thanksgiving and withall plundering Christ of his Royall Crown following the sinnes of Prelates whom God cast out before us exercising rapine and unjustice giving new lawes to Christ and planting plants which God will root out The manner of perishing is a poor accâ—dâ—nt of death O but heart-boyling of love a faint pulse a pale and a lean sinner dying for the absence of Christ no man but the Spirit and Physitian knowing what ails hâ—m are sweet diseases let the love of Christ absâ—nt be in the mans soule a deep river how sweet were it to be drowned in â—hat river and to die an hundreth deaths in one day because he whom the soule loves is gone away O watchmen know you not where he is O daughters of Ierusalem can you tel him that I am sick of love O shepheards where is Christs Tent where dwels he what is profession to this a shadow a straw nothing vanity 4 What a decitfull thing is it make free-will the great Idoll and to hire an house in heaven for the income and rent of merit can it be imagined that the love of Christ can be hired so much as it should have of hire so much it should want of free-love how can the heart of God be taken with the merit of man grace is the floure and the freenesse of grace like the beautifull bloome of the floure and this freenesse is so taking that it layes bands and chaines on the heart were there a good deserving in the man to buy grace the cord should be as a single and untwisted thred Vse 3. Christ so drawes all men to him that drawn mans will is not forced as we have seene and therefore Libertines erre fouly who make the drawn partie blocks and stones and meere patients hence these positions of Familists and Libertines 1. In the saving and gracious conversion of a sinner thâ— faculties of the soule and working thereof in things pertaining to God are destroyed and made to cease 2. And instead of these the holy Ghost doth come and take place and doth all the works of these naturall faculties as tâ—e faculties of the humane nature of Christ doe 3. The new creature or the new man mentioned in scripture is not meant of grace but of Christ. 4. Christ worketh in the regenerate as in those that are dead and not as in those that are alive or the regenerate after conversion are altogether dead to spirituall acts 5. There is no inherent righteousnâ—sse in the Saints or grace or graces are not in the soules of beleevers but grace is Christ himselfe working in us who are meere patients in all supernaturall works 6. Faith repentance new obedience are gifts not graces all the elect are saved and receive the Kingdome as little children doe their fathers inheritance passively Mr Towne saith in Sanctification as well as in justification we are meere patients and can doe nothing at all Assertion of grace p. 11.68 7. The Spirit doth not work in Hypocrites by gifts and graces but in Gods children immediatly 8. We may not pray for gifts and graces but onely for Christ. 9. The efficacy of Chirsts death is to kill all activity of Graces in his members that he might act all in all 10. All the activity of a beleever is to act sinne 11. We are not bound to keep a constant course of prayer in our families or privately unlesse the Spirit stirre us thereunto 12. If Christ will let me sinne let him look to it upon his honour be it 13. The new heart and the walking in Gods commandements are no conditions of the Covenant of Grace where is there one word that God saith to man thou shâ—ll doe this if God had put man upon these things then they were conditions indeed but when God takes all upon himselfe where are then the conditions on mans part If there be a condition he that vndertaketh all things in the covenant must needs be in the fault if the Lord work not in us a cleane heart and cause us not walk in his commandements it s then the Lords fault absâ—t blasphemia if we sinne against the covenant 14. The blessednesse of a man is onely passive not active in his holy and unblameable walking To the end that these errors may the more fully bee discovered we are to enquire in these Assertions what activitie wee have in works of grace Asser. 1. In the first moment of our conversion called actus primus conversionis we are meer patients 1. Because the infusion of the new heart Ezech. 36.26 the pouring of the Spirit of Grace and supplication on the familie of David Zach.
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
are given to ransome others but poor soules if they be turned in servants their life should be spared but Christ was such a ransome as must lay down his life for the captives Matth. 20.28 No ransome can come lower then a man and an innocent mans death If the captive be wounded and sickly the man that goes a ramsome for him by no Law should be sickly and wounded also 1. It is not ordinary that he that stands as a ransome for captives should take their naturall infirmities their body sighes sadnesse sorrow wants and be like them in all things but Christ was like us in all things except sin 2. And what greater hardship can you put on a ransome captive then death all these Christ did â—ndergoe for us The third and last consideration of Christs death is as it was the end of Christs journey and all his labours in the flesh and this I desire to be considered in these repects 1. As death is Christs last enemy 2. In the concomitants of it 1. As in his triumph of victory 2. His welcome to his Father 1. As death was Christs last enemy dying was to him as to man the last day and moment of his week when he entered into his Sabbath and rest and dyed never to die againe the world and devils chased him into the grave and when he was there hee was in his own land in Paradise in a Kingdome Death was the wearied way-faring-mans home the end of his race and at this place was the fore-runners gold his garland and prize even the glory set before him for the which hee indured the Crosse and despised shame he then sat down it was Christs landing port after his stormy sailing 2. He had no more to do in the merit of redemption in the way of satisfying justice for Christs buriall or lying in the grave was but his mora his lodging all night with death or a continuation of his death when he dyed all was finished the Law of God for satisfaction could crave no more as the last enemy of the body is death 1 Cor. 15.26 so it was the head Christs lasts enemy on earth 3. Heaven was Christs place of refuge his sanctuary and his asylum when Christ was in the other side of death and of time hee was in his castle in his strong Fort enemies can neither besiege him nor take him he cares not now for the worlds feud or for death or the grave Revel 1.18 There was no more law against Christ after his soul was in Paradise the believer has a perfect acquittance of all crosses when he is once in the land of glory 2. There be two considerable concomitants in Christs death 1. His victory 2. His welcome His victory was in his very act of dying that death and the justice of a divine law had their will of Christ and could demand no more of him for all engagements and to answer the bill but death and such a death it was a sort of over-plus and aboundance of ransome to God that death was put to the worse and could in justice never arrest any believer or Saint after Christ. O deaâ—h what wouldst thou have more Or what canst thou demand in law 2. Christ and all his lâ—gally were crucified and dyed and Christ and all his were not destroyed under death but Christ lived and all his with him Ioh. 14.19 when two strong enemies doe conflict and put out their strength one against another to the full and the one lives in his full strength the other must be foiled Christ after death lived and can die no more and is strong and omnipotent now death did all it could against Christ in that he dyed then he must be the Victor and death the vanquished party death was Christs Land-port his shoar after sad Sea-sailing his last stage in which he posted to glory and he came into Paradise and his Fathers Kingdome in a sweat of bloud and the Crosse accompanied him in over the threshold of the gates of heaven so he was welcommed he and all his feed who then were legally in him as one who had acquitted himselfe bravely and honourably in the businesse that most highly concerned the Lord and the glory of all his blessed attributes mercy justice grace wisdome power soveraignty c. There was a most joyfull acclamation in heaven a welcome and embracing and a hand-shaking as we say 1. Between the Father and the Sonne and this is a sweet mediâ—ation Dan. 7.13 I saw in the night visions and behold one like the Sonne of man came with the clouds of heaven and came to the Ancient of dayes and they brought him neare before him ver 14. And there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him Now who be these that brought Christ to the Father when he ascended who but thâ— holy Angels his ministering Spirits or servants they attend his ascension to heaven as the Estates of a King wait on and convey the Prince and Heire of a Crown in his Coronation day Heb. 1.6 14. the Disciples Act. 1.10 See two men in white apparell at his ascension goe up to heaven sure there must have been a hoast of them as there were at his birth and shall be at his second comming and its little enough that the Peeres of Heaven such a glorious Parliament of the High House beare the taile of his Robe Royall and attend to welcome to heaven their Lord Creator and their head Christ by whom they stand in Court they are the servants of the Bridgroome it was much joy to them when Christ returned a triumphing Lord to heaven having done all gloriously and compleatly The Father after his death made him a great Prince and gave him a name above all names and set him at the right hand of the Majesty of God 2. And if the Lord shall say to sinfull men Well done good servant enter into the joy of thy Lord Farre more being infinitely satisfied with the travels and service of his Sonne he must say Well done well suffered O Son of my love enter into the joy of thy Fathers soul For the Fathers soule ever delighted in him Esa. 42.1 3. And to see the Father embrace his Sonne in his armes after the battels and put the Crown on his Head and set him down at his right hand and exalt him as an eternall Prince for evermore and accept all his labours and his faithfull and most successefull acquitting of himselfe in all his offices as Redeemer King Priest and Prophet must be a joyfull sight Vse 1. No Believer take it ill to die death sips at every bloud noble or low and would but drink the bloud of this celebrious and eminent Prince of the Kings of the earth 1. For besides that God has stinted our moneths and the ship cannot passe farther then the length of the cable here is the matter Christ
the blew stripes and scarlet wounds on innocent Iesus back and sides his head and hands and feâ—t will ye young men Eccles. 11.9 laugh and sinne and must Christ weep and shout and cry for paine when he suffers for sinne Sinners yee have merry dayes in your lusts O but it was a dolefull and a wearisome time to Christ to pay for sinne The drunkard sings and drinks when Christ answers his bill he sighes Salomon Eccles. 2. in the dayes of his vanity sought to give himselfe to wine ver 3. to lay hold on folly and ver 10. and what ever his eyes desired he with-held not from them he kept no joy from his heart But Christ had a sad night in the garden O but he had a heavie soul when with teares and strong cryes he prayed when justice squeazeth a sweat of blood out of Christs body and hee looks like sorrow and sadnesse it selfe dying and bâ—eeding and crying My God my God why hast thou forsaken me never mothers sonne after this make a sport of sin or sinne with good will and delight What death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what quality or kinde of death he was to dye The quality and kinde of Christs death is most remarkable for three characters were printed and engraven on the death of the Crosse which Christ dyed 1. Paine 2. Reproach and shame 3. The Curse of God and man The paine in Christs death comes under a twofold consideration 1. Naturally 2. Legally the nature of the death was painefull for death of it self is painfull no man payes that debt with ease and nature smiling and sporting die who will it will cost you of your flesh when Asa dies he cryes ah my feet when David dies he complaines O my cold body the Shunamites child ah my pained head Vzzah Oh my lepâ—ous skin do not pamper nor idolize your body if wicked men have not one band or coard in their death but steal down to the grave in a moment beside deaths knowledge yet they pay deare for it Iob 24.20 The wormes shall feed sweetly on them life is a great pearl But there bee three things besides that made the death of Christ painfull 1. Violence 2. Slownesse of dying 3. Many degrees of life taken from him Violence it is to die of any disease or of paine 1. But when five or six deaths do all start equally at one land-port and at one race and strive which of them shall dispatch the poore man soonest the paine is the more yee know the complaint of our blessed Saviour Psal. 22.16 They pierced my hands and my feet and Ioh. 19.34 one of the souldiers with a spear pierced his side and forthwith came there out bloud and water here by Scripture be five deaths that invade a living man death on every hand and death on every legge and death on his side though this last came a little too late the Souldiers had no law to pierce his side but to make sure work he should be dead by a sort of chance to men which yet sweetly was subservient to the decree of God and the Prophecies Christ was thus served 2. Now a violent death it must be when strong and great nailes did pierce the most nervous parts of his body his hands and his feet one Iron wedge thrust in at his left pape to pierce his heart or to pierce through the temples of the head would quickly have dispatched him 2. As for the slownesse of his death foure leasurely and slow violent deaths to cause him to bleed to death were hard the word saith the bloud is the life of the living creature then look how long his bloud was comming out his life was dropping out as long They say the death of the Crosse will keep a man aliv with his life in on the Crosse above three or foure hourese the man dying and yet cannot die these languishing deaths procuring a cruell favour such as is deaths slow pace and yet quick torment are images of hell where men seek death but cannot finde it because death sleeth from them 2. The lentnesse of death is much when death is divided into foure quarters death at every hand and at every foot makes the paine greater when the weight and trunck of Christs living body lifted up from the earth hangeth upon four paining and tormenting pillars the Lords pierced hands and feet as if death had delighted to hold Christ long at Sea and denyed him the last sad service 3. And Christ had been before dying a terrible death in the garden when he had been seeâ—hed and boyled in a bloud of sweat and two circumstances evidence that the two Theives death was nothing in slownesse of torment comparable to Christs death 1. The sad and direfull Prefaces and preparatories to Christs death as he was in the night before in a soule death in the garden and in a sweat of bloud there trickled out of his body down upon the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were drops great hail-stones of blood frozen or hâ—ardened together as Stephanuâ— thinks through extreame terror he was scourged against all Law and crowned with thornes 2. And so was he weakened in body as he was not able to beare his own crosse it was his own complaint Psal. 22.17 I may tell all my bones what ever the story of passion say how Christ could have been so lean in twenâ—y and foure houres its evident he complaines his â—â—rength was dryed up like a pot-sheard and that death was more painfull to Christ then to these thaâ— dyed the same death yea Christ began to die the night before he was then under violent death of soule and body above the houres that hee was on the Crosse when others are long tormented with paine that paine is rather the fore-runner of death then death for death stayes but a moment in doing that sad service in bringing the soule out but death all this time twenty foure houres was acting upon Christ both the second death the Lords anger and curse being on him and then bodily paine with the curse of the law all this time wrought upon him Some say gall and vinegar were given to men to be crucified to make them lesse sensible of that extream paine And consider his death legally may we not say as Christ in bearing the paines of the second death did suffer that which all the Elect should have sustained in their souls for ever so Christ did bear many millions of bodily deaths it may be a question if Christs suffering for Peter be Christs suffering for David for sure Peters sins and Davids sins together are more then Davids sins alone and if on Christ the Lord laid the iniquity of us all â—sai 53.6 it must be a greater punishment then if the Lord had laid the iniquity oâ— some few one or two upon Christ say that the Elect were three millions of redeâ—med ones as we cannot deâ—ermâ—ne the number
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
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
want nothing Mercy be satisfied Peace should kisse righteousnesse and warre goe on in justice against a sinlesse Redeemer Angels bowing and stooping downe to behold the bottome of this depth 1 Pet. 1.12 cannot read the perfect sense of the infinite turnings and foldings of this mysterious love O Love of heaven and fairest of Beloveds the flower of Angels why camest thou so low down as to be-spot and under-rate the spotlesse love of all loves with coming â—igh to black sinners Who could have beleeved that lumps of hell and sinne could be capable of the warmings and sparkles of so high and princely a Love or that there could be place in the brest of the High and lofty One for forlorne and guilty clay But wee may know in whose brest this bred sure none but onely the eternall Love and Delight of the Father could have outed so much love had another done it the wonder had been more But of this more else-where Wee may hence chide our soft nature the Lord Jesus his soule was troubled in our businesse wee start at a troubled body at a scratch in a penny-broad of our hyde First There is in nature a silent impatience if wee be not carried in a chariot of love in Christs bosome to heaven and if wee walk not upon scarlet and purple under our feet wee flinch and murmure Secondly Wee would either have a silken a soft a perfumed crosse sugered and honyed with the consolations of Christ or wee faint and providence must either brew a cup of gall and worm-wood mastered in the mixing with joy and songs else wee cannot be Disciples But Christs Crosse did not smile on him his Crosse was a crosse and his ship sailed in bloud and his blessed soule was sea-sick and heavie even to death Thirdly Wee love to saile in fresh waters within a step to the shoare wee consider not that our Lord though hee afflict not and crush not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his heart Lam. 3.33 yet hee afflicteth not in sport punishing of sinne is in God a serious grave and reall work no reason the crosse should be a play neither Stoicks nor Christians can laugh it over the Crosse cast a sad glowme upon Christ. Fourthly we forget that bloody and sad mercies are good for us the peace that the Lord bringeth out of the wombe of warre is better then the rotten peace that wee had in the superstitious daies of Prelats What a sweet life what a heaven what a salvation is it we have in Christ and we know the death the grave the soule-trouble of the Lord Jesus travelled in paine to bring forth these to us Heaven is the more heaven that to Christ it was a purchase of blood The Crosse to all the Saints must have a bloody bit and Lyons teeth it was like it selfe to Christ gallie and soure it must be so to us Wee cannot have a Paper-crosse except we would take on us to make a golden providence and put the creation in a new frame and take the world and make it a great leaden vessell melt it in the fire and cast a new mould of it Fiftly the more of God in the Crosse the sweeter as that free grace doth budde out of the black rod of God to the soule that seeth not and yet beleeveth and loveth the Crosse of Christ drops honey and sweetest consolations Wee sigh under stroakes and we beleeve The first Adam killed us and buried us in two deaths and sealed our grave in one peece of an houre he concluded all under wrath Now how much of Christ is in this Omnipotencie infinite wisedome when Angels gave us over and stood aloofe at our miserie as changed lovers free Grace boundlesse love deepest and richest mercy in Jesus Christ opened our graves and raised the dead Christ died and rose againe and brought againe from the dead all his buried brethren Sixtly we can wrestle with the Almighty as if we could discipline and governe our selves better then God can do Murmuring fleeth up against a dispensation of an infinite wisdome because its Gods dispensation not our owne as if God had done the fault but the murmuring man onely can make amends and right the slips of infinite Wisdome Why is it thus with mee Lord saith the Wrestler Why doest thou mis-judge Christ he who findeth fault with what the Creator doth let him be man or Angel undoe it and doe better himselfe and carry it with him Seventhly we judge God with sense with the humor of reason not with reason the oare that God rolleth his vessell withall is broken say we because the end of the oare is in the water Providence halteth say we but what if sense and humour say a straight line is a circle The world judged God in person a Samaritane one that had a devill if we mis-judge his person we may mis-judge his providence and wayes Suspend your sense of Gods wayes while you see his ends that are under ground and instead of judging wonder and adore or then beleeve implicitly that the way of God is equall or doe both and submit and be silent Heart-dialogues and heart-speeches against God that arises as smoake in the Chimney are challengings and summons against our highest Landlord for his owne house and land Secondly If Christ gave a soule for us hee had no choiser thing the Father had no nobler and dearer gift then his only begotten sonne the sonne had no thing dearer then himselfe the man Christ had nothing of value comparable to his soule and that must runne a hazzard for man The Father the Sonne the Man Christ gave the excellentest that was theirs for us In this giving and taking world we are hence obliged to give the best and choisest thing we have for Christ. Should wee make a table of Christs acts of love and free grace to us and of ouâ— sinnes and acts of unthankefulnesse to him this would be more evident as there was 1. before time in the breast of Christ an eternall coale of burning love to the sinner this fire of heaven is everlasting and the flames as hot to day as ever our coale of love to him in time hath scarce any fire or warmenesse all fire is hot Oh we cannot warme Christ with our love but his love to us is hotter then death or as the flames of God Wee were enemies in our minds to him by wicked workes Col. 1.21 Heires of wrath by nature Christ began with love to us we begin with hatred to him 2. The Father gave his onely begotten Sonne for us how many Fathers and Elies will not let fall one tough word to all the sonnes and daughters they have for the Lord God spared not his Sonne but gave him to the death for us all Earthly Fathers spare clap their Sonnes Servants Friends Magistrates flattering Pastors their people in their blasphemies for him 3. Christ gave his soule to trouble and to the horrour of the
bloud of atonement checks and love-terrors or love-feavers that Christs Princely head was wet with the night-raine while hee was kept out of his owne house and suffered to lodge in the streets and feare that the Beloved withdraw himselfe and goe seek his lodging elsewhere as Cant. 5.4 5. Psal. 5.9 10 and that the Lord cover himselfe with a cloud and return to his place and the influence of the rayes and beames of love be suspended are sweet expressions of filiall bowels and tendernesse of love to Christ. Libertines imagine if the hazard and feare of hell be removed there is no more place for feare soule-trouble or confession Therefore they teach that there is no assurance true and right unlesse it be without fear and doubting 2. That to call in question whether God be my deare Father after or upon the commission of some hainous sinnes as murther incest c. doth prove a man to be under the covenant of works 3. That a man must be so farre from being troubled for sin that hee must take no notice of his sin nor of his repentance Yea Dr. Crisp vol. 3. Serm. 1. pag. 20 21 22. saith There was no cause why Paul Rom. 7. should feare sin or a body of death because in that place Paul doth saith hee personate a scrupulous spirit and doth not speak out of his owne present câ—se as it was at this time when hee speaks it but speaks in the person of another yet a beleever and my reason is Paul in respect of his owne person what became of his sin was already resolved Chap. 8.1 There is now no condemnation c. hee knew his sins were pardoned and that they could not hurt him Answ. Observe that Arminius as also of old Pelagius exponed Rom. 7. de semi regenito of a halfe renewed man in whom sense which inclines to veniall sins fights with reason that so the full and perfectly renewed man might seeme to be able to keep the Law and be free of all mortall sin And Crisp doth here manifestly free the justified man of all sin why because hee is pardoned So then there is no battell between the Flesh and the Spirit in the justified man by the Antinomian way to heaven which on the Fleshes part that lusteth against the Spirit deserveth the name of sin or a breach of the Law Onely its Asinus meus qui peccat non ego as the old Libertines in Calvin's time said The flesh does the sin not the man for the man is under no Law and so cannot sin But that Paul Rom. 7. speaks in the person of a scrupulous and troubled conscience not as its the common case of all the regenerate in whom sin dwells is a foule and fleshly untruth 1. To be carnall in part as Vers. 14. to doe which wee allow not to doe what wee would not and what wee hate to doe is the common case not peculiar to a troubled conscience onely but to all the Saints Gal. 5.17 2. Paul speaketh not of beleeving as hee must doe if hee speak onely of a scrupulous and doubting conscience but hee speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of working vers 15. doing 17 18. willing 15 19. not of beleeving onely or doubting Now it is not like the Apostle does personate a scrupulous soule of whom hee insinuates no such thing 3. A scrupulous and troubled conscience will never yeeld so long as hee is in that condition that hee does any good or that hee belongs to God as is cleare Psal. 88. Psal. 38. Psal. 77.1 2 3 4. c. but Paul in this case yeeldeth hee does good hates evill delights in the Law of the Lord in the inner man hath a desire to doe good hath a law in his mind that resisteth the motions of the flesh 4. Yea the Apostle then had no cause to feare the body of sinne or to judge himself wretched this was his unbeleefe and there was no ground of his feare because hee was pardoned hee knew that he was freed from condemnation It was then Paul's sinne and is the sinfull scrupulosity of unbeleevers to say being once justified Sinne dwells in me and there is a law in my members rebelling against the law of my mind and bringing me into captivity unto the law of sinne and I am carnall and sold under sin and I doe evill even that which I hate for all these are lies and speeches of unbeleefe The justified man sinneth not his heart is clean hee doth nothing against a law But I well remember that our Divines and particularly Chemnitius Calvin Beza prove against Papists that concupiscence is sin after baptisme even in the regenerate and it is called eleven or twelve times with the name of sin Rom. c. 6. c. 7. c. 8. and they teach that of Augustine as a truth Inest non ut non sit sed ut non imputetur So we may use all these Arguments against Libertines to prove wee are even being justified such as can sin and doe transgresse the Law and therefore ought to confesse these sins be troubled in conscience for them complaine and sigh in our fetters though wee know that we are justified and freed from the guilt of sin and the obligation to eternall wrath But sin is one thing and the obligation to eternall wrath is another thing Antinomians confound them and so mistake grosly the nature of sinne and of the Law and of Justification Some imprudently goe so farre on that they teach That beleevers are to be troubled in heart for nothing that befalls them either in sinne or in affliction If their meaning were that they should not doubtingly and from the principle of unbeleefe call in question their once sealed Justification wee should not oppose such a tenent but their reasons doe conclude That wee should no more be shaken in mind with sinne then with afflictions and the punishments of sin and that notwithstanding of the highest provocation wee are guilty of wee are alwayes to rejoyce to feast on the consolations of Christ. 1. Because trouble for sin ariseth from ignorance or unbeleefe that beleevers understand not the work of God for them in the three Persons the Fathers everlasting decree about them the Sons union with them and headship to them his merits and intercession the holy Spirits inhabitation in them and his office toward them to work all their works for them till hee make them meet for glory 2. Because such trouble is troublesome to Gods heart as a friend's trouble is to his friends but especially because the Spirit of bondage never returnes againe to the justified Rom. 8.15 But I crave leave to cleare our Doctrine touching soule-trouble for sin in the justified person Asser. 1. No doubting no perplexity of unbeleefe de jure ought to perplexe the soule once justified and pardoned 1. Because the Patent and Writs of an unchangeable purpose to save the elect and the subscribed and resolved
soule and then a bush moved with the wind is an armed man every conviction of conscience is condemnation 2 Cor. 1.8 Wee were pressed out of measure above strength in so much that we dispaired even of our life Ver. 9. But we had the sentence of death there were loads and weights laid on us above strength darkned soules put on Christs deepe representations of wrath and blacknesse of indignation and change him in their apprehensions in another Christ. 4. Satan can drinke up at one draught a grieving and sorrowing spirit 2 Cor. 2.7 and he hath accesse to the phancie and out-workes of the soule of the child of God so hee can enlarge the species to a double bignesse let it be considered if the Grammer of Heman be not a little swelled in more then ordinary Rhetorick Psal. 88.4 I am counted as these that go downe to the pit as a man that hath no strength Vers. 5. free amongst the dead like the wounded that lie in grave whom thou remembrest no more and they are cut off by thy hand Ver. 7. Thy wrath lyeth hard on me and thou hast afflicted mee with all thy waves If God forgot him as a buried man and not a wave of Gods wrath but was gone over his soule what could God doe more And Jobs words are a little beyond the line Chap. 1â— 24 Wherefore hidest thou thy face from mee and takest me for thine enemy Words arise up to Mountaines Job was not holden of God to bee an enemy Sathan can make every pinne in the Crosse an hell and put a new sense on Gods dealing other then ever he meaned When Christ opens a veine to bloud a conscience Sathan if hee may have leave shall shut in his Lyon-teeth to teare the veine and make the hole of the wound as wide as heart and life may come out and therefore hee raiseth up apprehensions and sowes strife and pleas with Christ and waters his owne seed Can love kill thee Were it Christ that doth all this would he not once come to the bed-side of a sicke Sonne Can Christs love throw a poore friend into hell and leave him there He hath forgotten thee Sathan can argue from dispensation and trialls to the state Which is false Logicke This thou sufferest ergo thou art not in the state of adoption It 's not good that such a Mineon as Sathan have the eare of a disserted soule he can carry tales between Christ and the soule to separate between friends Never beleeve ill of Christ Love thinks no ill If yee love Christ two Hells may cast water on your fire of love but cannot quench it Christ will beleeve no ill of you let Sathan speake his will 5. Even the love of a Saint to Christ under an hard dispensation is sicke with jealousie and travelleth in birth with phancied suspitions of Christs love Our love is swayed with mis-givings it 's full of cares and feares and doubtings because it 's not alwaies edged with heavenly wisdome It takes life from sense and felt embracings from presence and reciprocation of warmenesse from Christs bowels and when face answereth not face and Christs love doth not eccho and resound to our love then it fainteth we too often measure Christs love by our foot wee calculate Christs love by our owne elevation not by his and Christs mysterious dispensation should not point the houre nor is the full Moone nor the noone-day Sunne of Christs love the compasse that our affections and love should saile by Yea having not seen Christ 1 Pet 1.8 nor felt him yet wee love him and beleeve in him and this is most spirituall love and has most of love in it the more jealousie without ground the lesse love of Christ at least the lesse solid constancie of love 6. Unbeliefe is a speciall cause of Soule-trouble 1. In bodily diseases paine doth not create it selfe but sinnefull passive dissertion does create it selfe Christ cannot owne unbeliefe as comming within the compasse of his creation though by him all things were created Unbeliefe spinning out new calumnies of Christ addeth oyle to the fire and maketh desertion a thousand talent weight heavier then it would bee This may be evidenced in all the complaints of the Saints under dissertion in which more is laid on Christs name then is true Unbeliefe is a querulous thing Isai. 49.14 But Sion said unbeleeving Sion said the Lord hath forsaken me and my Lord hath forgotten me this was an untruth and is confuted in the next verses Mary Magdâ—len thought they had taken away her Lord and he was as neere her as the turning about of her body and shee within speaking to him face to face and when unbeliefe doth raise such thoughts as Christ hath forgotten to be mercifull Christ is changed he loveth not to the end What paine must be at the soules bottome where such mis-judging of Christ and his love is in the brimme and yet there is a coale of the love of Christ smoaking in the bottome of the soule A loving opinion of Christ is hardly expelled Especially one particular mis-report should not make me receive a mis-understanding of Christ I never heard ill of Christ before but much of his excellency and sweetnesse and why should I admit an untried impression that the Sunne that giveth light to all is darke that fire is cold it 's not true-like that Christ is an enemie if once a friend Had we a store-house and a high-bended habit of honourable sublime and high thoughts of Jesus Christ his excellencie the weight of his preciousnesse eminencie wee should the more hardly give way to the lies that our unbeleeving heart raiseth against him 2. Our second mis-giving from unbeliefe is in beleeving our state Psal. 31.22 I said in my haste I am cut off from before thine eyes I am none of Christs is a too ordinary mimistake as he is changed and not mine often goeth before We often find more fault and first blame in Christ if not only ere we see our owne provocations Hence the complaints of Job chap. 6. chap. 13. chap. 16. chap. 19. and of Jeremiah chap. 20. chap. 15. of Ezechiah Esai 38. of Asaph Psalm 77. of Heman Psal. 88. of the Church Esay 49.14 15. Esay 63. chap. 64. Psal 102. Psal. 6. Psal. 42. Psalm 31. runne more on the straine of complaning of God and his unkind dispensation then of the Plaintiffes sinnes and provocations and where there is one mistake of our selves under dissertion the reader may find out ten mistakes of Christ and when the disserted soule mis-judgeth his owne state it issueth from and reflecteth on the mis-judged apprehension of Christ. 3. From unbeleefe issueth the mis-judging of our own actions I doe no good or if I doe it s not bene on the right motives and for the right end the good that I doe The antecedent is true but not the consequence There is a cloud in our fairest sun and
clay in our water but because good works are not our Saviours it s no good ground to say they have no influence in the way of our salvation and they are not way-marks in our journey because they are no part of the ransome that bought heaven Wee have a grand opinion of our owne righteousnesse and when wee misse it wee think wee misse Christ himselfe which is a great mis-judging and argueth a beleeving in our selves not in Christ. And often soule-trouble ariseth from defects omissions and sinnes in our selves If simple griefe for sin as offensive to love arise that 's good soule-trouble but such soule-trouble as shaketh the bottome of faith and turneth the soule off Christ to seek righteousnesse in it self is damnable as it 's hard for an unregenerate man to see sinne in it's dreadfullest colours and not despaire so it 's hard for a regenerate person to see sinne as sinne and not to fall on unbeliefe and doubting of Christs love Antinomians thinke any anxiety for sinne which expelleth actuall rejoycing in Christ our turning off Christ and our casting of the conscience againe under the Spirit of bondage and worke of the Law Which is contrary to truth and the command of James to be afflicted and mourne and Christs saying Blessed are they that mourne for they shall be comforted and Peter who saith there may be need that the Saints be in heavinesse for a season It 's a great point of wisdome 1. to know how farre forth our spirituall walking may be a seed of comfort we may easily erre on either hands 2. The Logick would bee humble Lord I am not hauty Ergo I am comforted in thee Paul saith well I know nothing by my selfe yet am I not hereby justified we would not build a Towre on a Moale-hill 3. From our sinnefull walking we may draw grounds of godly sorrow yet not grounds of unbeliefe Faith and Godly sorrow are consistent together 4. It 's not safe to argue that wee are not in Christ from the wants adhering to our sincere performances While we slander our selves we may slander the Spirit of God 5. The measure of our obedience cannot bee a warrant to counter-argue Christ as want is no warrant to stand farre off from Christ no more then it 's good Logicke to flee from the fire because you are cold or to bee at odds with gold because you are needy and poore poverty may conclude a sayling with low sayles and humility but not unbeliefe your want of all things should not empty rich Jesus Christ. 7. Absence of Christ mis-apprehended through unbeliefe occasioneth soul-trouble In which there is something which evidenceth saving grace in the troubled soule as is afore said For the want of the thing loved cannot but here be a gracious torment to the lover The Spouse is sicke and dyeth when she wanterh him whom her soule loveth Cant. 2.5 chap. 5. vers 6 8. David so expresseth himselfe Psalm 84.2 My soule longeth yea even fainteth or dyeth or is at an end for the Courts of the Lord my flesh and my heart cryeth out for the living God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to desire or to bee consumed or to make an end of any thing Davids desire of injoying God was such as it was his death to want God it may hold forth as Pagnine observeth that Davids soule either extremely desired the Lord or dyed upon the absence of God But to be anxiously troubled in an unbeleeving manner is the sinnefull soule-trouble Why doth the soule doubt of Christs Winter more then of his Summer Absence and presence his comming and his departing are both his owne workes God hath liberty in the one as in the other as it is Gods liberty to make faire weather and stormes to make a faire day and a cloudy day To make David a King and his brethren shepherds and common souldiers so hath he his own freedome in the breathings of his owne Spirit and the blowing of his own winde or of the drawing a curtaine over his owne face and hiding himselfe and neither in this nor in any of his waies of freedome can we challenge the Lord or plead against him And if we thinke we doe well to be angry even to the death at the motions and breathings of Christs free love then may we compel Christ to be kind and visit us as we think good What ever yee be Christ is Lord of his owne presence and visits and it 's good the Kings Chamber of presence be a Dainty and Christs wine bee not so common as water nor can wee here force kindnesse or acts of heavenly manifestations on him he hides himselfe Why he is as reasonable and wise in his going as in his comming 2. We should take on us to steward and husband the kisses and embracements of Christ better then he can doe himselfe and should quarrell because the Lord hath not thought fit to make Heires and Minors that are yet under Non-age Masters and Lords of their owne young heaven this were not a good world for us Christs love is better then wine Cant. 1. Neither our head nor our heart could endure to drinke at our own will of this new wine of the higher Kingdome Better for us it is that Christ beare the key of the Well of life then children have it and if the Government of the higher and lower familie bee upon the shoulders of Christ the leading of this or that single person to heaven is worthy Christs care 3. And consider that Christ goeth not behind the mountaine or hideth himselfe upon meere hazard but so weighty reasons that love may bee sharpened through absence that the house may be adorned with new Hangings and Christs bedde made greene that care may bee had when he resteth in his love not to stirre up nor awake the beloved untill he please that the high Tydes and rich Feasts of Christs love after sad and heavy desertions may heighten the worth and esteeme of Christ that faith and love may with more of the violence of ven lay hold on Christ after long seeking and not part with him on so easie termes Cant. 3.1 2 3 4. that we may know what weakenesse is in our owne clay legs under desertion and how we are to walke on Christs legges which are pillars of marble set on sockets of gold that absence and presence the frownings and smilings of Christ may bee to the Saints the little images of hell and heaven and broken men may read their debâ—s in Christs count-booke of free grace with teares in their eyes and songs of praise in their mouth That wee may bee in high love and sicke for absent Christ and may be at the pains through thicke and thin to seeke him And lâ—arne to live lesse by sense and more by faith and resolve to die beleeving and be charitable of Christ absent and kisse his veile when we can see no more and be upon our watch-towre
over-Sea-hop farre off Not far off saith Faith A very present help in trouble or a help easily or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceedingly found in troubl◠So Psalm 44 9. Thou hast cast us off Hebr. Thou art farre from us thou hast put us to shame What lower could the people be Vers. 19. We are in the dungeon in the place of dragons We are in the cold grave beside the wormes and corruption and thou hast covered us with the shaddow of death a cold bed Yet then see what Faith saith Vers. 20. Wee have not forgotten the name of our God Our God is a word of great faith And to come to Christ his Soule was troubled He was at What shall I say In a great perplexitie Yet he hath a strong faith both of his Father and of his owne condition He beleeved God to bee his Father and calleth him Father Yea in this hell hee applyeth the relation of a Father to himselfe Matth. 26.39 O my Father this is the warmest love-thought of God and when his comfort was ebbest his confidence in the Covenant strongest My God my God c. It s much glory to our Lord that Faith sparkle fire and bee hot when comfort is cold and low O what an honour to God the man is slaine and cold dead yet he beleeves strongly the salvation of God Christ kills the poore man and the mans faith kisseth and hangeth about Christs neck and sayes If I must dye let Christs bosome be my death-bed Then hee must beleeve if God was his Father by good Logick he must be the Sonne of God and if God was his God then the heire of all must claime the priviledges of all the Sons of the house in Covenant God I may say was more then Christs God and more then in covenant with God as he was more then a servant so more then a Sonne then a common one and Christs faith is so rationall and so binding with strength of reason that he will but use such a weapon as we may use even the light of Faith and hee will claime but the common benefit of all the Sonnes in covenant when he saith My God my God What ever Papists say if ever Christ was in hell it is now but see hee hath heaven present with him in hell If God could be apprehended by faith in hell as a God in covenant then should hell become heaven to that beleeving soule Christ tooke God and his God and his Father as Jonah a type of him downe to the bowels of hell with him and as we see some dying men they lay hold on some thing dying and dye with that in their hand which wee call the dead-gripe so Christ died with his Father by faith and his Spouse in regard of love stronger then the grave in his arms this was Christ's death embracings his death-kisse and Job professeth so much Lower hee could not be then hee complaineth hee is chap. 19. in all respects of body which was a clod of bones and skin in regard of wife servants deare friends of the hand of God in his soule Yet vers 25. I know that my goel my kinsman Redeemer liveth and that hee shall stand the last man on the earth This leadeth us in our forlorn perplexities to follow Christ's foot-steps both under evills of punishment and sin The people in their captivity in Babylon Ezek. 37. were an hoast of dead and which is more dry bones the Churches in Germany in Scotland are dry bones and in their graves the Churches in England and Scotland in regard of the sinfull divisions and blasphemous opinions in the worship of God are in a worse captivity and lower then dry bones and our woes are not at an end yet the faith of many seeth that deliverance and union there must be and that our graves must be opened and that the wind of the Lord must breathe upon the dry bones that they may live God hath in former times opened our graves when strange lords had dominion over us I would wee were freed of them now also but our yoke is heavier then it was but God shall deliver his people from those that oppresse them Again as you see in great perplexity Christ beleeved God to be his Father and that hee himselfe was a Son so are wee under pressures of conscience and doubtings because of sinne to keep precious high and excellent love-thoughts of Jesus Christ. Object 1. But what if a soule be brought to doubt of its conversion because hee findeth no good hee either doth or can doe true faith is a working faith Answ. Some so cure this as they prove Physicians of no value to poore soules I mean Antinomians For say they This is the disease that you in doubting of your faith because you find not such and such qualifications in you therefore seek a righteousnesse in your selfe and not in Christ. I should easily grant that man's inherent righteousnesse is in his carnall apprehension his very Christ and Redeemer but in the mean time These are two carnall and fleshly extremities and faith walketh in the middle between them 1. It s a fleshly way to say that because I find sinne reigning in me I have killed my brother saith a Cain I have betrayed the Lord of glory saith a Judas yet I am not saith a Libertine to question whether I beleeve or no for this putteth fleshly and prophane men on a conceit Be not solicitous what you are take you no feare of serving sin and divers lusts but beleeve and never doubt whether your faith be a dead or a living faith though you goe on to walk after the flesh but beleeve and doubt not whether you beleeve or no. The other extremity is of some weak Christians who because they find that in them that is in their flesh dwelleth no good and they sinne daily find much untowardnesse and back-drawing in holy duties therefore say they Christ's This is a false Conclusion drawn from a true Antecedent and springeth from a root of selfe-seeking and righteousnesse which wee naturally seek in our selves for I am not being once justified to seek my justification in my sanctification but being not justified I may well seek my non-justification in my non-sanctification as Libertines say this is the fault of all when it is the fault onely of some weak mis-judging soules so doe they take the Saints off from all disquietnesse and griefe of mind for neglect of spirituall duties as if all godly sorrow and displeasure for our sinfull omissions were nothing but a legall sorrow for want of selfe-righteousnesse and a sinfull unbeleefe but it s formally not any such thing but lawfull and necessary to make the sinner goe with a low sayle and esteem the more highly of Christ and it s onely sinfull when abused to such a legall inference I omit this and this I sinne in this and this ergo God is not my Father nor am
of God that the punishment of sinne be infinite in duration or if it depend on the nature of sinne and of divine justice so as essentially God be necessitated not from any free decree that is not properly necessitie but essentially from that spotlesse and holy justice which is essentially in him to punish those who equally sinned on earth with equall torments in hell and all with eternall punishment Yet notwithstanding all this Christ by his death not onely exhausted the infinite punishment due to us as infinite mountaines of Sands can drinke up all the finite Seas Rivers Brookes and fountaines of the earth but he purchased to us an infinite and eternall weight of glory by the worth of his merit Now by this there must be more in Christs death then we can easily conceive as it is more to bring Israel out of Egypt onely and devide the red Sea and to present them living men on the shore then to doe that and also to give them in peaceable possession that good land which floweth with milke and honey And it s much to deliver a slave from perpetuall poverty misery and bondage and not onely that but positively to make him a rich honourable and glorious King all which Christ by his bloud purchased to us I leave it then to be disputed whether Christs sufferings had not onely a morall meritorious and legall worthynesse from the free act of Gods acceptation or also an intrinsecall worth and weight reall and intrinsecally congruous and proportionable to the paine and shame he delivered us from and the glory that positively he conquesed for us It is more to pay a poore mans debts then to make him rich Quest. 1. If Christs sufferings were limited in regard of time and houres why then could he suffer infinite punishment It involleth a contradiction to limit that which is infinite and if an Angel was sent to comfort him it is like God did extend mercy and not unmixed and satisfactory justice to him Answ. Moderation in suffering as an Angel to comfort him that not a bone of him should be broken that he should not lye three full dayes in the grave that his body should not see corruption all these may well stand with sufferings that are infinite morally and from the worth of his noble and glorious person who is God blessed for ever And it proveth that all the exactest justice that the Lord followed in the persuing Christ to the second death for our sinnes was not in inflicting punishment on Christ intensively and intrinsecally infinite and which should be infinitely satisfactory if wee lay aside all supposition of the punishment of the person suffering who was infinite and of the free and voluntary acceptation of God Quest. 2. But then was not all the infinitenesse of justice in punishing Christ not in inflicting paine infinitely and intensively extreame on him but in that the person was infinite but the paine finite both in time and otherwise Answ. Wee hold that the suffering for the time was so extreme that hee and hee onely could â—ndure the infinitâ— wrath of God but whether all the infinitenesse of paine flow from this that the person was infinite or that the paine was intrinsecally infinite we desire not too curiously to determine Sure the infinitenesse of his person conferred infinitenesse of worth to his merit so as hee purchased a Church by the bloud of God Act. 20.28 The Lord Jesus gave himselfe for his Church Ephes 5.25 26. and a ransome for many Mat. 20.28 1 Tim. 2.6 But I see no reason why Christs suffering should be thought finite because hee suffered in some few dayes then the Lords acts of creating the world of raising the dead working of miracles should be finite acts because absolved in a short time Hence wee cannot say what an obligation is on us to Jesus Christ â—ove for love is too little because our drop of dew can 〈◊〉 no proportion to his infinite and vast sea of tender love to us As Christ gave himselfe an infinite ransome by Law for us so hee brought us under an infinite debt of love and service to him Christ payed all our debts of Law to infinite Justice but wee shall never pay all our debt of love to him O how many thousand talents are wee owing to Christ And because glory is a love-engagement to Christ the longer we enjoy the glory of heaven through millions of Ages the debt to the Lamb to him that sitteth on the throne will be the greater and shall grow infinitely Praises for eternity shall take nothing down of the debt Know you are the sworne and over-engaged and drowned debters of Jesus Vse 2. The sufferings of Mysticall Christ are but for an houre for a night and joy in the morning Psal. 30.5 A little season Revel 6.11 Three dayes Hos. 6.1 A short time and the vision will speake and will not tary Hab. 2.3 Heb. 10.37 It s but tribulation ten dayes Revel 2.10 And which is shorter then all a moment 2 Cor. 4.17 and the shortest of all Isai. 54.7 a little moment All the generations of the first-born that were in great tribulations and in the wombe and belly of the red sea are now come off safe and landed on the shore and are now up before the throne in white triumphing with the Lamb the houre is ended some of them two thousand yeares agoe are eased of burning quick of the sword of the tâ—â—th of lyons Jobs face now is not foule with weeping Davids soule droopeth away and melteth no more with heavinesse as Psal. 119. The traces of tears on Christs faire face are fifteen hundred yeares agoe washed off and dryed with his Fathers hand Paul is now beyond fears without terrors within and the sentence of death All the Martyrs now are above the fire the faggoâ—s the rack the gibbet the axe What thoughts hath John Baptist now of beheading or Steven of stoning to death the gashes and wounds of the stripes of the Apostles scourged for the name of Jesus are over now There is not one sigh nor one tâ—are nor one cry nor one death now in heaven all the former things are gone Afflictions are but a short transe for an houre our short-living sufferings will be over quickly We are near the shore Our inch of winter shall weare out there is but a little bit of soure death before us the Ceremonies of death's approaching of the noyse of its feet of its awsome and dreadfull gloome the train of little images of death the aking of bones the stiches of heart the paine of the side and such soft passing accidents and the name are more then death it selfe and all these shall passe over quickly Wee have not Centuries nor Millions of yeares to suffer hee who limited a time to the Head Christ's suffering hath set so many sand-glasses and determined so many houres for all our sufferings Yea 2. the gall in our cup must be weighed
ô house of Israel Christs will is heaven Christ thinks it is best that his Fathers will stand and his humane will be repealed Rom. 15.3 for even Christ pleased not himselfe to have no will of your owne is the Pearle in the ring a Jewel in submission 2. that the Lords end is good he minds to have me home to heaven then as in his six dayes workes of creation he made nothing ill so hee hath been working these five thousand years and all his works of providence are as good as his works of creation hee cannot chuse an ill meane for a good end if God draw my way to heaven through fire tortures bloud poverty though hee should traile me through hell hee cannot erre in leading I may erre in following Object But there is a better way beside and hee leades others through a rosie and greene valley and my way within few inches to it is a wildernesse of thornes Answ. Gold absolutely is better then a draught of water but comparatively water is better to Sampson dying for thirst then all the gold in the earth So cutting a veine is in it selfe ill but comparatively letting bloud through a cut veine is good for a man in danger of an extreame Feaver there is no better way out of heaven for thee then the very way that the Lord leades thee God not onely chuses persons but also things and every crosse that befalls thee is a chosen and selected crosse and it was shapen in length and breadth and measure and weight up before the Throne by Gods owne wise hand Heaven is the workehouse of all befals thee every evill is the birth that lay in the wombe of an infinitely wise decree so God is said to frame evill as a Potter doth an earthen vessell so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jatsar signifieth Jer. 18.11 to frame a vessell of clay is a work of art and wisedome so it s a worke of deliberation and choise God is said to devise judgement against Babylon Jer. 51.12 And the Lord hath done to his people the things which he devised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to think meditate studie devise Deut. 19.18 and Isai. 45.7 he creates darknesse and evill it is such a worke of omnipotency and wisedome as the making of a world of nothing then if God follow infinite art in shaping vengeance against Babylon farre more must he wisely study to mould and shape afflictions for his owne for no afflictions befalleth the Saints but they be well framed chosen wisely studied forged and created crosses A Potter cannot frame by deeper Art and judgement a water-pot for such an end and use a fashioner cannot frame clothes in proportion for a mans body so fitly as the wise Lord in judgement and cunning shapes frames this affliction as a measure for thy foot only poverty for this man and its shapen to his measure wicked children and the sword on Davids house fittest for him such a loathsom disease for this Saint want of friends and banishment for such a man another more and heavier should be shapen to wide for thy soule and another lighter should have been too strait short and narrow for thee It s comfortable when I beleeve the draught portraiture and lineaments of my affliction were framed and carved in all the limmes bones parts qualities of it in the wise decree and in the heart and breast of Christ It were not good to bear a Crosse of the Devils shaping were there as much wormwood and gall in the Saints cup as the Devil would have in it then hell should be in every cup and how many hells should I drink and how often should the Church drinke death It s good I know Christ brewed the cup then it will worke the end for be it never so contrary and soure to my taste and so unsavory Christ will not taste poyson in it he hath purposed I should sail with no other winde to heaven and I know its better then any winde to me for that Port. Rule 6. Christ prescribes no way to his Father but in the generall The Lords will be done on me saith he be what it will Let hell and death and Devils malice and heavens indignation and enmity and warre ill-will and persecution from earth hard measure from friends and lovers if the will of my Father so be welcome with my soule welcome black crosse welcome pale death welcome curses and all the curses of God that the just Law could lay on all my children and they are a faire number welcome wrath of God welcome shame and the cold grave The submission of faith subscribeth a blanke paper let the Lord write in what he pleaseth patience dares not contest and stand upon pennies or pounds on hundreds or thousands with God Moses and Paul dare referre their heaven and their share in Christ and the book of life to Christ so the Lord may be glorified Submissive faith putteth much upon Christ Let him slay me yet I will trust in him said Iob 13.15 Heman alledgeth it was not one single crosse Psal. 88.7 Thou hast afflicted me with all thy waves And David Psal. 42.7 All thy waves and thy billowes are gone over me One of Gods waves could have drowned David afflictions coming in Armies and in a battle-array say that one single Souldier cannot subdue us Lawfull warre is the most violent and the last remedy against a State and it argueth a great necessity of the Sword Job had an Army sent against him and from heaven too cap. 6.4 The terrors of God doe set themselves in array against me See what a catalogue of sufferings Paul did referre to God 2 Cor. 11.23 24 25 c. one good violent death would have made away a stronger man then Paul yet he was willing for Christ to be in deaths ofen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many deaths many stripes many prisons five times nine and thirty stripes this was neer two hundred stripes every one of them was a little death Thrice beaten with rods once stoned thrice in shipwrack night and day sailing in the deep in journeying often in perils of waters in perils of robbers in perils of his owne country men in perils by the heathen in perils in the City in perils in the wildernes in perils in the Sea in perils among false brethren in wearinesse and painfulnesse in watching often in hunger in thirst in fasting often in cold in nakednesse c. Many of us would either have a crosse of our own carving as we love will-worship and will-duties so we love will-suffering and desire nothing more then if that we must suffer Christ with his tongue would licke all the gall off our crosse and leave nothing but honey and a crosse of sugar and milk we love to suffer with a reserve and to die upon a condition an indefinite and catholique resignation of our selves without exception to Christ and to undergoe many furnaces many hels
because I cannot comprehend infinite Jesus Christ. Rule 11. Christ is not so intent and heart-bended on freedom from death and this black and sad hour but he reverences a higher providence that Gods will be done so are we to look to providence and we are not to stumble at an externall stroake in sad occurences when Iob 9.22 God destroyeth the perfect and the wicked And he furbishes his Sword Ezek. 21.3 and saith I will draw out my sword out of its sheath and will cut off from thee the righteous and the wicked Then 1. Arise goe downe to the potters house Jer. 18. The earth is Gods work-hâ—use for clay good and bad are equally on the wheeles Christ as punishable for our sinnes though a vessell of burning Gold is under art Soveraignity rolles about three in one wheele the Blaspheming the Repenting Thiefe and Christ who is Uertue Grace yea Glory in the midst An elect and a reprobate man may bee both sewed in the same winding-sheet they may touch others skins in the same grave but they are not rolled in in the same hell Yea Cham is saved in the Arke but as the uncleane beasts are hee is preserved from drowning but reserved to cursing 2. There is a providence of grace as there is in God a speciall love of free-grace the good and the bad figs are not in the same invisible basket there is a Pavilion a Cabinet of silke in Gods privie Chamber seene to no eye Psal. 27.5 And upon all the glory shall be a covering Esai 4.9 Christs free and invisible love is a faire white webbe of gold that a Saint is wrapped in in the ill day Where is he he is hid yet he goes through the sieve and sifted he must be but not a graine of him falles to the earth Amos 9.9 3. There have been questions about the Prerogative of Kings and the Priviledge of Parliaments too but undeniably in the Market-roade of Providence the Lord hath kept a Prerogative Royall of justice to himselfe to cut off the innocent and righteous with the wicked in temporall judgements 2. And of speciall grace of Providence when the godly man is blacked with a death-marke and condemned to die Gods Prerogative sends him a reprievall of grace above the law and current of providence Esai 38.5 Ezechiah saith the high Land-lord is summoned to slit and remove yet he shall dwell in his Farme of clay fifteene yeares 3. This Prerogative dispenseth with fire not to burne with the Sea not to ebbe and flow so long as the soles of the feet of Christs bride are upon the new-found sands in the heart of the Sea Yea with hungry Lyons not to eat their meat when they have no food but the flesh of Daniel beloved of the Lord. Christ here commits himselfe unto an unseen Soveraignty For Abraham to kill his owne onely begotten sonne of promise to reason it s a worke of God but it s a providence of non-sence Neither Law nor Gospel for ought that reason can see shall warrant it yet Soveraignity commands it and that 's enough Afflictions of trialls such as the prosperitie of the wicked and the trying sufferings of the godly seeme more to contradict Gods promises and revealed will in the Word then any other visitations of God therefore beside that they require patience they must have faith in an eminent manner To beleeve infinite wisdome can tye the murthering of Isaak by his owne Father against the Law of Nature as it seemes with the Gospel which cannot command unnaturall blouds must require much faith Rule 12. Christ declares when matters are at the worst there is good will for him in the done will of God it s an objection to sense and to sinlesse Nature in Christ-man O doest thou not see sad and four-faced death is not thy soule thy darling in the power of dogs hath not hell long and bloody teeth is not the furnace the oven of the Lords highest indignation for the sins of all the chosen of God very hot when the flames of it makes thee a troubled soule and causes thee to sweat out blood what blood shall be lâ—ft for scourging for the Iron nails of that sad crosse True saith Christ I have God knowes a heavy soule my strength is dried up like a potsheard This cup casteth a savour of hell and fiery indignation a sight of it would kill a man yet I 'le drinke it the good and just will of my Father be done there I stand further I goe not To be at a stand and to lay silence on our tumultuous thoughts who are compassed with a body of sin and to be satisfied with the will of the Lord is our safest we should not be perswaded by the crosse or all that sense can say far lesse what sin can say from this The will of the Lord be done The friends of Paul hearing what he must suffer say Acts 20.14 When he would not hee perswaded we ceased saying The will of the Lord be done It is grace to cease and say no more when we see the Lord declare his mind to us An holy heart will not goe one haires breadth beyond the Lords revealed will 1. Because love which thinketh not â—ll does not black the spotlesse and faire will of God when it is revealed to be from God though Hell were in that will 2. Faith seeth even in permitting of persecution from Pharaoh and Egypt the Lords good will in the burning bush the very good will by which he saveth his people redeemed in Christ Mat. 11.26 Phil. 1.13 who dwelleth in the bush Deut. 33.16 And it 's considerable that the same good will which is the root of reprobation and of permitting hell and Devils and Devils persecuting instruments to turn his Church into ashes and to a burnt bush and Devils and men to crucifie Christ is free grace and the root of Election to glory and is extended to the Saints Rom. 9.15 16 17. Ephes. 1.11 Faith seeth and readeth free grace in a providence which of it self is extended to Devils and reprobate men though not as extended to them and it is an Argument of true grace if any can say Amen to Hell and the sadest indignation coming from this will though against a particular will of of our owne 3. As we are obliged to adore God so also his Soveraignty and holy will when it s revealed to us and to murmure against it because it crosseth our short-sighted and narrow-witted will is the highest contempt of God and that which is the Soule and Formale of sinne and the determination of a wicked and ill-stated question Whether should my short and pur-blind will stand for eternity or the holy and infinitely-wise will of God which had eternity of duration infinitnesse of wisdome and not seven but millions of eyes to advise what was decreed as fittest to be done 4. Since there is not a Fatum nor an Adamantine destiny and
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
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
bring forth a man child to God And 2. as Satan is the mysticall head and Prince of that condemned body hee is cast out and hee hath a power in regard of the guilt and dominion of sin both over the elect and the reprobate Christs death hath broken hells barres and condemned sinne in the flesh Rom. 8.3 and dissolved the works of the devill and taken his Forts and Castles and 1 Joh. 3.8 taken many of Satans Souldiers captives Death was the Devills Fort-royall Hell is his great Prison-house and principall Jayle these hee hath taken 1 Cor. 15.55 56. Hos. 13.14 I will ransome them from the power of the grave I will redeeme them from the power of death O death I will be thy plague O grave I will be thy destruction And these captives can never be ransomed out of Christs hand again for saith hee repentance shall be hid from mine eyes When Christ spoyles hee will never restore the prey againe Hee hath overcome the world Joh. 16.33 and that was a strong Fort and hee hath delivered the Saints from the dominion of sin because they are under a new Husband Rom. 6.6 7 8 9 10. Rom. 7.1 2 3 4 5 6. All crosses have lost their salt and their sting even as when a City is taken by storming all the Commanders and Souldiers are dis-armed and when a Court is cryed down by Law all the members and Officers of the Court Judge and Scribe and Advocates that can plead Pursevants Jayles are cryed down they cannot sit nor lead a Processe nor summon a Subject So when Christ cryed down Satans Judicature and triumphed over principalities and powers and annulled all Decrees Lawes hand-writings of Ordinances that Satan could have against the Saints Col. 2.14 15. all the Officers of hell are laid aside the Devill is out of office by Law jure the Jayles and pits are broken Esay 49.9 That thou maist say to the prisoners Goe forth to them that are in darknesse Shew your selves Zech. 9.11 When a righteous King cometh to the crown hee putteth down all unjust Vsurpers If Satan be cast out wee are not debtors to the flesh to fulfill the lusts thereof Rom. 8.12 Sin hath no law over us There is a law of sinne a dictate of mad reason by which the sinner thinks hee is under the Oath of Allegiance to Satan and his crown scepter and honour hee must defend but there is no reason no law in hell and in the works of hell And if hee be once cast out who is this usurping lawlesse lord if you sweep the house to him and take him in againe to a new lodging one devill will be eight devills for Satan thus cast out will returne with seven devills worse then himselfe Remember Lot's wife if yee be escaped out of Sodome Looke not over your shoulder with a wanton and lustfull eye to old forsaken lovers let repentance and mortification be constant Now is the Prince of this world cast out But yet to consider more particularly Satans Princedome and Satans Power I adde yet more of these two heads 1. The Power of Satan 2. The Punishment of Satan His Power is held forth in that hee is a Prince 1. In his might and power naturall 2. In his power acquired 3. In his power sinfull and judicially inflicted The Devil's Power hee was created in both in the mind and will and executive faculty by no Scripture or Reason can be imagined to be lesse before the fall of these miserable Spirits then the power of their fellow-Angels 1. The Angels being all created holy and according to Gods image they must have been created with their face to God and in their proper place and sphere and so with power to stand in their place Now what station can these immortall Spirits be created in rather then in a state of seeing God 2. Satan abode not in the truth saith the Lord Jesus Joh. 8.44 and the bad Angels left saith Jude vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper dwelling These two places compared together seemeth to hold forth that truth and the first truth God seene and knowne though not immutably was the first element native countrey of the Angels They must then see God and his face It is a bold and groundlesse conjecture of some rotten Schoolmen to say That truth from which the Angels are said to fall was the Gospel-truth and that They envied that man was in Christ to be advanced above the Angelike nature 1. It s a dreame that the Gospel was revealed to the Devils before their fall for then their owne fall and future misery that they were to be kept eternally in chaines of darknesse on the same ground must be revealed to them What horror and sadnesse must fill Adams mind and the Angels spirit if hell and the necessity of God manifested in the flesh was revealed to them in the state of happinesse 2. The mystery of the riches of the glorious Gospel was hid from the beginning of the world and the glorious elect Angels come in time Ephes. 3.8 9 10. to learn that manifold wisdome of God and delight in Peters time to looke into it as to a great secret of God 1 Pet. 1.12 Wee have not then reason to think this secret was whispered in the eares of the Devils before they fell 2. It s true Mat. 18. The elect Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes now behold the face of Christs Father for now they are confirmed that they cannot look awry and turne their eyes off Gods face even when they come downe as servants to the heires of glory on earth they carry about with them their heaven and the pleasures of the Court they enjoy no reason their posting among sinners should decourt them or deprive them of the actuall vision of God But it followeth not therefore the falne Angels never saw the face of Christs Father it followes onely they saw it not immutably and in a confirmed way of grace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes as now the elect Angels doe ◠It s no Princedome in Satan to know the thoughts of the heart this is proper to God onely 1 King 8.39 Jer. 17.10 Psal. 44.21 Nor hath hee or the good Angels any immediate Princedome over the will to know what are my thoughts or to know one anothers thoughts or to act immediatly upon free will not because the thoughts of the heart are objects of themselves so abstruse and high that they are not intelligible for a mans owne spirit knowes the things in himselfe 1 Cor. 2.11 Yea 2. then they could not be known by revelation for God cannot by revelation cause a finite understanding comprehend an infinite object because the object exceedeth the faculty in proportion infinitely The thoughts of a mans heart cannot so exceed the understanding faculty of a man farre lesse of an Angel Therefore God in the depth of his wisdome by an act
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
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
and â—ll all empty desires and as if the soule were without bottome afresh they suck againe in acts for â—ternity continued there be no such thing here in this life Yet hath Christ crucified in his bosome the promise and full purchase of this life on the crosse and holds it out to sinners to draw them 5. We have not yet attained to the resurrection of our bodies but cary about such clods of death as the wormes must sweetly feed on and have a seed and subject of distempers in our clay-tabernacles all which we are uncapable of in the state of perfection when the body shall bee more naturally clothed with immortality then the greenest and most delitious Rose or floure which we could suppose were growing fresh greene and beautifull for ever in such a happy soile as the fields that lye on the banks and within the drawings of sap from the river of life 6. We are not masters of the invasion at least of temptations of devils of men here 7. Perfection maketh the generall assembly of all the Sons of Sion the heavenly family is never convened but in place countrey condition separated some borne some not borne somâ— wâ—king some sleeping in the dust some in their countrey some in thâ— way to their countrey 8. Thâ—â—e is no Temple no Ordinances in our countrey of pâ—rfâ—â—tioâ— Revel â—1 2 1 Cor. 13.8 9. Thâ—â—e â—s â—o Angâ—l life here without marriage eating drinking bâ—gâ—ting of children Luk. 22.29 30. Mar. 12.25 Clay cannot live 〈◊〉 earthly up above the clouds and visible heavens till this corruptiblâ— shall put on incorruption 1 Cor. 15. Now for the meanes of attaining this fâ—lâ—â—â—se wee have no other knowne and revealed to us in this life but the Scriptures and Faith the one without and externall and the other within Under these I comprehend all the ordinances of Gâ—d Familists rejecting Scripture terming it an humane devise of Inke and Letters as Antichrist did before them they call their perfect ones from all acting praying hearing the word yea from knowing apprehending willing to a resting on God as meere patients God as their forme and Spirit immediatly acting on them The active annihilation saith the Bright-starre Chap. 11. pag. 106. is a ceasing from all acts vanishing of Images a doing of nothing and a resting of all motion or from doing the exterior will of God expressed in the Law and Gospel in their letter Pag. 107. Passive annihilation is when the man himselfe and all other things Meditation knowing desiring of God praying and the practise of a holy life are cast asleepe and are made nothing The active annihilation is when the man himselfe and all other things are annihilated not onely sufferingly as in the passive but doingly I meane by light in the understanding as well naturall as supernaturall wherein he sees and most infallibly knowes that all those things are nothing and rests upon this knowledge in despight of feeling Pag. 140. It s not best to forsake the passive annihilation and the fruitive love the loving of God as our last injoyed end depending thereupon to take in hand by acts to practise the active annihilation provided thaâ— by simple remembrance shee stand to her part For there it is Pag. 141. that the soule is so transported inlarged inlightned and united to God There shee tasts the chast embraces sweet intercourses and divine kisses there shee seeth her selfe sublimed innobled and glorified with Angels at the celestiall table There shee relisheth the fruits of her mortification the treasures of her repentance and the comforts of all her selfe-denials Pag. 144.145 To forsake such an experimentall union with God and that men should leape backe to themselves and re-betake themselves to their owne acts refuse to endure this emptinesse povertie of Spirit this will of God and all Spiritly entercourse super-celestiall or essentiall illumination though indeed the true and divine Wisdome and naked seeing of God So that by their flying back and returning to themselves that is leaving the contemplative life of Monks and returne to a practicall walking with God they doe no other but farre estrange themselves from all poore and empyre all knowledge and from all union and transformation into God and so bide alwaies straightned within themselves and their own bowels and in the fetters of the old man Now if you aske what it is to put off the old man the Theologia Germanica saith Cap. 5. Pag. 9.10 It is to ascribe neither being action knowledge nor goodnesse to your selfe but to God the eternall wisdome and thus Man and the Creature evanisheth thus ought man to become void of all things that is not to arrogate them to himselfe and the lesse knowledge the creature doth arrogate to it selfe it becommeth the more perfect the like we must conceive of Love Will Desire and all such things for the lesse that man doth arrogate these things to himselfe the nobler excellenter and diviner he becommeth and the more he doth assume these things to himselfe so much is he made the more blockish base and imperfect Theologia Germanica cap. 14. pag. 32. that a man die to himselfe it is as much as if you would say as himselfe or egoity should die Saint Paul saith put off the old man with his works pag. â—4 If it could come to passe that any man might wholy and absolutely cast off himself so as that he lived without all things in true obedience as the humanitie of Christ was then he should be voidâ—â—imself and one with Christ and should bee the same by grace that Christ was by nature Pag. 35. This also is written the more selfe-ends and egoity the more there is of sinne and unrighteousnesse and the lesser there is of the one the greater want there is of the other This also is written the more that my selfe doth decrease that is egoity or selfâ—enesse the more doth GOD in mee encrease Hence GOD is a Spirit acting and all in all men and for men to ascribe the good to God and the ill to themselves is obedience and to arrogate being or good to themselves is sinne So Theologia Germanica taketh away the incarnation of Christ thus Chap. 22. pag. 52.53 Yet are there waies to the life of Christ as we have already said when and wherein God and man are joyned together so that it may be truely said and truth it selfe may acknowledge it that the true and perfect God and true and perfect man are one and man doth so yeeld and give place to God that where God himselfe is there is man and that God also be there present and work alone and doe and leave any thing undone without any I to â—e mine or the like whâ—re thâ—se things are and exist there is true Christ and no where â—lâ—e It s the property of God to consist and to bee without 〈◊〉 or that without selfenesse egoity or the like but it is the â—â—â—perty of the
day breake and the shadowes flee away Then there is a night on the Church and need of the Moon light of Ordinances so long as Christ by his Ministery remaines in the Shepherds tents feeding his flock in the strength of the Lord and holding forth his presence to his justified ones spotlesse and fair through the imputed righteousnesse of Christ as Lillies while the fairest and most desirable day of that illustrious and glorious appearance of Christ dawn and Paul clearly expoundeth these words Ephes. 4. shewing the terme day of Christs raigne in his Saints by the Ministery of the Gospel and that the Saints and body of Christ are but in the way to be perfected and edified by Pastors and Teachers verse 13. Till we all come to the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. Hence Saints are not perfected till that day 2. The body of Christ is low of stature capable of growing the brides hair groweth she is not of a perfect â—all stature but like a yong girle not yet fit for Marriage to the Lamb Till we meet all in the unity of Faith So I know no active anihilation no evanishing of and ceasing from all acts of the will of God revealed in the law and Gospell that is from praying hearing meditating loving desiring longing after Christ till the day that the shaddowes flee away Then I confesse I shall have no leasure to read on the book of the Old and New Testament or to attend Preaching Sacraments or other ordinances because I need no mirror no portrait of Christ no message of Ministers when I see and injoy himselfe 3. All who have God for their Father and need daily bread and are clothed with a body of clay are to pray for remission of sins not to be led into temptation or sinfull omitting of duties all for whom the blood of Jesus is shed are to declare the Lords death till he come again What ceasing then from duties of Law Love the Spirit and Christ is this where is this fancied annihilation to be dreamed of Scripture knoweth it not Pos. 5. There is a fulness of loveliness in Christ that is begun in us by possession and title in this life but never perfect till the life to come in which there be these 1. Vnion 2. Fruition 3. Rest. 4. Satisfaction 5. Sense 6. Living and acting in Christ. 7. Loving and solacing of the soule of which to hold forth more of the drawing of Christ we say Pos. 6. Christs inviting us to come to him and that before we can invite him speaketh union 1. Such an union as faith can make which ariseth not to the pitch of sight and immediate fruition for its the union of those that are absent one from another in regard of fulnesse of presence 2 Cor. 5.6 Knowing that whilst we are at home in the body we are absent from the Lord John 16.7 Neverthelesse I tell you the truth it is expedient that I goe away Luke 19.12 He said therefore a certain Nobleman went into a farre countrey to receive for himselfe a Kingdome and to return Yet it is the union of those that are so neer as the house and the guest or as two friends that tables together Ephes. 3.17 Ioh. 14.23 Rev. 3.21 2. It s an union of fruition for Christ in some measure is injoyed in this life yet so as the fruition is in part not compleat and full in degrees as it shall be in the life to come it is there for both a fruition of rest and of motion of rest in regard of the present fruition of motion in regard of advancing in the way to a compleat fruition so as is in a journey in regard of practicall love and at its home in regard of love and union of fruition so the soule is both satisfied with bread and hungers no more Isai. 55.2 but delighteth it selfe in fatnesse and thirsteth no more having a present sense of complacâ—ncy and content in the water of life Joh. 4.14 and also the soule is so farre forth not satisfied and its thirst not quenched but that it hungreth and thirsteth for a fuller union and an immediate fruition in which regard the soule is both abroad in its way and motion to have more of Christ and at home and at rest in regard it is fully satisfied exclusively not inclusively because this satisfaction excludeth and anihilateth all choice of another lover then Christ and denies all deliberate comparing of Christ with any other lover as holding and prizing him the chiefe of ten thousand and resolving never to fixe the desire on another Husband or Lover but Christ as Cant. 3.4 It was but a little that I passed from the watchmen but I found him whom my soule loveth I held him and would not let him go untill I had brought him into my mothers house and the chamber of her that conceived me Finding and holding of Christ is as much as there is satisfaction and rest in the fruition of him and yet the Spouses aime to go hand in hand on a journey to the house of the high Jerusalem the mother of us all which with submission I conceive the Spouse calleth her Mothers house doth clearly prove that she is not perfect but in a motion not yet at her journeys end till she come with Christ to the Palace of the Princes daughter the Bride the Lambes wife Revel 21.10 11 12. Hence we see how true that is that the desires are swallowed up into the bosome of infinite Iesus Christ as a little brook is swallowed up when it comes into the Ocean and yet the desires remaine They are swallowed up in Christ in that the soule is at home being quieted and perfected in Christ and are no more restlesse and pained in the journey toward Christ but as heaven is begun on earth so hath David quietness of mind and breaketh forth in praises That the Lord gave him counsell to chuse God himselfe for his portion Psal. 16.5 6 7. So goodly and pleasant is the heritage And now there is no more desire for Christ as a thing absent and the thirst is swallowed up in Christ the soule thirsteth no more Ioh. 4.14 And yet the desire remaineth both in the sweet complacency and liking of the Saints delighting in present fruition and also in an act of longing for the highest pitch of degrees of union just as in the act of drinking thirst is halfe swallowed up in begun satisfaction and thirst remaineth in a liking and a farther desire of a perfect cooling and refreshing overcomming of a full quenching of the appetite Pos. 7. Yet can it not be said but here is a begun satisfaction for Joh. 4.14 Christ injoyed is a draught of the water of life freely given Revel 22.17 That whosoever will may drink of the water of life freely Joh. 7.37 In the last
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
removed by satisfaction given to justice And when Christ hath compleatly performed the former redemption and by his death hath obtained this redemption yet it may fall out that not one man be saved But as we deny not this distinction of salvation purchased or the purchased redemption and the applied redemption as our Divines acknowledge Christ to be a Saviour by merit and efficacie so that the members of the distinction are different but that they are separated we deny yea the distinction in the Arminian sense we deny 1. Because Christ Redeemer is a relative person there is a full redemption in Christ but not for Christ but that he might make over that Redemption to his poor brethren there is a purchased salvation in Christ not to lye by him like a treasure of silver rousted through not using but they were so many heavens and salvations and so much grace and gracious redemptions to be made away as now purchased and all these Christ disbursed he was not a Treasurer who kept from sinners the pensions of grace and glory that the Father and King of the Church allowed on his people What Christ bought with his blood that he gave out and so much the places alledged by Mr. Moor the Arminian proveth just contrary to himself Joh. 4.42 he is the Saviour not of himself to save God and justice and the Law but the Saviour of the world of poor sinners not of the Jewes onely but of the Samaritans and Gentiles as Isai. 49.6 I will also give thee for a light to the Gentiles that thou maist be my savation to the ends of the earth This is the mysterie hidden from the beginning of the world that Christ should be preached among the Gentiles Eph. 3.8 9. Now 〈◊〉 is not a Magazine and treasure of Redemption to remain within the corners of Christs heart and his bowels but it is the mystery of the New Covenant to be made out to the world of Gentiles heires of the same promise This heritage Christ never purchased to keep to himselfe and whereas Mr. Moor will have Christ to be 1 Joh. 2. a propitiation for the sinnes of the whole world by obtaining of reconciliation of God to men he is farre wide for that place clearly speaketh of reconciliation of this whole world the New Testament world if I may so speak or Christs new conquest of the world of Gentiles so is Christ the Saviour and Redeemer of the world of Gentiles in opposition to Moses the Judges who were Saviours and Redeemers of the people of Israel who were but a spot and a poore fragment of the world in comparison of Christs large world God redeemed Israel by the hand of Moses but never the world so is Christ a propitiation for the sins of the whole world in opposition to the propitiatory sacrifices of Aaron and the Leviticall Priests for to these he alludeth which were propitiations only for the sins of a bit of the world but sure as the Leviticall Sacrifices were offered only in faith for the true Israel of God otherwise they were no better then the cutting off of a dogs necke in a Sacrifice which was abomination so were they types of that Sacrifice which was to be offered for the elect world which is a whole world of Iewes and Gentiles in comparison of little Judea And by what Scripture is a propitiation for the sins of the world which is onely an acquiring of a new power to Christ to trans-act with men on what termes he thinketh best to pardon sins this or that way for faith or good works a Redemption of men Or how is it a taking away the sins of the world an everlasting Redemption a suffering all that men should have suffered a bearing of our sins on the Tree an answering as Surety for the debts of broken men Object But if Christ purchased no salvation for me how can I sin in not resting on Christ for a shadow for a salvation not purchased to me is no salvation at all but a very nothing Ans. If you were to beleeve first a salvation purchased to you by name this Objection were strong but you are at first and immediately to beleeve no such thing but only that Christ is able to save to the utmost all that come that is that beleeveth and you if yee believe 2. A salvation purchased by Christ without an efficacious intention in God to apply it to all and every one is no lesse a shadow and a very nothing then the salvation purchased to all and every one and this maketh as much against Arminians as against us Now sure salvation is purchased with an efficacious intention in God to apply it to those only who shall be saved and the smallest part of mankinde 3. This way sendeth me at first to beleeve Gods secret and efficacious good-will to save me by name before ever I beleeve the Gospel That Jesus Christ came to save all beleevers which is no Gospel-order of beleeving and raiseth in my mind jealousies against Christ that he out of his love died for mee but putteth mee on a ground of doubting if he will apply his death to me except I begin first to love him and with free-will apply Christ so Christ first extendeth raw wishes to save me but I must extend to him reall deeds of applying by faith his wishing and halfe-love to me and the most reall kindness begins at me not at Christ. But say I by what Scripture is a naked power to justifie pardon wash sprinkle sinners and such a power which may consist with the eternall perishing of all men saith Moor p. 5. with the Arminians an eternall perfect Redemption a perfect satisfaction of justice and the Law of God Are not so the sins of the world taken away and yet they remain Doth not Christ bear the sins of all the world yet it may fall out that all the world bear their own sins and not one man bee saved yea as it is the greatest part of mankind bear their own iniquities die in these same sins that were imputed to Christ suffer the curses of the Law which Christ suffered for them Yea Mr. Moor saith Gods reconciling of the world and his not imputing their sins to them is the reconciling of all Adams sons in Christs bodie before God yet Paul and David both say Blessed are they to whom the Lord imputes no sin Moor saith a whole world to whom the Lord imputeth no sin may be under the curse of the second death 2. To put reconciling of the world to God as Paul doth 2 Cor. 5. for the reconciling of Christ in his owne bodie with God as M. Moor doth is strange divinity for it is reconciling of God to man in stead of a reconciling of man to God Heb. 9.14 and cannot be meant of only reconciling of God in Christs body or of obtaining only of redemption without application 1. Because the blood of Christ is compared
impeachment of revenging justice to save men upon a new transaction either of grace or works and to destroy his enemies that would not accept of that new transaction yet so as when Christ hath dyed and taken away the sinnes of all and is made Lord and King of dead and quick all mankinde may freely reject all covenants Christ maketh or can make and be eternally lost and perish For 1. Christs Princedome and Dominion that hee hath acquired by death is not a free-will-power or possibility by which he may upon such and such conditions kill or save though all may eternally perish But Christ is made Lord of quick and dead by dying Rom. 14.9 that he might be judge of all but so that we should live and dye to our selves but that whether we live or dye we should be Christs though we change conditions yet not Masters in both we should be the Lords v. 7.8 as Christ lived againe after death that hee might bee the husband of his owne wife the Church that hee dyed of love for 2. Upon what termes Christ was by death made a Lord and acquired a Princedome upon these termes he was made a Prince over his Church for Lord and Prince and King are all one But the Lord maketh David that is Jesus the Sonne of David Prince over his people not with power to save or destroy his redeemed slocke and so as all the slock may eternally perish Ezech. 34.22 Therefore will I save my slocke and they shall no more be a prey Vers. 23. And I will set one Shepherd over them and he shall feed them and my servant David hee shall feed them and he shall be their Shepherd Vers. 24. And I the Lord will be their God and my servant David a Prince among them I the Lord have spoken it Vers. 25. And I will make with them a covenant of peace Now was Christ by the bloud of the eternall covenant brought back from the death and made a Shepherd of soules to the end he might have power to destroy all the slock Ezechiel saith to feed them the Apostle to make the Saints perfect in every good worke working in them actually and efficaciously that which is wel-pleasing in his sight Heb. 13.20 21. It s true Christ obtaineth by his death a mediatory power to crush as a Potters clay vessell with a rod of yron all his rebellious enemies But 1. this is not a power to crush any enemies but such as have heard of the Gospel and will not have Christ to raigne over them in his Gospel-government but not to crush all his enemies that never heard of the Gospel and so are not Evangelically guilty in sinning against the Lord Jesus as Mediator for they cannot be guilty of any such sinne Rom. 10.14 Joh. 15.22 Hee had and hath power as God equall with the Father to judge and punish all such as have sinned without the Law 2. It s not merit or acquired by way of merit of Christs death that a Crown is given to Jesus Christ for this end to destroy such enemies as are not capable of sinning against his Mediatorie Crowne especially when as God he had power to destroy them as his enemies though hee had never been Mediator Yea Act. 5.31 It s said him whom yee slew and hanged on a tree hath God exalted with his right hand to bee a Prince and Saviour not to destroy all his subjects upon foreseene condition of rebellion to which they were through corruption of nature inclinable but that he might by his Spirit subdue corruption of nature and give repentance to Israel and forgivenesse of sinnes 3. By what title Christ is made a King and Lord by the same he is made head of the body the Church For Ephes. 1.20.21 22 23. By raising him from the dead God conferred a headship upon him Now he was not made head of the body that he might destroy all the members or most of them as Arminians must say but his headship is for this end that the whole body by his spirit fitly joyned together might grow up in love Ephes. 4.16 and that the members might receive life and Spirit from him 4. By the same title he is made Lord by which hee is made King Governour and Leader of the people for power of Dominion and Lordship is nothing but Royall power now he was made King not on such termes as hee might destroy all his subjects for all mankind are his subjects to Arminians But he is made King Psal. 72.11 That all Nations may serve him that hee should deliver the poore needy and helplesse and redeeme their soules from violence and esteeme their death precious and he raigneth and prospereth as a King that in his dayes Judah may be saved and Israel dwell safely Jer. 23.7.8 and God raiseth the horne of David Luk. 1. And so setteth Christ on the throne to performe his mercy promised to our Fathers and remember his holy covenant Ver. 69.7 That wee might serve him in holynesse and righteousnesse Now by the Arminian way he is set upon the throne of David to execute vengeance on all his Subjects and that he may utterly destroy all if all rebell and not to save one of Judah and Israel for he may be a King without any subject suppose all his Subjects were cast in hell yea hee groweth out of the root of Jesse a Royall branch of King Davids house not that these Warres may bee perpetuated betweene God and all the children of men but that the Wolfe should dwell with the Lambe and the Leopard lye down with the Kid and the Calfe and the young Lyon together and a little Childe should lead them and the earth should be filled with the knowledge of the Lord as the waters cover the Sea Isai 11.1 2. 6.7 8 9. And Christ is given for a guide and leader of the people Sure for the good of the slock and that he may carry the lambes in his bosome Esai 40.11 That they should not hunger nor thirst that neither the heat nor the Sunne should smite them because he that hath mercy on them doth lead them and by the springs of water doth he guide them Esai 49.10 Salvation is ingraven on the Crowne of Christ by office Christ must be a destroyer and a Lord crusher of his people as a Jesus and a Saviour by this conceit 5. And what more contrary to the intrinsecall end of Christs death then that he should obtaine no other end by dying but a placability a possible salvation a softning onely of Gods minde whereby justice should onely stand by and a doore bee opened by which God might be willing if hee pleased to conferre salvation by this or that Law a covenant of grace or of works or a mixt way or by exacting faith in an Angell or an holy man and this possible salvation this virtuall or halfe reconciliation doth consist with the eternall damnation of all the world whereas the genuine
such a temple and seat of Majesty mâ—ght be named it should not be above every name nor a glory above every glory that can be named either in this world or in the world to come To me Conversion is the drawing of a sinner to Christ it s a supernaturall journey it s not a common way to come to this eternall wisdome of God as saith Iob 28.7 A path which no fowle knoweth and the vultures eye hath not seen where is the place of understanding ver 21. seeing it is hid from all living and kept close from the fowls of the aire v. 22. destruction and death say weâ— have heard the fame thereof with our â—ares ver 23. where is it then Natures dark candle cannot show it ver 23. God undâ—rstandeth the way thereof and he knoweth the place thereof Prov. 15.24 The way of life is on high the way of the life of all excellent lives is an high and an exalted way every man knows it not 2. Christ saith by way of exclusion that hee getteth not one soule to him but by strong hand and violence never man comes to Christ on his owne clay-leggs and with the strength of his owne good-will Ioh. 6.44 No man can come to me except the Father which hath sent me draw him 3. There be other acts of God of an high reach in these that come to Christ as there must be resigning over a making over of the Father to the Sonne v. 39. All that the Fatheâ— giveth me shall come The Fathers making over of any soule or his giving one to Christ is not by way of alienation as if the man belonged no more to the Father or were no more under the tutorie and guidance of the Father but under the sonne Familists teach us That there be distinct seasons of the working of the severall persons of the Trinitie so as the soule may bee said to be so long under the fathers and not the Sonnes and so long under the Sonnes work and not the Spirits Wee know no such destinct posts to heaven nor such shifting from hand to hand the Saints have many bouts in their way to glory but all the three joyntly at the same season help at the lifting of the dead out of the graves Ioh. 6.39.44.45 Ioh. 5 24.25 All the three in one dead list openeth blinde eyes and converteth lost sinners Matth. 11.25.26.27 Eph. 1.17.18 Mat. 16.17 Ioh. 12.32 2 Cor. 3.14.15.16.17 Ioh. 14.23 Ioh. 16.7 8.9.10 Ioh. 14.16 Eph. 2.1.2.3.4 1 Iâ—â— 2.27 1 Ioh. 5.6.7 Grace mercy and peace cometh that the same season to the seven Chuâ—ches from all the three From him which is and which was and which is to come and from the seven Spirits that is before the throne and from Ieâ—us Christ who is the faithfull witnesse c. 2 Cor. 13.14 Revel 1.45 Then the Father so giveth the elect to the sonne as I should not desiâ—e to be out from under the care and tutory of the Father the Father maketh them over and keepeth them in his own bowels and in the truth Ioh. 17.2.10.11 So there is the Fathers teaching and the hearing and learning from the Father Ioh. 6.15 It is written in the Prophets and they shall all be taughâ— of God Every man therefore that hath heard and hath learned of the Father cometh to mee In the uses of the doctrine I have three things to speak of 1. What a sinne they bee under who resist the right arm of the Father 2. What free-will and morall honestie can do or how nothing they are to work a communion with God 3. These are to be refuted who think we are neiâ—her to pâ—ay nor to doe nor to work out our salvation in fear and trembling but when the Lord by saving Grace acteth in us and draweth irresistibly Now to the end that this common Gospel-sinne may be the better seene in all its spots consider 1. What is in Christ the drawer 2. What is in Grace by which sinners are drawn 1. In Christ the drawer There bee many drawers suiting us the world is the taile of the great red Dragon and his taile drew the third part of the starres of heaven and did cast them downe to the earth Revel 12.4 Glorious professours like glistering starres up in heaven are drawn away after the dirty world should there bee more power in Sathans taile to draw down stars from heaven then there is beauty and sweetnesse in Christs face to ravish hearts and Deut. 30.17 Some turn away their hearts and are drawn away and worship other gods and serve them yet they are but bastard gods Christ has a true reall God-head in himselfe Why will you not be drawne after the smell of his precious ointments and Act. 5.37 Iudas of Galilee arose and drew away much people after him and they were destroyed and Iam. 1.14 every tempted man and who is not tempted is drawn away of his own lust and this is a mother with child of death and hell supposed goodnesse is an angle a vast net that drawes millions of souls to eternall perdition every man has a soule-drawer about him divels and false teachers are pulling at and hailing soules O bee drawn by Christ he is the rose without a thorne the Sunne without a cloud the beauty of the Godhâ—ad without a spot hee drawes his Fathers heart to love him and delight in him Christs love and the art of free grace are good at drawing of soules there is not a soule-drawer comparable to him Ah our hearts are as heavy as hell suppose that hell were of the bignesse of ten worlds all of Sand yron or the heaviest stones in the world nay all fancies that pretend lovelinesse are but lyes and Christ true every peece of fair clay is hell and Christ heaven every beauty blacknesse and he all loves Cant. 5.16 2. For alluring souls in a morall way nothing like Christ in the Gospel David is called by the holy Ghost the sweet singer of Israel when Christ speaketh to hearts he sings like heaven and like the glory of a new unseen world Deut. 3â— 16 Ioseph was blessed of the Lord for the good will of him that dwelt in the bush It s most alluring in Christ that he is the bird in the bush the bird of Paradise the Turtle in our Land Can. 2.12 that singeth the sweet Gospel-hymnes and Psalms of good tidings from Sion peace peace from heaven to the broken-hearted mourners in Sion all the Gospel is a love-song of Christ dying for love to enjoy sinners of clay and to have them with him in heaven are not these love-songs of the bird whose nest was in the bush If any man thirst saith Christ let him come to me and drink and whosoever will let him take of the water of life freely if this cannot draw to Christ the law curses rewards cannot draw Christ pipeth a spring of joyfull newes but few dance Matth. 11.16 3. The lower
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
pierced as a full vessell out of whom issueth blood and water justification and redemption from the guilt of sinne and sanctification is a drawing lover 2 Here is fulnesse of power to reconcile to himselfe all things whether they bee things in heaven or things on earth by the blood of his crosse here wee are made Chrrsts friends to doe whatsoever hee commands us Col. 1.20 Ioh. 15.15 3. Nor is there a stronger band or cord to draw men from sinne then the faith of Christs death Gal. 2.20 I am crucified with Christ neverthelesse I live yet not I but Christ livâ—th in me and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himselfe for me Gal. 6.14 But God forbid that I should glory save in the cross of our Lord Iesus Christ by whom the world is crucified to mee and I unto the world here is reciprocation of death's Paul is crucified to the world as a dead man not in the world nor one of the worlds number A mortified Saint drawne up to heaven from the earth is an odd person not under tale hee may bee spared well enough the world and the Towne he lives in may be well without him as Ioseph was the odde ladde separated foom his brethren and David none of the seven miscounted in the telling among the Ewes at the sheepfolds and forgotten as a bastard or as a dead man out of thought And againe the world is crucified to Paul for it looks like a hanged man it smells like a dead corps to a Saints sences Now thus they have not eyes more affected with the world nor eares more taken with their musick nor a heart more overcome with the lusts of the world nor a dead man set to a rich table is affected with all the dainties there or with the harping of the sweetest musician the man has escaped the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions â—f the woâ—ld to him the world has sooty fingers and dirty and picky hands it defiles washen soules but to the unmortified man the world smelleth like the garden of God Lust casteth in and well cometh to eye and heart and fancy Granadoes and fire-bals of uncleannesse sinfull pleasure has a rosie face profit has golden fingers Court and honour has a sweete breath the world is not to him an ill smelled stinking corps fit for nothing but for a hole under the earth Nay but god-Mammon looks like heaven the world a poore thing yea the world of it self is but a bagge of empty winde a fancy 1. It has no weight as touching the part of it wee count most of the earth but so many pounds of clay the dreggs the earthie bottome of the creation 2. the stage that peeces of brittle clay comes upon and weeps and laughs and lives speaks and dies 3. The flowers of it that we are most in love withall the lusts of the eye the lust of the flesh the pride of life are not of God 1 Ioh. 3.16 4 It is a house of glasse or of Ice that stands for the fourth part of the yeere for winter but is removed in the Spring and is never to be seene againe for it passeth away like a figure written on the Sea-shoar when the sea floweth 1 Cor. 7.31 5. the frenizes or passements of it pleasure profit honour are all sick of vanity and change to the Saints that are crucified and buried with Christ in whom lust is nailed to the crosse of Christ the world is a dead bagge of despised dust and though a toe or a finger of a crucified Saint will make a motion and a stiâ—re and breake a wedge of the Crosse because of the indwelling of a body of death yet hear his arguing O vaine clay-god dirty Earth I ow thee no love because my Lord was lifted up from the earth and has drawne me after him I care not for this bubble of a vaine life this transient shaddow seeing Christ could not brook it What is the fancie of a plaistered and fairded worldly glory to mee if Iesus his face was spitted on what is this painted globe of an empty perishing and death-condemned world to my happines seeing my Saviour was a borrowed body a stranger and slaughtered in the world and had all against him and alwayes the winde on his face Now let us consider what Antinomians say of mortification What is mortification saith a Mr Den but the apprehension of sin slain by the body of Christ What is vivification but our new life The just shall live by faith I may know saith the Antinomian I am Christs not because I do crucifie the luâ—â—s of the flesh but because I do not crucifie them but beleeve in Christ that crucified my lusts for me Much of this lawlesse and carnall mortification is to be found in Saltmarsh his unexperienced treatise of free Grace in which he labours to make Protestant Divines Anti-christian Legalists in the doctrine of mortification for his way is that we are to beleeve our Repentance true in Christ who hath repented for us our mortifying sinne true in him through whom wee are more then conquerers our new obedience true in him who hath obeyed the Law for us and is the end of the Law to every one that beleeveth our change of the whole man is true in him who is righteousnesse and true holinesse and thus without faith it is possible to please God for there is saith hee great deceitfulnesse in mortification of sin as it is commonly taken hee must point at Calvin and other Protestant Divines for as Papists and Arminians commonly speake and teach wee are justified by works of pennance and mortification for the not acting of sinne or conceivings of lust is not pure mortification for then children and civilly morall men were mortified persons c. It is not in the meere absence of the body of sinne for then dead or sick men were mortified persons Eatons Honey comb of justification chap. 8. pag. 164.165 Wee mortifie our selves onely declaratively to the sight of men whereby the holy Ghost seeth not us properly mortifying our sinnes out of the sight of God for then he should see us robbing Christ of that glory which his blood hath freely done before wee begin nay but when the wedding garment hath freely curified us in the sight of God then the Spirit enters in us to dwell which otherwise hee would not do and enableth us to walk holtly and righteously to avoid and purifie out of our owne sight sence and feeling and out of the sight of other men that sin which the wedding garment hath purified and abolished before out of the sight of God But this in name and thing is the doctrin of the old Libertines in Calvines time as â—e may read Calvin opuscul instructio adversus Libertinos chap. 18. pag. 450.451 The Libertines saith Calvine seeme to
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
intent to keep it or acknowledge it was our sin we did swear it and because unlawfull it obliges us not When wee accuse the scripture of darknesse wee would but snuf the Sun and blow at it with a pair of bellowes to cause it shine more brightly But the mischief is that wee either charge our soules beyond their stint thinking to compasse that world of the deâ—pe wisdome of God with our shorâ— fingers or we stumble at the wisdome of the Scripture because it is eccentrick to and complâ—es not with our lusts and here 's a deep not seene God intends to carry Pharoah and blinded reprobates to hell through the wood of his mysterious works and word they being blinded and hardned and they intend the same but in another notion God aimes at the same end materially with them but God levels at the glory of his owne unviolable justice they levell at the word the works of God to flatter their lusts and take up a plea with both from the womb What death he should die Two things offer themselves to our consideration 1. Christs dying 2. The kinde of his death What death he should dye Christ came into the world with as strong intention to dye as to live and to be a pained an afflicted man as to bee a man In Christs dying these considerations have place 1. The love of man can goe no farther then death greater love then this hath no man that a man should give his life for his friends Ioh. 15.13 For this Love can goe no farther then the living Lover now hee cannot goe one â—eppe beyond death Chriâ—t went on to the first and second death so farre as to satisfie justice love is like lawfull necessity neither of them can live when God is dishonoured Christ's love burnt and consumed him till he dyed love followed and persued his lost Spouse through the land of death through Hell the grave the câ—â—ses of an angry God though Christs love was both ancienter then his man-hood and survived his death love was of longer life in Christ then his life as man this Sun of love buâ—nes hard down from heaven to this day 2. It was a hard law that Christ subjected himselfe unto that die he must Heaven Angels the World could not save his life This faâ—re â—ose had life and greenesse in abundance and yet it must wither this fountaine of heaven had Sea 's of waters yet dryed up it must bee this beauty of highest glory was full and vigorous yet it must fade the Lilly of the excellentest Paradise that cast Rayes of glory and Majesty over the foure corners of the Heaven of Heavens and out-shadowed Angels Men and the large circuit of the whole Creation must finde its death-moneth and must cast its faire and timely bloome The love of loves must become pale and droup that fire of love that warmes Angels and men must become cold and there was strong and invincible necessity thus it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.54 Christ must die Mar. 8.31 the Sonne of man must suffer many things Luk. 22.27 For I say unto you saith Christ that that which is written must have an end in me Ioh. 3.14 The Son of man must be lifted upon the Crosse. Christ could not passe to heaven another way death was that one inevitable passe that he behoved to goe through there was no passable foord in the river but one there was but one strait passe and fort between Christ and his Father his glory and a saved Church and justice kept this passe Christ must lay out himselfe his life bloud estate and glory for his Church to gaine this fort and save his people from their sinnes The Law laid it on him 2. Love laid it on him 3. Our necessities and everlasting perishing burthened him 3. Might not the dead all wonder there was never before nor after nor never shall be such a Christ amongst the dead as the Lord of life all these in the dust could say O life what dost thou here among the dead the wormes and clay might say O Creator canst thou lie neare to us Would not the fountains be offended that they could not have leave to furnish a draught of cold water to their Creator who made the the Seas and the Rivers and divided Iordan with his Word would not life it selfe grieve at such a dispensation that it could stay and lodge no longer in the body of the Lord of life but behoved to be gone and leave the Prince of life to fall that he could not stand on his own feet was not bodily strength discontented that sweet Iesus complained Psal. 22.15 My strength is dryed up like a Pot-shard ver 17. I may tell all my bones Would not joy and beauty take it ill that sweet Iesus was a sad Saviour and his face foule with weeping and his faire countenance that was like Lebanon all marred and our lovely Redeemer was put to his knees to pray with strong cryes and teares Esai 52.14 Heb. 7.5 If there had been sense and reason in all the Purples Silks Fleeces wooll fine linnins that ever the earth had they would think themselves unhappy that they could not cover the holy body of the Redeemer of men and their Creator when he complained Psal. 22.18 They part my garments among them and cast loâ—s on my Vesture 4. It was to much in regard of our deservings that the Lord of life should discend to a naturall life to be under the â—owly condition of base clay but that this tent of clay that the Lord was to dwell in should be of the finest and most pretious earth that can be would seeme reason it might be said it were fitting for the glory of the God-head united in a personall union with the Man Christ that the body of the Son of God should be above paine weaknesse or the Law of death that it should be more glorious then all the pearelesse and pretious stones of the earth yea then the Sunne in the Firmament yea but Esai 53.2 he hath no forme nor comlinesse and when we shall see him there is no beauty that wee should desire him But this was incomparable condiscension of love that the Lord would take his own death upon him and assume the manhood of sick weak pained sad sighing and dying clay Esai 53.4 Surely he hath born our sicknesses and carryed our sorrowes 5. If there be any that ever tasted the sweet of life it being the most noble and desirable of created beings if it were from a glorious Angel to a poore gnat or a base worm they keep possession of life with all their desire they will part with all things men even with teeth and skin ere they quit their life Iob 2.4 The more excellent life is they struggle the more to keep it a young man will doe more then an old man for it and the old man who
and by law and yee are Sonnes in him The Law was a bloudy bond and our names and soules were inked with the blood of the eternall curse but blot out saith Christ my brethrens names out of the bloody bond and writ in my name for blood and the curse of God and there was a white Gospel-bond drawn up and the Elects names therein Then the two writs runne this in the new Covenant Christ was made a curse and lyable to pay all our debts and law-penalties to the blood and death and the poore sinner eternally blessed in Iesus Christ even to perfect imputed righteousnesse and everlasting life Christ changed your bleeding even to the second death and made it blessings for evermore to new and everlasting life Vse 1. If Christ dyed such a violent and painfull death then death violent or naturall is not much up or down 1 Sweet Iesus had it to his choice hee would choose the sowerest of deaths to go to the grave in blood Christs winding-sheet was blooded a good prince a reformer of the house of God Iosiah dyed in blood Many of the worthiest that dyed in faith dyed not in their beds were Heb. 11.35.36.37 tortured had tryall of bonds and imprisonment they were stoned they were sawne asunder were tempted were slaine with the sword The first witnesse in the Christian Church after the Lords ascension Steven a man full of the holy Ghost and of faith was stoned to death Psal. 79.2 The bodies of thy servants have they given to be meat to the foules of the heaven the flesh of thy Saints to the beasts of the earth Many thousand Martyrs have been burnt quick extreamly tormented with new devised most exquisite torments as to be rosted on a brander to be devoured with Lyons and wilde beasts 2. Violence more or lesse is an accident of death as it is the same hand folded in or the fingers stretched out violent death is but death on horse-back and with wings or a stroak with the fist as the other death is a blow with the palmes of the hand Naturall death is death going on foot and creeping with a slower pace violent death unites all its forces at once and takes the Citty by storme and comes with sowrer and blacker visage Death naturall divides it selfe in many severall bits of deaths old age being a long spun out death and nature seemes to render the Citty more willingly and death comes with a whiter and a milder visage the one has a salter bite and teeth of steele and yron the other has softer fingers and takes asunder the boards of the clay-tabernacle more leasurely softly tenderly and with lesse din as not willing that death should appeare death but a sleep the violent death is as when apples greene and raw are plucked off the tree or when flowres in the budde and young are plucked up by the rootes the other way of dying is as when apples are ripened and are filled with well boyld summer-sap and fall off the tree of their own accord in the eaters mouth or when flowers wither on the stalk Some dying full of days have like banquetters a surfet of time others are suddenly plucked away when they are greene but which of â—he wayes you die not to dâ—e in the Lord is terrible yee may know yee shall dye by the fields yee grow on while ye live a beleever on Christ breaths in Christ speaks walks prayes beleeves eateth drinketh sickens dies in Christ Christ is the soyl he is planted in hee groweth on the banks of the paradise of God when hee falleth hee cannot fall wrong some are trees growing on the banks of the river of fire and brimstone when God hâ—ws downe the tree and death fells them the tree can fall no otherwise then in hell O how sweet to be in Christ and to grow as a tree planted on the banks of the river of life when such dye they fall in Christs lap and in his bosome be the death violent or naturall its all one whether a strong gale and a rough stormie shoar the childe of God on the new Ierusalems dry land or if a small calme blast even with rowing of oars bring the passenger to heaven if once he be in that goodly land 2. To dye in faith the righteous has hope in his death is the essentiall qualification to be most regarded that is the all and sum of well dying make sure work of heaven and let the way or manner violent or naturall be as God will it s amongst the indifferents of death Saints have dyâ—d either way to dye in Christ in the hope of the resurection is the fair and good death to die in sinne Ioh. 8.21 that is the ill death and the black death 3. To dye ripened for eternity is all and some it s said of some they dyed full of dayes Object How is a man full and ripe for death Answ. In these respects 1. When the man is mortified to time and is satisfied with dayes he desires no more life he lies at the water side near by death waiting for winde and tide like a passenger who would fain be over the water so dying Iacob in the midst of his testament Gen. 49.18 Lord I have waited for thy salvation Lord when shall I have fair passage Iob saith chap. 14.14 All the time I am on the sentinell or the time of my warfare I will wait till my lasâ— change come So Paul saith Phil. 1 2â— having a desire to be dissolved and to bee with Christ which is farre better the man desires not to stay here any longer 2. He would goe to Sea when all his land-busines is ended the Courts are closed and if the Sunne bee low and near his setting loe the way ends with the day see the lodging hard at hand 2 Tim. 4.7 I have finished my course I have kept the faith 8. henceforth is laid up for mee a crowne of righteousnesse Sweet Iesus ere he dyed said It is finished all is done hee is on the skaffold and nods on his executioner Death friend come doe your office I pray you see your task be ended 3. The man seeth the crowne hee is come to the stone wall or the hedge of Paradise and seeth the apples of life hanging on the tree and hears the musick of heaven Steven Acts 7.50 I saw heaven opened 4. He goes not away pulled by the hair but willingly gladly Heb. 11.8.15 They desire a better country Iob 5.26 Like a shock of corne in his season it would bee the losse of the corne to bee longer out of the barne death shall not come while it be welcome Iob. 7.3 As the hired servant panteth for the shaddow so hee for death All these four were in Iesus Christ. Had Christ so much pain in his death that his death and the crosse were all one so as hee had five deaths on him at once foure on his body death on every hand death on
every foot and a death on his soule ten thousand millions of pounds weightier and sadder then let us correct all our errours and mis-judgings touching the crosse Errour 1. We love to go to Paradise through a Paradise of roses and a land-way to heaven and a dry fair white death wee would have Christ and the crosse changed which saith who ever would follow Christ let him take up his crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dayly and follow him Luke 9.23 2. We forget that heaven is fenced with a huge great wood of thornes we must croud through though our skinne be scratched even to blood and death life eternall is like a faire pleasant rich and glorious Citie in the midst of a waste wildernesse and there lies round about this City at all the corners of it a Wood of Briats and Thorns Scorpions and Serpents and Lyons abounding in it and the Wood is ten thousand miles of bounds on all hands of a journey of threescore years at some parts there no high road-way in the Wood no back entry about wise Professors seek away about the crosse God has given wings to none to flie over the wood or it s like a fair Kings Pallace in an Iland of the Sea it s a most pleasant Isle for all kinde of delights but there is no way to it by dry land Would yee have valley ground Summer medows fields and gardens of flowers and roses all your way and how is it that the Lord will not give peace to his Church nay but there is not a way to heaven on this side of the crosse or on that side of the crosse but directly straight through we must goe when the Apostles went through the Churches confirming the brethren Act. 14.22 they preached that the crosse was Gospel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the midst of affliction or under flailing and threshing we must goe there is not a way about to shift the crosse but we must enter into the Kingdome of God this very way and no other 3. The blood was not dryed off Christs hands and feet and his winding sheet till he was in the flower of the higher Pallace of his Fathers Kingdome and within the walls and so his Church must not think hard of it if she goe not a dry death to heaven Error 2. We tacitely condemn the wisdome of God in our murmuring under the crosse cannot Christ lead his people to heaven a better way then through the swords speares and teeth of malignants and must new Armies of Irish murtherers land on us againe these would bee considered 1. Paul encouraging the Thessalonians saith 2 Thess. 3.3 no man should be moved by these afflictions why for your selves know we are appointed thereunto from eternity the wise Lord did brew a cup of bloody sufferings for his Church and did mould and shape every Saints crosse in length and breadth for him our afflictions are not of yesterdayes date and standing before the Lord set up the world as it now is he had all the wheels pinnes wedges works and every materiall by him in his eternall minde all your teares your blood all the ounces and pounds of gall and worm-wood yee now drink they were an eternall design and plot of Gods wise decree before the world was they were the lot God did appoint for your back they are no sourer no heavier this day then they were in the Lords purpose before time your grave O Saints is no deeper then of old the Lord digged it your wound no nearer the bone then mercy made it your death is no blacker no more thorny and devouring then Christs soft hands framed it ere God gave you flesh and skinne and heat in your blood Christs doome and the Churches doome of the black crosse was written in Heaven So Christ smiles and drinks with this word Ioh. 18.11 shall I not drink the cup that my Father hath given me 2. Rom. 8. Predestination is the first act of free-grace and ver 29. in that act a communion with Christ in his crosse is passed this we consider not will ye not think good to set your shoulders and bones under the same burthen that was on Christs back we fear the crosse lesse at our heels and behind our back then when it s in our bosome the Lord Iesus speaks of his suffering often afore-hand and its wisdome to make it lesse by antidated patience submission before we sâ—ffer it were good would we give our thoughts and lende some words to death as Christ here doth ere it come Opinion which is the pencill that drawes the face armes and legges of death and sufferings might honey our gall if a Martyr judge a Prison a Pallace and his Iron chaines golden bracelets sure his bonds are as good as liberty if a Saint count death Christs master-usher to make way to him for heaven then death cannot be a Mill to grind the mans life to powder faith can oyl and sugar our worm-wood and if Christ come with the crosse it has no strength the believer has two skinnes on his face against the sâ—ittings of storme and haile-stones Christ can make a Saint sing in hell as impatient unbeliefe could cause a man sigh and weep in heaven 3. We forget that the Church is the Vine-yard of the Lord of hoasts and that the owner of the Farm must hire Satan and wicked men to be his Vine-dressers and his Reapers but the crop is the Lords not theirs they are plowers but they neither know the soyl nor the husband-man Psal. 129.2 Error 3. When we see we must suffer we tacitely are offended that Christ will not give us the first vote in our own jury and that he would not seek our own advise in this kinde of crosse not this except to one man David God never referred the choise of a crosse but then grace made the choyse sure Scotland would have chosen famine or the Pestilence rather then the sword of a barbarous unnaturall enemy but it must not bee referred to the wisdome of the sick what should be his physick we often say any crosse but this especially if there be any letter of reproach on the crosse a shamefull death or distraction of mind but the Lord seeth nothing out of heaven or hell so good for you as that that and no other 2. We would have the pound weights of affliction weighted in our ballance oh this is too heavie hence Davids and Iobs over-complaining Oh my calamity is heavier then the sand of the Sea Iob 6.3 and am I a Sea or a Whale that thou setest a watch over me chap. 7.12 Should God deale with a man as with a fish or a beast 3. Wee desire to be creators of such and such circumstances of our own griefe So wee storme often at the circumstances as at the very poyson of the crosse as if God had through forgetfulnesse and a slip of wisdom left that circumstance out of his
error 57 p. 11. (b) Saltmarsh free grace ch 5. pag. 58. (c) Saltmarsh free-grace c. 5. pag. 71.72 Antinomians 〈…〉 Mr Towâ—e Asser. oâ— grace pag. 71.72.73 Holinesse and morall vertues farre different To adde to Antinomians mortification is to adde to Christs merits Mr Twn asser of grace pag. 72. Queries that Antinâ—miâ—ns can never Answer Divers manifâ—staâ—ions of Christ's deadnesse to the world 1. Christ mindâ—d hâ—aven excâ—edingly in his â—acâ— Christ dead â—â— the gaâ—nâ— aâ—d glory of the world Christ a sad man in the world The vâ—rious dispâ—nsation of Gâ—d in leading some to heaven through sweet some thrâ—ugh sowre The various Tempers of the Saints require that some feast on fatt things and wines and others drink water Christ and the Saints have a sad journey to heaven in regard of afflictions Christ free from lusts so we are not Christ weakest is strong Christ now strong to save his Church Christ minded us much in death All weak and Christ strong The world a weak thing to Chrâ—st Christ strong in the Crosse. Providence 〈◊〉 speâ—iall â—o thâ—ngs most â—â—calleâ—◠〈◊〉 and hâ—â— Câ—â—rch lose noâ—hing by suffâ—â—iâ—g A threefold excâ—llency of working in Christ dying Christ in drawing sinners in his death draweth 1. Lovingly 2. Suffering paine 3. Strongly 4. compleatly 5. Finally dying and drawing What strength of love to draw the weight of so many sinners Christ and all his in his bosome did waâ—le strongly through all the slâ—uds of his suffering Loving and drawing sinners Christs last work in his death-bed What it is to bee lifted up from the earth The Scripture plain The matter of the Scripture deep and high but the Scripture is not obscure as Papists say We accuse the Scripture as hard because it lies not level with our lusts Christs dying and his kinde oâ— death he died 1 Consideration Christs love went to death and beyond it 2 Consideration Christ must love and will to die Christ behoved to take the only strait passe between Earth and Hâ—aven 3 Consideration A wondring in the creatures to see Christ their Creator in death suffer such hardship â— Consider Reason would say Christs body should be pretious as the Sun 5 Consider It is much that Christ should part with the sweatest inheritaâ—ce of a living man his life 6 Consider 7 Consideration including other three Christs death comes undâ—r a three old notion Three ingredients in Christs death which men could not give 1. The Cuâ—se 2. Infinite merit 3 Divine acceptation Foure sad condâ—tions which were in the ransomâ— that Châ—ist gave for sinners 1. Gold for persons may be given in raâ—ome but here person for person must be given In ransome a servant is given for a servant but here a King for a servant Here a King is not served as a King but as a servant Here the person given in ransome â—ust die Death the end of Christs labours and his Sâ—bbath Christs victory in death Câ—rist welcommâ—â—â—to Gâ—d afteâ— his death Comforts against death because Châ—ist dyed Christ had good hap to the Crosse all his life Death perfected Christ. The Crosse kindly to the Saints 1 Tim. 2.12 The Saints out-runne crosses The life we have is lame so long as we want our life hid up with Christ in God Reall Mortificaâ—ion required and the morall mortifcaâ—ion and saâ—ctiâ—ication of Aâ—â—iâ—mians as if â—t were enough that Christ dyed for us and we nâ—kedly to believe that rejected (a) Râ—sâ— râ—igâ— ruiâ—e eâ—ror 14. p. â— (b) Râ—sâ— râ—ign error â— p. 7. (c) Ibid. â—â—savory speecheâ— error 4. pâ—g 19. (d) Ibid. error 33 p. 6. Comfort from remission of 〈◊〉 in Christs deatâ— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blew swelling of a wound or a 〈◊〉 a confluence of humors and blood associated Psal. 38 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sociâ—tus jâ—ncâ—us suit Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— wouâ—d â—rom the râ—â—ing of the skinne and causing a grâ—â—â—nesse and mark appeare to thâ—e eâ—e that it may bee known there is a wound Sin sweet suffering for 〈◊〉 sad and soâ—er to Christ. The three speciall qualities of Christs death 1. Paine 2. Shame 3. A Curse The paine of Christs death and â—he causes of it Many deaths at once on Christ. The lâ—ntnesse and slownesse of death when it s on its jâ—urâ—ey 〈…〉 Christ did suffer many deaths Many lâ—ves tâ—rmâ—natively from Christ on aâ—l the Elect but oâ—e lâ—ve in him subjectâ—viâ—y The sweeter that Christs life was the loâ—â—e of it waâ— the more How Christ was not capable of shamâ— Isa. 53.9 How Christ was capable of shame How shame passively wâ—e in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What tokens of shame were on Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publicavit probris aftesiâ— How shame câ—uld conâ—â—st with the dignâ—ty of Christs person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devoveâ— dâ—ris impâ—ccor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an execration verball or reall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—rbo vel â—e â—â—le dixit Iob 3.6 Gen. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—ledicta terra it s ascribed to Cain Gen. 4 1â— Num. 22.6 he shal be cursed thâ—t thou curâ—â—st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blaspâ—â—â—â—â— is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—ght of no weight 〈◊〉 Deut. 21.23 What sort of curse was on Christ. A morall not a Câ—râ—mâ—niâ—ll curse only on Christ. The 70. rendereth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to diâ—honoâ— to count of no price to â—iâ—â—egâ—rd Christ extrinsâ—cally a curse â—ut never hateâ— or abhorred of Gâ—d Christ changed persons and places with sinners Death naturall or violâ—nt the indifferent accidents of death but to die in Christ is all and â—oâ—e the right qualification of well dying Hee that is in Christ lives speaks walks prayes sickens and dies in Christ Vse 2. How many diverse false sences we fancy in our mis-giving humour under the crosse Heaven is fenced with a wood of thorns there is no way to it but through many afflictions The blood not dryed off Christ while he was in heavâ—n How farre we may chuâ—e our own Crosse. The cirâ—umstance that is salâ—est in our â—rosse is dâ—eâ—sed by an inâ—iâ—iâ—elâ— wise decree Three ills in the Crosse we are to deprecate The worlâ—s Hosanna a poor thing and the glory short base low Foure steps of love in Christs being made a curse for us For a Spirit to be a man is a great condiscension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a sinlesse Spirit take on him to be a dying man is more That a Spirit take on him to be as a sinning man is yet more That a happy Spirit take on him to bee a sinner accursed of God is farre more We are not freed from the Law as a rule of righteousnesse We are under the teaching and directing office of the Law Neither Law nor Gospel obligeth a believâ—r to sanctification by the Antinomian way (a) Rise raign error 9. (b) Error 39. By the Antinomian way we are no more under the Gospel then under the Law Antinomians blame close walking with God as Pharisaicall Puritanisme as Prelates did of old The law alone worketh not sanctification nor did we ever teach it How the law restraines men from sin Men naturally are not awed by the Law We are not obliged to personall sanctâ—fication and to walk holy by the Antinomiâ—n Doctrine Mr Towne granteth the Law to bee an eternall and inviolable rule of righteousnesse to all and yet denyeth the believer to be under 〈…〉 The Law leaveth not of to be a rule of righteousnesse because it giveth not grace to obey for then the Gospel should be no rule of faith because it giveth no grace tâ— believe to all that hateth it Every naturall man is under the Law in the Apostles sence Rom. 7. The man under the Law Rom. 7. cannot give himself to be ruled by the Law after the minde and will of God as Mr. Towne saith (a) Rise raigne er 4.5 (b) er 6. A mysterie of Antinomians that all means not effectually moving the wil are not means laying bonds on the conscience Rise and raign (c) er 26. (d) Rise raign er 7. Cornwall conference of Mr. Iohn Cotton q. 2. arg 6. p. 16.17 Antinomians acknowledge no grace but what is uncreated and so no habits of grace Ezech. 36.26 Deut. 30.6 Act. 16.14 Ier. 31.33 Ezech. 11.19 Rom. 12.2 Rom. 7.22.23 Ephes. 3.17 (e) Rise raign er 23. p. 5. (f) er 25. Antinomians take away all use of teaching exhorting of the Gospel or promises thereof (g) er 36. p. 7. (h) er 14. p. 3. (i) er 22. p. 5. (k) er 59. p. 1â— No scripture freeth us from the Law as a rule of righteousnes but all that speak of our freedome from the law speak of our freedom from the rigor and curse thereof Faith looseth us not from the Law and holy walking simply but only in the matter of justification We cannot be as Mr. Town imagineth the same way freed from the Morall Law as we are freed from the Ceremoniall Law (a) Saltmarsh flowings of free-grace last part c 4. p. 178. (b) Râ—se raign 7â— (c) Error 9. (d) Error 62. Obeying of God because of thâ— direction of Law or Gospel is to Antinomians a controuling of the frâ—e Spirit of God The new creaâ—ure 2 Cor. 5.17 is sanctifiâ—aâ—ion The Law requirâ—th pâ—rfâ—ct obedience as the Law but the Laâ— aâ—â—vangeliâ—ed reqâ—iretâ— not pâ—rfect obâ—dience that we may be Evaâ—geâ—icâ—lly justified Divers â—easons Rom. 8. Gal 5. c. prâ—â—iâ—g thaâ— we are yâ—t unâ—er thâ—â—swordâ— a â—ule of riâ—hteâ—usnesse he Antiâ—omian Doctrine is propounded by the carnall Libertine Rom. 7. Lex jubet non juvat Quod lex imperat Evangelâ—um impetrat The Law hath an active power to teach â—nd is not meerly passive as Mr Town saith How faith and New obedience are the means of our deliverie from the misery of sinne the former from the guilt and that perfectly and at once in justification and the other from the blot and indwelling and that by degrees in sanctification 〈◊〉 of Grace p. 1â— How we are saved without works Asser. 〈…〉 pag. 22. Asser. pâ—g 7â— Hâ—w God accouâ—ts tâ—e gâ—od worâ—s of the justifâ—eâ— perfect