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
of his own free will not from any mystinesse or intrinsecall darknesse of the object hath cast a covering over the thoughts of mans heart that they are not seen clearly to any other Men or Angels Nor could humane Societies now in the state of sin subsist if but the father could read the heart of the sonne Nor have Angels good or bad any immediate Princedome over free will nor would I say Satan is the Author yea or the immediate Tempter to all sinnes many sinfull thoughts and wicked acts are transacted in this darke chamber of presence the heart of man to which Satan can have no personall accesse neither with his eyes to see nor his hands of power to stirre or move in them The heart is the privie garden weeds grow there without Satans immediate industry he may knock or cast fire-balls over the wall or in at the windowes or send letters and messages in but hee cannot immediatly talke with the heart or act immediatly on the will wee are to keep this virgin-love of the heart to Christ hee can ravish it and none but hee It s the will that maketh the bargaine in sinning With all keeping keep the heart Wee make away the created dominion over free-will that God gave us in our creation 3. Satan hath a Princedome in 1. knowledge naturall 2. in acquired knowledge In naturall because hee is a piece of light a lamp once shining in heaven but now for his sinne smoking and glympsing in hell The naturall intellectualls of the Devill are depraved not removed It s a question if hee can remaine a Spirit if that candle were extinct by which hee beleeveth there is a God but trembleth Jam. 2. The acquired knowledge of the Devill is great hee being an advancing Student and still learning now above five thousand yeares and hee that teacheth others becometh more learned himselfe He is the great Mint-master and Coyner of knowledge in Magicians Wise-men Soothsayers Sorcerers is a carefull Reader in turning over the pages of the book of Nature and the whole works of Creation But still Satan studieth man better then man doth himselfe hee knoweth nature in generall may sin and that corrupt nature must sin hee observeth second inclinations of humour complexion temper of body disposition ere hee tempt as no Sea-man sailes till hee know how the wind bloweth and hee learned that by the Prophets and experience which hee saith Luk. 4.34 I know thee who thou art the holy one of God 4. Hee hath a particular Princedome of Power legally over mankind till Christ set them at liberty as the Executioner hath over the condemned man from the Judge Heb. 2.14 Christ tooke part with the children of flesh and bloud that through death he might destroy him that had the power of death that is the devill Vers. 15. And deliver them who through the feare of death were all their life time subject to bondage Satan from mens sins hath a sort of conquered Princedome till the Sonne of God make us free Joh. 8.36 And this Princedome hee keepeth over all the sons of disobedience as their father Joh. 8.44 as the king of the bottomlesse pit And we have no ground to say that Satan at the day of judgement leaveth off to be king because the damned and the Devill and his Angels are said to be tormented together in everlasting fire Mat. 25. for communion in paine maketh not Satan to have no Angels under him or damned men whom hee torments Quest. But how keepeth Satan still power over Job Peter to winnow them and afflict them in this life if Christ have cast him out of his Princedome Answ. 1. It s meere service for the trying of the Saints and mortifying of their lusts not dominion not any legall power such as he hath over the Sonnes of disobedience whom he keepeth captives at his will 2. In relation to Satan it is a meere grant of permission as a Noble-man forfeited for treason and kept some yeares in prison before he dye hath the life-rent of his own Lands for his necessity not by heritage as before but by a grant or gift of grace from the bounty of the Prince and State so hath Sathan not by grace to himselfe but by a grant of meere permission as it were his life-rent to tempt winnow and try the Saints so long as Satan is in the way to his full doome in Hell Now if Christ had not spoiled Satan and dissolved his workes the use of this power had beene as it were heritage to Satan in regard the Law giveth him a sort of right over sinners not made free in Christ. Yet I doe not say it s his proper right because Satan sinneth in tempting any to sinne yet the temptation as it falleth passively on the Sonnes of disobedience is a worke of Divine justice and as it falleth on the Saints an act of spotlesse and holy dispensation for most just reasons known to God 2. Satan is a prince in regard of magnificence called a Prince a Prince of the aire a God for he hath a royall army under him the Devill and his Angels are a great hoast Revel 12.9 The Devill and Satan and his Angels were cast out Vers. 7. The Dragon and his Angels fought with Michael and he hath Legions garisoned in one poore man hee hath kept the fields above these five thousand yeares with a huge and mighty army both by Sea and Land Ephes. 6.12 For wee wrestle not against flesh and bloud but against Principalities and powers against the rulers in the darkenesse of this world against spirituall wickednesse in high places Heere bee great persons in eminent places and they can leade armies against us and have in every single souldier a strong garrison of concupiscence and fleshly lusts that warre against the soule 1 Pet. 2.11 And the flesh is a strong Fort-royall a towre of imaginations which exalt themselves against a strong King the Lord Jesus and cannot bee his captives but by the mighty power of God 2 Cor. 10 5. The Devill is not a despicâ—ble and poore enemy to be despised it is not good warre-wisdome to despise a meane enemy farre more should we not sleepe but watch and be sober When the Peerâ—s of hell and Princes and Rulers in high places who have the vantage of the Mount above us are against us 3. Satans Princedome is especially seene in tempting to sinne which that it may be better cleared I shall shortly shew what a temptation in generall is 2. Open Satans power in tempting To tempt is to take a triall of any to try what is in them therefore the neerest end of tempting is knowledge Now the waies or manner of bringing out this knowledge rendreth the temptation good or ill for God tempteth and Satan tempteth So Temptation is a working upon the senses reason inclinâ—tion affections by which any is or may be moved under the colour of good toward that
faith or fruit of his death but eternally perish whereas cleare it is that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that he dyed for are the many sonnes he actually brings to glory vers 10. these who are one with him as the Sanctifyer Christ and the Sanctified vers 11. His brethren whom he is not ashamed to owne vers 11. the Church vers 12. the children that God hath given him vers 13. the children partakers of flesh and bloud vers 14. these for whom he through death which he tasted for all and for whom he destroyed him that had the power of death that is the devill if the devill reigne in the sonnes of disobedience Ephes. 2.2 If they be borne of the devill Joh. 8.44 Taken captives at his will 2 Tim. 2.26 Let Arminians see how Christ by tasting death for them as they phancie Hebr. 2.9 hath for them by death Destroyed the Devill vers 14. Loosed his works 1 Ioh. 3.8 Triumphed over devils Col. 2.15 Iudged and cast out the devil Ioh. 12.31 Ioh. 14.30 Yea these all these are delivered from bondage of death Heb. 2.15 The seed of Abraham vers 16. His brethren that he is made like to in all things except sinne Hebr. 2.17 His people vers 17. The tempted that Christ succoureth vers 18. I defie any Divine to make sense of that Chapter as Arminians expound tasting of death for all men And the second Adam must come short of the first Adam Rom. 5. by the Arminian exposition and the comparison must bee as the leggs of a cripple both here and 1 Cor. 15. for by the first Adam many bee dead What bee these many All and every one of mankinde that are the naturall heires coming forth of the loynes of the first Adam Then who be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many to whom the grace of God hath abounded vers 15. sure the second Adam is no drie tree no Eunuch the Scripture saith He hath a seed Isai. 53.10 many sonnes Heb. 2.10 children that God hath given him that are for signes and wonders Isai. 8.18 Heb. 2.13 a seed in covenant with God Davids spirituall seed who shall never fall away Psal. 89.28 29 30 31 32 33 34 35 36 37. Then as all the first Adams sonnes and heires were through his offence dead so all Christs spirituall seed and heires have grace communicated to them ver 15. this is farre from grace abounding to all and every one of the heires of the first Adam then as the first Adam killed none but heires naturally descended of him so the second Adam derives grace and the gift of life to none but to his spirituall heirs make an union by birth between the first Adam and all his and between the second Adam and all his and stretch the comparison no farther then Paul and let Arminians injoy their gaine by this Argument 2. Vers. 16. Sinne and judgement to condemnation not intended onely but reall and efficacious came on all by the first Adam for all that live incurre sinne and actuall condemnation by the first Adam but the free gift is of many unto justification then justification not intended onely which may never fall out but reall not virtuall or potentiall or conditionall if their forefathers have not rejected the covenant but efficacious and actuall came upon all the heires and seed of the second Adam 3. Paul compareth ver 15. the offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one the first sinne of Adam that came on all with the justification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many offences The justification spoken of here which wee have in the second Adam is not a pardon of sinne originall and of a breach of the first covenant so as we begin to sinne and God reckons with us on a new score but the justification here is from many offences and the blood of Jesus purges us from all sinnes 1 Joh. 1.8 This justification runnes not up from the wombe as the offence of Adam doth For 1. Where are there two justifications in Christs blood 2. Where is there in Scripture a righteousnesse of all and every one a justification in Christs blood by nature or from the belly and that of Turks Indians Americans and their seed and of all infants in all the Scripture 4. Vers. 17. By one mans offence there was a cruell King Death the King of terrors who hath a black scepter set over all and every man without exception Here we grant an universall King the first and second death As when a Conqueror subdues a Land he setteth over them a little King a Lieutenant in his place now the other part of the similitude and the antitype is so much more they that receive abundance of grace and of the gift of righteousnesse shall raigne shall bee Kings in life eternall through one Jesus Christ. ver 17. See the heirs and sonnes of the second Adam are not all and every one of the mortall stocke of Adam redeemed reconciled saved but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these that receive abundance of Grace and of the gift of righteousnesse onely I appeale to the conscience of Arminians if Turks Jews Tartarians Americans Indians all Heathen and all infants come in as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as these that for the present are under the fat drops of the second Adam and receive abundance of grace and righteousnesse For their universall righteousnesse is poore and thin and may bee augmented 2. If they receive it conditionally so they beleeve then it s not universall 3. Then they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all are not beleevers by nature all are not by this within the new covenant actually They have but a farre off venture and a cast off abundance of grace Farther Paul by this makes glory as well as grace universall and all and every one must bee borne heires of Heaven for Paul saith of the heires of the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here bee Kings for a King there was one Catholique Tyrant Death set over all men But there bee here heires of the second Adam made Kings of life and glory through Jesus Christ. ver 18. If it bee said its life conditionally if they beleeve consider then if the second Adam bee not weaker then the first the first indeclinably really without a misse transmitted death to all his the second Adam cannot transmit life to the thousand part of his but as he misseth in the farre greatest part of his heires if all mortall men be his heires he may misse in all if free will so thinke good Arminius saith constare potuit integer fructus mortis c. The fruit of the second Adams death might stand intire through all and every one of mankinde were damned If this bee a potentiall justification its good it s not Pauls justification Rom. 8. Whom he justified them hee also glorified nor speaketh the Scripture of any such justification but of such as makes the party justified blessed
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
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
the Society mixed with the godly they thinke it a worke of the flesh to confesse their owne sinnes this is to steale the word of the Lord from his people So David Psal. 25.7 Remember not the sinnes of my youth nor my trangressions The sinnes of his youth as touching obligation to eternall wrath were pardoned I question it not but in regard God was turned from him in the flamings of love and his sinnes sealed up in a bagge in regard of innumerable evils that lay on him he prayeth Vers. 16. Turn thee unto me Hebr. Set thy countenance on me Gods favour in the sense of it was turned away and Vers. 18. Looke upon mine affliction and paine and forgive all my sinnes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a point in the left side of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to carry away Jerome aufer take away all my sinnes Isai. 53.4 hee carried or did beare as a burden our iniquities Vatablus portavit Pagnin parce condona Spare or pardon all my sinnes then sinne heere is pardoned onely according to the present paine and griefe of body and soule that was on David Psal. 3â— 4 For mine iniquities are gone over mine head as a heavy burden they are too heavie for me Wee have no reason to beleeve that David thought himselfe already a condemned man and now in hell though some sparkes of hell's wrath and fire not in any sort as satisfactory to divine justice or as a fruit of Gods hatred and enmity can fall on the children of God yet it s not imaginary but reall anger God was really angry with Moses at the waters of strife The thing that David did against Vriah displeased the Lord not in David's opinion onely And though the hell for a time in the soule of God's children and the hell of the reprobate differ in essence and nature in that the hell of the reprobate is a satisfactory paine 2. and that iâ— floweth from the hatred of God but the hell of the godly not so yet in this materially they are of the same size that the one as well as the other are coales and flames of the same furnace and neither are imaginary Then againe Sinnes of youth long-agoe pardoned though sometimes dearly beloved are like the ghost of a deare friend some yeares agoe dead and buried that re-appeareth to a man as dead Samuel did to Saul look how loving and deare they were alive they are now as terrible and dreadfull when they appeare to us living out from the land of death so are sins of youth when they rise from the dead and were pardoned in Christ long-agoe they appeare againe to David and Job and the Saints with the vaile and mask or hew of hell and sealed with temporary wrath Psal. 99.8 Thou wast a God that pardonedst or forgavest them though thou tookest vengeance of their inventions The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to God when hee taketh vengeance on his enemies Num. 31.2 Esay 1.24 I will be avenged of mine enemies 2 King 9.7 That I may avenge the bloud of my servants the Prophets So is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vengeance used Deut. 32.43 Hee will render vengeance to his adversaries And if one and the same temporary judgement in the two Theeves that were crucified with Christ be so differenced that mercy is stamped on the same death to the one and wrath to the other wee may well say there is a temporary vengeance and wrath that befalleth both the Saints and the Reprobate in this life and the difference is in the mind and intention of God in both And that God pardoneth sin when hee removeth temporary wrath So 2 Sam. 12.13 Nathan saith to David The Lord also hath caused thy sinne to passe away why Thou shalt not die This is meant of temporall death especially as the context cleareth V. 10. The sword shall not depart from thine house And V. 14. The child borne to thee shall surely die Then the Lords putting away of Davids sin was in loosing him from the sword in his own person not in his house and children for by proportion of divine justice though tempered with mercy the Sword was punished with the Sword I doe not exclude relaxation from eternall punishment but remission going for relaxation of punishment Then as there be two sorts of punishmenâ—s one temporary and another the eternall wrath to come so there are in Scripture two sorts of remissions one from the temporary another from eternall punishment Therefore sin is put for punishment Gen. 4.13 Mine iniquity saith Cain is more then I can beare or My punishment is more then I can bear Levit. 24.15 Hee that curseth his God shall beare his sinne Ezek. 23.49 And yee shall beare the sinnes of your Idols Num. 9.13 The man that is cleane and forbeareth to eat the Passe-over that man shall beare his sinne So when God layeth sin to the charge of the sinner in punishing it hee is said to lay a burden on the sinner 2 King 9.25 And to remove this burden is to pardon the sin 2 Chron. 7.14 If my people humble themselves then will I heare from heaven and will forgive their sinne and will heale their land by removing the locusts and the pestilence See the pardoning of their sin is exponed to be the removing of the locusts and pestilence And to call sins to remembrance is to punish sin The Shunamite saith 1 King 17.18 Art thou come to me O man of God to call my sin to remembrance and to slay my sonne Job complaineth c. 13.26 Thou makest me to possesse the iniquities of my youth Now though out of unbeleefe hee might apprehend that hee was cast off of God and a man rejected of God and that his sins were never pardoned and hee himselfe never delivered from the wrath to come these legall thoughts might keep Job in a distance from God to his owne sinfull apprehension yet it shall be unpossible to prove that Job in all these complaints had no other but a meere legall esteeme of Gods dispensation and that 2. God stamped not temporary wrath and the paine of a hidden and over-clouded God the substraction of the sense of divine manifestations of love the Lord standing behind the wall in all these afflictions Now it s known that as these are often trialls of the faith of the Saints yet are they soure fruits of our fleshly indulgence to our carnall delights and of our not opening to our Beloved when hee knocketh Cant. 5.2 3 4 5 6. And though the godly doe stedfastly beleeve their salvation is in a Castle above losing yet in reason sin bringing broken bones Psal. 51.10 a sad cloud the damming up of a spring of Christs love spread abroad in the heart a temporary hell in the soule it must be sorrowed for hated mourned for confessed and yet in all these there is no necessity of such a Law-spirit of bondage to work these
when that faileth them and they dare not pray to God they petition hills and mountaines to be graves above them to bury such lumps of wrath quicke Revel 6. 2. I defie any man with all his art to be an Hypocrite and to play the Politician in hell at the last judgement in the houre of death or when the conscience is wakened A robber doth never mocke the Law and Justice at the Gallowes what ever he doe in the woods and mountaines Men doe cry and weep and confesse sinnes right downe and in sad earnests when Conscience speaketh out wrath there is no mind then of Fig-leave-coverings or of colours veiles masks or excuses 3. Conscience is a peece of eternity a chip that fâ—ll from a Deity and the neerest shaddow of God and endeth as it begins At first even by it's naturall constitution Conscience warreth against Concupiscence and speaketh sadly out of Adam while it is hot and not cold-dead I was afraid hearing thy voice I hid my selfe and this it doth Rom. 1.19 chap. 2.15 While lusts buy and bribe conscience out of office then it cooperateth with sinne and becommeth dead in the end when God shaketh an eternall rod over conscience then it gathereth warme bloud againe as it had in Adams daies and hath a resurrection from death and speaketh gravely and terribly without going about the bush O how ponderous and heavy How farre from tergiversation cloakings and shifting are the words that dying Atheists utter of the deceitfulnesse of sinne the vanitie of the World the terrours of God Was not Judas in sad earnest did Saul speake policie when he weepeth on the Witch and saith I am sore distressed Did Spira dissemble and sport when he roared like a Beare against divine wrath What shall I say This saith that Christ answering for our sinnes had nothing to say The sufferer of Satisfactorie paine has no words of Apologie for sinne The friend that was to bee cast in utter darknes for comming to the Supper of the great King without his wedding Garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mouth was muzled as the mouth of a mad dog he was speechlesse and could not barke when Divine justice speaketh out of God Job chap. 40. answereth ver 4. Behold I am vile what shall I answer thee I will lay my hand on my mouth When the Church findeth justice pleading against her It 's thus Ezech. 16.63 That thou mayest remember thy sinnes and be confounded and there may bee no more an openining of a mouth because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord. I grant satisfactory justice doth not here put men to silence but it proveth how little we can answer for sinne Even David remembring that Shimei and other Instruments had deservedly afflicted him in relation to Divine justice saith Psalm 39.9 I was dumbe I opened not my mouth because thou didst it There were three demands of justice given in against Christ all which hee answered Justice put it home upon Christ. 1. All the elect have sinned and by the law are under eternall wrath To this claime our Advocate and Suretie could say nothing on the contrary It 's true Lord. Christ doth satisfie the Law but not contradict it The very word of the Gospel answereth all these In this regard Christs silence was an answer and to this Christ said What shall I say I have nothing to say 2. Thou art the sinner in Law to this Christ answered A body thou hast given me The Sonne of man came not to be served but to serve and to give himselfe a ransome for many Matth. 20.28 The whole Gospel saith Christ who knew no sinne was made sinne for us 3. Thou must die for sinners This was the third demand and Christ answereth it Psal. 40. Hebr. 10. Thou hast given me a body here am I to doe thy will To all these three Christ answered with silence and though in regard of his patience to men it be said Esai 53.7 Hee was brought as a Lambe to the slaughter and as a sheepe before the shearer is dumbe so he opened not his mouth Yet it was most true in relation to Divine justice and the Spirit of God hath a higher respect to Christs silence which was a wonder to Pilate before the bar of Gods justice O could we by faith see God giving in a black and sad claime a bill written within and without in which are all the sinnes of all the elect from Adam to the last man and Christ with watery eyes receiving the claime and saying Lord It 's just debt crave me what shall I say on the contrary We should be more bold not barely to name our sinnes and tell them over to God but to confesse them and study more for the answer of a good Conscience by faith to substitute an Advocate to answer the demands of Justice for our sinnes and if men beleeved that Christ as suretie satisfieing for their sinnes could say nothing on the contrary but granted all they should not make excuses and shifts either to wipe their mouth with the whoore and say I have not sinned nor be witty to make distinctions and shifts and excuses to cover mince and extenuate their sinnes Father save me from this houre The fourth part of this complaint is an answer that Faith maketh to Christs question What shall I say What shall I doe Say praying wise saith Faith Father save me from this houre A word of the Coherence then of the words Wee often dreame that in trouble helpe is beyond Sea and farre off as farre as heaven is from earth When help is at our elbow and if the Spirit of Adoption bee within the prisoner hath the Key of his owne Jayle within in his owne hand God was in Christs bosome when he was in a stormy Sea and the light of Faith saith behold the shore at hand Death taketh feet and power of motion from a man but Psal. 23.4 yet Faith maketh a supposition that David may walke and live breathe in the grave in the valley of the shaddow of death It 's the worke of Faith to keep the heate of life in the warme bloud even among clods of clay when the man is buried This anxious condition Christ was in as other straits are to the Saints is a strait and narrow passe there was no help for him on the right hand nor on the left nor before nor behind nor below Christ as David his type Psal. 141.4 Looked round about but refuge failed him no man cared for his soule but there was a way of escape above him it was a faire easie way to heaven The Church was in great danger and trouble of warre and desolation when shee spake to God Psalm 46. Yet their faith seeing him to bee very neere them God is our refuge and strength true he can save saith sense but that is a fowle flying in the woods and
daily temper that Paul was in when hee said Rom. 8.38 For I am perswaded that neither death nor life c. shall be able to separate us from the love of God in Christ. It was a high and great feast when Christ saith to his Church Cant. 5.1 I am come into my garden my Sister my Spouse I have gathered my myrrhe with my spice I have eaten my honey-comb with my honey eat O friends dâ—inke yea drinke abundantly O beloved It s true hee is alwayes in his Church his Garden gathering lillies but stormes and snowes often cover his Garden 3. Were assurance alway full moon as Christ's faith in his saddest soule-trouble was bank-full sea and full moon and were our joy ever full then should the Saints heaven on earth and their heaven above the visible heavens differ in the accident of place and happily in some fewer degrees of glory but there is a wisdome of God to be reverenced here The Saints in this life are narrow vessels and such old bottles could not containe the new wine that Christ drinketh with his in his Fathers Kingdome Mat. 17. When the Disciples see the glory of Christ in the Mount Peter saith Vers. 4. Lord it is good for us to be here but when that glory cometh nearer to them and a cloud over-shaddowes them Luk. 9.34 and they heare the voyce of God speak out of the cloud Mark 9.7 They fell down on their face Mat. 17.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were sore afraid Why afraid Because of the exceeding glory which they testified was good but knew not what they said Wee know not that this joy is unspeakable We rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with joy that no man can relate How then can a man containe it I may speak of a thousand millions of things more excellent and glorious then I can feel Should God poure in as much of Christ in us in this life as wee would in our private wisdome or folly desire the vessell would break and the wine runne out We must cry sometimes Lord hold thy hand Wee are as unable to beare the joyes of heaven in this life as to endure the paines of hell Every drop of Christ's honey-comb is a talent weight and the fulnesse of it must be reserved till wee be enlarged vessels sitted for glory Asser. 12. Wee doe not consider that Christ absent hath stronger impulsions of love then when present in sense and full assurance as is cleare in that large Song of the high praises of Christ which is uttered by the Church Cant. 5. when he had with-drawn himselfe Vers. 6. and Shee was sick of love for him Vers. 9 10 11 12 13 14 15 16. 2. There is a sort of heavenly antiperistasis a desire of him kindled through occasions of absence as wee are hottest in seeking after precious things when they are absent and farthest from our enjoying Absence sets on fire love The impression of his kissing embracing lovely and patient knocking Open to me my sister my love my dove the print of his foot-steps the remanents of the smell of his precious oyntments his shaddow when hee goeth out at doors are coals to burne the soule Psal. 63.6 When I remember thee upon my bed and meditate on thee in the night watches I cannot sleep for the love of Christ in the night What followes Vers. 8. My soule followes hard cleaveth strong after thee Psal. 77.3 I remembred God and was troubled rather I remembred God and rejoyced But the memory of old love and of absent and with-drawing consolations break the heart How doe some weep and cast-aside their harps when they remember the seven yeare old embracements of Christ and Christ's virgin-love and Sion-sweet songs in the dayes of their youth Cant. 5. when the Church rose but after the time to open to Christ when hee was gone and had withdrawn himselfe Vers. 5. Mine hands saith the Church dropped with myrrhe and my fingers with sweet-smelling mirrhe upon the handles of the barre Then her love to Christ was strongest her bowels moved the smell of his love like sweet-smelling myrrhe was mighty rank and piercing Asser. 13. Why but then when the wheeles are on moving and the longing after Christ awaked and one foot wee should pray Christ home againe and love him in to his owne house and sigh him out of his place from beyond the mountaine into the soule againe as the Spouse doth Cant. 3.1 2 â— 4 5. if ever he be found when he is sought it will be now though time and manner of returning be his owne Asser. 14. Nor are we to beleeve that Christs love is coy or humorous in absenting himselfe or that he is lordly high difficill inexorable in letting out the sense the assurance of his love or his presence as we dreame a thousand false opinions of Christ under absence nor doe wee consider that security and indulgence to our lusts loses Christ and therefore its just that as we sinne in roses we should sorrow in thornes Asser. 15. If the Lords hiding himselfe be not formally an act of Grace yet intentionally on Gods part it is as at his returne againe hee commeth with two heavens and the gold chaine sodered is strongest in that linke which was broken and the result of Christs returne to his garden Cant. 5.1 is a feast of honey and milke and refined wines when he is returned then his Spicknand his perfume his myrrhe aloes and cassia casteth a smell even up to heaven in the falles of the Saints this is seen David after his fall hearing mercy feeling God had healed his bones that were broken Psal. 51. there is more of Gods praises within him then he can vent he prayeth God would broach the vessell that the new wine may come out Vers. 15. O Lord open thou my lips that my mouth may shew forth thy praise and after the meeting of the Lord and the forlorne Sonne besides the poore sonnes expression full of sense consider how much sense and joy is in the Father It is a Parable yet it sayeth much of God Luke 15. vers 20. And when he was yet a great way off his Father saw him Christ the Father of age or eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 9.6 knoweth a friend a farre off and his heart kindles and growes warme when hee sees him Were he thousands and millions of miles from God yet ayming to come he sees him and had compassion he sees with moved bowells and ranne how swift is Christs love and fell on his necke and kissed him O what expression of tendernesse and to all these is added a new robe and a Ring for ornament and a feast the fatte Calfe is killed and the Lord sings and daunces Vers. 23 24 25. Peters denyall of Christ brought him to weeping flowing from the Spirit of Grace powred on Davids house Zach. 12.10 And Peter had the more grace that he losed grace for a time As
the Papists circle because workes to my sense and spirituall discerning may and doe adde evidence and light to faith and faith addeth evidence and light to works as wee prove the cause from the effect and the effect from the cause especially under desertion without the fault of circular arguing but Papists beleeve the Scripture to bee the word of God because the Church saith so else it should be no word of God to them more then the Turkes Alcaron and they beleeve that the Church saith that Scripture is the Word of God because the Scripture saith that the Church saith so This is no proof at all and a vaine consequence without Faith its unpossible to please God no worke can bee proved solidly Gods without faith but how then followeth it Ergo we cannot prove faith to bee true from good works Saltmarsh can make no Logicke out of this nothing followeth from this antecedent but ergo by hypocriticall works done without faith we cannot prove our faith to be true faith valeat totum the conclusion is not against us Wee acknowledge except good works carry the stampe and image of faith they are not good works but if they carry this stampe as we presuppose they do in this debate because works are more sensible to us then faith it followeth well then we may know our faith by our workes and a beleever doing workes in faith and out of warmenesse of love to Christ and a sincere sense of his debt he may bee ignorant that he doth them in faith but a coale of love to Christ smoaking in his soule and the sincere sense of the debt that love layeth on him to doe that yea and to swimme through hell to pleasure Christ are ordinarily more sensible then faith and led us to know there must be faith where these are 3. Nor are ours litigious and disputable marks except when our darknesse raiseth disputes more then the Gospel it selfe is litigious for men of corrupt minds raise doubts against the Gospel and weake beleevers sometime would argue themselves out of faith Christ out of imputed righteousnesse election of grace and effectuall calling yet are not these litigious points and say that the evidence of the Spirit be as light and evident as the Sunne light in it selfe so is the Gospel yet are we to seeke evidences for our faith and peace in such markes as the Holy Ghost has made way-markes to heaven by this we know c. but we build our knowledge and sense on these markes as on secondary pillars and helps which a divine and supernaturall certitude furnisheth though without the influence of the Spirit they shine not evidently to us but our faith resteth on the testimony of the Spirit witnessing to our hearts and this is not to bring a candle to give light to the Sunne but to adde the light of supernaturall sense to the light of divine faith else they may as well say that the confirming evidence that comes to our sense from the Sacraments addeth some thing to the Word which is a light and a Sunne-light to our eyes if we did confide in them as causes of our justification it were Pharisaicall but divine motives and secondary grounds though they bee mixed of themselves with sinnefull imperfections may be by divine Institution helps and confirmatory grounds of our faith and joy and the Scripture saith so as we heard alledged The question proposed by F. Cornewell I shall not father upon that learned and godly Divine Master Cotton Whether a man may evidence his justification by his Sanctification hee should have added whether he may evidence to himselfe or his owne conscience his justification for that so he may evidence i◠in a conjecturall way to others no man doubts 2. The question is mistated as if Sanctification did formally evidence Justification as Justification in abstracto and Faith in its actuall working it s enough against Antinomians if it evidence to the sense of the person that he is in the state of justification and that hee hath faith to lay hold on Christs righteousnesse when he esteemes the Saints precious and placeth his delight in them Sanctification doth not as Libertines would imagine evidence justification as faith doth evidence it with such a sort of clearenesse as light evidenceth colours making them actually visible now light is no signe or evident marke of colours Love and workes of sanctification doe not so evidence justification as if justification were the object of good works that way faith doth evidence justification but sanctification doth evidence justification to be in the soule where sanctification is though it doth not render justification actually visible to the soule as light maketh colours to be actually visible or as faith by the light of the Spirit rendreth justification visible for even as smoake evidenceth there is fire there where smoake is though smoake render no fire visible to the eye and the moving o◠the pulse evidenceth that there is yet life though the man be i◠a swoone and no other acts of life doe appeare to the eye an◠the morning starre in the East when its darke evidenceth tha◠the Sunne shall shortly rise yet it maketh not the Sunne visibl◠to the eye and the streames prove there is an head-spring whence these streames issue yet they shew not in what part of the earth the head-spring is so as to make it visible to the eye so doth Sanctification give evidence of Justification onely as markes signes and gracious effects giveth evidence of the cause as when I find love in my soule and a care to please God in all things and this I may know to bee in mee from the reflect light of the Spirit and from these I know there is faith in me and justification though I feele not the operation of faith in the meane time yet the effect and signe makes a report of the cause as acts of life eating and drinking and walking in me doth assure me that I have the life of nature So the vitall acts of the life of Faith doe as signes and effects give evidences of the cause and fountaine yet there is no necessity that with the same light by which I know the effect I know the cause because this is but a light of arguing and of heavenly Logick by which we know by the light of the Spirits arguing that we know God by the light of Faith because wee keep his Commandements and know arguitivè by Gods Logick that we are translated from death to life because wee love the Brethren in effect we know rather the person must bee justified in whom these gracious evidences are by heare-say report or consequence then we know or see justification it selfe in abstracto or faith it selfe but the light of faith the testimony of the Spirit by the operation of free Grace will cause us as it were with our eyes see justification and faith not by report but as we see the Sunne
mentis and so it concludeth not the Question 2. It s Antinomian doctrine to make opposition between the Gospel promise and the debt of the promise the debt of works Rom. 4. and Rom. 11. is Law-debt due to the worker as an hireling is worthy of his wages because hee hath done the work perfectly according to a covenant made with his Master In which case no man sayes the wages of the labourer is a free-gift But if whatever the Lord promise to us in the Gospel make God a debter and the thing promised to be debt then let Antinomians speak out for they say The whole letter of Scripture and so of the whole Gospel-promises hold forth a covenant of works contrary to Gal. 4. where there be two covenants one of works another of grace and contrary to the promises of grace in the Gospel Joh. 2.16 Heb. 8.10 11 12. Mat. 11.28 1 Tim. 1.15 2 All the promises of the Gospel must make salvation debt was not Christ promised in the Prophets to the lost world Rom. 1.2 The inheritance is not by Law but by promise Gal. 3.17 18. Rom. 9.8 9. Luk. 1.45 54 55 68 69 70. Is Christ come to save sinners by debt or by grace is salvation debt its promised Is not righteousnesse promised to him that beleeves Rom. 4.5 then righteousnesse must be debt and so not of grace for Cornwell telleth us Pag. 13. The right which a man hath by promise to a worke maketh the assurance of the promise but of debt unto him and then the promise is not sure to him out of grace Then all the promises of an established Kingdome to David and his seed if they should keep Gods commandements all the blessings and salvation promised to beleevers in the Old and New Testament so they bring forth the fruits of a lively faith are mercies of debt not of free-grace I well remember that the Famulists say It is dangerous to close with Christ in a promise And There can be no true closing with Christ in a promise that hath a qualification or condition expressed I rather beleeve the Holy Ghost Ho every one that thirsteth come to the water come buy wine and milke without money and without price Isai. 55.1 And if any man thirst let him come to me and drink Joh. 7.37 And whosoever will let him take of the water of life freely Revel 22.17 Mar. 1.15 If Cornwell can free willing thirsting desiring from working hee hath much divinity Yet the water of life and salvation promised to such cannot be debt but free grace for they are promised to these freely and to be bestowed without money Of the same straine is the fourth Argument of Cornwell Object 5. When sanctification is not evident it cannot be an evidence of justification But when justification is hidden and doubtfull sanctification is not evident Therefore sanctification cannot be our first evidence of justification The Minor is proved Because when faith is hidden and doubtfull sanctification is not evident But when justification is hidden and doubtfull faith is hidden and doubtfull therefore when justification is hidden and doubtfull sanctification is not evident The proofe of the Major is 1. Faith is the evidence of things not seen and so makes all things evident then when faith is hidden what can be cleare 2. Because no sanctification can be pure and sincere but when it is wrought in faith and so it cannot be evident but when it clearely appeareth to be wrought in faith Answ. 1. There is in the Conclusion first the first evidence of justification that is not in the premises against all art The Proposition When sanctification is not evident it cannot be an evidence of justification is weake and weakly proved For there is a twofold evidence one of sense and feeling spirituall another of faith When sanctification wants the evidence of faith that I cannot beleeve salvation from mine owne Christian walking yet may the soule have evidence of feeling and sense that we trust we have a good conscience in all things willing to live honestly Heb. 13.18 and wee dare say Lord wee delight to doe thy will and long for thee O Lord as the night-watch watcheth for the morning and whom have wee in heaven but thee c. and can out of sense give a testimony of our selves yea and can place all our delight in the excellent ones Psal. 16.3 119.62 1 Joh. 3.14 so as the heart warmes when we see the Saints and in this case sanctification is evident when remission of sinnes may be under cloud else this Argument does conclude if it have any feet that sanctification ever and at all times is dark when justification is dark and so sanctification is never an evidence of justification but when justification is evident So the wisdome of God is taxed as if hee would never have us to know that wee are translated from death to life because wee love the brethren but when wee evidently know wee are thus translated though wee had no love to the brethren Then the Lord hath provided a candle for his weak ones by this Argument when it is day-light but hath deny'd any candle-light moon-light or star-light when it is darke night 2. The Major is not proved Faith is not so the evidence of all things as that it maketh all things evident to our spirituall sense for Cornwell granteth faith may be hidden then it can evidence nothing when it is is hidden Love to the brethren keeping of his commandements yeeld sensible evidences that wee are justified even when faith is not evident and how many are convinced they have undoubted marks of faith and justification who doubt of their faith and justification And so the Minor and Probation of it is false for it is most false that when faith is hidden and doubtfull sanctification is not evident this is asserted gratis not proved As if yee would say Ever when the Well-head is hidden the streames are not seen when the sap and life of the tree is not seen but hidden the apples leaves and blossomes are not evident This is a begging of the conclusion for then should a man never neither first nor last know that hee is translated from death to life because hee loves the brethren Why Because when translation from death to life or when faith and justification is hidden the love to the brethren and all the works of sanctification are hidden saith this Author 3. The second proofe of the Major is lame Sanctification is never pure and sincere without faith saith hee Ergo It cannot be evident but when it appeareth to be wrought in faith The consequence is null just like this Sweet streames cannot flow but from a sweet spring ergo It cannot be evident and cleare to my taste that the streames are sweet except I taste the water at the fountaine-head and see it with mine eyes and my taste cannot discerne the sweetnesse of the fruit except my senses were
had with thee bâ—fore the world was Christ will have his Spouse though his by conquest and the law of buying and ransome made over to him by a De novo damus Psal. 2.8 Ask of me pray to me and I will give thee the Heathen His Kingdomes pillar is prayer Psal. 72.15 Prayer also shall be made for him continually that his Throne may stand and hee may beare the Crown What must wee pray for Christ hee prayes for us Yea wee pray for Mysticall Christ and his Crowne It s better to hold lands of Christ by prayer then by conquest or industry by right of redemption or heritage even the rich who have broad lands when the bread is at their lip and on the table before them are to pray Give us this day our daily bread Have you wisdome honour learning parts eloquence godlinesse grace a good name children peace ease pleasure wife houses lands see how yee got them if not by prayer in so farre they are unjustly purchased the next best is to get a new charter of them by prayer I grant conversion is not obtained by my praying because an unconverted man cannot pray no more then the birth can pray it selfe out of the mothers womb yet it s gotten by Christs prayer Some after sicknesse have health as robbers have the Travellers purse they have them by spoile not through Christ or any prayer-right Victories and subdued Cities are better taken and enjoyed by prayer then by bribes or money Vse They know not the use of prayer who teach that we are not to pray against that which cannot bee avoyded So Libertines say we are not to pray against all sinne because it cannot be avoyded but the old man must bee in us so long as we live The Lord hath so decreed the end as that he hath ordained Prayer to be a necessary way to accomplish his end Yea Paul 1 Thess. 5.23 prayeth that the very God of peace may sanctifie the Thessalonians throughout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we know that we cannot bee free of temptations in this life yet pray we not to be led into temptation which is not so much that the body of sinne may be fully rooted out of us and inherent Sanctification may bee perfected in this life as that wee may bee delivered from guilt and damnation and from the power and dominion of sinne and that praier may bee staires up to the laying of the last stone of the new building yea though it was revealed to Peter and the Disciples that they should deny Christ and as sheep bee scattered away When the sword should awake against the Shepheard and this was unavoidable in regard of the decree of God and fulfilling of the Scripture Zach. 13. Yet were the Disciples to pray they might be so guarded against that temptation as they might not leave and forsake Christ in his sufferings Father save me from this houre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which Christ deprecateth hath two things considerable 1. That his sufferings were so tymed and deâ—ined as they should endure but for an houre 2. But it was a sad houre there is an Emphasis put on it this houre 1. Christs sufferings are but houre-sufferings wee behoved to suffer eternally Object Ergo Christ suffered not that same punishment that we were to suffer for sinne if Christ had never dyed for us Answ. 1. He suffered not all according to every accident and circumstance that we were to suffer it is true we should have suffered sinnefull despaire and there could bee no mixture of sinne in his cup. 2. We should have suffered for ever hee exhausted all the paine and the curse in some few houres But he suffered all that wee were to suffer according to the due equivalencie worth and substance of the suffering Christ payed as we say as good A dâ—bter oweth ten thousand Millions to a Prince to be payd in silver at so many severall termes the Surety of this broken debter payeth the whole summe at one terme and in gold the excellentest mettall it is the very same debt and the same bond acquitted as if the summe had been payd by the chiefe debter Christ by paction payed all in cumulo at one terme and in excellent mettall and coyne being the deare blood of God A Traitor is to die and suffer hanging or headding for such a high point of treason the Princes Sonne will die the same death for him onely by paction hee hath because of the eminency of his person a priviledge which the principall man had not what if hee bee hanged in a chaine of Gold and a crowne on his head or bee beheaded with a silver-Axe it is the same satisfactory death for Law and justice as if the other had dyed like himselfe there were some sparkles of the Majesty and Crowne of heaven or some glistering Rubies and Diamonds did shine in Christs death which could not have been in ours and it was convenient it should be so 2. Christs time-sufferings is more then our eternall sufferings because of the dignity of his person It s true a poore mans life is as sweet and deare to him Physically as the life of a Prince in the court of nature in curia naturae it s a like taking to every man but in curia forensi if we speake legally and in relation to many David a king is more for his royall place to save and judge many thousands then ten thousand of the people 2. A prince shamed and disgraced shâ—ll lose more honour then a man of a low poore and base condition the honour of a free and just prince is by a thousand degrees more then the losse of honour in a wicked and base slave Sinners had litle to lose in comparison of the Prince of life like us in all things except sinne 3. The more noble priviledge that life hath as the more immediate communion with God the losse of life is a greater losse It is more for glorious Angels to lose their happy and blessed life in the fruition of God then for damned Devils to lose their being who are in chaines of darkenesse It is more for the Spirits of just and perfect men who are now up before the throne to be made miserable to lose life and such a life glory and such a glory then for slaves of hell living in wickednesse to be thrust downe to hell with everlasting shame It is more that the whole Sea and all the Rivers be dryed up then that one winter-fountaine be dried up Christ had more to lose then all Angels and Men even to be suspended of the vision of God for a time was more then all that Angels and Men could lose for ever 4. It s true the influence meritorious from Christs person on his suffering is not reall but infinite in a morall estimation But give me leave to thinke it disputable whether or no it dependeth not on the free decree and pleasure
brought to bed Lord Jesus when will the Man-childe be borne and thy Spouse be eased of the birth Yet is not this disease deadly Sion as soone as shee travelled brought forth her child Isai. 66.8 All her shaddowes of sufferings shall be quickly gone The Spouse cannot die of child-birth paine Christ will save both the Mothers life and the Babe 2. Sinne is a deare and costly thing In heaven in the Count-book of Justice it goeth for no lesse then the bloud of God the shaming of the Lord of glory Justice for the request of all the world and the prayers of Christ could not abate one farthing A mans soule is a deare thing Exchange of commodities of silkes purple fine linnen is much exchange of Saphires Diamonds Rubies and other precious stones for baser commodities is much more and that ships-full of the gold of Ophir should bee given for bread and things obvious is a rich traffiquing but the market and value of soules as it hath not since God made man on earth fallen or risen so it is ever above a world Mat. 16.26 What hath a man profitted if hee lose this God will not take Silkes nor Purples nor Saphires nor Rubies nor Navies loaden with fine gold nor any corruptible thing 1 Pet. 1.18 for soules The price is one and the same soules were never bought nor sold nor exchanged nor ransomed but once and the price is one and as high as the soule and bloud of the Lord of life Job 27.8 What is the hope of an hypocrite though hee hath gained when God taketh his soule from him let him cast up his accounts and lay his charges hee stands a poore man a man without a soule What mad men are wee who sell soules daily for prices so farre below the Lords price A man that would wood-feet a Lord-ship of many thousands yearly for a base summe some pence or for a nights sleep in a straw-bed and bind himselfe not to redeeme it what a waster were hee how worthy to begge Satan is going through the world and hee gives some pence in hand O how sad a reckoning when the Devill the cozening Creditor comes at night with his back counts Pay mee for your sweet lusts I gave you answer my Bill for your idle oaths your lies oppressions cozening Covenant-breaking your unjust judging your starving and murthering of the widdow and the fatherlesse by detaining of the wages of the Souldier your sleighting of Christ and reformation and the price is referred to God and the market knowne Sathan can abate nothing thy soule he must have and within few dayes the body too is this wisdome to earne hell and to make away a noble soule for a straw 3. What are wee to give for Christ what bonds of love hath he layd on us who earned our Heaven for us at so deare ◠price I desire onely these considerations to have place in our thoughts 1. As God had but one Sonne and one onely begotten Son and he gave him for sinners so Christ had two loves one as God and another as man he gave them both out for us and two glories one as God one as Man and Mediator the one was darkened for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied a Sea of glory for us he powred it out for us and for his other glory he laid it downe as it were in hell endured infinite wrath for us 2. He went to death and the grave made his testament and left his love grace and peace in legacie to us 3. Greater love then this hath no man but he saith not greater love then this hath no God That God did let out so much love to men is the wonder of the world and of heaven Wee may find words to paint out creatures and the garment may be wider then the thing but should Angels come and helpe us to find out expressions for Christs love words should bee below and in this side of Christ. 4. Behold the man saith an enemy of Christ but behold him more then a man behold the Lord in the Garden sweatting out of his holy body great blobs and floods of Love trickling downe upon sinners of clay Men and Angels come see and wonder and adore 5. Love was Christs cannon-Royall he battered downe with it all the forts of hell and triumphed over Principalities and powers Christ was judgement-proofe he indured the wrath of God and was not destroyed he was hell-proofe and grave-proofe hee suffered and rose againe but hee was not love-proofe to borrow that expression he was not onely love-sicke for his Church but sicke to death and dyed for his friends Cant. 2.4 His banner over his Church was love Saints bee sworn to his collours die and live with Christ and take Christ in the one arme his cause and Gospell in the other and your life betweene both and say to all enemies take one take all The midst of Christs Chariot is paved with love for the daughters of Jerusalem Cant. 3.10 Christs royall seat both in the Gospel in which he is carried through the world as a Conquerour Revel 6.2 and in the soules of his children is love From the sense of this it were our happiest life to live and love with Christ for hee hath carried up to heaven with him the love and the heart and the treasures of the sonnes of God so as all ours are with him above time 6. Wee are not to feare death extreamely nor hell at all Christ feared both for our comfort hee hath taken away the worst of death In that 1. He hath subdued hell and sinne and there remaineth to us but the outer side of death 2. The beleever but halfe dies and swoneth or rather sleepeth in the grave 3. He dyeth by will because he chooseth to be with Christ Phil. 1.23 rather then by nature or necessity 4. As dying and sufferings are the cup that Christ dranke so are we to love the cup the better that Christs lip touched it and left the perfume of the breathings of the Holy Ghost in it In common Innes by the way side Princes and common travellers and thousands lye in one bed the clothes may be changed but the bed is the same Christ tasted of death Heb. 2. for us but there was gall in his cup that is not in ours Christs worm-wood was bitter with wrath ours sweetned with consolation 7. All the Saints are in Christs debt of infinite love When we grieve the Spirit purchased by Christ we draw blood of his wounds a fresh and so testifie that wee repent that Christ suffered so much for us The Father hath sworn and will not repent that he is an eternall Priest and stands to it that his bloud is of eternall worth and when the Father sweareth this Christ is the same one God with him and sweares that he thinketh all his bloud well bestowed and will never give over the bargaine his Bride is his Bride though
for the truth of Christ may have a naturall and conditionall desire and inclination to live though his living be contrary to the Lords revealed will commanding him to seale the Gospel with his bloud and to confesse Christ before men 3. If the brother sonne daughter wife or friend that is as a mans owne soule Deut. 13.6 blaspheme God yea if father or mother doe it Deut. 33.8 9. yet is a father oblieged to stone the son or daughter the son being a Magistrate or a Levite and Priest to judge according to law the Priests lips should preserve knowledge Mal. 2.8 that his father or mother ought to be stoned to death yet ought not father or sonâ—e to lay aside that naturall desire of being and life to sonne father brother which the law of nature in the fifth Command doth require especially the desire being conditionall with submission to Gods will as the desire of Christ is here and the Command to stone the blasphemer that the father stone the son the son the father being positive and though founded on the law of nature that a man preferre his Lord Creator and God before sonne or father and mother yet are they not precepts of the law of nature such as is the precept of nature that a man desire his owne life and being the father the life and being of the son Asser. 5. The apparent opposition for it is not reall is rather between Christ's sensitive and his sinlesse meere naturall desire and affection and his reasonable will then his will and the will of God Nor can any say there is a fight or jarring between the conditionall desire of Christ subjected in the same act of praying to the Lords decreâ— and the resolute and immutable will of God The Law of God because holy and spirituall doth require a conformity between all the inclinations and motions of our soule and the law of nature but an absolute conformity betweene all our inclinations and every positive command of God such as was the Lords command that Christ should die for sinners is not required in the Law of God If Adam submit his naturall hunger or desire to eat of the forbidden tree to Gods Law and eat not there is no sinfull jarring between his will and Gods positive Law Thou shalt not eat of the tree of Knowledge of good and evill It becomes us as Christs example goeth before us to submit in the hardest and most bloodie providences to the straight and holy will of God 1. Christ prâ—â—esseth he hath no will divided from Gods will he layeth down his glory his heaven his life his fruition of the sweet influence of an highest vision love presence feeling of God in a personall union at the feet of God that the Lord may carve and cut and dispose of him and his blood as he thought good 2. All the difficulty in us in whom dwelleth a body of sinne is to answer the objections that flesh and blood hath against a sad providence which I will labour to doe and then give some rules for direction Obj. 1. This is a bloody and rough way that the Lord leadeth his people that they drink wormwood and gall of blood and not tears onely Ans. Providence is full of mysteries let the way be shame the crowne is glory and the present condition be hell the end is heaven Providence is a hand-writing of mercy though we cannot ever read it more then Belshazzar could read his bill of justice we see a woman with child but cannot tell whether it be a living or a dead birth shee shall bring forth or whether the child shall be base and poor or honourable and renowned ere he die The births in the wombe of providence are invisible to us out of the ashes of a burnt and destroyed Church the Lord raiseth up a Phenix a Kings daughter a Princesse that shall rule the Nations with a rod of iron a Zion that hath the strength of an Vnicorne yea Iacobs seed shall be in many waters his King shall be higher then Agag and his Kingdom shall be exalted God brought him out of Egypt Num. 24.7 8. Christ breweth the water of life out of drinke of gall wormwood and blood if the head be gold as Christ is the body cannot without great incongruity be base clay Obj. 2. But all go wrong confusion and vastation lye on the people of God Ans. To him who sitteth on the Throne and gives Law and Judgement to the most unconstant things imaginable the waves of the Sea and orders them and rules a Sea of glasse a brittle and fraile thing and a Sea of most unnaturall confusions a Sea mingled with fire nothing can be out of order hell the Beast and Dragon that make warre with the Lambe the laying wast the holy City the killing of the Witnesses are all orderly means ranked by the Lord whose Armies cannot reele nor spill their march when he drawes them up to the execution of his wife decrees the confusion is to our eye but judgement law and order there are though not visible to us Who can pull him out of his invisible and high Throne of wisedome counsell and power it may be he sits not alwayes on his Throne of justice Obj. 3. But what a providence is it that those that open their mouth against heaven are fat and shine and prosper and those that fear God are plagued every day and killed all the day long and counted as sheepe for the slaughter Answ· 1. Offend not against the generation of the children of God as if it were lost labour and as good to sow wheat in the Sea as serve the Lord and walk mournefully before him you see their work but not their wages 2. It is painfull to trace providence in all its wayes circuits bout-gates lines turnings But 3. surely in the end God turneth the tables â—he maketh all odds equall the emptie bucket goeth downe the full cometh up 4. The Lord hath set the wicked in a chaire of Gold but on the top of a house and rouling stone above the mouth of a pit ten hundred fathom deep This is a jogging and slippery condition 5. They slip away to eternity and to Hell in a moment 6. Their happinesse is a golden dream Psal. 73.12 13 c. Obj. Meanes faile men chanâ—e creatures are weake Answ. So long as Christ changeth not and your Head liveth and stirreth the helme of heaven and earth all must be well if all life all health and so much as eternall life be in the Head how can the heart ake or quake except it first create and then fancie fears and doe not really suffer Obj. 5. Our Kingdomes strength is gone we cannot subsist Ans. Col. 1.17 18. In Christ all things subsist he is the head of the body the Church Faith is the substance Budeâ—s the boldnesse and fortitude Beza the firme and constant expectation the Syrian and Arabian the confident
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
though darkened to shine as day-light if men would open their eyes and see Psal. â—7 5 Roll over thy way upon the Lord and trust in him and hee shall bring it to passe But flesh and bloud saith Innocencie lieth in the dark and weepeth in sack-cloth in the dungeon and is not seen The Lord answereth Vers. 6. And hee shall bring forth thy righteousnesse as the light and thy judgement as the noon-day It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to goe from one place to another it s here applied to the sun and elsewhere to things that grow out of the earth Judg. 13.14 The sun in the night seems dead and lost as if there were no such thing yet the morning is a new life to the day and the sunne The grape of the wine tree sowne in the earth is a dead thing yet it springeth in some dayes and cometh to be a fruitfull tree Christ was crucified and buried yet the Wine-tree grew againe and Rom. 1.4 Hee was declared to be the Son of God with power according to the Spirit of sanctification by the resurrection from the dead The Gospel and a good cause seems buried and weeps in a dungeon Joseph in the prison and a sold stranger yet in the eyes of his brethren hee is exalted The Lord cleared Daniels cause Psal. 97.11 Light is sowne for the righteous and joy for the upright in heart The light and joy of the Saints are often under the clods of the earth 1. The Reformation of Religion goes vailed under the mask of Rebellion and of subverting Fundamentall Lawes but God must give to this work that is now on the wheels in Britain the right name and call it The building of the old waste places The rearing up of the Tabernacle of David and cause it come above the earth 2. The crosse is that great stumbling block for which many are offended at Christ and the Gospel It is a sad and offensive Providence to see joy weep glory shamed this is the gall the worm-wood the salt of the crosse that the Lord of life should suffer in his owne person yet here is heaven and the Father speaking and returning a comfortable answer to Christ in that which hee most feared The crosse maketh an ill report of the Gospel and Christ for this the Apostles are made a theatre a gasing-stock to Men and Angels a worlds wonder and Paul would take this away Ephes. 3.13 Wherefore I desire that yee faint not at my tribulation Then Saints may fall a swooning at the very sight of the crosse in others And Peter 1 Pet. 4.12 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not stricken with wonders or astonished as at new things and miracles Acts 17.20 when yee are put to a fiery triall The comforts of the crosse are the sweet of it and the honey-combs of Christ that drop upon that soure tree 3. That the Father saith from heaven There shall grow the fairest and most beautifull Rose that ever higher or lower Paradise yeelded out of this crabbed thorne was much consolation to Christ. Here growes out of the side and banks of the lake of that river of fire and wrath that Christ was plunged in many sweet flowers as 1. A victorious Redeemer who overcame hell sinne devils death the world 2. A faire and spotlesse righteousnesse 3. A redeemed a washed and sanctified Spouse to the Lamb. 4. A new heaven and a new earth behold Hee hath made all things new and hath cast heaven and earth in a new mould 5. A new Kingdom a new Crown to the Saints a choiser Paradice then the first that Adam lost 6. Riches of Free-grace unsearchable treasures of mercie and love all these blossome out of the Crosse. 4. The Crosse is bought by and in its nature much altered to the Saints It s true it s become a necessâ—ry in-let and an inevitable passage and a bridge to heaven but the Lord Jesus not Satan keeps the passe and commandeth the bridge and letteth in and leteth out Passengers at his pleasure But 1. Christ hath strawed the way to heaven with bloud and warres and forbids us to censure his sad Patrimony in that the servants are no worse then the Lord and floure of all the Martyrs though bloud hath been and must be the Rent and In-come of the Crowne of the noble King of Kings and the consecrated Captaine of our salvation Yet it is short and for a moment and Christ hath a way of out-gate that none of his shall be buried under the Crosse Revel 7.14 Psal. 4.19 2. Christ hath broken the iron chaines of the Crosse and the gates of brasse that the Crosse hath but a number of free Prisoners who have faire quarters and must goe out with flying colours and be ransomed from the grave John 16.33 Hos. 13.14 3. When you are in glory and in a place above death there shall be neither marke nor print no ceatrix of the sad crosse on backe or shoulder but the very furrow of teares wiped away and perfectly washen off the face with the water of life For the former things shall be away Revel 21.4 Yea the saddest of Crosses the utmost and last blow that the Crosse can inflict is death I should thinke that Christ is the Saints factor in the land of death He was there himselfe and though hee will not adjourne death yet hath our Factor made it cheap and at an easie rate all tole and custome is removed and he hath put a negation upon death Joh. 11.26 He that beleeveth shall not die John 14.19 Much dependeth on our wise husbanding of the rod of God yet if Christ did not manage order and oversee our furnace it could not be well with us I have both glorified it and will glorifie it againe This is the fourth considerable point the matter of the Answer Here is a Lord-Speaker from heaven testifying that the Lords name shall be and was glorified As 1. In Christs person and incarnation Joh. 1.14 The word was made flesh dwelt amongst us and we beheld his glory So the Angels did sing at his birth Luke 2.14 Glory to God on the highest Christs laying aside of his glory and his emptying of himself for us was the glory of rich mercy 2. His Miracles glorified God Joh. 2.11 This first miracle did Jesus to manifest his glorie When he cured the Paralytick man Luk. 2.12 they were amazed and glorified God When hee raised Jairus his daughter Luke 7.16 There came a feare on all and they glorified God 3. In all his life he went about doing good and sought Iohn 8.49 to glorifie his Father 4. In his death God was in singular maner glorified When the Centurion Luk. 23.49 saw what was done he glorified God The repenting Theife preached him on the Crosse to be a King and this was a glorifying of Christ in his greatest abusement and shame Yea his glory was preached by the Sunne when it
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
which is offensive to God 1. Temptation is a working or an act of stirring in the tempteâ— not Physicall but Morall and Objectivâ— no tempter who is only a tempter can by any reall action fire the will Satan doth but knock by his Logick at the out-side of the doore but cannot open Free-will is a tender excellent piece of creation and either the best or the worst of the whole creation of God See well to it it s a worke of your whole life time to watch this doore 2. Tentation is an act of moving or stirring the powers of the man As when wine is stirred and wine and dreggs are jumbled through other or a Fountaine troubled and water and clay mixed in one hence every tempted person is some way a sufferer though hee know not particularly it is so As the Fish tempted with the baâ—te the Bird with the Fowlers song are sufferers though they know not there is a breaking in upon the phancie sense reason will and affections to strike a hole in the soule So tempting is called piercing though the foole going to the chambers of death knoweth not that it is for his life Prov. 7.23 To be tempted is a matter of great concernment illumination is most necessary here and specially to know that God aymeth at the tryall of our Faith and other glorious ends And that 1. Satan seekes some of his owne worke in us as God seeketh to bring out some of his worke in us 2. That Satan aymes to goe betweene the beleever and his strong hold 3. That he aymeth at house-roome in the soule 3. The temptation works upon both the inward and outward man on senses fancie minde inclination will and affection but hath a speciall designe at the soule 4. By the temptation any is or may be moved to sinne for all tempted are not actually induced to sinne Christ was really tempted of the Devill but was never induced to sinne Satan shot his arrowes at Job for nothing he lost his labour in seeking the failing and drinking up of Peters faith Therefore to be tempted of the Devill or the World is not a sinne 5. The temptation worketh under the colour of good The first Printing iron and Master samplar of tempting hath this Character of apparent good Gen. 3.6 The Woman saw that the fruit was good 1. Because tempted persons are reasonable creatures and as instinct taketh with birds and beasts and poore nature swayeth elements in their motion so reason is a strong tying chaine 2. Every temptation hath a garment or rather a shirt of truth in the understanding and comming under the shaddow and rooffe of the desiring facultie as good nothing hindereth it to take but a marring of the understanding in apprehending some blacke spot in the fairenesse of it When Satan sayleth faire with favour of the winde and commeth in his Whites and in cloth of Gold as an Angel of light wee are as readily moved often such is our childishnesse with good-like as with good Beleeve not therefore a white Devill because white O beware to yeeld your tongue to licke a honey-temptation under the veile of sweetnesse Receive things rather because lawfull then because good or pleasant 2. Beleeve it there can be no reason for sinne no reason can wash the Devill to render him faire neither thirst nor company can bee a reason of drunkennesse An injury cannot justifie every Warre and bloud-shed because injury is a sinne and to wash one sinne with another is as if you should wash a foule face with Inke-water 3. Beleeve sinne to be folly and darknesse and light of reason can bee neither father nor mother to folly and darkenesse holinesse is white and faire within and without 6. The object of the temptation in the definition the terminus ad quâ—m is that which is offensive to the majesty of God That we may understand this remember foure are said to tempt 1. God his tempting neither in the condition of the worke or intention of the worker is sinne But the Lord proveth you saith Moses to Israel that he might know whether yee love the Lord your God 2. Our owne lusts tempt and lead aside Jam. 1.14 And as fire cannot but make fire so both in the intention of the worke and the worker the end of temptation is sinne Concupiscence is a mother that cannot bring forth a good daughter 3. If men tempt to sinne as a Magistrate by good Laws tempteth wicked men the end is not necessarily sinne in the intention of the doer though no man can formally tempt another to sinne but he sinneth and tempteth to sinne both wayes And when Satan tempts hee driveth ever at sinne both waies we are to feare God to watch to stand out when he tempteth 2. Now we are to consider that though Satan be sentenced already and as a Malefactor under baile and in chaines yet hath he leave to walke too and fro in the earth and is not yet cast in prison nor are wee freed from his temptation the personall persecution and malice of Satan as we are from the persecution of the damned now in hell who did persecute us here on earth but cannot now No doubt but as the good Angels strooke the men of Sodome with blindnesse so the ill Angels have the like power on the senses a man possessed with the Devill was both dumbe and deafe Job 2.7 Satan smote Job with sore boiles from the sole of his foot unto his crown and so Devils have power over the senses and bodily organes and so of necessitie over the bloud to cause rottennesse in it which must be in boyles and to alter and infect the humors Psal. 78.49 Evill Angels were ministers of the Lords plagues on the Egyptians But I shall not thinke it a good Argument to prove that Angels can jumble the humours to make many things appear without that they are not and that they can work on the internall senses the fancie and imagination because we our selves by an act of free-will can stirre up the memory of things and provoke our fancies to the apprehension of things Ergo Angels either good or evill can doe the like This is but a sorry poore reason for we our selves can doe many things within our selves which the Angels cannot doe I know the thoughts of my owne heart when they come forth in act 1 Cor. 2.11 No Angels good or ill can know them I can with an obedientiall act of free-will by grace set my free-will on acts to command my memory fancy imagination thoughts to meditate on by-passed experiences of Divine favours and sweetly solace my selfe in God with these thoughts no Angels in heaven or hell can determine my free-will to those Spirituall acts yet by the grace of God I can doe it Nor is that true what ever an inferiour power can doe that a superiour can much more doe if there be orders in Angels a superiour Angel
hands of Satan hee found Satan under old treason committed against God for before this hee kept mankind captive and found him under a sentence for it and cast downe to hell and because Christ was God and the same God equall with the Father therefore hee made good his Fathers deed and putteth his seale and Amen to that sentence and for new treason against God in man his Image whom God had made lord and little king of the earth Christ gave out a new sentence against Satan Gen. 3.25 I will put enmity between thee and the woman and between thy seed and her seed It shall bruise thy head and thou shalt bruise his heel Consid. 2. All punishment on Satan is now inflicted by the Mediator Christ for since Satan came in the Play to appeare a Satan and Adversary to man hee set up another kingdome of darknesse opposite to the kingdome of the Son of God Col. 1.13 Joh. 14.30 hee persecuteth the woman that brought forth the Man-child Revel 12.13 hee goeth forth in his Instruments to gather the kings of the earth and the whole world to the great battell of that great day of God almighty Revel 16.14 and maketh warre with the Lamb. Revel 17.13 14. Hee is the accuser of the brethren Revel 12.10 The king of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon Revel 9.11 Hee is the Arch-destroyer and destroyeth all in relation to the Man Christ and his Church therefore is Christ raised up a Redeemer a Saviour to revenge the cause of his brethren and came in the flesh to destroy Satan his kingdome and works to enter in Satans house to bind the strong man and spoyle him of his goods Heb. 2.14 1 Joh. 3.8 Joh. 14.30 Mat. 12.29 30. Gen. 3.16 Col. 2.15 16. And when Christ by reconciling all things in heaven and earth to God Col. 1.20 became the head of Angels and Men Col. 2.9 Col. 1.18 Col. 2.10 hee was stated in an headship over all the tribes of men and Angels to confirm the good Angels that they should not fall and to redeeme falne Men and when all State-solemnities at the Coronation of Jesus Christ are performed and the Father had said Psal. 2.6 Yet I have set my King on my holy hill of Sion Act. 5.31 hee must by his office and Royall place reigne over the Rebells that are mixed with the willing Subjects and bruise them with a rod of iron whether they will or no And as when there is fewd and warres betweene two Houses and bloud on either side there is an hâ—ire borne of one of the Houses to make peace between them and take order with and subdue the rebellious who refuse peace and to revenge the injuries so were there warres between the Soveraigne Majesty of the Lord our God and both Angel-nature and Mankind Angels and Men had highly injured the Lord and wounded his honour Christ Jesus a borne Heire of the seed of David and of the Royall line of heaven God equall with the Father comes to the Crowne and makes peace between the Lord and Men and so farre reconcileth the good Angels that they cannot fall out with God but stand by the grace of the new Heire and Christ revengeth upon the Devils and the world the wrongs done to God and subdueth both under God Consid. 3. It is considerable what wisdome and counsell is here in warre Satan foiled man and subdued him as his vassall and slave to the condemnation hee himselfe was under and Man must be king lord and Judge over Devils Angels who envied Mans happinesse and destroyed mankind must appeare personally be arraigned sentenced and condemned before the Man Christ. Man was shut out of Paradise by the envie of Angels now hath the Man Christ the keyes of Paradise of heaven and hell and death and the grave Christs garments are wet and stained not with Edoms bloud Esai 62. but to borrow the expression hee goeth to heaven in triumph and his apparell red with Angel-bloud and so leadeth captivity it self captive Other Warriours take away the life of the living but he taketh away the life of death it selfe Others subdue captives never one save the Man Christ subdued captivity Consid. 4. Victory over Devils by the man Christ is more glorious then if God had interposed absolute Soveraignity and Power because mercie grace truth justice are the sweet ingredients going out with the bloud of God in it and omnipotencie is much seene in that one little despised man of clay totally routâ—th and destroyeth Satan and many legions so that though Devils keepe the fields and dayly sight yet thâ—y can never make head againe against Christ nor win one battle or pull one captive out of Christs hand Consid. 5. Heaven is not conquered againe nor Hell and Devils subdued by a sudden surprise or a stratageme but in faire warres and in an open set battell Coloss. 2.15 Hee on the Crosse made a shew openly and triumphed over Devils Vse 1. If God onely know the heart and its secrets and Men and Angels cannot we should aime and studie sinceritie one witnesse of integritie here is more then millions of witnessâ—s this one witnesse the Searcher of hearts will cast a man though he had a jury of Angels to absolve him and all the men on earth were on the Inquest and Assise to carry him up above the skies and the heaven of heavens as more innocent then all the Angels and if Angels all Angels and men were on you jury to condemne you to be as foule and guiltie as the Prince of Devils yet Rom. 8. If yee be in Christ. Vers. 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth Vers. 34. Who is he that condemneth Rest upon the Testimony of no man there bee thousands faire and and spotlesse standing before the Throne whom the World condemned to hell as foule and black wee may instance in Jesus Christ his Apostles and the Martyrs of Christ and thousands the blind world have written in heaven amongst the stars and Gods above the clowds in the Quire of Angels as Augustus Caesar and thousands of these whom Jesus Christ did never owne but as enemies O what is the worth and price of a conscience sprinkled in the bloud of the Lambe And what a precious voice is the testimony of the Spirit And what a valide Passe and a Magna Charta a noble testificate is that in heaven and eternity if Jesus Christ say Behold a true Jsraelite indeed in whom is no guile Vse 2. What is light and knowledge though you had as much as the Devils have who are torches and lamps of hell for knowledge if all your wisdome be against Christ It s a black commendation Jer. 4.22 My people are foolish they have not knowne me they are sottish children and they have no understanding Yet
nor armes to climbe so high as to ascend to a throne But the naturall man neither will nor can chuse a kings life and be a follower of Christ nor is man any other then a naturall hater of Christ though many thinke they beare Christ at good will Joh. 15.24 But now they have seen and hated both me and my Father The reason why men thinke they love Christ is the luster that education and common literall report from the womb hath put upon Christ our fathers and teachers said ever Christ is the Saviour of man and a mercifull God and therefore we have that common esteeme of him but were wee borne of Jewish parents or among Jewes and taken from our parents and heard nothing from the womb of Christ but what the Jewes say and that is that hee is a false Prophet that hee rose not from the dead but that his disciples by night stole him away out of the grave wee should from the womb hate Christ as well as the Jewes And the like wee may see in Indians who love and adore the Devill from the womb but with this difference they love Satan truly because both nature now corrupt and education carries them thereunto but education can give no man a true love of Christ. 2. Whence is it that the world hates the children of God It is from instinct and nature rather then from any imperated acts Joh. 15.19 Because yee are not of the world but I have chosen you out of the world therefore the world hates you Vers. 21. But all these things will they doe unto you for my Names sake To be chosen out of the world to carry any thing of Christ and his image and nature and to be borne againe and of another seed then the world is born of is no ground of arbitrary and elective hatred but of such hatred as comes from divers naturall instincts such as is the hatred between the Wolfe and the Lambe the Raven and the Dove If then the world hate the Saints as they doe Rom. 1.30 and hate Christ and hate the Saints upon this formall ground Because they have in them the nature of God the image of Christ some of the excellency of Christ then they must hate Christ farre more for Propter quodunumquodque tale id ipsum magis tale The world hated Christ for God for there was more of God in the Man Christ then ever was in any creature then they hated God more and with a higher hatred So Christ is the Sampler and Copy to all the Saints therefore Christ must be more contrary to the wicked world then the Saints are If you hate the servant for the masters sake then you hate the Master more If you love the nurse for the childs sake then you love the child more So the Jewes killed the servants the Prophets they stoned them and beat them Mat. 21.35 but they did more to Christ Vers. 39. They caught him slew him and cast him out of the vineyard and took the inheritance to themselves 3. Men naturally hate the wayes of God If there be holinesse in his wayes then it must be most eminently in God If they esteem his yoke soure and heavie and Reformation a burden then must they farre more esteeme so of himselfe 2. Men have a sort of satisfaction in their naturall condition A whole man desires no Physician A dead man hath some negative content to lie in grave hee can have no acts of sorrow for want of life 2. Wee doe not put forth any stirring of life or desire toward that which is naturally above us A child in the belly hath no acts toward a Crown or a Kingdome in this life because desires are bottomed and founded on nature As an Ape or a Horse hath no desire to be a man Pilate as if hee were burdened with Christ saith Mat. 27.22 What shall I then doe with Jesus that is called Christ What availeth my birth-right to me saith Esau seeing I die for hunger 3. When beasts and birds are allured by the snare and fishes by the bait death cometh to them in the garments of life for food is all their heaven and instinct helpeth them to prosecute their ends and there is a naturall similitude and inclination between their nature and what they desire bottomed on an instinct even when the object of their inclination is but dyed with the hew and apparency of good But there is no such instinct in the naturall man nor similitude between a cage of hell and the beauty and excellency of Christ between his sense and the hid manna or the banquetting house of wine 4. The naturall man cannot come to Christ. In that place Ioh. 6.44 there be four things considerable 1. The best of men is unapt to come to Christ No man what ever his parts and eminencie be had he a nature of gold he cannot come to Christ. 2. He saith not No man cometh as denying the act for so no man of himselfe is an excellent Philosopher but he denieth a power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cannot come 3. But help is much happily if his eyes were open the will is good he would gladly come to Christ if he were able Nay saith Christ he is unwilling and unable both He that cannot come except he be haled and drawn and some violence offered to his corruption hath no good liking of Christ. But 4. It is but little drawing possibly that will do the businesse some gentle blast or aire of golden words some morall suasion some breathings and spiration of fine reasonings from men or Angel can do much No but it is not so no lesse saith Christ can draw a sinner to me then the arm of the Father and a pull of his omnipotencie who is greater then all Ioh. 10. No man what ever mettall he be of the finest of men can come or hath power to come to me and to beleeve on the only begotten son of God except the Father who sent me draw him We know Christ was much to extoll his Father his Father was ever in his esteem an eminent one as Matth. 11.25 26 27. Mark 14. â—6 Luke 23.46 John 3.35 John 5.21 and 6.27 Matth. 10.32 c. 24.37 Iohn 2.16 and 5.43 and 10.29 c. 19.2 Rev. 2.27 Joh. 15.1 So is there a power alwayes denyed to the naturall man to close with Christ Rom. 8.7 2 Cor. â— 5 5. A will to beleeve and to submit to Christ is denyed to naturall men Joh. 5. â—0 Ye will not come to me that yee may bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19.14 The enemies of Christ say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will not have this man to reigne over us Verse 27. But these mine Enemies that would not that I should reign over them bring hither and slay them before me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these to me seem to be allusions to Israels wearying of the Lord of old Isai. 43.23 I have
come into condemnation but is passed from death to life Ch. 7.37 If any man thirst let him come to me and drink Acts 13.39 And by him all that beleeve are justified from all things from which yee could not be justified by the Law of Moses Acts 16.30 The Jaylor saith to Paul and Silas what must I doe to be saved Vers. 31. And they said beleeve on the name of the Lord Jesus Christ and thou shalt be saved and thy houshold There is an expresse required of the Jaylor which he must performe if he would be saved And Rom. 10. looke as a condition is required in the Law Vers. 5. For Moses describeth the righteousnesse of the Law that the man that doth these things shall live by them So beleeving is required as a condition of the Gospel Vers. 6. But the righteousnesse which is of Faith c. Ver. 9. Saith that if thou confesse with thy mouth the Lord Jesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 3.27.28.29.30 ch 4. ch 5. Faith is the condition of the Covenant of Grace and the only condition of Justification and of the title right and claime that the Elect have thorow Christ to life eternall Holy walking as a witnesse of faith is the way to the possession of the kingdome As Rom. 2.6 Who will render to every man according to his deeds Vers. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternall life Vers. 8. To them that are contentious Vers. 9. Tribulation and anguish upon every soule of man that doth evill of the Jew first and also of the Gentile Matth. 25.34 Then shall the King say to them on his right hand come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Ver. 33. For I was hungred and ye gave me meat I was thirstie and ye gave me drink c. And let Antinomians say we are freed from the Law as a rule of holy walking sure the Gospel and the Apostles command the very same duties in the letter of the Gospel that Moses commanded in the letter of the Law as that children obey their parents servants their masters that we abstaine from murther hatred of our brother stealing defrauding lying c. that we keepe our selves from Idols swearing strange gods I doe not say that these duties are commanded in the same way in the Gospel as in the Law For sure we are out of a principle of Evangelike love to render obedience and our obedience now is not Legall as commanded by Moses in strict termes of Law but as perfumed oyled honeyed with the Gospel-sense of remission of sinnes the tender love of God in Christ. So that wee justly challenge two extreme waies both blasphemous as we conceive 1. Arminians object to us that which the Antinomians truely teach to wit that we destroy all precepts commands exhortations and active obedience in the Gospel and render men under the Gospel meere blocks and stones which are immediately acted by the Spirit in all obedience and freed from the Letter of both Law and Gospel as from a Legall bondage This we utterly disclaime and doe obtest and beseech Antinomians as they love Christ and his truth to cleare themselves of this which to us is vilde Libertinisme And by this Arminians turne all the Gospel in literalem gratiam in a Law-Gospel in meere golden letters and sweet-honeyed commandements of Law-precepts and will have the Law possible justification by works conversion by the power of free will and morall suasion really without the mighty power of the Spirit and Gospel-grace and receive the doctrine of merit and set heaven and hell on new Polls to be rolled about as Globes on these two Poles the nilling and willing of free-will and they make grace to be sweet words of silke and gold on the other hand Antinomians doe exclude words letter-perswasions our actions conditions of Grace promises written or preached from the Gospel and make the Spirit and celestiall rapts immediate inspirations the Gospel it selfe and turne men regenerate into blocks and how M. Den can be both an Antinomian and loose us from the Law and an Arminian defending both universall attonement and the resistible working of grace and so subject us to the Law and to the doctrine of Merit and make us lords of our owne faith and conversion to God let him and his followers see to it Wee goe a middle way here and doe judge the Gospel to bee an Evangelike command and a promising and commanding Evangel and that the Holy Ghost graceth us to doe and the Letter of the Gospel obligeth us to doe Pos. 3. The decree of Election to glory may bee said to bee more free and gracious in one respect and justification and glorification and conversion more free in another respect and all the foure of meere free grace For Election as the cause and fountaine-grace is the great mother the wombe the infinite spring the bottomlesse ocean of all grace and wee say effects are more copiously and eminently in the cause then in themselves as water is more in the element and fountaine then in the streames the tree more in the life and sapp of life then in the branches and conversion and justification have more freedome and more of grace by way of extension because good will stayeth within the bowels and heart of God in free election but in conversion and justification infinite love comes out and here the Lord giveth us the great gift even himselfe Christ God the darling the delight the onely onely well-beloved of the Father and he giveth Faith to lay hold on Christ and the life of God and all the meanes of life in which there be many divided acts of grace to speake so which were all one in the wombe of the election of grace Pos. 4. Conversion justification are free for election and therefore election is more free but all these as they are in God are equally free and are one simple good will Though Christ justifie and crowne none but such as are quallified with the grace of beleeving yet beleeving is a condition that removeth nothing of the freedome of grace 1. Because it worketh nothing in the bowels of mercy and the free grace of God as a motive cause or moving condition that doth extract acts of grace out of God only we may conceive this order that Grace of electing to glory stirres another wheele to speak so of free love to give Faith effectuall calling justification and eternall glory 2. It s no hire nor work at all nor doth it justifie as a worke but onely lay hold on the Lord our righteousnesse Object There is more of God in election to glory then in giving of Faith or at least of Christs righteousnesse and eternall glory therfore there must bee more grace in the one then in
nor out of sanctified principles abstaine from these acts of Adultery Murther Oppression which being committed would make rationall men under guiltinesse and sin before God 4. Towne Assâ—rtion of Grace Pag. 56.57 and pag. 58. pag. 156. A beleever is as well saved already as justified by Christ and in him Pag. 159. Divines say our life and salvation is inchoate but they speake of life as it is here subjectivè pag. 160. Quantum ad nos spectat Or in respect of our sense and apprehension here in grace our faith knowledge sanctification is imperfect but in regard of imputation and donation pag. 162. our righteousnesse is perfect and pag. 160. he that beleeveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath life not he shall have it or hath it in hope Answ. If we have glory really actually perfectly but we want it onely in sense wee have the resurrection from the dead also actually and perfectly and wee are risen out of the grave already and we want the resurrection onely in the sense for sure by merit and Christs death we have as really the resurrection from the dead as wee have glory and life and the one we have as really as the other so we want nothing of the reality of heaven but sense but wee are not yet before the throne nor risen from the dead nor locally above the visible heavens except they say as Familists doe and as Hymeneus and Philetus did that the Resurrection is a spirituall thing in the minde and heaven is but a spirituall sense of Christ and that Christ is heaven and the life to come is within the precincts of this life this were to deny a life to come a heaven a hell a resurrection which Antinomians will be found to doe This one speciall ground is much pressed by Master Towne and the generality of Libertines to wit that holy walking before God is neither way to heaven nor condition nor meanes of salvation in regard we are not onely in hope but actually saved when we are first justified and as really saved and passed from death to life when we beleeve as we are said Ephes. 2.6 To be raised up with Christ to sit together with him in heavenly places And therefore holy walking can be no meanes no way no entrance no condition of our possession of the heavenly kingdome and therefore no wonder they reject all sanctification as not necessary and teach men to loose the raines to all fleshly walking But 1. Rom. 8.24 We are saved by hope then wee are not actually saved but the jus the right through Christs merits to life eternall is ours and purchased to us The borne heire of a Prince is in hope a Prince but he comes not out of the wombe with the crowne on his head Christ comming out of the grave which is the wombe and loynes of death as the first begotten of the dead is borne a king Acts 5.31 and all that are borne of this father of Ages Esai 9.6 his seed are heires annexed with Christ the first heire Rom. 8.17 but heires under non-age and minors and waiting for the living and the crowne they have it not in hand Rom. 8.24 Hope that is seene is not hope for what a man seeth why doth hee yet hope for it Vers. 25. But if we hope for what we see not then we doe with patience wait for it Hence I argue what wee wait for and see not that we do not actually injoy But we hope for salvation Rom. 5.2 1 Joh. 3.1 2 3. The proposition is Scripture no man can hope for that which he enjoyes already 2. We can be no otherwise said to be saved then the beleever is said to be passed from death to life and to be risen again with Christ and to sit with Christ in heavenly places For as we are saved and glorified in hope onely not actually so are we passed from death to life and sit with Christ in heavenly places and are partakers of the resurrection in hope onely or in our flesh in regard our flesh is in heaven in Christ who hath infestment of heaven for us as a man getteth a stone or a twigge in his hand and that is to get the land but yet hee may want reall possession Christs presence in heaven is reall in Law we are there with him But it cannot inferre our personall and bodily presence and reall resurrection which we hope for and want not onely in sense but really For we are not in this life immortall beyond death and sicknesse and burying and corruption actually nor yet are we in glory that which wee shall be when Christ our life and head shall appeare For 1. wee yet groane as sicke creatures in tabernacles of clay 2 Cor. 5.1 2. and carry about with us sicke and dying clay and Christ promiseth that of all that the Father gives him he will lose nothing but raise them from the dead but that is not in this life but at the last day Joh. 6.39 3. Such as are really and actually saved can neither mary nor be given in mariage neither can they dye any more marying and dying are bloud-friends together but are as the Angels in heaven Luk. â—2 36 37 38. their vile bodies are changed and are fashioned and made like the glorious body of our Saviour the Lord Jesus Christ. Phil. 3.20.21 And shall be heavenly bodies spirituall and as the starres of the heaven in glory 1 Cor. 15.40 41 42 43. But we are not in that condition in this life this corruptible hath not put on incorruption nor this mortall immortality Then as wee are saved in hope and have jus ad rem a full right to life eternall and the Resurrection of our bodies in regard that the price is payed for us a compleat and perfect ransome even the bloud of the Son of God is given for us and so we are saved in hope 2. in Law and jure But sure we have not actuall possession of the Kingdome in the full income rent and compleat harvest of glory but onely grapes and the first fruits of Canaan 4. It is too evident to halfe an eye that when Antinomians say we are actually saved and perfectly freed from sin in this life and as perfectly sinlesse as Christ himselfe That their meaning is that which the old Libertines in Calvins time said 1. That our deliverance from sin in Christ is in infernali Spiritualitate as Calvin speaketh in such a Divelish and hellish Spirituality as that wicked Priest Anto Pocquius said was in judging neither murthers adulteries perjurie lying oppression to be sins when once the pardoned and justified person committed such villanies because the Spirit of God was in him and took sense from him 2. Because the justified person is made one with Christ one person or as Antinomians speak we are Christed and made one with Christ and he one with us or incarnate and made flesh in us and the new creature or the
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
wicked for the ill day and for whose pleasure all things are Revel 4.11 must be such an Efficient and Author such a finall cause of all as shapeth a particular being to things actions and every creature as their determinate being must be from him If the being of the actions of free will rather then their not-being be from free will not from God but in a generall universall or disjunctive influence that is in such a way as whatever God decreed from eternity touching Peters acts of willing or nilling embracing or repudiating Christ or what way soever the Lord shape and mould his influence and concurrence in time either the one or the other may fall out and Peter may embrace Christ or not embrace him and so may Judas and all Men and Angels then shall I say The Kings heart and his nilling and willing is in the hand of his owne heart so the King turnes his owne heart whither soever hee determines his owne will and not as Solomon saith Pro. 21.1 in the hands of the Lord and the creature is master of worke Angels Men free and contingent necessary and naturall causes are Mint-masters to coyne what actions they will this or this election and reprobation vessels of mercy and of wrath beleeving or not-beleeving are in the hands of Angels and Men the creature shall be both Potter and clay The great Lord and former of all things and the vessel for Gods conditionall decree his collaterall and universall his disjunctive and dependent influence hath no force to cast the scale of free will to willing and so to salvation election inscription in the book of life more then to nilling damnation and blotting out or not-inrolling in the book of life but is indifferent to either is determined and bowed by the free will of man to which of the two shall seeme good to lord will and the Lord cannot turne the heart whither soever hee will Which close sets up fortune independent and absolute contingency and a supremacy and principality of working every effect and event on both sides of the sun and above the sun in order of nature by the creature before and without the efficiency of the cause of causes and the intention or counsell of God yea it involves the Lord in a fatall chaine hee must either concurre or the creature disposeth of the militia lawes and affaires of heaven and earth without the King of ages 1. I cannot make prayers to the Lord to determine my will to his obedience not to lead me into temptation 2. I cannot thank his free grace for either 3. I cannot intrust God with working in me to will and to doe Nor 4. comfort my selfe in the Lord 5. Nor be patiently submissive to God under all my calamities that befall me by the hand of men devils or creatures Why The Lord can doe no more then hee can hee had no more will nor counsell before time nor hand and disposing of the businesse in time for all these then for the just contradicent of these say the lord-patrones of indifferent and so absolute a free will 6. How doth Jacob pray that the Lord would give his sonnes favour with the Governour of Egypt whom hee beleeved to be a heathen and pray that God would change his brother Esau's heart and Esther and her maids pray that God would grant her favour in the eyes of Ahashuerus if God have not in his hand power to turne their hearts from hatred to favour as pleaseth him 7. The Lord takes on him to turne mens free will in mercy or judgement as pleaseth him Pro. 3. My sonne forget not my law so shalt thou find favour Vers. 4. with God and man The Lord gave Joseph favour in the eyes of Potiphar Gen. 39.21 God brought Daniel in favour and tender love with the Prince of the Eunuches Dan. 1.9 The Lord made his people to be pittied of all those that carried them captives Psal. 106.46 The Lord turned the hearts of the Egyptians to hate his people Psal. 105.25 Warre and peace are from the free wills of men as second causes yet the Lord saith according to his absolute dominion Isai. 45.7 I forme the light and create darknesse I make peace and create evill And Isai. 7.8 The Lord shall hisse for the fly that is in the uttermost part of the river of Egypt and for the bee that is in the land of Assyria and they shall come and shall rest all of them in the desolate valleys Isai. 10.6 I will send the Assyrian against an hypocriticall nation So Jer. 1.15 16. Isai. 13.1 2 3. Chap. 15.1 2 â— 17.1 2 3. 19.1 2 3 4. Now God could not be the Author of warre and peace as God and Soveraigne all-Disposer if it were in the indifferent arbitriment and free election of men that warre should freely issue from mans free will so as God could neither decree command ordaine it in his providence threaten it in his justice fore-see it in his wisdome and fore-tell it by his Prophets determine it by his free grace except the free will of nations and men first passe an act in this poore low Court of clay in the heads and brests of little lords free-will-men and make sure work on earth of its coming to passe and so the Almighty Soveraigne of all things should have the second conditionall vote of an after-game in heaven of all actions contingent and managed by free will of Angels and Men such as peace warre honour infamy riches poverty health sicknesse life or violent death by sword gibbet poyson c. hatred favour learning ignorance faith unbeleefe obedience to God disobedience salvation damnation long or short life sailing selling buying eating speaking joying weeping building planting praying praising cursing Christs coming of the seed of David the use of Prophets prophecying c. Object Is it not contrary to the nature of freedome to be determined by a forraigne and externall agent and that by a power stronger then the free will can resist or master If yee with a stronger power tye a sword to my arme and strongly and irresistibly throw my arme and sword both to kill a man can I be the murtherer of this man Answ. All the question here is Whether the Lords freedome and dominion in these actions of clay-vessels or mens must stand Wee had rather contend for the Lord and grace than for the creature and free will 2. It is contrary to the nature of freedome to be determined with one sort of determination not with another 1. With such a determination naturall as is in the stone to fall down the sun to give light its true but now the assumption is false 2. Should wee suppose that hee who tyes the sword to your arme so as hee carries along with him in that motion your reason judgement elective power so as you joyne in your arbitrary and free election yea and with delight and joy which is
complaining would be examined Seldome or never is it seen that a reprobate man can be in sad earnest heavie in heart touching his deadnesse of heart and fruitlesse hearing of the word of God thirty or fourty yeares and withall if there be a dram of sincerity the least graine of Christ as if the soule doe but look afarre-off with halfe an eye yet greedily after the Lord Jesus it s a sweet beginning It s true a talent weight of iron or sand is as weighty as a talent weight of gold but in a Saint an ounce weight of grace hath more weight then a pound of corruption It is no Gospel-truth that Antinomians teach That God loves no man lesse for sin or no man more for inherent holinesse It s true of the love of election and reconciliation in the work of justification but most false of the love of divine manifestation in the work of sanctification as is cleare Joh. 14.21 23. Nor are men by this taught to seek righteousnesse in themselves because they are commanded to try and examine themselves as 1 Cor. 11.28 2 Cor. 13.5 4. Such soules would upon any termes be brought to reason and debate the question with Christ that as the Law may stop their mouth before God so mercy may stop the mouth of the Law and sin and it may convincingly be cleared that though scarlet or crimson can by no art be made white yet Christ who is above art can make them white Isai. 1.18 as wooll and snow And therefore such would be brought in an high esteeme and deep judgement of Christs fairnesse beauty excellency incompatable and transcendent worth and though a soule have a too high esteeme of his sins yet say that hee dies with an high esteeme of Jesus Chriâ—t hee is in no danger for faith is but a swelled an high and broad opinion and thought of the incomparable excellency and sweetnesse of Jesus Christ. Vse 8. This powerfull drawing teacheth humble thankefulnesse 1. The most harmelesse and innocent sinner must bee in Christs book for the debt of ten thousand Talents 2. The sense of drawing grace is mighty ingaging every act of thankfull obedience should come out of this wombe as the birth and child of the felt love of God Christ did bid such a man battell 2. He was Christs enemy when he took him 3. It cost Christ blood he died to conquer an enemie Rom. 5.10 4. He kept the taken enemy alive he might have killed him he gave him more then quarters he made a captive a King Rev. 1.6 Suppose we Christ should in his own person come locally down to hell and look upon so many thousands scorching and flaming in that unsufferable lake of fire and brimstone if he should cull out by the head and name so many thousands of them even while they were spitting on Christ blaspheming his name and scratching his face and should loose off the fetters of everlasting vengeance and draw them from amongst millions of damned Spirits lay them in his bosome carry them to heaven set them on Thrones of glory crown them as Kings to raigne with him for evermore Would they not be shamed and overcome with this love kisse and adore so free a Redeemer and thus really hath Christ dealt with sinners look on your debts written in Christs grace-book would not such a redeemed one praise his Ransomer and say O if every finger every inch of a bone every lith every drop of blood of my body every hair of my head were in an Angels perfection to praise Iesus Christ O the weight of the debt of love O the gold Mynes and the depths of Christs free love 3. Consider what expressions vessels of grace have used of free grace how far below grace Paul sets himself lo here Eph. 3.8 To me who am 1. Lesse then a Saint 2. Not that only but lesse then the least 3. Lesse then the least of Saints But 4. yet a little lower lesse then the least of all Saints is this grace given that I should preach the unsearchable riches of Christ. Gospell riches is grace and mercy but there is a great abundance of it it s a speech from quick-sented hounds who have neither footstep nor trace nor sent left them of the game they pursue Christ defies men and Angels to trace him in the wayes of grace So Paul 1 Tim. 1.13 I was a blasphemer and a persecuter and an injurious person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I was be-mercied as if dipt in a river in a Sea of mercy Vers. 14. And the grace of the Lord Jesus to me was abundant No that is to low a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his grace was more or over-abundant one Paul obtained as much grace even so whole and compleat a ransome without diminishing as would have saved a world Rom. 5.15 If through the offence of one many bee dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is exceedingly to abound and borrowed from fountaines and rivers which have flowed with waters since the creation but there is a higher word Vers. 12. Where sinne abounded grace farre more or exceedingly over-abounded or more then over-abounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Vers. 21. Sin reigned unto death that grace might reigne unto life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christs grace might play the King The saving knowledge of God under the Kingdome of the Messiah Esai 11.9 fills the earth as the Sea is covered with waters A Sea of Faith and a Earthfull of the grace of saving light and a Sunne sevenfold as the light of seven dayes Esai 30.26 hold forth to us a large measure of grace and righteousnessâ— and peace like a river and the waves of the sea Esai 48.18 All these say Christ is no niggard of grace And 4. can they not weare and out-spend their harps who fall downe before the Lambe Revel 14. and Revel 5.8 Who with a loude voice praise the grace of God Vers. 12. For ever and ever Consider if it must not be a loud voice when ten thousand times ten thousand and thousand thousands all joyne in one song to extoll grace if we be not in word and deed obliged to expresse the vertues and praises of him who hath called us from darkenesse to his marveilous light Vers. 32. And I if I be lifted up from the earth will draw all men to me Article II. The next thing we consider is the person that drawes I sayes Christ I will draw all men to me There is a peculiar aptitude in Jesus Christ to drawe sinners to himselfe 1. As concerning his person he is fit for neither is the Father nor the Holy Ghost in person Lord Redeemer but Christ as in the deep of Gods wisdome the Sonne was thought fittest to make Sonnes Galat. 4.4 the heire to communicate the right of heire-ship
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
all the world of Elect and Reprobate all Adams Sons live and die in sin and are tormented with the Devill and his Angels eternally such a thing as life eternall and the Kingdome of heaven is for no use offered or purchased to the redeemed who stand before the Throne and sing praises to the Lambe He is the Lord and builder of his house the Church but he hath no Church but that which cannot be called a Church I know no Article of the Gospel that this new and wicked Religion of universall attonement doth not contradict 11. To beleeve in Christ is to beleeve that omnipotency can save Judas Pharaoh and all every mortall man so they beleeve in Christ But Christ hath purchased sufficient grace to no mortall man because in the obtaining of eternall life to all the world as Arminians say neither faith repentance or grace to beleeve and repent hath any place God might after Christs death have required nothing for our actuall salvation but abstaine from eating the fruit of such a tree and yee have life eternall in Christ. 12. How can Christs satisfaction be imputed to any man seeing it is a meer possible salvation or a power to save that may and doth stand with the damnation of millions that Christ died for 13. Christs dying had in his eye the Sanctification the giving of the Spirit the raising to life the eternall glory of not one man more then another not of Peter of Moses more then of Cain or Judas though he said Joh. 17.19 For their sakes sanctifie I my selfe And v. 24. Father I will that those whom thou hast given me should be where I am that they may behold the glory that thou hast given me 9. I pray not for the world but for them that thou hast given me 14. Christ hath died yet he must by the Arminian way make no Testament appoint no certaine heires but win the dead mans Legacy by free will and have it who will 15. Christ obtained by his death that the Gospel should no more be preached then the Law or faith in an Angel that men may be saved Vse All the doctrine contrary to universall attonement doth highly advance Christ for by it the Lord Jesus as Mediator and our High Priest must be essentially grace and essentially an Ambassador of Grace It is kindly to Christ to save salvation belongeth to Christ as Christ injoy him as a Saviour and yee cannot perish be joyned to him as a Husband and he cannot but love and save his Spouse submit to him as a King and ye must share with him in his Throne his Kings royall Crown was never ordained for another end but that the lustre of the precious stones in that Crown should shine on the face and soules of his Redemed ones Christ came not to destroy but to seek and to save the lost get in union with Christ by faith and the Spirit of the Lord Jesus and he will save you to speak so whether you will or no yee complain of corruption he is a King over the body of sin he is a Priest to sacrifice lusts to preach Christ a dying Redeemer of all and every one of mankind when millions redeemed doe eternally perish is to steal away Christ from the people as thieves in Ieremiahs dayes did steal the word of the Lord it is to make the Lord Jesus as weak and powerlesse a Priest as ever any son of Aaron for his blood no more can take away their sins then the blood of Bullocks or Goats could doe it it s to enthrone free will and dethrone the grace of Christ and to put shame on the Lord Iesus and his blood and though these enemies of the crosse of Christ now croud in in England under the Name of the Godly party yet it was a good Observation of that Learned and gracious servant of Christ Doctor Ames who conversed with Arminans that he could never see a proof of the grace of Christ in the conversation of such men as in doctrine were declared enemies of the grace of Christ. Now for the world All and the World and all Nations it may be demonstrate from Christs will in the Scriptures that if universall attonement and Redemption of all and every one can be proved from these Grammattications Then with the like strength I can prove 1. The conversion of all and every mortall man to saving Faith 2. The eternall salvation of all and every man 3. The eternall perishing of all and every one which must be infinitely absurd and blasphemous And if the good will of God cannot be extended to the end and the efficacious and onely saving meanes tending to this end which are salvation and saving faith with no colour of reason can it be extended to one means of redeeming all and every one rather then to another 1. There is an universall conversion and saving illumination which is called in the Text A drawing of all And I when I am lifted up on the crosse will draw all men to me Here is a drawing of all men and so an effectuall conversion but not of all and every man as Mr Den saith 1. Because v. 33. This drawing is by the power of Christ lifted up on the Crosse and by the Holy Spirit given by Christ Joh. 7.39 and 14.16 7. and 15.26 â—7 and 16.7 1â— 14. Now it can bee no Gospel-truth that Christ draweth by the lifting of himselfe on the Crosse and by his death all and every man to himselfe even thousands and millions of the sons of Adam that never heard one letter or the least sound of the Gospel or of his lifting up on the Crosse for sure Christs death-drawing must be by proposing the beauty and lovelinesse of Christ crucified which thousands never heard of 2. This drawing must be all one with the drawing which effectually produceth running Cant. 1.4 after Christ. And which is Ioh. 6.44 Now when Christ saith No man can come except he be drawn He clearly sheweth that the drawing of the Father is a peculiar priviledge of some and not common to all as the other two expressions beside of being taught of God and hearing and learning of the Father 3. Because all the drawn are raised up by Christ their life and head at the last day v. 44.4 The Adversary cannot show any drawing of Christ or to Christ that is common to all and every one of mankind So All Israel shall know the Lord as its Heb. 8.10 for this is the covenant that I will make with the house of Israel saith the Lord I will put my lawes into their minde and write them in their hearts and I will bee to them a God and they shall bee to mee a people vers 11. And they shall not teach every one his neighbour and every man his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall all know me from the least of them even to thâ— greatest When was this covenant made under the Mesiah when
72.12 All Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall serve him it s meant of Christ and in the letter cannot be true if many refuse him to be their King Psalm 2.9.2.3 Lâ—k 19 14. Psal. 110.1 So is it said Psal. 22.27 All the ends of the world shall remember and turne to the Lord and all the kindreds of â—he Nations shall worship before thee Now that he meaneth of spirituall turning to God and of Repentance is cleare Vers. 18. For the Kingdome is the Lords and he is the Governour among the Nations Vers. â—3 A seed shall serve him it shall be counted to the Lord for a Generation Except there be a restriction of this All how will Arminians eschew this that all and every man of the heathen shall repent and be a holy seed devoted to the Lord as his Righteous ones For sure the same expression of all Nations Esai 40.16 are taken for all and every one of mankinde Psalm 66 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy name Esai 66.23 And it shall come to passe that from one new Moone to another and from one Sabbath to another shall all flesh come â—o worship before me saith the Lord. Let Arminians speake if all flesh that commeth before God from Sabbath to Sabbath under the New Testament to worship be as large and comprehensive as the same expression Esai 40.6 All flesh is grasse Sure the latter comprehendeth all Adams Sonnes without exception even including infants the former cannot beare so wide a sense So Gen. 12.3 In thee shall all the Families of the earth be blessed Gen. 22.18 If the meaning be that without any figure or exception all and every family be blessed in Christ then shall I inferre that all the families of the earth without exception are justified by faith in Christ Gal. 3.10 11 12 13.14 And that the Nations of the earth without exception are heires of the promise have right to strong consolation are fled for refuge to lay hold on the hope laid before them and have anchored thâ—ir hope up within the veilo whither the fore-runner Christ hath entred for of these Nations the Apostle expoundeth the promise Hebr. 6.13 14 15 16 17 18 19 20. So Esai 27.6 Israel shall blossome and bud and fill the face of the world with fruit then shall there bee none on earth but the blossoming Iâ—rael of God Rom. 11.26 And so all Israel shall be saved as it is written there shall come out of Sion a deliverer c. These that Paul calleth all Israel Esaiah 69.20 21. calleth Jaakob and the seed and the seeds seed Esaiah 59.19 So shall they feare the name of the Lord from the West and his glory from the rising of the Sunne Mal. 1.11 For from the rising of the Sunne even to the going downe of the same any name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall bee great among the heathen saith the Lord of Hosts If from the East to the West and in all places of the Gentiles men feare the name of the Lord then sure the whole inhabitants of the earth between the rising of the Sunne to the going downe of the same must bee converted to Christ and offer prayers prayses spirituall service to Christ except some restriction be made the most part from the East to the West are enemies to the Gospel And how would Arminians triumph if so much were said for universall Redemption as here is said for universall Regeneration and Conversion of all except we say there must be a figure a Senechdoche of All for many Or Christs all and universalitie of converted ones must bee here meant Joh. 1.9 That was the true light that inlighteneth every one that commeth into the world What Even infants who come into the world and all and every one of Adams Sonnes it cannot bee true in any sense except it be meant of the light of the Gospel that yet never came to the halfe part of the world For Vers. 10. The world knew him not and Vers. 6. There was a man sent from God whose name was John ver 7. the same came for a witnesse to beare wâ—tnesse of the light that all men through him might beleeve Can any divinity teach that God intended that all and every mortall man should beleeve by him that is by the Ministery of John the morning starre which was to fall and disappeare and shine no more at the rising of Christ the Sunne of righteousnesse 1 Joh. 2.27 Yee need not that any teach you but the anointing that yee have received teacheth you all things Why should then fewer have the Spirit of holy unction in them then the world for whom Christ is a propitiation and all the visible Saints that John writeth unto 1 Joh. 1 2. 2.1.2 4.9 God sent his onely begotten Sonne to the world that we through him might live nor need we flee to that exposition ever and anone that Christ dyed for all that is all ranks of men For All is put in Scripture ordinarily for many as Deut. 1.21 Psal. 71.18 Ier. 15.10 and 19.9 and 20.7 and 23.30 and 49.17 Ezech. 16.27 Exod. 33.10 Col. 1.28 Isai. 61.9 Gen. 41.57 Mark 14.4 Joh. 3.26 Acts 17.31 and 10.38 Mark 1.37 2 Cor. â— 2 Luke 24.47 and 4.15 Isai 2.2 3. Otherwise I could say Christ died for no man because the Scripture ascribeth an universality to the wicked Jer. 6.28 c. 9.2 Mic. 1.7 1 Iohn 2.15 16. and 1 Iohn 5.19 And surely that election and redemption move both in the same spheare and or be of the free love of God is cleare to me from that place Ioh. 3.16 on which Arminians confide much for Gods love to save mankinde by the death of Christ is the very love of election to glory of such certaine persons as the Lord therefore gives grace to beleeve because they are ordained to life eternall so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many and the number of beleevers and of the chosen to life are equall Acts 13.48 Ioh. 10.26 Rom. 8.29.30 1. That love cannot bee a generall confused antecedent conditionall love offered to all the world on condition they beleeve for that the Scripture freeth thousands of the sinne of unbeliefe of that love if Christ come not to them and speake not Ioh. 15.22 and Paul saith Rom. 1.14 How shall they beleeve in him of whom they have not heard Now the loved world Ioh. 3.16 is obliged to beleeve 2. That love that is the cause of Christs death is Ioh. 15.13 the greatest love that is it is such a giving love whereby Christ gives his Sonne that with him hee cannot but give his Holy Spirit faith and salvation yea and all things Rom. 8.32 But the conditionall generall love is not the greatest love for the Lord beareth not the greatest
Testimonies to Israel and Jaakob and dealt not so with every nation Psal. 147.19 20. Every Page almost in the old Testament and the Lords Spirit and all Divines argue that the Lord chose Israel and loved them and saved them and with a higher and more peculiar love as his chosen people then he loved all the Nations Deut. 7.7 Psal. 132.12.13.14 Psal. 135.3 4. Because he bestowed on them the meanes of salvation his Law and his Testimonies which he denyed to the Nations then the Nations were not his beloved and chosen ones 10. That will of God called voluntas signi the revealed will of God that precepts promises and threatnings hold forth doe not expresse to us the decree intention and purpose of God that he willeth the thing commanded to be but onely that hee approves of the thing commanded as just and good whether it be or be not what ever the event bee then Gods revealed will is no more formally but his approbation of the morall goodnesse and obedience of elect and reprobate whether they obey or not 11. These that Christ offered his body for as a Priest for these as a Priest he intercedes and prayes for these two cannot be separated but he prayes not for all not for the world Joh. 17.9 I pray for them I pray not for the world 12. These for whom Christ is a Priest to offer his body for them he is a King to make them Kings and to save thâ—m and a Prophet to teach them but he is not King and Prophet to any but to his people kingdome conquest disciples seed children subjects 13. These that Christ dyed for cannot be condemned Rom 8.33 34. but are chosen and cannot be impeached but the reprobate can be condemned and impeached 14. Those whom God wills to save and whom he redeemed to these hee willed the meanes of salvation but he wills not the meanes nor that the Gospel bee preached to the Gentiles Matth. 10.5 Nor to Asia nor Bithynia Acts 16.6 7. 15. All that Christ dyed for are justified and reconciled by his death and shall much more be saved by his life Rom. 5.9 1 Joh. 1.7 And God requireth not one debt twice if Christ sustained the person of all the elâ—cted as hee dyed for his friends Joh. 15.13 for his Sheep Joh. 10.11 For his Church Ephes. 5.25 For many Mat. 20.28 For his enemies Rom. 5.10 For the ungodly and unjust 1 Pet. 3.18 For his brethren Hebr. 2. 1 Joh. 3.16 and not for their good onely so as they might all and every one have perished eternally that Christ dyed for then cannot they dye eternally for then Christ should first have payed their debt and they must pay for that debt over againe eternally in hell then might Christ be a Redeemer a King a Priest a Husband a Saviour and head and have no ransomed ones no subjects no Israel that he interceds for and offers his soule no Spouse no saved people no memhers no Church Artic. 4. Places of Scripture seeming to favour universall attonement vindicated For the fourth particular and the clearing of places alledged We are 1. to consider if the place John 3.16 prove any thing against us 2. If all men and all the world that are said to be redeemed be concludent against us 3. There be some particular places to be considered 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World must bee a figurative speach the whole for the part otherwise in its latitude it comprehends the Angels Acts 17.24 Rom. 3.6 1 Cor. 6.2 Rom. 1.20 Joh. 17.5 Now its certaine God hath not so loved Angels good and bad that he hath given his onely begotten Sonne for them Hebr. 2.16 therefore it must sometime signifie a great part of the world as John 12.19 The world goes after him 1 Ioh. 5.19 Yhe whole world lyes in evill The Adversary yeeldeth that the world here is not all and every one of mankind without exception I deny not but it signifieth so Rom. 3.13 That all the world may become guilty before God But the Arminians take on them a hard taske duram proviciam to prove that it is so taken here For 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so loved the world is the highest love that ever was above Gods love to the Angels Heb. 2.16 So God must carry the most superlative love that is then which there is none greater Iohn 15.13 Such a love as is manifested to us to the beloved Iohn the Apostle and all the Saints 1 Ioh. 49. to Cain Iudas and all the heathen and God love giving his Sonne differenceth men from Angels but not one man from another the contrary of which Paul saith Gal. 2.20 and must Paul say no more Who loved me and gave himselfe for me then Iudas Pharaoh all the lost heathen who never heard of Christ can and may say beleeve it who will it sounds not like Christs love 2. They have two sorts of love in Christs dying for men to make out two Redemptions one generall one potentiall or halfe a Redemption where life is purchased never applyed standing with the eternall destruction of the greatest part of mankind another speciall in which men are Redeemed from sinne preached to few applyed to farre fewer 3. Two Reconciliations two non-imputations of sinne one 2 Cor 5. another Rom. 4. and so two justifications one Rom 5. and two blessednesses and two salvations or deliveries from wrath and the curse of the Law 4. This giving love with which God must give all other things faith the Gospel Rom. 8.32 must bee bestowed on heathen that never heard such a thing 5. God by this must intend life eternall as an end to all the heathen Faith as a meane which are clearely intended to this loved world and yet God forbids Paul and his Apostles to preach the word of faith to them Acts 16.6 7. Math. 10.5 and contrives businesses so that the hearing of the word of faith and of this highest love and rarest gift and given Redeemer shall be simply unpossible to them 6. Therefore better by the World understand the elect of Jewes and Gentiles opposed every where in the New Testament to the narrow Church of Judea the Gospel-world the Messiahs-world larger then the little world of Moses yea all Nations Math. 28.19 Every creature that is most of all the Nations Mark 16.15 all the world the hearing world almost all the Nations Colloss 1.6 sure not every individuall person as they would have this loved world to include Ob. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one that beleeves c. these words limit and draw narrow the world and so divides it in beleevers and not beleevers and by your exposition some of the elect world beleeves and are saved some beleeves not and perishes which is absurd therefore the world must bee comprehensive of all elect and reprobate Anâ—w 1. I shall deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever is here a distributive or dividing
Rom. 4.6 7. as hath faith joyned with it Rom. 3.26 Rom. 5.1 as cleanseth us from all our sinnes 1 Iohn 1.8 5. The Reconciled shall much more be saved Rom. 5.10 they are friends not enemies enemies and reconciled are opposed in the text and then they cannot bee strangers nor farre off but built upon the foundation of the Prophets and Apostles who of enemies are reconciled Ephes. 2. Col. 1.19.20 And so shall farre more bee saved by the life of Christ but all and every one of mankinde shall not much more bee saved by the life of Christ 6. There is an all men under condemnation and an all men justified Let any of common sense judge if yee ought not in equity to compare the Heires Sonnes Seed of the first and second Adam together and then let the two All 's runne on equall wheeles and see what Arminians gaine by this for if yee compare all in the loynes of the first Adam on the one side with all in the loynes of the second and yet never in the second Adam but as great strangers to Christ as those that are out of Christ enemies sonnes of the bondwoman strangers to Christ without God and Christ in the world on the other side the sides are unequall and beside the holy Ghosts minde except yee shew us a second birth a communion supernaturall of justification of free grace of sonne-ship of redemption of mercy between Jesus Christ and all and every one of mankinde Heathens Iews Gentiles This I feare must send all the Arminians in Europe to their Booke to seeke what cannot bee found And it s as easie to answer 1 Cor. 15. for as many in number as die in Adam are not by that Text made alive in the second Adam for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all noteth not equality of number But as the heires of the first Adam have death in heritage by him so the heires of the second Adam have life by him and all in each noteth all of each quality not of each number for the all quickned by Christ 1. Are the fallen asleep in Christ that are not perished verse 18. 2. The all whose faith is not in vaine and are not in their sins v. 17. 3. The all that have not hope in this life only but in the life to come verse 19. 4. Such as are the first fruits of the same kind of dead with Christ for Christ and all his are as one corn-field of wheat gathered into one barne v. 23. 5. They are quickned with the same Spirit that Christ was quickned withall but in their own order life cometh to the head first and if Pauls mind be that Christ as Head and Redeemer raiseth all the Elect and Reprobate by this Text then sure the Reprobate must be a part of the field whereof Christ is the first sheafe else the Text shall not run but for Pauls purpose it was enough to prove the resurrection of beleevers principally The place 1 Iohn 2.1 the world and the whole world is the world that hath an Advocate established in heaven for if we sin we have an advocate who is a propitiation not for us Iewes only to whom I write but for the sins of the whole world both of Iewes and Gentiles for the propitiation and the Advocation are of the same circumference and sphear else the Argument should be null but the Advoâ—ation of our High Priest in the holy of holiest at the right hand of God is for the people of God only Hebr. 9.24 for us as the High Priest carried only the iniquity of the people of Israel and their names engraven on his breast for those for whom he hath purchased an eternall Redemption with the sprinkling of blood to purge the conscience from dead works to serve the living God v. 12 13 14. For those to whom he left peace in his Testament and the promise of eternall inheritance v. 15 16 17. And for those that look for Christs second appearing to salvation and for those for whose faith he prayes Luke 22.31 32 33. and for whom he prayeth the Father that he may send the holy Spirit Joh. 14.16 17. and 16.7 For all these Christ doth as our High Priest Hebr. 9.10 intercede 2. It is clear the persons cannot be so changed if we sinne we have a propitiation if we confesse the blood of Iesus shall cleanse us from all sinnes And by the sinnes of the whole world he understands all that did or should beleeve of Iew or Gentile Rom. 11.15 2 Cor. 5.19 Joh. 1.29 and â— 16 the whole world loved pardoned reconciled to whom sins are not impuâ—ed and so blessed and justified Psal. 32.1 2 3 4. and whâ—â—â—as the Apostle ascendeth and not for our sins only c. it is not to extend propitiation further then advocation confession knowing that we know him that is petitio principii for John doth not conclude a comfort of Christs advocation which is undeniably peculiar and proper only to those that have fellowship with the Father and Son and have beleeved in the Word of life are purged from all their sins from a generall propitiation common to those that are eternally damned and which may have its full and intire fruit though all the world were eternally damned It were a poor comfort to weak ones who sin daily and are liars if they should say they have no sin that there is no better salve in heaven for their sin then such a one as they may no lesse perish eternally having it then Pharaoh Cain Iudas it were better for them to want it as have it 2 Pet. 2.1 Some false Teachers deny the Lord that bought them which is not so to be taken as if Christ had redeemed those from their vain conversation 1 Pet. 1.18 and from the present evill world Gal 1.4 for then he should have redeemed them from Apostacy and the power of damnable heresies which he did not but in their profession they were bought and so the Apostle more sharply convinceth them for they were teachers in profession but really wolves that devoured the flocke but professed themselves to be Shepherds sent to seek the lost 2. They were Hereticall Teachers and brought in damnable Heresies and therefore Christians and professed Christ to be their Lord for if they had been without and open enemies they could not bring in Heresies 3. They did it covertly and privily teaching and doing one thing and professing another they professed the Lord to be their Redeemer who bought them but that they were Hypocrites is clear verse 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall bring in heresies in the by at a side privily 2. By reason of them the way of truth shall bee blasphemed enemies shall speak ill of the Gospel because these men professe the Redeemer who bought them but yet they are covetous men v. 3. 3. They buy and sell you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with decked up and well kammed fair words O our
and numerous off-spring of children and when they are gathered together they are a faire beloved world In the Hebrew many and great are often one and the same As one Rubie is worth ten hundreth one Saphir worth thousands of common stones so one Saint is more then ten thousand wicked men then all together they must be an All a world a whole world of ransomed ones hidden ones Psal. 83.4 of the Lords Jewels Mal. 3.17 and of Christs precious ones Isai. 43.4 they are the floure and the choise of mankinde 2. Christ is willing to take away all heart-exceptions of unbeliefe from men As. 1. Can God bee borne of a woman to save men not Angels Beleeve it saith the Lords Spirit with a sort of oath Heb. 2.16 Verily hee tooke on him the seede of Abraham not the nature of Angels Halt not at Christs man-kindnesse and not Angel-love to the excellenter childe by nature the Angel when he fell and it s to remove our doubts that God is brought in promising and swearing the covenant Christ is a sworne covenanter Heb. 6.12 When God made promise to Abraham because hee could sweare by no greater he sware by himselfe Ezech. 33. The people slandred the Lord he delighted so to have the people pine away in their iniquities that hee would punish them for no fault but the childrens teeth should be set on edge for the sinnes of the father and the grapes that they eate not themselves The Lord answers that calumnie Ezech. 18. And here as I live I delight not so so as you slanderously and blasphemously say in the death of a sinner by my life I desire you may repent and live nor have I pleasure to punish innocent men for no sinne at all And the second Exception is But Christs heart is not ingaged with a heart-burning purpose or desire to save man the purpose of saving came upon him but yesterday yea but saith Christ it was not a yesterdayes businesse but was contrived from eternity Proverb 8. before the Lord made Sea or Land vers 30. I was by him as one brought up as a sonne nourished with him I was daily when there was neither night nor day his delights rejoycing in the habitable earth and my delighâ—s were with the sonnes of men Two words expresse Christ old and eternall love to men his delights was with the sonnes of men as Christ was his Fathers delight from eternitie so was Christ feasting himselfe on the thoughts of love delight and free grace to men sure not to Pharoah Judas and all the race of the wicked and with such a love as if free will please should never injoy one sonne of Adam 2. I was saith Christ playing and sporting in the habitable earth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to play in a dance it is 2 Sam. 6.21 spoken of Davids dancing before the Ark and 1 Sam. 18.7 The women in Israel playing answered one another in their songs It holds forth this that it resolves the question that Augustine loosed to a curious head asking what the Lord was doing before the world was he was delighting in his sonne Christ and the thoughts of the Lord Iesus in that long and endlesse age were solacing him and they were skipping and passing time in loving and longing for the fellowship of lost men and since God was God O boundlesse duration the Lord Iesus in a manner was loving and longing for the dawning of the day of Creation and his second coming againe to judgement the marriage day of union with sinners Christ was as it were from eternity with childe of infinite love to man and in time in the fulnesse of time it blossomed forth and the birth came out in a high expression of love the man-childe the love of Christ was borne and saw the light Gal. 4.4 Tit. 3.4 when Christ was ripe of love to bring forth free salvation glory glory to the Wombe and the Birth And a third Exception is But sinners dis-obliged Christ and provoked him as his enemies can it be that in time seeing how undeserving we were he could heartily and seriously die for man offer himselfe to all God may have mercy on the work of his hand but he cannot have mercy on sinners Answ. 1. It s true the Gospel is contrary to nature and not one Article more thwarteth and crosseth carnall wisedome then that of imputed righteousnesse That crosseth Morall Phylosophy so much as we can more easily beleeve the rising of the dead or any the greatest miracle the drying up of the red Sea then beleeve the Gospel for we beleeve the Gospel for miracles as motives not as causes of Faith not Miracles for the Gospel and if at the first we beleeve the Gospel for Miracles then we naturally rather beleeve Miracles and the dividing of the Red Sea and the raising of the dead then we can beleeve that Christ came to die for sinners 2. Consider with what a strong good will Christ died Luke 9.51 And it came to passe when his time was come that he should be received up he stedfastly set his face to goe to Jerusalem He hardned his face he emboldned himself to goe to Jerusalem to suffer he mended his pace and went more swiftly with a strong fire of love to expend his blood Luke 12.50 I have a baptisme to be baptized with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I fettered or besieged as the word is used Luke 19.43 till it be perfected 3. What could move Christ to lie and fancie were his weeping and tears counterfeit were his dying bleeding sweating pain sorrow shame but all shewes for the market and to take the people Isai. 53.44 Surely really he bare our sorrowes 4. His offer must be reall Joh. 7.37 for with vehemency he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stood and shouted in the Temple if any man thirst let him come to me and drinke Here is a dear fountain to all thirsty soules and most free Christ thirsteth and longeth to have thirsty sinners come gratis and drink But I doubt he beares not me in particular at good will are the promises made for me Did he love me before the world was Did Christ dying intend salvation for me This doubt draweth us to the fift particular that so I may hasten to the uses which is what sort of Faith it is that God requireth of all within the visible Church for the want whereof Reprobates are condemned Assertion 1. Saving Faith required of all within the visible Church is not as Antinomians conceive the apprehension of Gods everlasting love of Election to glory of all and every one that are charged to beleeve Saltmarsh in an ignorant and confused Treatise tells us To beleeve now is the only worke of the Gospel that is that ye be perswaded of such a thing that Christ was crucified for sins and for your sins so as salvation is not a businesse of
all the rest destroyed what shall save the remnant Esa. 17.7 At that day shall a man look to his maker and when Ierusalem is saved and the Spirit of grace and supplication is poured on the house of David Zach. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only Son 4. You are poore and naked then saith Christ leane and hungry and ye that want bread and ye that sweat and give out money Esa. 55.3 Hearâ—â—n diligently unto me and eat ye that which is good and let your soule delight it self in fatnesse ver 3. Incline your care to me and hear and your soule shall live and I will make an everlasting Covâ—nant with you even the sure merries of David Then a soule dies a soules death he is leane hee eateth dirt hee has no bread while he comes to Christ Revel 3.18 I counsell thee to buy of me O this noble me this brave celebrious this glorious me I counsell thee to buy of me and not of others who are but cousening hucksters gold tryed in the fire gold buyeth all things and is not bought but this is not a common Merchant and buy of me white rayment that thou mayest be cloathed But thou mayâ—t have a burthen on thee heavier then â—hy back or bones canst stand under then hear him Maâ—th 11.28 Come unto me all yee that labour and are laden and I will give you rest and because all are thirsty for some happinesse the desires are gaping for some heaven Christ cryeâ—h at Ieâ—usalem with a loud voyce with a good will â—o save Ioh. 7.37 If any man thirst let him come to me and drink Ioh. 11.26 He that liveth and bâ—lieveth in me shall never die 5. What greater reason then to heare this Cant. 5.2 Oâ—en to me my sister my dove my love my undefiled and wisdomes voyce is sweeâ— Prov. 7.14 Hearken unto me therefore O yee children and attend to the words of my mouth Esa. 49.1 Listen O Isleâ— to me so he speaketh to his redeemed Esa. 48.16 Come yee neare to me and 6. There is nothing more fitting then that his oath stand that the knee that will not bow to him shall break Esa. 45.23 I hâ—ve sworn by my self Rom. 14.11 For it is written as I live saith the Lord every knee shall bow to me and every tongue shall confesse to God 7. What greater honour can be then such alliance then that Christ speak so to his bride Hos. 3.3 And I said unto her thou shalt abide for me many dayes thou shalt not play the harlot and thou shalt not be for another man so will I be for thee and Hos 2.19 And I will betroth thee unto me for ever yea I will betrâ—th thee unto me ver 20. I will even betroth thee unto me in faithfulnesse 8. To him is that which may be ground of faith and confidence Luk. 10.22 All things are delivered to me of my Father Math. 28.19 All power is given to me in Heaven and in earth there is a great trust put upon â—hrist Ioh. 17. â— Thine they were and thou gavest them me Heb. â— 13 Behold I and the childâ—en that God hath given me Luk. 22.29 The father has appointed a Kingdome to me This to me hath yet a greater edge and fulnesse of Christs soul-taking and drawing expressions 1. To Christ we are drawn as to a friend approaching to Christ is expressed by comming to him 1. We come to him as to our home the man that commeth to Christ is in a friends house Christ will not cast him out Ioh. 6.39 The man may throw down his loads and burthens and cast him selfe and his burthen on him and finde rest for his soule he doth not stand nor runne any moâ—e but sit down under the shadow of the tree of life Cant. 2.3 I sate down under his shaddow with great delight Heb. I lusted or desired him and sate down and his fruit was sweet in my mouth And how did Christ take with the soul O most kindly v. 4. He led me into a house of wine What do you think of a house of joy every stone every rafter every piece of covering wall and floore is the cheering consolation of the holy Ghost and what futher his banner over me is love the collours and ensigne of this Chieftaine is the love of Christ. 6. And what love-rest is here his left hand is under my head and his right hand doth embrace me What a bed of love must that be to lye in a corner in a circle infolded in the two everlasting armes the left arme is neare the heart such a soule must lie with heart and head upon the breast and heart of Iesus Christ and above and underneath for pillow for covering for curtaines arms of everlasting love an house all made within and without of eternall joy and consolations is incomparable such a chamber of a King such cullouâ—s and hangings as love such a bed as the embracings of Christ you never heard of 2. Life is the sweeteâ—â— floure of any being it s a taking thing now 1 Joh. 5.12 He that hath the Son hath life all out of Christ are dead men so we come to Christ as our life 1 â—er â— 4 To whom comming as to a living stone disallowed indeed of men but that 's no maâ—ter chosen of God and pretious who crâ—â—d we but here oâ— a stone with life and so noble a life as an intellectuall life and then the life of God O death come to thy life that is hid with Christ in God Col. 3.3 Here a breathing living stone and then a chosen one of great pâ—ice should all the crowned Kings since Adam to the dissolving of this world sell themselves their Globe of the earth and all their pretious stones they should not buy a dayes glory in heaven but say that they should sell the earth and the heavens and oppignorate or lay in pledge Sun and Moone and Starres if they were their moveable inheritance and sell them all millions of times they should be farre from any comparable buying of the elect pretious stone that is digged out of Mount Sion Iob 28.13 Man knoweth not the price of wisedome of this wisdome v. 18. no mention shall be made of coralls or of pearls for the price of wisdome is above Rubies ver 19. The Toâ—az of Ethiopia shall not equall it neither shall it be valued with pure Gold ther 's no talking no bidding in this market so pretious is the sâ—one but it s the stone living and breathing out heaven and God infinitely more exâ—ellâ—nt then heaven 3. To me saith Christ because no excellency can be comparable to him who only can give God to the sinner Joh. 14.6 No man commeth to the Father but by me it must be an incomparable priviledge to come by Iesus Christ to God God God is aâ—l in all I canâ—oâ— saviâ—gly be drawn to any
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
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
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
they call sins of conversation and the Apostle Peters denyall of Châ—ist and all the sinnes of the Iustâ—fied Saints their Murthers Adulteries Parricids c. are pardoned before they have the being or essâ—nce of sinne ere they bee committed ergo when they are committed they are no morâ— sins before God and in the Court of Conscience and no more capable of pardon then they were before they had any being and were not as yet committed at all the murther that David is to commit some twenty yeers before ever he bee King of Israel and shall commit it is no more his sinne to bee charged on him in the sight of God then originall sinne can be charged on David before David or his father lesse bee borne what may be charged as a sinne on David in regard hee is not yet borne is no more his guiltinesse as yet then the guiltines of any other man Now Davids murtheâ— Peters denyall they being justified from these sinnes and pardoned ere the sinnes have any being in the world cannot bee sinnes at all nor such as are charged on Mankinde Rom. 3. Psal. 14. There is none that doth good no not one for this sinne stops the mouth of all the world makes them silent guiltie and under condemnation before God v. 19.20 and how Mr Den can cite this to prove that there bee some sinnes of conversation distinâ—t from sinnes in the conscience let the Reader judge Yea to my best understanding by these reasons while I bee resolved Otherwise Libertines must hold neither the elect before or after justification can sinne any at all 4. It is most false that a man strict and upright in conversation can have a foule and polluted conscience if you speake of true sincere strictnesse and uâ—rightnesse of conversation as the scripture speaketh Psal. 50.23 To him that ordereth his conversation aright I will shew the salvation of God Psal. 37.14 The wicked drawes his bow to slay such as bee of upright conversation the principle of a sounâ— conversation is the grace of Gâ—d 2 Cor. 1.12 the sound conversation is heavenly mindednesse Phil. 3.20 and is in heaven and must be as becometh the Gospel of Christ Phil. 1.27 a good conversation Iam. 3.13 wee are to be holy in all manner of conversation 1 Pet. 1.15 and so even before men God beholdes the sins that we doe to men no lesse then our secret sinnes wee commit againâ—t God and the scripture requires in our conversation that it bee holy 1 Pet. 1.15 honest 1 Pet. 2.12 chasâ—e 1 Pet. 3.2 without coveteousnesse Heb. 1â— 5 not vain 1 Pet. 3.16 not as in times past in the lusts of the flesh Ephes. 2.3 But the putting off of the old man Ephes. 4.22 In charitie in Spirit in Faith in puritie 1 Tim. 4.12 Now every conversation contrary to this argueth an unjustified and unpardoned man and must â—e an unpardoned and sinfull conversation so as there is neither strictnesse nor uprightnesse nor any thing but sinne and an unpardoned estate where this conversation is not what ever Antinomians say on the contrary beeing in this as in other points declared enemies to the grace of sanctification But if we speak of a strict and upright conversation in an hypocriticall outside It s true many are as Paul was strict Phariseeâ— precise Civilians painted tombes without but within full of rottennesse and dead mens bonâ—s But this way Sathan onely saith Iob is a strict walker and serveth God for hire and the enemies of Christ joyn with Antinomians in this to say that the justified in Christ have but sinne in their conversation but wide consciences because they study strictnesse of walking with God but puritie of conversation as the places cited prove must bee unseparably conjoyned with puritie of conscience separate them who will Christ hath joyned them Mr. Eaton and Mr. Town call the sinnes of justified persons sinnes according to their sence or the flesh but in regard of faith they are cleane of all sin and without spot in the sight of God So Eaton Hony combe chap. 5. page 87. God freeth us not of sins to our sence and feeling till death for the exercise of our faith yet in his owne sight he hath perfectly healed us chap. 5. pag. 95. So Saltmarsh Free grace page 57. chap. 3. article 3. calls it the lust of sinne the just saith he shall live by faith which is not a life of sence and sanctification meerly but by beleeving of life in another I should gladly know if sinne in the justified be sinne really and indeed or against any Law I beleeve not 1. Eaton saith â—in hath lost its being in the justified Saltmarsh part 2. chap. 32. If a beleever live onely by sense reason exâ—erience of himselfe as he lives to men he lives both under the power and feâ—ling oâ— sin and the Law Now hee should not live so this is the use of unbeleefe ergo He ought to beleeve that hâ— hath no sinne and so hee hath no sinne nor doth he sinne onely the blinde flesh falsely thinketh that is sinne which is no sinne But faith is not to beleeve a lie then a beleever may say he has no sin Iohn saith that is a lie Assert 3. Mortification essentiall is in abstaining from wâ—rldly lusts and in remisse and slacked acts of sinning and in begun walking with God and acts of holy living yet so as all these do flow from faith in Christ another mysticall or Gospel-mortification is unknown to the Gospel Rom. 6. â— Therefore we are buried with him by Baptism unto death that like as Christ was raised up from the dead by the glory of the Father so we also consider the formall acts of mortification should walk in newnesse of life ver 5. For if we have been planted together in the liknessâ— of his death we shall be also in the likeness of his resurrection ver 6. â—nowing this that our old man is crucified with him that the body of sinne might be destroyed that henceforth we should not serve sin Then as it is one thing to sinne and another thing to serve sinne so acts of mortification must be in abstaining from greedy sinne as hired servants make it their life and work to sin and in remisse and weakned acts of sinne as a dying mans operation are lesse intended and hightned then of a strong man in vigor and health as for the plenary mortification expiring and death of the body of sin we think iâ— cannot be so long as we are in the body Col. 3.3 Yee are dead ver 5. mortifie therefore your members that are upon earth fornication uncleannesse c. To mortifie fornication must be the none-acting of foâ—nâ—cation 1. Because it is an abominable sense to imagine that we mortifie fornication when we believe that Christ abstained from fornication for us 2. On to believe that Christ dyed for our fornication and uncleannesse for both these may hold forth mortification of fornication
said Rom. 7.17 Now it is no more I that sinne but sinne that dwelleth in me ver 18. I know that in me that is in my flesh dwelleth no good thing his meaning be according to the Antinomians divinity that no regenerate man sinneth but his flesh and sensitive part which is not capable of any Law sinneth but he who acteth the sin being above or from under Law Rule or direction sinneth not against God or any Law 4. Whither or no the Enthysiasts Rule which is the immediate and irresistible inspiration of a Spirit which doth presse a brother to kill a brother and has done it as Bullinger saith of the practise of divers Anabatists and some of New England said though they resisted the Christian Magisâ—rate and fired the Churches of Christ there yet they should be miraculously delivered from the Court as Daniel was from the den of Lyons whither or no this Rule of the Spirits immediate acting without Law and Gospel be the only Law and Rule that the justified are under and led by 5. Whither from this spring does not flow the rejecting of all the Scriptures or written Law or Gospel as if they were but a covenant of works and the walking by the Spirit separated from the word and the denying any marks as love to the brethren sincerity keeping of the commandements of God recommended in the word Ioh. 14.15 1 Ioh. 2.3.4.5 1 Ioh 3.14 and if this be the spirituall divinity spoken of here 6. Whither or no sinnes of the body and of the flâ—sh or conversation as Antinomians call them be not sinnes against the Law of God and make the justified truly guilty if the Lord should enter in judgement with them and though they that commit them be justified and so absolved from obligation to eternall wrath are not formally and inherently blotted and sinfull in those sinfull acts 7. If they are not to be sad for them as offensive to the authority of the Law-Giver and the love of Christ though they be not to fear the eteâ—nall punishment of them for sorrow for sin and feare for sin are most different to us 8. Whither the free-gâ—ace of God doth not tempt men to sin most kindly and from the nature of free-grace according to the Antinomian way if the free-grace of justification doe free the justified so from sinning as their indulgence to the flesh and sinfull pleasure can bee no sinne in Gods court no more then there can be sin in Christ and if they be as free notwithstanding of all the sin they doe being once justified as if they never had sinned or as the sinlesse Angels and if the essence of sinne and all they doe against the Law of God be as cleane removed as money taken away out of a place which sure cannot be said without a contradiction to remaine in that place as Dr Crispe speaketh and that before the sin be committed whither can a thing in its essence be wholly removed as if it never had been before it have any being at all can a rose be said to be whithered and destroyed as if it had never been before ever that same rose spring out of the earth sure faith cannot phansie lies and contradictions How ever it be Christs death teacheth us mortification of our lusts it is a mortified like death for he dyeth on a visible journey leaving the earth his back was towards life pleasure profit he is not dead to his lusts whatever be his boasting who is not dead in or with Christ to sinne For 1. Christs death and his contempt of the world teacheth that we should follow him 1. He looked even straight before him neither to the right nor left hand nor behind him the meddows buildings faire flowers and roses in the way of this passenger did never allure him to stay in the way and fall in love with any thing on this side of heaven Heb. 12.2 as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the captaine of our faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the joy that was set before him he endured the crosse his heart was so upon the crown and that which was his garland his conquered Spouse that he did runne his race with all his breath and wearied not his heart was much upon the pâ—ize that he did runne for 2. Hâ— was nothing beholding to the world he came to the house oâ— his friends they refused him house roome and lodgeing Ioh. 1.11 His own received him not and therefore he was fame to lie with the birds of heaven and the Foxes of the earth Christ was no landed man on earth hee had never a free house of his own above his head he had a purse but no fiâ—e rent no income by year Matth. 8.20 he had not whereon to buy a grave when he dyed Ioh. 19.41 The earth was his Fathers land but he lodged in a borrowed grave his coat was all his legacy yet it could not buy a winding sheet to him the souldiers thought it too little see for their paines in crucifying him and it was not of much worth when they put it to the hazzard of lots take it that wins it his heart was never on the world he refused a Kings Crown when it was offered to him without stroak of sword Ioh. 6.15 He had neither heart nor leasure to enjoy the world Ioh. 4. when he wanted his dinner he begged a drink of water from a stranger and was weaâ—y with walking on foot yet he was the one great Bishop the head of the body of the Church and had neither hoâ—se nor coach and he could have made the clouds his chariot he became poore that we might be made rich Was sweet Iesus thy Saviour a poore man in the world learn to be a stranger and to want and to be content to borrow and to lie in the fields and to have a dead heart to the world 1. O glory worldly ' O all crownes and gold and stately Palaces blush be ashamed take not such a wide lodging in the hearts of Saints goe not with so broad and faire Peacock-wings ye are too bigge in mens eyes Christ our dear Saviour refused you 2. Rich Saints drink at leasure use the world at tâ—e by as if you used it not Look with halfe an eye the least halfe of your desire upon this borrowed shaddow Let not thy heart water nor itch after white and yellow clay 3. Gold thou art not God Saints look over crownes and court see see what a Kingdome is above your hand Pilgrims drink but laâ— not down your burthen and your staffe let it be a standing drink and bee gone 4. Yee are longed for in heaven 5. Your King lodged with poverty and abasement and shame love the lodging the better that hee was there before you Christs love is languishing to have you soon cut of this passing â—ransiâ—ory world and to be at your best home 3. Christ did never laugh on earth that we read of but he
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
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
O how admirable was his love and that love was Christs last work in this life he dyed of no other sicknesse but love love love was Christs death-work Christs Testament Christs winding sheet Christs grave he took his Bride lapped in his love and hart to Paradise with him his last breath was love The myrrhe when it is withered has the same smell and a sweeter that it had while it was gâ—een Christ that bundle of myrrhe that lyeth all the night between the Churches breasts when withered and dead smelled of love for hee opened the graves and raised the dead and took a repenting sinner to Paradise with him which are acts of great love its considerable that hee is at one time a dying a drawing and a loving Saviouâ— and ask what was Christs last act on earth it s answered he dyed in the very act of loving and drawing sinners to his heart Vse We are engaged to love him and if so to keepe his commandments and to draw him after us his owne image hoâ—inesse in the Saintâ— takes Christ and causes him fall in love with us Cant. 4.9 Thou hast ravished my heart my sister my Spouse thou hast ravished my heart with one of thine eyes with a chaine of thy neck It s much love that ravishes Christ yâ—a it so overcomes him that hee professes its above him hee must desire his Spouse to looke away Cant. 6.5 Turne away thine eyes from me for they have overcome me Cant. 7.5 The king is held in his galleries holinesse makeâ— our king the Lord Iesus a captive for eternitie he will delight to see the Lambs wife his bride when shee shall bee decked up with endlesse glory Bee holy and the king shall desire your beauty ingage Christ more to love you deck your selves with chains with bracelets be attired in raiment of needle work the braver in this apparell you are yee are the lovelier to Christ the wedding garment makes you fair to the king put on the crowne of grace on your head and bee highly beloved of this Prince Ver. 33. Now this he spoke signifying what death he should dye The last article in Christs drawâ—ng of sinners is the exposition of the Evangelist Iohn who openeth to us the sense of Christs words to wit what was meant by Christs lifting up from the earth for it is not an ordinary phrase to expresse dying on the crosse therefore saith Iohn hee meaned by his lifting up from the earth the kinde and manner of his death to wit that he should bee crucified and dye the shamefull and ignominious death of the crosse it would seeme that the exposition of Iohn may be referred to the whole verse 32. What is the sense of this If Christ be lifted up hee will draw all men up to him that is if he be crucified by that shamefull and painfull death and the merito thereof he will draw all men to him and translate them from the kingdome of darknesse to the state of saving grace which is true in it self but seemeth not to bee the sense of the words 1. Because the Evangelists use to expound what may appeare ambiguous to the hearers as Ioh. 7.8.39 But this he spoke of the Spirit â—oh 20.23 Then went this saying abroad among the Brethren that that disciple Iohn should not dye yet Iesus â—aid not to him hee shâ—ll not dye So Matth. 2.16.17 18. But that Christ draweth sinners by his death was not so much controverted for to come to Christ to beleeve in Christ to bee drawen to Christ were Phrases obvious enough and known to all 2. It is most pertinent to the text that lifting up from the earth which is ambiguous and may seeme to allude to Elias his beeing carried up to heaven should bee expounded by Chriâ—â—s manner of death to wiâ— by crucifying 3. Because the holy Ghost expoundeth not the connexion of the conditionall proposition If I be lifted up from the earth I will draw all men after me which he must doe if the sense goe thus but onely speaketh of the kinde and nature of Christs death which was known to the â—ewes to bee both shamefull and cursed but in his exposition hee speaks nothing of the fruit of Christs death but of the kinde and manner of death Now that the Evangelist expoundeth the sence of Christs words what he meaned by being lift up from the earth it holdeth forth to us a necessity that the Lord speak plaine language to us in scripture and that one scripture expound another In finding the meaning of scripture these considerations may give light 1. The Scripture in the plainest expressions is dark that is high and deepe in regard of the matter which is deepe high above the reach of reason and yet the language plaine obvious easie that a virgin shall be a mother the antient of dayes a young sucking infant that through one man death digged a hole in the world and sinne passed on all through a second Man life and heaven entered again are high and deepe mysteries yet is not the Gospel obscure as Papists say 2. In meer historicall narrations and prophecies foretelling the wars of the Lamb the Dragon and the Beast the Antichrist their persuing the woman in traveling in birth to bring forth a man child the matter subject is not profound nor deepe yet the expressions are dark and covered while the works of the Lord bee a key to open his word Here 's the wisdome of God that in deepe and high mysteries necessary for salvation the Lord is plaine and lower and easier stories are foretold more darkly articles of faith are not set downe in dark and enigmaticall prophesies but plainly whereas histories of things to come are more mysteriously proposed 3. The Scripture in no place is in the popish sense dark that is that we are not to take any sense for the word of life and the object of our faith but that which the Church giveth as the sense in regard the Scripture is a nose of wax with equall propension to contradictory senses except the mistris of our faith the witch of Babel expound it and then it is for such formally the word of God as she expoundeth it 4. The holy Ghost the Authour of Scripture has concreated with the words the true native sense which all the powers on earth cannot alter Then when we sweare a covenant with the Lord in plaine easie countrey language not devised of purpose to bee ambiguous or to hold forth that all sects Antinomians Socinians Arminians Prelatiâ—all halters Anabaptists Seekers c. may salve every one his owne way and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hee thinks good to obtrude any authoritative interpretation on this covenant which it holds not forth in its owne simple words to the reader is the greatest tyranny and equivocating jugling in the world and we may easily distinguish and dispute our selves out of a good conscience or rather confesse wee had never any
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
haâ— but a chip of life the dregs of it or the hundreth part of an hand-breath the twentieth part of an inch yet holds it so long as there is so much as the fourth part of a dram of naturall vigorin him Now Christ had cause to love his life as any man else It was about the flower of his age the thirty three yeare of this life and it must be a noble life that dwelt personally with the God-head yet when he was called to a treaty for rendering his life hee gave it not up but upon princely and honourable quarters even that he should see his seed have a noble prize and a ransomed spouse a faire crown a rich Kingdome to mysticall Christ but hee parted with his noble and glorious life deliberatly intentionally most willingly Ioh. 10.18 there was more will more love in Christ dying then in the dying of all men from the creation to the last judgement O how he thirsted and longed to pay that Ransome he had it by him to give it out on demand he did not first die and bow his head but he first bowed his head and beckened with his hand and called upon death and then rendred his Spirit 6. O what a wonder this rose of life on the Crosse withereth in his full beauty the Sun of life would shine no more on it The prime delight of the Sons of men the second Adam from Heaven fades and life can breath no more and beauty shine no more and greenâ—sse blossome no more and when most lowly and low cloathed with a curse most lovely most Lordly and Princely because in the act of Redeeming 7. Christs death must come under a three-fold notion 1. At a torment inflicted by Gods enemies 2. As a punishment inflicted of God or sinne as a Ransome paâ—â— to justice 3. As the crown and â—nd of Christs journey In the first notion Christs death as comming from wicked men wanted three ingredients that all the wicked world and Hell could not give it 1. All the world cannot adde a curse to the death of any man God only is the Master and Lord of cursing and blessing God cast this in from heaven of his own for 2 Cor. 5.21 God made him sinne Esai 53.6 Iehovah the Lord laid on him the iniquities of us all Who said that Cursed be every one that abideth not in all that is written in the Law to doe it Gal. 3.10.13 Deut. 21.23 Deut. 27.26 the only Law-giver who can dispense curses he made Christs death a curse One death has not a curse more then another and Christs death of the crosse had not a Ceremoniall curse only in it for that was common to the deaths of all that hangeth on a tree Deut. 21.23 But the curse of the Morall Law which is upon the sinner Deut. 27.26 Gal. 3.10 13. was laid upon Christ and this is heavier then ten millions of deaths of the crosse O how many thousands and what millions of talents weight of gall vengeance did the Lord from heaven adde to the cup of Christ 2. Because Christ was made sin he behoved to be made the sinner and from Christs person his death had the sweet perfume of infinite merit a sweet smel of a savor of rest to God above all sacrifices and offerings that ever were offered to God infinitnesse of merit this Christ gave to his own death 3. The Lord gave it a third ingredient that it had acceptation even in point of Law and Iustice which no man could give to feele a smell of everlasting love peace reconciliation in bloud is the sure mercies of David O but it was white bloud to God crying bloud or rather singing blood that sings the sweet Gospel-song Abels blood cryed a song of vengeance ye are come to the bloud of sprinkling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sounds better things then the bloud of Abel Heb. 12.24 In the second notion that Christ came under the Law of dying for it is appointed for all men to die speaks much love To come to sleep which is deaths brother to come under paine weaknesse bleeding that are the neare bloud-friends of death is great love expression But to die the lowest and the saddest and sowrest of bodily infirmities and then for other mens faults it sets out the love of God In this respect Christ dying was a Ransome for justice there be foure of the sadest things in a ransome that are here 1. To give person for person is the hardest bargain by the Law of Nations they are meeker warres where moneys and gold may buy a captive God in this bargain could send captives away for neither silver nor gold nor any corruptible thing 1 Pet. 1.18 A gift a reward will not bow justice Rubies Saphires let ten earths be turned into gold of Ophir they cannot buy the offended Law of God therefore it must be man for man person for person or nothing a man is more pretious then gold 2. If you must have man for man then let proportion of common justice be kept a souldier for a souldier a servant for a servant a free-man for a free-man a master for a master yee cannot demand a King to ransome a servant Yea saith justice but I will they are but men and slaves and servants of sinne their Father Adam was indeed a King but by Law he is fallen from the crown and all his children are traytors and born servants therefore justice would have no lesse ransome then one of the Kings line one of the bloud royall and more the only heir of the crown of heaven and earth the King of Kings and the Lord of Lords he is more then an over-ransome and over-summe this is hard but infinite wisdome cannot be against justice but it was the strictest justice that ever was the Kings Sonne for the Traytors sonne the Prince for the Slave the Lord of Lords for the poor câ—ay-subject 3. But the ransome King must have honourable conditions like himself if he must be a captive let him have some freedome befitting his birth and condition now because this bargain was to be stretched out to the utmost line and border of strict justice as also it wanted not deepest mercy shining in glorious rayes through justice therefore the King standing a ransome was as farre below his place as a servant is below a King Phil. 2.6 7. You have the lowest and the highest steps who being in the forme of God thought it not robbery to be equall with God but made himselfe of no reputation and took upon him the forme of a servant a King and God made a servant Matth. 20.28 for even the Sonne of man came not to be served but to serve and to give his life a ransome for many See here the Sonne of God a ransome in his own person and the lowest of ransomes a servant farre below a King 4. It is not universall in these persons that
are given to ransome others but poor soules if they be turned in servants their life should be spared but Christ was such a ransome as must lay down his life for the captives Matth. 20.28 No ransome can come lower then a man and an innocent mans death If the captive be wounded and sickly the man that goes a ramsome for him by no Law should be sickly and wounded also 1. It is not ordinary that he that stands as a ransome for captives should take their naturall infirmities their body sighes sadnesse sorrow wants and be like them in all things but Christ was like us in all things except sin 2. And what greater hardship can you put on a ransome captive then death all these Christ did â—ndergoe for us The third and last consideration of Christs death is as it was the end of Christs journey and all his labours in the flesh and this I desire to be considered in these repects 1. As death is Christs last enemy 2. In the concomitants of it 1. As in his triumph of victory 2. His welcome to his Father 1. As death was Christs last enemy dying was to him as to man the last day and moment of his week when he entered into his Sabbath and rest and dyed never to die againe the world and devils chased him into the grave and when he was there hee was in his own land in Paradise in a Kingdome Death was the wearied way-faring-mans home the end of his race and at this place was the fore-runners gold his garland and prize even the glory set before him for the which hee indured the Crosse and despised shame he then sat down it was Christs landing port after his stormy sailing 2. He had no more to do in the merit of redemption in the way of satisfying justice for Christs buriall or lying in the grave was but his mora his lodging all night with death or a continuation of his death when he dyed all was finished the Law of God for satisfaction could crave no more as the last enemy of the body is death 1 Cor. 15.26 so it was the head Christs lasts enemy on earth 3. Heaven was Christs place of refuge his sanctuary and his asylum when Christ was in the other side of death and of time hee was in his castle in his strong Fort enemies can neither besiege him nor take him he cares not now for the worlds feud or for death or the grave Revel 1.18 There was no more law against Christ after his soul was in Paradise the believer has a perfect acquittance of all crosses when he is once in the land of glory 2. There be two considerable concomitants in Christs death 1. His victory 2. His welcome His victory was in his very act of dying that death and the justice of a divine law had their will of Christ and could demand no more of him for all engagements and to answer the bill but death and such a death it was a sort of over-plus and aboundance of ransome to God that death was put to the worse and could in justice never arrest any believer or Saint after Christ. O deaâ—h what wouldst thou have more Or what canst thou demand in law 2. Christ and all his lâ—gally were crucified and dyed and Christ and all his were not destroyed under death but Christ lived and all his with him Ioh. 14.19 when two strong enemies doe conflict and put out their strength one against another to the full and the one lives in his full strength the other must be foiled Christ after death lived and can die no more and is strong and omnipotent now death did all it could against Christ in that he dyed then he must be the Victor and death the vanquished party death was Christs Land-port his shoar after sad Sea-sailing his last stage in which he posted to glory and he came into Paradise and his Fathers Kingdome in a sweat of bloud and the Crosse accompanied him in over the threshold of the gates of heaven so he was welcommed he and all his feed who then were legally in him as one who had acquitted himselfe bravely and honourably in the businesse that most highly concerned the Lord and the glory of all his blessed attributes mercy justice grace wisdome power soveraignty c. There was a most joyfull acclamation in heaven a welcome and embracing and a hand-shaking as we say 1. Between the Father and the Sonne and this is a sweet mediâ—ation Dan. 7.13 I saw in the night visions and behold one like the Sonne of man came with the clouds of heaven and came to the Ancient of dayes and they brought him neare before him ver 14. And there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him Now who be these that brought Christ to the Father when he ascended who but thâ— holy Angels his ministering Spirits or servants they attend his ascension to heaven as the Estates of a King wait on and convey the Prince and Heire of a Crown in his Coronation day Heb. 1.6 14. the Disciples Act. 1.10 See two men in white apparell at his ascension goe up to heaven sure there must have been a hoast of them as there were at his birth and shall be at his second comming and its little enough that the Peeres of Heaven such a glorious Parliament of the High House beare the taile of his Robe Royall and attend to welcome to heaven their Lord Creator and their head Christ by whom they stand in Court they are the servants of the Bridgroome it was much joy to them when Christ returned a triumphing Lord to heaven having done all gloriously and compleatly The Father after his death made him a great Prince and gave him a name above all names and set him at the right hand of the Majesty of God 2. And if the Lord shall say to sinfull men Well done good servant enter into the joy of thy Lord Farre more being infinitely satisfied with the travels and service of his Sonne he must say Well done well suffered O Son of my love enter into the joy of thy Fathers soul For the Fathers soule ever delighted in him Esa. 42.1 3. And to see the Father embrace his Sonne in his armes after the battels and put the Crown on his Head and set him down at his right hand and exalt him as an eternall Prince for evermore and accept all his labours and his faithfull and most successefull acquitting of himselfe in all his offices as Redeemer King Priest and Prophet must be a joyfull sight Vse 1. No Believer take it ill to die death sips at every bloud noble or low and would but drink the bloud of this celebrious and eminent Prince of the Kings of the earth 1. For besides that God has stinted our moneths and the ship cannot passe farther then the length of the cable here is the matter Christ
for imputed sinne behoved to bleed to death 2. Only Enoch and Elias were reprieved by the prerogative of free-grace we are by birth and sinne but some ounces or pieces and fragments of death and its appointed for all men to die there is more reason we should die then the Lord of life for life was essentiall to the Prince of life but life is a stranger to us man is but man but a handfull of hot dust a clay-vessell tunned up with the breathing of warme wind that smoaks in and out at his nostrils for a inch of flietting away time And sinne addes wings to the wheels of his life and layes a Law of death on man and if Christ had not come into this clay city he had been under no law of death he dies for us then we should â—arre rather have died pâ—opter quod unumquodque tale c. Now because your Redeemer laid his skin to death and was willing to kisse death believers are to esteeme of death as the crosse that Christ went through love the winding sheet and the coffin the better that they were the sleep-bed and night-clothes that your Saviour sleeped in 3. And Christ had the more cause to be willing to die that he was little beholden to this life it looked ever with a frowning face on Christ 1. The first morning salutation of this life when Christ was new born it boasted and threatned Christ with the cutting of his throat in the cradle and banishment out of his own land to Egypt 2. He had good hap all his life to sufferings hee had ever the winde on his faire face and the smoak blowing on his eyes as if his whole day had been a feast of teares and sorrow yea life and the sad and glowing crosse parted both together with Christ as if the world had sworn never to lend the Son of God one smile or one glimpse of a glad houre 3. Christ thought himselfe well away and out of the gate as he fore-telleth when the people mourned for his death Luk. 23. ver 28 29 30 31. before the destruction that came on the City of Ierusalem that killed many of the Lord of the wine-yards servants and at last killed the righteous heir 4. You may remember Christ message that he sent to Herod Luk. 13.32 I doe â—uers to day and to morrow and the third day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be perfected Heb. 2.12 It became him from whom are all things and by whom are all things in bringing many sons to glory to make the captain of their salvâ—tion perfect through sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death made Christ perfect for the Loâ—d put the faire crown of Redemption on Christs head with a very black hand it was a black boat-man that carried our Prince Iesus over the water to Paradise but sweet Iesus would have it his perfection his crown his glory to be swallowed up in deaths womb for us It s considerable that death perfecteth the head 1. As a Priest he had been an unperfect sacrifice if he had not dyed and being offered dead to God Christs dead corps had an infinitely sweet smell in the nostrils of a just God never sacrifice never burnt offering like this which perfected all 2. He had not been a perfect King and Conqueror had he not persued the enemy to his own land and made the enemies land the seat of warre and triumphed dead upon the crosse 3. He had not beene a perfect Redeemer had he not dyed and paid life for life no satisfaction without death no remission of sinnes without blood Heb. 10. but it was the heart-blood and blood with the life that was shed to God Now these same befall the dying Saints 1. While the Saints are here they are from home and not at their Fathers fire-side and this world their Step-Mother looks ever asquint on them Ioh. 16.33 And the crosse gets a charge from God concerning a Saint wâ—it on him as his keeper while he die leave him not the crosse follows the house of Christ and all the children of the house it s kindly to all the second Adams seed it is an in-come by year that followes the stock every childe may in his suffering say my father the Prince of ages even the head of the house my brother Iesus and all our kine were sufferers the sad crosse runs in a blood to us Psal. 34.19 Matth. 19.24 This is not our home I would I were ashoare and at home in my Fathers house 2. The Lord takes the righteous away from the ill to come Esai 57. When Christ was taken away vengeance came to the full on the lewes when he was in heaven Christs followers that die out-runne many Crosses as we see a man upon his life chased by his enemies gets into a strong house and with speed of foot wins his life sad dayes persue the Saints and they escape to their Castle before the affliction can reach or overtake there be some cruces posthume late-borne crosses calamities and ill dayes that come on the posterity of the godly the Lord closeth their eyes that they never see them The grave is a house the Devill and the World and affâ—ictions cannot besiege sure when a Saint is in heaven he is beyond Doomesday death and teares he defies the malignants of this world then and the warres and bloud that his own brethren can raise against him 3. What shall we say that as Christ thought himselfe maimed and he wanted a piece or an arm or legge of a Saviour and a perfect Redeemer till he dyed and then when hee dyed he was perfected indeed our redemption had been lame and unperfect had not Christ dyed and his escape through death and the land of darknesse the grave to his Fathers old crown that hee had with him befere the world was was a perfecting of Christ 1. So dying to a Saint is the Sun rising the morning birth-day of eternity the opening of the prisoners doore the Coronation-day the marriage-night 2. He is ever a lame man he wants incomparably his best halfe so long as he wants Christ in a fruition of glory all the travelling and way-fairing men in their journey toward heaven are but sick men for sicknesse is but a lamenesse of life a want of so many degrees as make up a perfâ—ct life because good health is but the flowre and perfection of life and the only perfect life Col. 3. ver 3.4 is the life of glory then all the Saints yet wanting the life of heaven must be crazie weak groaning men not healthy in a spirituall consideration while they be in heaven 3. When a Saint dies he but takes an essay of the garment and robe of glory though death make it seem strait and pinching and enters in the joy of his Lord Rev. 14.13 There is both Word and Writ and from a land where there can bee no lies from heaven blessed are the dead
that die in the Lord that they may rest from their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the travellers may over-rest or exceedingly breath and refresh or comfort themselves after much toyle and sweating in the way therefore is death 2 Tim. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unfolding of the net or of the tent that the man may goe out or a taking up the burthen and laying it down in another Inne or a loosing the cabels of ships to saile or an untying of cords of a tabernacle to goe to a choycer place Vse 2. From Christs dying we learn to die to sinne and live to him that dyed for us 1 Pet. 2.24 Rom. 6.2 6. 2 Cor. 5.15 Mortification to this goodly and God-like Idoll the World is a speciall lesson of the death of Christ Gal. 6.14 It is a great distance and many miles about and off the roade-way to heaven to goe through such a thorny thick and bushy-wood of honours riches pleasures wordly it s a shorter and easier way to stand at a distance from the silken and golden creature and despise the fairest created excellencies that fill both sides of the Sun Antinomians would have us rest satisfied with a morall mortification in the brim of the imagination to believe that Christ dying mortified sinne and the body thereof on the Crosse and there is an end and that wee are obliged by no command no precept no law to a personall mortifying of our lusts to walk in new obedience and that all that we doe is arbitrary and free to us comming on us by the immediate Spirits impulsion for Christ works in the Regenerate as in these that are dead not as in these that are alive and that after conversion we are altogether dead to spirituall acts say they contrary to 1 Cor. 15.10 Phil. 2.13 Rom. 6.11 Gal. 2.20 1 Pet. 2.5.24 And that it is the efficacy of Christs death to kill all activity in his members that he might act all in all Yea and that there is not any command in the Gospel all is but promises Christ is obliged to doe all in us and if he suffer us to sin let him see to his own honour Yea to act by vertue of or in obedience to a command is a Law-way and we have nothing to doe with the Law But the Gospel teacheth us a reall and personall mortification and that we are to be holy as he is holy perfect as he is perfect that is a new-covenant command Gen. 17.1 That we should walk before him and be perfect that we should walk after the Lord Deut. 13.4 walk in all his wayes Deut. 5.33 take diligent heed to walk in his way Iosh. 22.5 Psal. 119.93 Prov. 2.7.20 Isa. 2.3 walk in the steps of that faith of our Father Abraham Rom. 4.12 according to this rule of the Gospel Gal. 6.16 and worthy of the vocation Eph. 4.1 worthy of the Lord Col. 1.10 in light 1 â—oh 1.7 even as he walked 1 Ioh. 2.6 after his commandements 2 Ioh. 6. honestly as in the day Rom. 13.13 in love Ephes. 5.2 as children of the light v. 8. as we have received Christ Col. 2.6 in wisdome ver 4.5 as wise men Ephes. 5.15 And the Gospel forbids and condemns walking as the Gentiles doe in the vanity of the minde having the understanding darkned being alienated from the life of God but observe by Antinomians fleshly doctrine no Gospel command under paine of eternall death bee it a command of believing in him that justifieth the sinner or of holy walking as a fruit and witnesse of our faith and justification obligeth these that are in Christ as if in regard of any Scripturall command of law or Gospel we might live as we list and follow the inspiration and leading of a lawlesse spirit separated from all word either Law or Gospel either commanding or conditionally promising or threatning We are not so to live after flesh in lasciviousnesse lusts excesse of wine revellings banquetings and abominable Idolatries 1 Pet. 4.3 not after the flesh 2 Pet. 2.10 Rom. 8.13 If yee live after ths flesh yee shall diâ— There is a Gospel threatning as a promise of life yea the armes colours the badge of Gospel grace is to deny ungodlinesse Tit. 2.11 Not to walk in darknesse nor hate our brother 1 Ioh. 2.8.9 for this is the new commandement and that the Gospel has commandements is cleare Math. 15.3 Ioh. 15.12 Rom. 16.6 Eph. 6.2 1 Tim. 1.1 The holy commandement 2 Pet. 2.21 1 â—oh 3.23 Rev. 22.14 Prov. 2.1 Ioh. 14.21 1 Thes. 4.2 1 Ioh. 2.4 3 2â— And he that keepeth his Commaadements dwels in him and he in him Ioh. 14.15 If ye love me keep my Commandements Math. 5.3 4 5 6 7 8 9.20 21 22 24. Math. 7.1.2 3 c. Vse 3. We have rich consolation from the Article of Christs dying the sinners debts are paid his band and the hand-writting of bloud and eternall vengeance is cancelled and taken out of the way the gates of the pâ—ison broken and the prisoners brought out by the bloud of the everlasting Covenant 1 Pet. 2.24 with his stripes we are healed Esai 53.5 The chastisement of our peaces or treaties of peace as the word beares were upon him and with his stripes we are healed Thâ— word of stripe in either languages is a mark of a wound where blood and humours are neighboured together it leads us to this that the only medicine of sick and dead sinners was that which is sicknesse paine swellings from nailes in hands and feet to Iesus Christ. Christ the Physitians paine was our case his wounds the healing and coverâ—ng of our wounds with his skinne and his death the life of sinners to visit the sick and help him at his bed side with consell and art is favour but its physick of grace not of nature that the Physitian should be the sick man the pained the groaning and dying Patientâ— and lye down in his bed and make his life and blood and medicine to cure our diseases and wounds In a Law-challenge the believer is so freed from eternall wrath that if Satan and conscience say Thou art a sinner and under the curse of the Law he can say its true I am a sinner but I was hanged on a tree and dyed and was made a curse in my head and Law-surety Christ and his payment and suffering is my payment and suffering Vse 4. Sinne is a sad debt the Law is a severe craveâ— 1. It s pastime to a foole to sinne it is no pastime nor sport to Christ to satisfie for sinne 2. There is as much justice and vengeance in the Gospel as in the Law the Gospel-suffering for our sin was as salt and sowre to Christ as the Law vengeance would have been to us The Lord never minded that any should beare sinne either by acting or suffering gratis and at an easie rate 3. Will yee not read bloudy justice persuing sinne on
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
the puting a crown of thornes on his head and a Reed for a Scepter in his hand to scorne his Kingly power saluting him with mocking and bowing the knee to him 2. In words saying Haile King of the Iewes a scorning his Propheticall dignity in blind-folding him and covering his face and saying Prophecy who is he that smot thee and to deride his Prieâ—â—hood they put a Roab on him and when he is on the Crosse and offering himself as our Priest in a sacrifice to God all that passed by wagged their head and shot out the lip saying he trusted in God let God save him then the spitting on his face in the Law was great shame Deut. 25.9 the wife of the brother that would not build his brothers house did spit on his face so Iob complaines chap. 30.10 that the children of fooles and base men abhorred him and spared not to spit on his face O but there is now much glory and beauty of glory on that face it s more glorious then the Sunne 3. His death had a speciall note of shame the death of a robber and an ill doer so it is called Christs reproach Heb. 13.13 Let us goe forth therefore unto him without the Camp bearing his reproach or bearing his crosse which was a reproachfull thing for it is a clear allusion to the manner of Christs going out of the City of Ierusalem to Mount Calvary bearing his own Crosse it was a reproachfull thing to see the Lord of glory beare shame on his back and to behold Iesus going through the City out at the Ports of Ierusalem with a shamefull Crosse between his shoulders and all the children and boyes and base ones of the City wondering at him and crying hue after him O woe to Ierusalem when they shut Christ out at their Poâ—ts and will lodge him no longer and wo to them that put that shame on him as to lay the reproachfull and cursed Crosse on his back and no man would beare it for him And the suffering of Christ Heb. 11.26 is called the reproach and the shame of Christ Psal. 22.7 But I am a worme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man of note the reproach the manifest or published shame or reproach of Adam of fraile men the contempt of the people the publick disgrace or neglect of the people Now the third particular is how could it consist with the glory of Christ as King to be shamed It is I must confesse a strange expression the Son of God shamed yet its Scripture expression Heb. 12.2 Esai 50.7 But such a shame as they could put on Christ may well stand with the personall union For 1. Shame as arising from the ill conscience oâ— sinne they could not put on Christ Ier. 2.26 As the Thiefe is ashamed when hee is found so is the house of Israel ashamed They could not catch Christ in any sinne and so though they shamed him he was not shamed nor could he hide his face for confusion 2. Shame is a breaking of the hope and confidence of these who look for great things as 2 Chron. 32.21 The Lord sent an Angel which cut off all the mighty men of valour and the Leaders and Captaines in the Camp of the King of Assyria So he returned with shame of face to his own land and Esa. 30. Ye trust saith the Lord in the shadow of Egypt ver 3. Therefore shall the strength of Pharoah be your shame ver 5. They are all ashamed of a people that could not profit tâ—em nor be a help nor profit but a shame and also a reproach now thus the confidence that Christ had in God could not be broken God could not faile Christ his hope was ever green before the Sunne he said it and it was true Esa. 50.7 Christs faith and boldnesse in his father was as hard as flint for the Lord God will help mee therefore shall I not bee confounded therâ—fore have I set my face as flint and I know that I shall not bee ashamed 3. But it is cleare in pulling off his garments and scourging him so they shamed him as Ier. 13.26 Therefore will I discover thy skirts on thy face that thy shame may appear they brought Iesus bound as if he had been a common Thiefe to Pilate Matth. 26.2 And in regard of this Esay prophecied 53.3 He was dispised and rejected of men the text will beare Christ was no body and we hid as it were our faces from him they put so much disgrace and shame on blessed Iesus he was so basely â—andled that we blushed and were ashamed to look upon him all his friends thought shame of him 1. But this was but the lying estimation of unbelieving men who could not see his glory but the repenting Thiefe when they render him most shamefull and abased by faith saw him a King who had the keyes of Paradise at his girdle when he prayed Lord remember me when thou commest to thy Kingdome and he was most un-King-like at that time and he had as much shame on him as he was able to bear he was branded as the greatest Thiefe of the three dying a Thiefes death going out at the ports of life bleeding pained cursed shamed forsaken despised mocked all his glory was now under the ashes and covered with shame the Sunne seemed to be ashamed to see the Creator of the Sun in so painfull and so shamefull a condition and therefore the Sunne runnes away and hides it selfe and is not able to behold the Lord of glory hanged on a tree the Rocks and Mountaines the stones and faire Temple as if they would burst for sorrow cannot indure so base a condition as the Creator was in now And as if death and the graves were grieved and male content to serve the justice of God for the sinne of man they will lodge their prisoners the dead no longer but the graves are opened 2. Shame is but an opinion and men can bestow their opinion amisse and so did the world on Christ there was glory and fulnesse yea infinite glory in Christ but they saw it not few see the worth fewer can weigh the weight of Christs excellency Mens glory is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meere opinion and often but a lie and it took nothing of reall glory from Christ whatever they esteemed him say that the sense of a man would judge the Sunne no better then a two penny candle this takes nothing from the excellency of the Sunne 3. The Sunne is the Sunne when it hides its beames and rayes of light and heat Christ was the Lord of glory when he drew in all his majesty and caused the Rayes of glory and honour retire and hid themselves under all the shame basenesse and disgrace that men could lay on him a voluntary condiscension of Christ was all here 3. A Curse The third Character engraven on Christs death is the curse of God in which consider 1. What a curse
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
Ezech. â—7 11 Our bones are dryed and our hope is lost we are cut off for our parts This world This is the lost World 1. Because it is the judged World John 3.19 2. It is that World of which Sathan is Prince The world being the damned is the worst of the creation which I prove from the word and withall shall give the signes and characters of the men of the world 1. The World is the black company that lyes in sinne all of them 1 John 5.9 The whole world lyes in sinne They are haters of Christ and all his John 15.18 If the world hate you yee know saith Christ that it hated me before you 2. They are a number uncapable of grace or reconciliation which is terrible and have no part in Christs prayers Joh. 17.9 I pray not for the world nor of Sanctification the Comforter that Christ was to send is Joh. 14.17 the Spirit that the world cannot receive 3. It is one of the professed enemies on Christs contrary side that he overcommeth and wee in him Joh. 16.33 In the world you shall have tribulation They are the onely troublers of the Saints But be of good cheere I have overcome the world 1 Joh. 5.4 Whosoever is borne of God overcometh the world 4. It s a dirty and defiling thing Pure religion saith Iames 1.27 keeps a man unspotted of the world It is the praise of the Church of Sardis Revel 3.4 that there was amongst them a few names that had not defiled their garments but kept themselves from the pollutions of the world it s a sutty Pest-house there bee drops of sutt that defiles men in it 5. There can be no worse Character then to be a child of the world It is a black mark Luke 16.8 You know the Hebraisme Children of disobedience that is much addicted to disobedience as the Sonne hath the nature of Father and Mother in him Children of pride of wrath much addicted and farre under the power of wrath and pride So the sparks of fire are called Job 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughters of the burning coale then a childe of the world is one that lay in the wombe of the World one of the worlds breeding opposed to a Pilgrime and a stranger on earth for a stranger is one that is borne in a strange land Psal. 119.19 Psal. 39.12 Hebr. 11.13 and contrary to a childe of light Who hath the Pilgrimes sigh ordinarily night and day Oh if I were in my owne Countrey Wrong him not his mother is a woman of heaven she is a mighty Princesse and a Kings daughter Rev. 21.10 the New Jerusalem the Church of God came down from heaven Father Mother Seed Principles and all are from heaven 2. There is a Spirit called the Spirit of the world 1 Cor. 2.12 This Spirit is the Genius the nature and disposition of the World 1 Ioh. 2.16 and is all for the lust of the flesh the lust of the eyes and the pride of life and these bee the Worlds all things Such a soule knoweth not the white stone and the new name nor can he smell the rose of the field and the Lillâ—y of the valley nor knowes he the Kings banqueting house nor the absence or presence of Christ in the soule the mans portion is in this world Psal. 17.14 within the foure angles of this clay-globe This World The World the Lord Jesus judgeth is this World a thing that cometh within the compasse of time and may be pointed with the finger 1. It is neere our senses therefore called Gal. 1.4 The present evill world the world that now is on the stage so 2 Tim. 4.10 Dâ—mas hath forsaken me and hath loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world that is upon its present Now. The World that is on its Post and Now in its flux motion and tendencie to corruption 1 Tim. 6.17 Charge them that are rich in THIS WORLD that they be not high minded this World is opposed to eternity and to life eternall for the which the rich are to lay up a sure foundation Luke 20.34 The sonnes of THIS WORLD Marrie and are given in Marriage Vers. 35. But these that shall be counted worthy of that World and the resurrection from the dead neither Marry nor are given in Marriage Vers. 36. Neither can they doe any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that world this puts a great note of excellencie on the World to come 2. This World is a thing that comes under our senses and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a single one creature that we may point with our finger Satan from the top of a mountaine shewed Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the kingdomes of the World and the glory or opinion of them Matth. 4.8 and it is Luke 4.5 all the Kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shewed him the phancie of the habitable earth in a point of time the life to come cannot come under your senses Yee cannot point out the throne of God and the Lambe and the Tree of life and the pure River of water of life that proceeds out of the throne of God and of the Lambe there be such various treasures of glorie in the infinite Lord Jesus so many dwelling places in our Fathers house that yee cannot number then all The Kingdomes of this world and the glory of it comes within tale and reckoning I grant this is meant of the structure and dwellings of the World but they are the setled home of Reprobate men It were good if wee could beleeve that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world the figure and paintrie of this house of lost men 1 Cor. 7.30 is in a transe and passing away ah are yee conform'd to the World Your condition is woefull The World sweares and so doe you the World serves the time in Religion and so doe you the World is vaine in their apparell the World cousens lyes whores and so doe you the world hates Christ and his friends and so doe you the World lyes in sinne it is the fashion of the World and so doe you Oh! if you would be conformed to the new World in righteousnesse and holynesse 1. The in-dwellers are all the children of a King and Princes and their mother a Princes daughter 2. The lowest piece of the dwelling house of that other World the heavens we see are curious worke any one pearle or candle of Sunne or Moone or Starres is worth the whole Earth setting aside the soules of men 3. The foundation of the City is precious Stones Revel 21. c. What fooles are we who kill every one another for peeces and bitts of the Lords lowest foot-stoole for the earth the seat of the worldly man is but the foot-stoole of God The judgement of this World How did Christ condemne and passe sentence on the wicked world in his death 1. He did it Legally in that his offering of a
sufficient Ransome for sinne there is a seale put on the condemnation of all impenitent men that they shall not see life but the wrath of God that they were by nature under being the captives of the Law abideth on them John 3.36 Because they beleeve not in the Sonne of God John 16.9 Christs dying day was the unbeleevers Doomesday 2. Hee condemneth the World Declaratorily in removing the curse from all the persecutions of the ill world which was also more then a declaration it being a reall overcomming of the world John 14.33 Hee hath removed all offence from the enemitie and deadly fewd that the World beareth against the Saints Christs good will in dying hath sanctified sweetned and perfumed the Worlds ill-will to the Saints 3. He judgeth the World in his death exemplarily as it s said Hebr. 11.7 Noah condemned the world in preparing an Arke So Christs example of obedience in dying for the world at his Fathers command John 10.16 condemnes the Worlds disobedience Christ dying and in his thirst not Master of a cup of water is a judgement of the drunkard his dying being stript of his garments is a condemning of vaine and strange apparell his face spitted on saith beauty is vanity his dying bâ—tweene two theeves saith a high place among Princes is not much when the Prince of the Kings of the earth was marrowed with theeves his being forsaken of lovers and friends condemneth trusting in men and confidence in Princes or the Sonnâ—s of men all this is for our mortification that we love not the World for its Christs condemned malefactor Now is the Prince of this world cast out Here two things are considerable 1. Who is the Prince of this world 2. How he is by Christ cast out The Prince of this World is Satan so called John 14.30 And the Prince that rules in the Children of disobedience Ephes. 2.2 called with a higher name 2 Cor. 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of this world What Princedome or what God-head can the Devill have in the world or who gave to him a Scepter a Crowne and a Throne For Satan hath a Throne Revel 2.3 The Devill is not 1. a free Prince 2. Not an absolute Monarch 3. Nor a lawfull King not free because he is a captive Prince reserved in everlasting chaines of darkenesse unto the judgement of the great day Jude 6. The Sonne of God is the onely free prince in the world there be none independently free in heaven and earth but he John 8.36 The kingdome of grace is an ancient free estate and never was never can be conquer'd not by the gates of hell Mat. 16.18 Zach. 12.3 and in that day will I make Jerusalem a burdensome stone though all people of the earth be gathered together against it Sure Christ is a free king by all the reason and lawfull authority in heaven and earth Psal. 2.6 7. Hell is no free princedome all in it are slaves of sinne Iohn 8.34 39 40 41 42 43 44. The libertie of loving injoying seeing and praysing God and leasure or thoughts or cares to doe no other thing is the onely true liberty and liberty to be a King and absolute over lusts and wicked will is the onely liberty Psal. 119.45 I shall walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in latitude in breath in liberty for I seeke thy precepts 2. Hee is not an absolute Prince 1. Hee is under baile and in chaines of irresistible providence Satans providence in power is narrower then his will and malice otherwise hee had not left a Church on earth 2. Hee can doe nothing without leave asked and given against Job nor could hee winnow Peter till hee petitioned for it 3. Hee is not a lawfull Monarch but usurpeth and therefore is called the god of this world 2 Cor. 4.4 not that hee hath any God-head properly so called 1. It s true a black Monarch weareth Christs faire Crown and intrudes on his Throne in every false worship as Levit. 17. Hee that killeth oxe or goat or lamb to the Lord in the camp and bringeth it not to the doore of the Tabernacle of the Congregation unto the Priest Vers. 7. Offereth sacrifice to devills 2 Chron. 11.15 Jeroboam ordained him Priests for the high places and for the devills and for the calves that hee had made 2. To feare the Devill the Sorcerer or him that can kill the body as Satan may beare the keyes of prison houses and the sword Revel 2.10 more then the Lord is to put a God-head on the Devill 3. Satan usurpeth a God-head over that which is the flower and most God-like and divine peece in man the mind 2 Cor. 4.4 In whom the god of this world hath blinded the mind of them that beleeve not and hee makes a work-house of the soules of the children of disobedience Ephes. 2.2 they are the Devill 's forge and shop in whom hee frames curious peeces for himselfe 4. His crowne stands in relations Fathers Tyrants by strong hand and Lords by free-election were Kings of old so the Devill is a father hath children and a seed Act. 13.10 1 Joh. 3.10 the world is his conquest and his vassalls Acts 10.38 2 Tim. 2.26 1 Pet. 4 3. 5.8 are the world which hee governes and rules by the three fundamentall principles of his Catholike Kingdome which hee hath holden these 5000. years The lust of the flesh the lust of the eyes the pride of life 1 Joh. 2.16 Sinners hold the crown on the Devill 's head their loyalty to Prince Satan acteth on them to die in warres against the Lamb and his followers A cause is not good because followed by many Esay 17.7 in that day when the Church is but three or foure berries on the top of the olive tree a man one single man shall looke to his Maker Men come to Sion and follow Christ in ones and twoes of a whole Tribe Jer. 3.14 They goe to hell in thousands a whole earth Revel 13. worships the Westerne Beast and the Easterne Leopard hath the farre greatest part of the habitable world Indians and Americans worship Satan Christs are but a little flock ah the way to heaven is over-grown with grasse there the traces of few feet to be seen in the way onely you may see the print of our glorious Fore-runner Christs foot and of the Prophets Apostles Martyrs and the handfull that follow the Lamb. Follow yee on and misse not your lodging Shall be cast out There is a two-fold casting out of Satan one for his first sin 2 Pet. 2.4 God spared not the Angels that sinned but cast them down to hell Jude vers 6. This is a personall casting out not spoken of here But Satan must have two hells for though the Gospel was never intended to Satan yet Satan is guilty of Gospel-rebellion in that the Dragon fighteth with the Lamb and the weak woman travelling in birth by the Gospel to
of England now risen to comfort all mankinde in these sad times 3. Saving faith layeth hold on salvation righteousnesse and everlasting redemption as proper heritage faith being a supernaturall instinct that layeth a peculiar claime to Christ as the naturall instinct in the lamb claimeth the mother its property that faith peâ—sueth let eâ—perience speak if there be not a peculiar warmnesse of heart in a believer at the sight of Christ now to believe a common salvation hanging in the aire the heaven of Turks and Armenians and the righteousnesse and redemption of Indians of Seneca and Catiline Clodius and Camillus I confesse must be farre from such a property 4 Saving faith is the first dawning the morning sky and the first day light of the appearance of election to glory Act. 13.48 The man never hath a fair venture of heaven nor commeth in handy-gripes with eternall love revealed till he believe because the poore mans believing is his act of chusing God for his portion and so cannot be an assent to a common good generall to all men Heathens Pagans Iewes Turks and believers faith makes him say I have now found a ransome I have found a pearl of great price I make no other choyse my lot is well fallen upon Christ whether Christ cast his love or his lot on me from eâ—erniâ—y I cannot dispute but sure I have chosen him in time Now for the second The Scripture shewes us of an hoâ—e of â—ighteousâ—esse by faith this we wait for through the â—pirit Gal. 5.5 and of the hope laid up for the Saints in heavâ—n â—ol 1.15 and Christ in the Saints the hope of glory v. 27. and of the hope of the appearing of our life Christ Tiâ— 2.13 Which hope makes a man â—o purgâ— himself to be holy 1 Ioh. 3.3 and of a rejoycing in hope in the glory of God Rom. 5.2 Rom. 12.12 the hope to come for the which the Twelve Tribes of Israel serve God instantly Act. â—6 7 and that lively hope unto which we are regenerated by the resurrection of Jesus â—hrist from the dead 1 Pet. 1 5. and the hope that we have through patience comfort of the Scripture Rom. 15.4 and the hope which is not confined within the narrow sphear and Region of time and this corruptible life 1 Cor. 15.19 the hope which experience bringeth forth Heb. 5.4 Now wheâ—her we take hope for the object of hope the thing hoped for or the supernaturall or gratious faculty of hoping in neither respects have Seneca Scipio Regulus Jewes Turks Americans and such as never by any rumour heard of Chriâ—t any hope from Scripture Paul saith of them and of the Ephesians in their condition Ephes. 2.12 At that time ye were without Christ being Aliens from the Common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world and for the grace of hope the Scripture saith it s an Anchor cast in heaven by these who upon life and death make Jesus tâ—eir City of refuge Heb. 6.19.20 it is a fruit of the Spirit Gal. 5.5 where ever it is it makes a man purifie himselfe 1 Ioh. 3.2 it s a lively hope and a fruit of predestination and of the sprinkling of the blood of Jesus 1 Pet. 1.3 4 5. Now such a hope as Arminians allow to Heathen and Indians to Reprobates who believe that Christ dyed for all and every one and such as perish eternally we gladly leave to themselves and if our doctrine of particular redemption furnish ground of dispaire as opposite to thiâ— hope we professe it But let Arminians answer this of their own way So God must speak to the most part of the Christian world Be of good courage hope for salvation in Christ be comforted in this that Christ dyed for you all without exception and be fully assured and believe there is a perfect ransome given for you and salvation and righteousnesse purchased to you in Christs blood but I have decreed so to act upon the wils of the farre greatest part of you that you shall have no moâ—e shaire in that redemption and purchased salvation then the damned Devils whereas if I had so drawn you as I have done others as sinfull by nature as you are you should certainly have been eternally saved in Christs blood and the like and faâ—re more I could say of the dreame of the middle science and knowledge of God for Arminians spoyle the Almighty of all grace compassion mercy or power to save for this is the Gospel and no other that God must utter by their doctrine I havâ— chosen out of grace and mercy all to salvation who shall believe and have given my Son to give his life and blood a ransome for all and every one and I will desire and wish that all mâ—nkinde were with me in eternall glory and that my revenging justice had never been experimentally known to Men or Angel and that death hell sin had never had being in the world but the farre greatest part of mankinde were to sin and finally and obstinately to resist both my generall universall grace given to all and my speciall and Evangelick calling and that they were to doe before any act of my knowledge free decree strong grace or tender mercy and I cannot bow their wills indeclinably to finall obedience nor could I so powerfully by morall swasion draw them to constant faith and perseverance except I would act against that which is decent and convenient for a Law-Giver to doe and destroy the nature of that free obedience that lyeth under the sweet droppings of free reward which must be earned by sweating and under the lash and hazard of eternall punishments to be inflicted which I will not doe yea though in all things even done by free agents as translations of Kingdoms from one Prince to another and bringing enemies against a land which are done by free agents I doe what ever I will and my decree stands and cannot be recalled Dan. 4.35 Esa. 14.24 25 26 27. chap. 46.10.11 Psal. 115.3 Psal. 135.6 Yet in maters of salvation or damnation or of turning the hearts and free actions of men and Angels that most highly concerne my glory above all I cannot but bring all the arrows of my Decrees to the bow of that slippery contingent indâ—fferency of the up and down free-will of Men and Angels and here am fast fettered that I can but dance as free-will pipeth and say amen to created will in all things good or bad I cannot cut of the abundance of my rich grace and free mercy though earnestly and vehemently I desire it save one person more then are saved or damn one more then are damned or write one man more in the book of life and bestow on them the fruits of my dear Sons death then such as in order of nature were finally to believe before any act of my middle science or my conditionall free Decree
or drawing grace therefore am I compelled as a Merchant who against his will casts his goods in the Sea to save his own life because the winds and stormes â—ver-master his desire to take a second course contrary to my naturall dâ—sire and gâ—acious and mild inclination to mâ—rcy to decree and ordain that all who before the acts also of my middle science free decree and just will were finally to resist my calling shall eternally perish and to will that Pharoah should not at the first or second command obey my will and let my people goe and therefore with a consequent or constrained will to suffer sinne to be to appoint death and hell and the eternall destruction of the greatest part of mankinde to be in the world for the declaration of my revenging justice because I could not hinder the entrance of sin into the world not Master free will as free if my dispensation of the first covenant made with Adam in Paradise should stand Whereupon I was compelled to take a second herbrie and a second winde like a Sea-man who is with a stronger crosse winde driven from his first wished port and to send my Sonne Iesus Christ into the world to die for sinners for that I could not better doe and out of love to save all offer him to all one way or other though I did foresee my desire and naturall kindnesse to save all should be far more thwarted and crossed by this way because force my consequent will must needs prepare a far hotter furnance in hell for the greatest part of mankinde since thousands of them must reject Christ in resisting the light of nature and the universall sufficient grace given to all which if free will should use well would have procured to them more grace and the benefit of the preached Gospel But a heavier plague of hardnes of heart and farre greater torments of fire then these I foresee must be the doome of such within the visible Church as resist my calling or having once obeyed may according to the liberty of independent free-will persevere if they will notwithstanding of the power of God by which they are kept to salvation the promises of the eternall covenant the efficacie of Christs perpetuall intercession of the in-dwelling of the holy Ghost that everlasting fountain of life c. may fully and finally fall away and turne Apostats and therefore all their hope of eternall life their assurance of glory their joy their consolation and comforts in any claim to life eternall and the state of adoption is not bottomed on my power to keep them my eternall covenant my Sons intercession I can do no more then I can but upon their own free will if they please and it s too pleasant to many they may all fall away and perish eternally and leave my Son a widdow without a wife a head without members a king without subjects And if Arminians will be so liberall or lavish of the comforts of God proper to the lords people Esa. 40.1 c. 49.13 the proper work of the holy Ghost the comforter Ioh. 14.16 c. 15.26 c. 16.7 the consolations of Christ Phil. 2.1 the everlasting the strong consolations 2. Thess. 2.16 Heb. 6.18 the heart comforts Col. 2.2 wherewith the Apostles and Saintâ— are comforted 2. Cor. 1.4.6.7 coming from the God of all comfort the Lord that comforteth Zion Esai 51.3 2. Cor. 1.3 Esai 51.12 blâ—ssing promised to the mourners Matth. 5.4 We desire Mr. Moore and other Arminians to injoy them but for us we a loâ—â—v neiâ—her assurance courage hope nor comforts in Christ or hâ—s death but on the regenerate and beleevers and this makes the doctrine of universall redemption more suspitious to us as not coming from God that they allow to all even dogs and swine the holy Ghost and the precious priviledge of the Saints Therefore thirdly we answer that the assumption is not ours but theirs let the assumpâ—â—on be But I beleeve and he proposition be corrected thus These for whom Christ laid down his life are some few choâ—en beleevers Bâ—t I am chosen and a beleeveâ— Ergo c. and we grant all so the assumption be made sure But I have no assurance hope nor comfort to rest on a generall good will that God beareth to all to Iudas Pharaoh Cain and to all mankinde no lesse then to me For I am of the same very mettall and by nature am heir of wrath as well as they 2. That far-off Good will that all be saved and that all obey the Lord from eternity did bear it to the fallen devils as well as to me O cold comfort and it works nothing in order to my actuâ—ll salvation more then to the aâ—â—uâ—ll salvation of Iudas the Traitor it 〈◊〉 on moving no wheels no câ—uses no effectuall means to pâ—ocure the powerfull apâ—licaâ—ion oâ— the purchased Redemption to mâ— more then to all tâ—aâ— are now spitting out blasphemie against eternall justâ—ce and are in fiâ—â—e chains of wrath cursing this Lord and his generall good will to save them But the fountain good will of God to save the elect runneth in another channel of free grace that separates person frâ—m person Iacob from Esau and sets the heart of God from eternitie and the tender bowels of Christ both from eveâ—lastiâ—g and as touching the execution of this good will and in time upon this man not this man without hire monâ—y or price 1. because Angels or Men can never answer that of Rom. 9.13.14.15 as it is written I have loved Iacob and have hated Esau and that before the one or the other had done good or evil Then the naturall Arminian objecteth what our Arminian does this day that must be unrighteousnesse to hate men absolutely and cast them off when they are not born and have neither done good nor evill Paul answereth it followeth in no sort that there is unrighteousnesse with God because verse 15. all is resolved on the will of God because it is his will for hee saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassiâ—n and upon this hâ—e infeâ—ies then the businesse of sepâ—â—ating Iaakob from Esau â—unnes not upon such wheeles as â—unning and willing swâ—ating and hunting by good endeavours Iaakob dâ—d here lesse and Eâ—au more but all goes on this on Gods free goodnesse and mercy all the difference between person and person is God has mercy because he will not because men will Now because Arminians say thâ—s is not meanâ— of election and reprobation but of temporary savours bestowed on Iaakob nor on Esau he aâ—eadgeth the example of Pharaoh a cruell Atheâ—st and a Tyrant who never sought justification by the works of the Law the reason why Pharaoh obtained not the mercy that others obtained I saith the Lord verse 17. told Pharaoh to his face for this purpose I raised thee up that I might make an