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
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
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
wept O what a sad world Psal. 69.11 I made sackcloth my garment O pretious Redeemer cloth of gold is too conâ—fe foâ— thee v. 20. Reproach hath broken my heart I am full of heavinesse he was a man made of sorrow Esa. 53.3 and had experience and familiar acquaintance with grief there be a multitude that goes laughing harping piping and danceing to heaven as whole and unbroken-hearted Christians mysticall mortification say they is only faith and joy we have nothing to doe with weeping coâ—fessing sorrow for sinne that is a dish of the Law Vinegar and Gall it belongs not to us we are not under the Law but under grace that soure sauce is the due of carnall men under the bondâ—ge of the Law but will Christ wipe away teares from the eyes of laughing men whâ—n they come to heaven believe 〈◊〉 there goes no unbroken and whole professors to heaven that is farre from mortification heaven will not lodge whole soules with their Iron sinnew in the neck never cracked by the death of Christ. Object But godlinesse is not melancholy but joy of the holy Ghost Answ. 1. True but whom does Christ with the bowels and hand of a Saviour binde up but the broken-hearted mourners in Zion and such as lie in ashes Esa. 61.1.2.3 sorrow and joy may lodg in one soule 2. Christ feasts some in the way to heaven and dyets them daintily some feed ordinarily on the fat and marrow of the Lords house Psal. 63.5 And there is a feast of fatte things a feast of wines on the lees of fat things full of maâ—row of wines on the lees-well refined Esai 25.6 and has not the King a banqueting house a wine-celler Cant. 2.4 for some and doe they not feed upon the hony-comb and the wine the spiced wine and the milk Cant. 5.1 Cant. 8.2 But these that drink wine at some time must at another time bee glad of a drink of water 2. And if there bee varieties of temperature of Saints some rough and stiffe some milde some old men and some babes 1 Ioh. 2.13 and as there be some Lambs some fainting weak and swooning tender things that Christ feeds like Kings sonâ— with wine of heaven so there bee others that are under the care of the steward Christ who are heifers and young bullocks like Ephraim not well broken yet Ierem. 31.18.19 and there be hoping and waiting Saints that must bear the yoake in their youth Lament 3.26.27 and sundry kindes and sizes of children every one must have their owne portion and diet 2 Tim. 2.15 Matth. 24.45 One mans meat is anothers poyson and yet they are both the sonnes of one Father 3 Can every head that shall weare a crowne in heaven bear this wine on the earth being clothed with such a nature and must every one be taken into the Kings house of wine and sit betweene the Fathers knees at the high table and eat marrow and drink spiced wine are there not some set at the by-board that must bee content with browne-bread and small drink or water 4. Though the word should be silent it is easie to prove that Saints have not the like fare of Christs dainties at all times for the Church Cant. 2.4 is taken into the banqueting house and feasts on fatnesse of free love and yet againe Cant. 3. crys hunger and seeks and findes not and Cant. 5.1 feasts with Christ on wine and honey and milk but vers 5.6 there is a dinner of gall hunger and swooning my soule saith the Spouse went out of me 5. How many Saints goe to heaven and you never heard another word from them but complaints want of accesse straitning of Spirit deadnesse absence withdrawings of the beloved at every slippe scourged chastised every morning their complainings cannot be praised yea till they land they are ever sea-sick till they bee at shoare never see a faâ—re day nor one joyfull houre â—sal 88.15 I am afflicted and ready to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my youth I suffer thy terrors and am distracted sore for the Lords dispensation wee mâ—y â—ay who hath been upon his counsels and who hath instructed him Antinomians allow dayly feasts and the strongest of the Gospel wine for dayly food to all that are sinners this weâ— dare not doe but as we judge it a sinne to stand aâ—oâ—fe from free grace because wee have no monâ—y nor hire so to fill out the wine of tâ—e the Gospel more largely and pâ—ofusely then the King of the feast allowes even to sinners as sinners and all unhumbled and high minded Pharisees is to be stewards to mens lusts and to turn the Gospel in to the doctrine of licence to the flesh and not to extoll Free grace 4. Chriâ—t in his way had no reason to glory in friends 1. How was hee dispised of them Esai 53.3 Wee did hide our faces from him all his friends thought shame of him aâ—d fled the way for him they refuse to give him one looke of their eye 2. Psal. 31.11 I was a reproach amongst all mine enemies but especially among my neighbours and a feare to mine acquaintance they that see me without fled from me this is more to be aâ—pproach and a feare to neighbour and friend 3. Nature and blood went against it self Psal. 69.8 I am become a stranger to my brethren and an alien to my mothers children All the Saints Idols are broken to the end God may be one for all this is a good ground of mortification men shall bee cruell brethren and redeemed ones shall have the yron bowels of an Ostrich a Lion to kill you and to consent to make war against you that Christs meekenesse may appeare friends must be sowre that Christ may bee sweet and you may bee deadned in love to brethren and friends yea to a forsaking father and mother Psal. 27.10.5 No lust had any life or stirring in Christ this cannot be in us the old man that has lived five thousand yeers and above is not so gray haired as to dye in any Saint while he dy his deceiveable lusts at best come to a staffe and trembling and gray hairs in the holiest and most mortified but expire not till dust returne to dust If I bee lifted up I will draw When Christ is weakest and bleeding to death on the crosse he is strongest Col. 2.15 he triumphed over principalities and powers there is more of strength and omnipotency in Christs weaknesse then in all the power and might of Men and Angels the weaknesse of God is stronger then men 1 Cor. 1.25 there is more of life in Christs death then in all the world hee was a graine of wheat cast in the earth and sowen in the grave and there sprung out of dead Christ a numerous off-spring of children aâ—l the redeeâ—ed ones grew out of the womb of his grave his Catholicke Church was formed out of the side of the second Adam when hee was fast asleepe
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
doth not suffer but is rather enlarged by exhalation Yet is there great halting in these comparisons because though the soule cannot be sick when the body is distempered for there is nothing of the Elementary nature nor any contemperation of Physicall humours in it because of a more sublime and pure constitution yet there is such alliance and intire society between the soule and the body that the soule through concomitancie and sympathy does suffer as the In-dweller is put to the worse if the house be rainy and dropping The soule findeth smoke and leakings of paine in that it s pinned in a lodging of sick clay and so put to wish an hole in the wall or to escape out at doore or window as often our spirits are over-swayed so with distaste of life because of the foure accidents that doe convey it that they think the gaine of life not so sweet as it can quit the cost But the blessed God-head united to the Man-hood cannot so much as for companies cause be sick pained or suffer nor can the God-head be weary of an union with a troubled soule Wee conceive in the grave and death that glorious fâ—llowship was never dissolved Secondly Many things may suffer by invasion of contraries as shoot an arrow against a wall of brasse some impression may remaine in the wall to witnesse the violence that has been there and wee know that They shall fight against thee but they shall not prevaile But the blessed God-head in Christ is uncapable of an arrow or of repercussion there is no action against God hee is here not so much as a coast a bank or bulwurke capable of receiving one spitting or drop of a sea-wave onely the Man Christ the Rose of heaven had in his bosome at his root a fountaine Oh how deep and refreshing that kept the Flower greene under death and the grave when it was plucked up it was faire vigorous green before the sunne and thus plucked up and above earth blossomed faire Thirdly Not onely the influence and effects of the glorious God-head did water the Flower and keep strength in Christ so I think God can keep a damned man in the doubled torments of everlasting wrath with strength of grace courage faith the love of Christ for ever as hee could not be overcome by hell and devils but there was the fulnesse personall of the God-head that immediatly sustained the Man Christ it was not a delegated comfort nor sent help nor a message of created love nor a borrowed flowing of a sea of sweetnesse of consolation but God in proper person infinite subsistence the personality of the Sonne of God bottomed all his sufferings the Man-hood was imped and stocked in the subsistence of the tree of life It s true God is a present help to his Saints in trouble but his helping is in his operation and working but hee is not personally united to the soule It s abominable that some Famulists teach that as Christ was once made flesh so hee is now first made flesh in us ere wee be carried to perfection Because not any Saint on earth can be so united personally to God as the Son of Man for hee being made of a woman of the seed of David the Son of Man hee and not any but hee is the eternall Son of God God blessed for ever The Child born to us is the mighty God the Father of age the Prince of peace Isai. 9.6 Rom. 9.5 Gal. 4.4 There is a wide difference between him the second Adam and all men even the first Adam in his perfection 1 Cor. 15.47 If Christ suffered without dissolving of the union God keeping the tent of clay and taking it to heaven with him in a personall union then God can in the lowest desertion dwell in his Saints We complaine in our soule-trouble of Christs departure from us but hee is not gone our sense is not our Bible nor a good rule there is an errour in this Compasse The third Particular was the Cause What cause was there Papists say there was no reason of Christs soule-suffering except for sympathy with the body Wee beleeve that Christ becoming Surety for us not his body onely but his soule especially came under that necessity that his soule was in our soules stead and so what was due to our soules for ever our Surety of justice behoved to suffer the same Isai. 53.10 Hee made his soule an offering for sinne Sure for our sin Nor must wee restrict the soule to the body and temporary life seeing hee expresseth it in his owne language And now is my soule troubled Secondly There was no reason of Christs bodily sufferings when in the garden hee did sweat bloud for us nor had any man at that time laid hands on him and all that agonie hee was in came from his soule onely Thirdly Nor can it be more inconsistent with his blessed person being God and Man and the Sonne of God that hee suffered in his soule the wrath of God for our sinnes then that his soule was troubled and exceeding sorrowfull heavie to the deaths in an agonie and that hee complained My God my God why hast thou forsaken me And the cause of this soule-trouble was for sinners this was Surety-suffering The choicest and most stately piece that ever God created and dearest to God being the Second to God-man was the Princely soule of Christ it was a Kings soule yet death by reason of sinne passeth upon it and not a common death but that which is the marrow of death the first-borne and the strongest of deaths the wrath of God the innocent paine of hell voyd of despaire and hatred of God If I had any hell on me I should chuse an innocent hell like Christs Better suffer ill a thousand times than sinne Suffering is rather to be chosen than sinne It was pain and nothing but paine Damned men and reprobate devils are not capable of a godly and innocent hell they cannot chuse to suffer hell and not spit on faire and spotlesse Justice because Christs bloud was to wash away sin hee could not both fully pay and contract debt also But if it be so that death finding so precious a Surety as Christs Princely and sinlesse soule did make him obey the law of the Land ere hee escaped out of that Land what wonder that wee die who are born in the Land of death No creature but it travelleth in paine with death in its bosome or an inclination to Mother-Nothing whence it came God onely goeth between the mightiest Angel in heaven and Nothing All things under the Moone must be sick of vanity and death when the Heire of all things coming in amongst dying creatures out of dispensation by Law must dye If the Lords soule and the soule of such a Lord dye and suffer wrath then let the faire face of the world the heavens look like the face of an old man full of trembling white haires
want nothing Mercy be satisfied Peace should kisse righteousnesse and warre goe on in justice against a sinlesse Redeemer Angels bowing and stooping downe to behold the bottome of this depth 1 Pet. 1.12 cannot read the perfect sense of the infinite turnings and foldings of this mysterious love O Love of heaven and fairest of Beloveds the flower of Angels why camest thou so low down as to be-spot and under-rate the spotlesse love of all loves with coming â—igh to black sinners Who could have beleeved that lumps of hell and sinne could be capable of the warmings and sparkles of so high and princely a Love or that there could be place in the brest of the High and lofty One for forlorne and guilty clay But wee may know in whose brest this bred sure none but onely the eternall Love and Delight of the Father could have outed so much love had another done it the wonder had been more But of this more else-where Wee may hence chide our soft nature the Lord Jesus his soule was troubled in our businesse wee start at a troubled body at a scratch in a penny-broad of our hyde First There is in nature a silent impatience if wee be not carried in a chariot of love in Christs bosome to heaven and if wee walk not upon scarlet and purple under our feet wee flinch and murmure Secondly Wee would either have a silken a soft a perfumed crosse sugered and honyed with the consolations of Christ or wee faint and providence must either brew a cup of gall and worm-wood mastered in the mixing with joy and songs else wee cannot be Disciples But Christs Crosse did not smile on him his Crosse was a crosse and his ship sailed in bloud and his blessed soule was sea-sick and heavie even to death Thirdly Wee love to saile in fresh waters within a step to the shoare wee consider not that our Lord though hee afflict not and crush not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his heart Lam. 3.33 yet hee afflicteth not in sport punishing of sinne is in God a serious grave and reall work no reason the crosse should be a play neither Stoicks nor Christians can laugh it over the Crosse cast a sad glowme upon Christ. Fourthly we forget that bloody and sad mercies are good for us the peace that the Lord bringeth out of the wombe of warre is better then the rotten peace that wee had in the superstitious daies of Prelats What a sweet life what a heaven what a salvation is it we have in Christ and we know the death the grave the soule-trouble of the Lord Jesus travelled in paine to bring forth these to us Heaven is the more heaven that to Christ it was a purchase of blood The Crosse to all the Saints must have a bloody bit and Lyons teeth it was like it selfe to Christ gallie and soure it must be so to us Wee cannot have a Paper-crosse except we would take on us to make a golden providence and put the creation in a new frame and take the world and make it a great leaden vessell melt it in the fire and cast a new mould of it Fiftly the more of God in the Crosse the sweeter as that free grace doth budde out of the black rod of God to the soule that seeth not and yet beleeveth and loveth the Crosse of Christ drops honey and sweetest consolations Wee sigh under stroakes and we beleeve The first Adam killed us and buried us in two deaths and sealed our grave in one peece of an houre he concluded all under wrath Now how much of Christ is in this Omnipotencie infinite wisedome when Angels gave us over and stood aloofe at our miserie as changed lovers free Grace boundlesse love deepest and richest mercy in Jesus Christ opened our graves and raised the dead Christ died and rose againe and brought againe from the dead all his buried brethren Sixtly we can wrestle with the Almighty as if we could discipline and governe our selves better then God can do Murmuring fleeth up against a dispensation of an infinite wisdome because its Gods dispensation not our owne as if God had done the fault but the murmuring man onely can make amends and right the slips of infinite Wisdome Why is it thus with mee Lord saith the Wrestler Why doest thou mis-judge Christ he who findeth fault with what the Creator doth let him be man or Angel undoe it and doe better himselfe and carry it with him Seventhly we judge God with sense with the humor of reason not with reason the oare that God rolleth his vessell withall is broken say we because the end of the oare is in the water Providence halteth say we but what if sense and humour say a straight line is a circle The world judged God in person a Samaritane one that had a devill if we mis-judge his person we may mis-judge his providence and wayes Suspend your sense of Gods wayes while you see his ends that are under ground and instead of judging wonder and adore or then beleeve implicitly that the way of God is equall or doe both and submit and be silent Heart-dialogues and heart-speeches against God that arises as smoake in the Chimney are challengings and summons against our highest Landlord for his owne house and land Secondly If Christ gave a soule for us hee had no choiser thing the Father had no nobler and dearer gift then his only begotten sonne the sonne had no thing dearer then himselfe the man Christ had nothing of value comparable to his soule and that must runne a hazzard for man The Father the Sonne the Man Christ gave the excellentest that was theirs for us In this giving and taking world we are hence obliged to give the best and choisest thing we have for Christ. Should wee make a table of Christs acts of love and free grace to us and of ouâ— sinnes and acts of unthankefulnesse to him this would be more evident as there was 1. before time in the breast of Christ an eternall coale of burning love to the sinner this fire of heaven is everlasting and the flames as hot to day as ever our coale of love to him in time hath scarce any fire or warmenesse all fire is hot Oh we cannot warme Christ with our love but his love to us is hotter then death or as the flames of God Wee were enemies in our minds to him by wicked workes Col. 1.21 Heires of wrath by nature Christ began with love to us we begin with hatred to him 2. The Father gave his onely begotten Sonne for us how many Fathers and Elies will not let fall one tough word to all the sonnes and daughters they have for the Lord God spared not his Sonne but gave him to the death for us all Earthly Fathers spare clap their Sonnes Servants Friends Magistrates flattering Pastors their people in their blasphemies for him 3. Christ gave his soule to trouble and to the horrour of the
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
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
hoasts came against Christ Heaven Hell Earth any Adversary but God the enimity of men cannot make me or any man formally miserable There be great edges and Emphasis in these words My God my God why hast thou forsaken me Not a point not a letter of them can be wanting they are so full and Emphatick 1. My God my God the forsaking of Angels is nothing that Men all men friends all my inward friends forsake me is not much they doe more then forsake they abhorre Job their friend Job 19.19 that father and mother and all my mothers sonnes forsake me is hard yet tollerable Psal. 27.10 Psal. 31.11 Psal. 88.18 Yea that mine own heart and flesh forsake me is an ordinary may bee amongst men Psal. 73.26 But Gods forsaking of a man is sad 2. If he bee a God in covenant with me both God and then my God that is a warme word with childe of love if he forsake me it is hard When our owne leave us we forgive all the world to leave us 3. In forsaking there is a great Emphasis any thing but unkindnesse and change of heart and Love is well taken this speaketh against Faith though Christ could not apprehend this the Lord cannot change Christs could not beleeve such a blasphemy yet the extremity of so sad a condition offered so much to the humane and sinnelesse and innocent sense of Christ a change of dispensation 4. Me Why hast thou forsaken me the sonne of thy love thy onely begotten Sonne the Lord of glory who never offended thee but the relation of Christ to God was admirable hee was as the sinner made sinne for us in this contest the enimity of a Lyon and a Leopard is nothing Hos. 13.7.8 the renting of the caule of the webbe that goeth about the heart is but a shaddow of paine to the Lords running on a man as a Giant in furie and indignation 2. Hell and all the powers of darkenesse came against Christ in this houre Col. 2.14 15. 3. All the earth and his dearest friends stood aloofe from his calamity there was no shoare on earth to receive this ship-broken man In regard of that which was taken from Christ it was a sad houre which I desire to be considered thus 1. The most spirituall life that ever was the life of him who saw and enjoyed God in a personall union was vailed and covered 1. Possession in many degrees was lessened but in jure in right and in the foundation not removed 2. The sense and actuall fruition of God in vision was over-clouded but life in the fountaine stood safe in the blessed union 3. The most direfull effects in breaking bruising and grinding the Sonne of God betweene the millstones of Divine wrath were heere Yet the infinite love and heart of God remained the same to Christ without any shaddow of variation or change Gods hand was against Christ his heart was for him 4. Hence his saddest sufferings were by divine dispensation and oeconomy God could not hate the Son of his love in a free dispensation he persued in wrath the surety and loved the Sonne of God 5. It cannot bee determined what that wall of separation that covering and vaile was that went between the two united natures the union personall still remaining intire how the God-head suspended its divine and soule-rejoycing influence and the man Christ suffered to the bottome of the highest and deepest paine to the full satisfaction of divine justice As it is easie to conceive how the body in death falleth to dust and ill smelling clay and yet the soule dieth not but how the soule suffereth not and is not sadned is another thing How a Bird is not killed and doth flee out and escape and sing when a window is broken with a great noise in the cage is conceivable but how the bird should not suffer or be affected with no affrightment is harder to our apprehension and how ship-broken men may swime to the shoare and live when the shippe is dashed in an hundreth pieces is nothing hard but that they should be nothing affrighted not touch the water and yet come living to shoare is not so obvious to our consideration Yea that the soule should remaine united with the body in death and the Ship sinke the passengers remaining in the ship and not bee drowned is a strange thing The Lord suffered and dyed the Ship was broken and did sinke the soule and body seperated and yet the God-head remained in a personall uinion one with the Man-hood as our soule and body remaine together while we live and subsist entire persons Vse 1. Christ hath suffered much in these sad houres for us hee hath drunken Hell drie to the bottome and hath left no Hell behind for us Heb. 12.2 Jesus the Author and finisher of our faith he hath not onely suffered so much of the Crosse but he hath suffered all the crosse he hath endured the crosse despised shame In the originall the words are without any Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as much as he hath left no crosse no shame at all to be suffered by us and Phil. 2.8 He was obedient to the Father he saith not to the death but to death even death of the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It holdeth forth to us that Christ suffered so much for us as hee hath taken up to heaven with him the great Crosse and hath carried up with him as it were the great death and hath left us nothing or very little to suffer and indeed Christ never denyed but affirmed he himselfe behoved to dye but for the beleever he expressely denieth hee shall dye and that with two negations Joh. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall never in any sort dye and for our sufferings Paul calleth them Col. 1.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnants the leavings the dregs and after-drops of the sufferings of Christ the sips and dew-drops remaining in the bottom of the cup when Christ hath drunken out the whole cup so are our affections and being compared with what Christ suffered they are but bitts fragments and small pieces of death that we suffer for the first death that the Saints suffer is but the halfe and the farre least halfe of death it s but the lips the outer porch of death the second death which Christ suffered for us is onely death and the dominion Lordship and power of death is removed Why doe you then murmur fret repine under aflictions when you beare little wedges pinnes and chips of the Crosse Your Lord Jesus did beare for you the great and onely Crosse that which is death shame and the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellencie so called It is true the Spouse of Christ since the beginning of the world and since Christs time these 1600. Yeares hath been crying as a woman travelling in birth of a Man-childe and the Dragon neare persuing her and is not yet
gloriation of or in things hoped for and a convincing light and evidence of things not seen There is good reason to beleeve that God will lift up a fallen people who desire to fear him and wait for his help Obj. 6. They plow upon Christs back and make long and deep furrowes on Israel from her youth Psal. 129.1 Ans. True plowing is a work of hope but have you not seen Enemies digging a grave for Christ and preparing a coffin for him ere he be dead and they have been fain to fill up the living mans grave and they plow but Christ cometh in and soweth joy in the hot furrow and reaps the crop and the quiet fruits of righteousnesse The enemies plant and the Vintage is Christs one sowes but another reaps Object 7. But the soules under the altar doe cry to God and their bloud is not avenged their bloud and their graves in their kind make supplications before the throne for justice yet the enemies prosper Answ. Hath not the Lord appointed a time for fighting and suffering and a time for triumphing when these that have gotten the victory over the Beast and over his Marke and over the number of his name stand on the Sea of glasse having the harps of God singing the song of Moses the servant of God and the song of the Lambe there was a time when the Lamb did weep and in the daies of his flesh offered up prayers and supplications with strong crying and teares unto him that was able to save him from death Revel 15.23 Heb. 5.7 It is a sin to carve a date of our owne for justice Object 8. But he delayes his comming Answ. But he is not slack as some count slacknesse If generall justice to a world must be measured by thousands of years as but one day to God particular judgements may have hundreth of yeares and when the Saints are killed Christ surviveth them to redeeme them from bloud and disgrace when they are dead when their cause is judged and they rotten into powder in the grave they are redeemed even when the soules under the altar are avenged on their Murtherers Object 9. It stumbleth many that wicked men are fat and their faces shine as if God were with them Answ. If they be fat on common mercies the more shame to the Saints if they bee not fat and their bones greene as an herbe upon the same fare and the same mercies perfumed with Christ and there is more fatnesse and marrow in the higher then in the lower house Saints are leane through their own unbeliefe Now for rules of submission to providence in order to the Text let these be considered Rule 1. Christs patience and so our submission must bee bottomed on a looking above-hand to the will of God every wheele in a great worke moves according to the motion of the highest and first wheele that moves all the rest Every inferiour Court acts as ordered by the highest and supreme Senate the greatest in the Kingdome Every inferiour or be in the heaven is moved in subordination to the Primum mobile the highest that moveth all the rest the motion of rivers regulate the flowings of lesser brooks And things that move on earth as the heavens move so are they carried the principle of motions and wayes in all morals beginneth at the Highest mover the just and wise will of God all are to say not my will but thy will be done Rule 2. There is no ground of submission in a crosse-providence but to looke to the end that Christ looked to the Lords wise and holy will He curseth because the Lord bideth him saith David of Shimei and there hee fixeth his stake The Lord hath taken away saith Iob and upon the Lords taking away he saith Blessed be the name of the Lord Any man can say Blessed be the name of the Lord who giveth the greatest part of men breake their teeth in biting at the neerest linke of the chaine of second causes but they arise never up to God the first Mover Rule 3. Christ not onely submitteth to Gods will but he approveth that it may be done So Ezechiah Esai 39.8 Hee said moreover good is the word of the Lord the thing was hard that all in his house should be caried away to Babylon and his sonnes should be captives Yet the will of the Lord was good and just when the thing willed and decreed of God was evill to him Rule 4. Christ will not hinder God to doe what he thinkes good Thy will be done Murmuring is a stone in Gods way Murmuring is an Anti-providence a litle God setting it selfe against the true God that stirres all in wisdome and the Murmurer doth what he can to stop up Gods way Old Eli when he heard sad newes saies 1 Sam. 3.18 It is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him I hinder him not to doe what is good in his eyes David saith 2 Sam. 15.26 If the Lord say I have no delight in thee behold here am I let him doe to me what seemes good in his eyes here am I is as much as I will not flee him nor hinder him I lay my selfe under him to receive his stroakes So Christ Heb. 10.5 Psal. 40. Thou hast prepared my eares or my body here am I Verse 7. Here am I to doe thy will Rule 5. Christ gave not away his naturall will but in the act of willing he submitted it it was a broken will that Christ reserved to himselfe or a submitted will hic nunc Christ seeketh not the resigning of naturall faculties in heard providences but that we quite contest with God and that our will be not abolished but broken especially that we doe not quarell with Justice Lament 3.28 He sitteth alone and keepeth silence because he hath borne it upon him Vers. 29. Hee putteth his mouth in the dust if so bee there may bee hope Vers 30. Hee giveth his cheeks to him that smiteth them hee is filled with reproach there bee here many sweet signes of a broken will 1. Solitary sadnesse 2. Silence the soule not daring to quarrel with God 3. The stooping to the dust and putting clay in the mouth for feare that it speake against Gods dispensation as Job 40.4.5 4 A willing accepting of buffets on the cheeks and reproaches So Micha 7.9 I will beare the indignation of the Lord because I have sinned When the soule is made like a broken and daunted heifer or a silly heartlesse Dove so as the man like a wâ—ll-nurtured childe kisseth the rod of God He is a bad Souldier who follows his Captaine sighing and weeping Faith sings at teares and rejoyceth under hope in the ill day Rule 5. It s the childs happinesse that the wise fathers will be his rule not his owne and for the Orphane the Tutors wit is better then his owne will Our owne will is our hell Ezech 18.31 Why will ye dye
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
one day Courtiers of heaven and Saints should walke like Angels and keepe good quarters with Christ. Grace is a pure cleane innocent thing teacheth Saints to deny ungodlinesse and so much the more have Angels of God that they are among devils and sinnefull men and yet by Grace are kept from falling the more grace the more innocencie Grace as pardoning hath its result from sinne but is most contrary to sinne Grace payeth debt for sinne but taketh not on new arreares its abused grace that doth so 2. But these thus convinced that the Lords voice is more then a thunder Goe no further they say here others said it was an Angel Hence touching conviction Pos. 1. Conviction of conscience may bee strong and yet at a stand Never man spake like this man say the Jewes yet they hate him Joh. 7.28 Jesus cryed in the temple as he taught saying Yee both know me and yee know whence I am I am not come of my selfe but he that sent me is true whom yee know not Vers. 29. But I know him Then they knew Christ for conviction and they knew him not for they crucified the Lord of glory and if they had known him under the supernaturall notion of the Lord of glory they would not have crucified him 1 Cor. 2.8 Felix trembles and is convinced but imprisons Paul The Devils beleeve there is a God and tremble Iam. 2. but Light is made a captive and made a prisoner Rom. 1.18 It s a most troublesome prisoner it holds the conquerour waking and yet he cannot be avenged on it Pos. 2. Conviction turned to malice becomes a Devill the Pharisees convinced goe on against heaven and the operation of the Holy Ghost And the Jewes saw the face of Stephen as it had been the face of an Angel Acts 6.15 Yet Acts 7.57 58. they runne on him and stone him to death Pos. 3. Conviction maketh more judiciall hardning then any sinne it revengeth it selfe upon heaven hell neere heaven is a double hell Joh. 12.37 â—8 Though hee had done so many miracles before them yet they beleeved not A reason is Verse 40. Hee hath blinded their eyes and hardened their Pos. 4. Omnipotencie of grace can onely convince the will heart Preachers may convince the minde and remove mind-heresie but Christ onely can give â—ares to love feare sorrow and remove will-heresie John 6.45 There be reasonings and Logick in the will stronger then these in the mind the will hath reason why it will not be taken with Christ Joh. 5.40 and a Law Rom. 7.23 of sinne why it is sweet to perish and death is to be chosen Pos. 5. It is the right conviction of the Spirit to be convinced 1. Of unbeliefe 2. Of the excellencie of Jesus Christ that I must have Christ cost me what it will say it were all that the rich Merchant hath Math. 13.45 46. There is a white and red in his face hath convinced the mans love and hath bound his affection hand and foot that hee takes paines on despised duties that lye under the very drop of the shame of the Crosse Acts 5.4 Pos. 6. To be willing to doe a duty that hath shame written on it as to be scourged for Christ as the Apostles were and for an honourable Lord of counsel as Joseph of Arimathea was to petition to have the body of a crucified man to burie it being a duty neere of bloud to the Crosse both apparent losse and present shame is a strong demonstration that the whole man not the minde onely but the will and affections are convinced Some duties grow among thornes as to be killed all the day long and to take patiently the spoiling of our goods for Christ. Some duties grow among Roses and are honourable and glorious duties as to kill and subdue in a lawfull warre the enemies of God The former are no signe of wrath nor the latter of being duely convinced of the excellency of Christ except in so farre as we use them through the grace of Christ as becommeth Saints or abuse them but it is more like Christ to suffer for him then to doe for him Pos. 7. God will have some halfe gate to heaven though they should dye by the way some are more some lesse convinced the more conviction if not received the more damnation The Gospel is not such a messenger as the Raven that returneth not againe Esay 55.11 My word that goeth forth out of my mouth it shall not returne to mee void it shall accomplish that which I please and it shall prosper in the thing whereto I sent it The Gospel and opportunity of reformation falleth not in the Sea-bottome when a Nation receive it not but it returnes to God to speak tydings We will not give an account of the Gospel but the Gospel gives an account of us 2. Even when the Ordinances are rejected they prosper Esay 55.11 to harden men they are seed sowne and raine falne on the earth they yeeld a crop of glory to God even a sweet savour to God in those that perish as in those that are saved 2 Cor. 2.15 16. The lake of fire and brimstone as a just punishment of a despised Gospel smells like Roses to God 30. Jesus answered and said This voyce came not because of me but for your sake 31. Now is the judgement of this world now shall the Prince of this world be judged Now followeth the other effect of Christs Prayer toward the world 1. In generall The Prayer is answered saith Christ not so much for my cause to comfort me for hee might otherwise be comforted as for you that yee may beleeve in mee hearing this testimony from heaven 2. In particular Hee sets down the fruit of his death 1. On the unbeleeving world they shall be judged and condemned 2. On the spirituall enemies and by a Synecdoche the head of them Satan the god of this world shall be cast out and sin and death and hell with him 3. The prime fruit of all Vers. 32. When I am crucified by my Spirit of grace the fruit of the merit of my death I will draw all men to me This voyce came not because of me Christs well and woe his joy his sorrow is relative and for sinners Christ as Christ is a very publike person and a giving-out Mediator And it addeth much to the excellency of things that they are publike and made out to many As the sun the starres the rain the seas the earth that are for many are so much the more excellent It is a broader and a larger goodnesse that is publike Heaven is an excellent thing because publike to receive so many crowned Kings and Citizens that are redeemed from the earth The Gospel is a publike good for all sinners Eternity is not a particular duration as time is that hath a poore point to begin with and end at but the publike good of Angels and glorified Spirits Time
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
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
bring forth a man child to God And 2. as Satan is the mysticall head and Prince of that condemned body hee is cast out and hee hath a power in regard of the guilt and dominion of sin both over the elect and the reprobate Christs death hath broken hells barres and condemned sinne in the flesh Rom. 8.3 and dissolved the works of the devill and taken his Forts and Castles and 1 Joh. 3.8 taken many of Satans Souldiers captives Death was the Devills Fort-royall Hell is his great Prison-house and principall Jayle these hee hath taken 1 Cor. 15.55 56. Hos. 13.14 I will ransome them from the power of the grave I will redeeme them from the power of death O death I will be thy plague O grave I will be thy destruction And these captives can never be ransomed out of Christs hand again for saith hee repentance shall be hid from mine eyes When Christ spoyles hee will never restore the prey againe Hee hath overcome the world Joh. 16.33 and that was a strong Fort and hee hath delivered the Saints from the dominion of sin because they are under a new Husband Rom. 6.6 7 8 9 10. Rom. 7.1 2 3 4 5 6. All crosses have lost their salt and their sting even as when a City is taken by storming all the Commanders and Souldiers are dis-armed and when a Court is cryed down by Law all the members and Officers of the Court Judge and Scribe and Advocates that can plead Pursevants Jayles are cryed down they cannot sit nor lead a Processe nor summon a Subject So when Christ cryed down Satans Judicature and triumphed over principalities and powers and annulled all Decrees Lawes hand-writings of Ordinances that Satan could have against the Saints Col. 2.14 15. all the Officers of hell are laid aside the Devill is out of office by Law jure the Jayles and pits are broken Esay 49.9 That thou maist say to the prisoners Goe forth to them that are in darknesse Shew your selves Zech. 9.11 When a righteous King cometh to the crown hee putteth down all unjust Vsurpers If Satan be cast out wee are not debtors to the flesh to fulfill the lusts thereof Rom. 8.12 Sin hath no law over us There is a law of sinne a dictate of mad reason by which the sinner thinks hee is under the Oath of Allegiance to Satan and his crown scepter and honour hee must defend but there is no reason no law in hell and in the works of hell And if hee be once cast out who is this usurping lawlesse lord if you sweep the house to him and take him in againe to a new lodging one devill will be eight devills for Satan thus cast out will returne with seven devills worse then himselfe Remember Lot's wife if yee be escaped out of Sodome Looke not over your shoulder with a wanton and lustfull eye to old forsaken lovers let repentance and mortification be constant Now is the Prince of this world cast out But yet to consider more particularly Satans Princedome and Satans Power I adde yet more of these two heads 1. The Power of Satan 2. The Punishment of Satan His Power is held forth in that hee is a Prince 1. In his might and power naturall 2. In his power acquired 3. In his power sinfull and judicially inflicted The Devil's Power hee was created in both in the mind and will and executive faculty by no Scripture or Reason can be imagined to be lesse before the fall of these miserable Spirits then the power of their fellow-Angels 1. The Angels being all created holy and according to Gods image they must have been created with their face to God and in their proper place and sphere and so with power to stand in their place Now what station can these immortall Spirits be created in rather then in a state of seeing God 2. Satan abode not in the truth saith the Lord Jesus Joh. 8.44 and the bad Angels left saith Jude vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper dwelling These two places compared together seemeth to hold forth that truth and the first truth God seene and knowne though not immutably was the first element native countrey of the Angels They must then see God and his face It is a bold and groundlesse conjecture of some rotten Schoolmen to say That truth from which the Angels are said to fall was the Gospel-truth and that They envied that man was in Christ to be advanced above the Angelike nature 1. It s a dreame that the Gospel was revealed to the Devils before their fall for then their owne fall and future misery that they were to be kept eternally in chaines of darknesse on the same ground must be revealed to them What horror and sadnesse must fill Adams mind and the Angels spirit if hell and the necessity of God manifested in the flesh was revealed to them in the state of happinesse 2. The mystery of the riches of the glorious Gospel was hid from the beginning of the world and the glorious elect Angels come in time Ephes. 3.8 9 10. to learn that manifold wisdome of God and delight in Peters time to looke into it as to a great secret of God 1 Pet. 1.12 Wee have not then reason to think this secret was whispered in the eares of the Devils before they fell 2. It s true Mat. 18. The elect Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes now behold the face of Christs Father for now they are confirmed that they cannot look awry and turne their eyes off Gods face even when they come downe as servants to the heires of glory on earth they carry about with them their heaven and the pleasures of the Court they enjoy no reason their posting among sinners should decourt them or deprive them of the actuall vision of God But it followeth not therefore the falne Angels never saw the face of Christs Father it followes onely they saw it not immutably and in a confirmed way of grace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes as now the elect Angels doe ◠It s no Princedome in Satan to know the thoughts of the heart this is proper to God onely 1 King 8.39 Jer. 17.10 Psal. 44.21 Nor hath hee or the good Angels any immediate Princedome over the will to know what are my thoughts or to know one anothers thoughts or to act immediatly upon free will not because the thoughts of the heart are objects of themselves so abstruse and high that they are not intelligible for a mans owne spirit knowes the things in himselfe 1 Cor. 2.11 Yea 2. then they could not be known by revelation for God cannot by revelation cause a finite understanding comprehend an infinite object because the object exceedeth the faculty in proportion infinitely The thoughts of a mans heart cannot so exceed the understanding faculty of a man farre lesse of an Angel Therefore God in the depth of his wisdome by an act
really to him and he will really glorifie you and put a weighty Crowne on your head and also pay you home in your owne coyne and declaratorily glorifie you I will confesse him saith Christ before my Father c. Vers. 32. And I If I be lifted up from the earth will draw all men to me We have spoken of the power of Christs death and of his enemies the World and Satan Now Christ speakes of the power of his death on the Elect in drawing sinners to himselfe The scop of the words is to hold forth the efficacie of Christs death in drawing sinners to him In which we have these considerable points 1. The drawing it selfe 2. The Drawer I will draw saith Christ. Christ is good and of excellent dexterity at drawing of men to God 3. The persons drawn All men 4. The person to whom the terminus ad quem To mee saith Christ. 5. The condition If I be lifted up from the earth Which is not a note of doubting whether he would die for us as we shall heare but of a sure condition 6. The way and manner of his lifting up from the earth is expounded Verse 33. To signifie to the hearers what sort of death he would die to wit the death of the Crosse. Of drawing it selfe these are considerable 1. The expression and Metaphore of drawing 2. The reasons moving Christ to draw the fountain◠causes and the disposition and qualifications going before drawing in the party drawn 3. The manner of drawing or the way and if it bee some other thing then justification 4. The power and efficacie of drawing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 1.4 Draw mee we will runne after thee Is first a word of violence and strength 1 King 22.34 A certaine man drew a bow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 41.1 Wilt thou draw Liviathan with thy hook Joh. 21.11 Simon Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drew a net to land Acts 16.19 They caught Paul and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and drew them to the market place to the rulers 2. Drawing is by wiles and perswation or love For wiles is covered or pretended love Judg. 4.6 Draw them by perswasion to Mount Tabor to battle Hos. 11.3 I will draw them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with cords of man with bands of love It is such a drawing as is ascribed to the Whore though another word Prov. 7.21 the Whore which made the young man to decline with the softnesse of her lips in faire words forced him Jam. 1.14 Every man is tempted when hee is led or drawne aside by his owne lust and inticed This drawing is by wiles to steale a man off his feet So Psal. 10.9 A bird is drawne in the net It is then a word borrowed from bodily strength which draweth heavy bodies out of one place to another by strong hand The sinner is a heavy creature Grace is a strong thing to pull the man out of his element There be then in Christs drawing 1. Violence 2. Perswasions of love strong love runneth from the heart through all the nerves and veines of Christs right arme to draw a sinner to God 3. There is art and wiles which is nothing but masked love for wiles cannot worke upon the soule to draw it but by the taking of reason with apprehension of good Hope is the painted net that draweth men to Christ and the hope of the prey draweth the Fox to the net the hope of food the bird to the snare The violence that Christ useth is not on the reason will or any vitall principles of the soule no principles of life can act as principles of life from externall drawings and stirrings life is an internall thing the line and first point of the line in motions of life is from within all the violence is done to the corrupt accidents and sinnefull qualities of the soule as to darkenesse and sinnefull ignorance to unbeliefe frowardnesse and sowrenesse to Christ hatred of God enimity of the carnall minde to the law of God put the will once on moving and set the wheeles a stirring toward Christ which is all the difficulty and the principles of life smile on Christ and move apace but the corruption of will must be removed first as suppose a milstone were kept fast in the ayre by a strong chaine of iron there is violence required to snap in pieces the iron chaine but none at all to draw the milstone down to the earth it falles downe of its owne accord this is but a comparison For the will in its motion to Christ must not onely bee freed from the dominion of the clog of the body of sinne and these naturall chaines and fetters but Christ must put new principles and a new life and new wings and new wheeles and with them act stirre and move the will and then hee drawing we runne Cant. 1.4 He that is drawn to Christ Joh. 6.44 is not altogether willing as the fish hath no propension of nature to bee haled out of its owne element all the propension commeth from that which setteth the will on worke A child taketh medicine but his propension is stirred from the sugar that pleaseth his tast He learneth being hyred that which sets him on work is not the good that he seeth in the booke nor the beauty that he conceiveth to be in vertue and learning it s the apples the babies you give him as his hire that acteth him nor is the will here forced A hireling caries a heavie burden not with a forced will but there is nothing in the burden that doth take his heart but the sweating under the burden come all from money he is hired and therefore doth all from the stirrings of his will that ariseth from his wages Mens comming to Christ comes not from their naturall good-liking they beare to Christ but from some higher principle within and the discovered excellency that the Spirit layes open to the soule II. Hence 2. The reasons moving a soule to yeeld to Christs drawing comes under a two-fold consideration as 1. Naturall dispositions 2. As lustered with some common grace and so thought preparatory to conversion and drawing In the former consideration Divines with good reasons looke at them as sinnes and the greatest obstructions of conversion 1. There is something that is taking with reason why a man will not come to Christ no man goes to Hell without hire and gratis Hell is a death but a golden death and fair afar Ah it s sweet to men to perish Hell is a most reasonable choice to the sinner the chalmers of death shine with fair paintry to the naturall mans reason 2. It s not single weaknesse but wicked and wilfull impotency that keeps men from Christ as a beggar would be a king hee hath no positive hatred of the honour riches pleasures of a king but hee hath not legs
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
removed by satisfaction given to justice And when Christ hath compleatly performed the former redemption and by his death hath obtained this redemption yet it may fall out that not one man be saved But as we deny not this distinction of salvation purchased or the purchased redemption and the applied redemption as our Divines acknowledge Christ to be a Saviour by merit and efficacie so that the members of the distinction are different but that they are separated we deny yea the distinction in the Arminian sense we deny 1. Because Christ Redeemer is a relative person there is a full redemption in Christ but not for Christ but that he might make over that Redemption to his poor brethren there is a purchased salvation in Christ not to lye by him like a treasure of silver rousted through not using but they were so many heavens and salvations and so much grace and gracious redemptions to be made away as now purchased and all these Christ disbursed he was not a Treasurer who kept from sinners the pensions of grace and glory that the Father and King of the Church allowed on his people What Christ bought with his blood that he gave out and so much the places alledged by Mr. Moor the Arminian proveth just contrary to himself Joh. 4.42 he is the Saviour not of himself to save God and justice and the Law but the Saviour of the world of poor sinners not of the Jewes onely but of the Samaritans and Gentiles as Isai. 49.6 I will also give thee for a light to the Gentiles that thou maist be my savation to the ends of the earth This is the mysterie hidden from the beginning of the world that Christ should be preached among the Gentiles Eph. 3.8 9. Now 〈◊〉 is not a Magazine and treasure of Redemption to remain within the corners of Christs heart and his bowels but it is the mystery of the New Covenant to be made out to the world of Gentiles heires of the same promise This heritage Christ never purchased to keep to himselfe and whereas Mr. Moor will have Christ to be 1 Joh. 2. a propitiation for the sinnes of the whole world by obtaining of reconciliation of God to men he is farre wide for that place clearly speaketh of reconciliation of this whole world the New Testament world if I may so speak or Christs new conquest of the world of Gentiles so is Christ the Saviour and Redeemer of the world of Gentiles in opposition to Moses the Judges who were Saviours and Redeemers of the people of Israel who were but a spot and a poore fragment of the world in comparison of Christs large world God redeemed Israel by the hand of Moses but never the world so is Christ a propitiation for the sins of the whole world in opposition to the propitiatory sacrifices of Aaron and the Leviticall Priests for to these he alludeth which were propitiations only for the sins of a bit of the world but sure as the Leviticall Sacrifices were offered only in faith for the true Israel of God otherwise they were no better then the cutting off of a dogs necke in a Sacrifice which was abomination so were they types of that Sacrifice which was to be offered for the elect world which is a whole world of Iewes and Gentiles in comparison of little Judea And by what Scripture is a propitiation for the sins of the world which is onely an acquiring of a new power to Christ to trans-act with men on what termes he thinketh best to pardon sins this or that way for faith or good works a Redemption of men Or how is it a taking away the sins of the world an everlasting Redemption a suffering all that men should have suffered a bearing of our sins on the Tree an answering as Surety for the debts of broken men Object But if Christ purchased no salvation for me how can I sin in not resting on Christ for a shadow for a salvation not purchased to me is no salvation at all but a very nothing Ans. If you were to beleeve first a salvation purchased to you by name this Objection were strong but you are at first and immediately to beleeve no such thing but only that Christ is able to save to the utmost all that come that is that beleeveth and you if yee believe 2. A salvation purchased by Christ without an efficacious intention in God to apply it to all and every one is no lesse a shadow and a very nothing then the salvation purchased to all and every one and this maketh as much against Arminians as against us Now sure salvation is purchased with an efficacious intention in God to apply it to those only who shall be saved and the smallest part of mankinde 3. This way sendeth me at first to beleeve Gods secret and efficacious good-will to save me by name before ever I beleeve the Gospel That Jesus Christ came to save all beleevers which is no Gospel-order of beleeving and raiseth in my mind jealousies against Christ that he out of his love died for mee but putteth mee on a ground of doubting if he will apply his death to me except I begin first to love him and with free-will apply Christ so Christ first extendeth raw wishes to save me but I must extend to him reall deeds of applying by faith his wishing and halfe-love to me and the most reall kindness begins at me not at Christ. But say I by what Scripture is a naked power to justifie pardon wash sprinkle sinners and such a power which may consist with the eternall perishing of all men saith Moor p. 5. with the Arminians an eternall perfect Redemption a perfect satisfaction of justice and the Law of God Are not so the sins of the world taken away and yet they remain Doth not Christ bear the sins of all the world yet it may fall out that all the world bear their own sins and not one man bee saved yea as it is the greatest part of mankind bear their own iniquities die in these same sins that were imputed to Christ suffer the curses of the Law which Christ suffered for them Yea Mr. Moor saith Gods reconciling of the world and his not imputing their sins to them is the reconciling of all Adams sons in Christs bodie before God yet Paul and David both say Blessed are they to whom the Lord imputes no sin Moor saith a whole world to whom the Lord imputeth no sin may be under the curse of the second death 2. To put reconciling of the world to God as Paul doth 2 Cor. 5. for the reconciling of Christ in his owne bodie with God as M. Moor doth is strange divinity for it is reconciling of God to man in stead of a reconciling of man to God Heb. 9.14 and cannot be meant of only reconciling of God in Christs body or of obtaining only of redemption without application 1. Because the blood of Christ is compared
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
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
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
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
he given to the children of men and oppressors are the Land-lords of it Psal. 10. God ariseth to judge ver 18. that the man of the earth may no more oppresse Ioâ— 9.24 The earth is given to the hand of the wicked 4. Yea it is not only the slaughter-house and shambleâ— where Christ was slaine but all the Martyrs and witnesses of Iesus were butchered here for it s said of Babylon Rev. 18 2â— And in her was found the blood of Prophets and of the Saints and of all that were slain on the earth then the earth is the scaffold of the Lambs of Christ where theâ— throats have been cut 5. It s a common Inne where bed and board is free to men Devils Sonnes Bastards Elect and Reprobate yea to beasts called from their Country Gen. 1.25 beasts of the earth an earthly minded man is a fellow-citizen with beasts it is a home to all but the Saints it s their Pilgrime-Innes it is a strange land and the house of their Pilgrimage Psal. 119.19 I am a stranger in the earth so David so Abraham and his though they had the heritage of a pleasant spot of the earth by promâ—se even the Land of Canaan yet they sojourned in it as a strange Countrey and Heb. 11.13 Confessed they were strangers and Pilgrimes on Earth 2 Cor 5.6 While we are at home in the body we are absent from the Lord. 6. The first doomes-day fell upon the earth for mans sinne Genes 3.17 Cuâ—sed shall the earth bee for thy sake in sorrow shalt thou eat of it all thy dayes It s a cursed table to man And the other doomes-day is ripening for it Revel 14.15.16 Antichrists seat the Earth of the false Church is a ripe harvest for the Lords sickle of destruction The last doomes-day is approaching when this clay-stage shall be removed 2 Pet. 3.10 The earth and the works therein the house and all the plenishing shall be burnt with fire It s no long time that we are here if wee beleeve Iob chap. 7.1 Is there not an appointed time to man upon Earth are not his dayes like the dayes of an hireling Iob 14.2 Hee cometh forth as a flower and is cut down he fleeth also as a shaddow and continuâ—th not Many generations of hirelings have ended their dayes taske and have now their wages many shâ—ddoweâ— are gone downe many Acters have closed their gamâ— as it may be and some have fulfilled their course with joy and are now within the curtine since the creation 7. It is a poore narrow â—oomâ— Some Esai 5.8 make house to touch house and lay field to field till there bee want of place that they onely may be placed alone on the earth if they report right of the earth who make it one and twenty thousand miles in circuit if new found Lands adde to this some poore â—kers and the Westerne Beast have much of this Revel 13.8 and the other Beast of the East the Turke the enemy of Iesus Christ have eight thousand miles of the Land and other eight thousand miles of Sea making sixteene thousand miles of the two little Globes I leave others to examine their Geographie then it must be a base plea and a poore lodging to contend for it were a good use for us to argue Was the earth my Saviours refuse and his Inne not his home and if Christ left the earth long agoe and was tired of it then let us Heb. 13.13 goe forth therefore unto him without the camp bearing his reproach for here have we no continuing citie but we seeke one to come We cannot lodge far lesse can we dwell in a house that shall be burnt with fire Nor is there roome for us here there is a more excellent countrey above where men have no winter no night no sighing no sicknesse no death but they live for evermore wee are thronged here for want of roome and its a narrow tent O what a large land is that above in which we shall not strive for Akers Land Kingdomes In my Fathers house saith Christ there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many dwelling places houses great and fair and numerous all these are holden forth to us the earth is a creature neere of kin and blood to the half of us and our body When a Sonne of Adam dieth hee returneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his owne earth had he no free heritage on the world though hee were no landed man yet when hee goeth to his grave hee returneth to his owne free heritage to his owne earth 32. If I be lifted up from the earth I will draw c. Here is a sâ—eciall condition of drawing sinners to Christ the manner of Christâ— death his being lifted up from the earth holdeth forth a drawing of sinners up after him from the earth to heaven hence Christs death is a speciall mâ—anes of heavenly-mindnesse and mortification So 1 Pet. 2.24 Who his own selfe bare our sinnes in his own body on the tree that we being dead to sins should live unto righteousnesse Col. 3.2 Set your affections on things above not on things on the earth 3. For you are dead and your life is hid with Christ in God c. 5. Mortifie therefore your members that are on earth fornication uncleannesse c. Beza Piscator and others think it probable that Christ uttered this prayer to his father in the Syriack tongue because the Evangelist useth thâ— word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee lifted up from the earth and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to cut off as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as Daniel 8.11 by him the daily sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken away and to exalt and lift on high 1 Sam. 2.1 my horne is exalted Psal. 99.2 the Lord is high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all the people Psal. 18.47 Let the Lord be exalted Numb 24.7 Psal. 46.11 Esai 49.11 Gen. 14.22 so â—e holdeth forth such an exalting of Christ as is to cut off and to slay this doth come home to drawing of man from sinne and the earth by that Spirit purchased to us by Christs death Now Christs dying thus being a taking of him away from the earth and from sinners and that in a shamefull manner hee being lifted up on the crosse and hee in this posture drawing us after him it s a clear working in us the death of sinne and our deadnesse to the pleasures and glory of the world 1. Christ dyed pulling his brethren out of hell and sinne hee dyed and his Spouse in his armes and this showeth how desirous Christ is to have an union with us it s a posture of love and grace his head bowed downe to kisse sinner his armes stretched out to imbrace them his bosome open to receive them his sides pierced that the doves may fly into the holes of the rock and lodge there Christ on the crosse broached and
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
bee of the same minde with us and extoll Mortification and Regeneration and say we cannot be the sons of God except we be borne againe and if we belong to God the old man must in us bee crucified the old Adam must perish and our flesh must be mortified but they destroy all holinesse and tansforme themselves into beasts when they explaine to us their regeneration and Mortification they say regeneration is the restitution of man to that innocency in the which Adam was created And they expound it thus This state of innocency was to know nothing neither good nor ill black nor white not to know or feel sinne because this was Adams sinne to eat of the tree of knowledge of good and evill so by the minde of Libertines to crucifie old Adam is no other thing then to discerne nothing not to feel sinne in our selves as Mr Eaton saith but all knowledge of sinne being removed it is according to the custome of children to follow sense and naturall inclination hence they drew into their mortification all the places of Scripture in which the simplicity of children is commended Eaton just so Honey-Comb p. 165. unto naturall reason or sense objecting if we be perfectly holy in the sight of God then we may live freely as we list in sinne Paul Answers Nay that is unpossible for saith he how can we that are dead unto sinne live yâ—t therein that is as if a man be by justification restored to the case of the first Adam or perfectly freed from all sin in the sight of God as hee is freed from the troffick and businesse of this life that is dead which must needs be if we be made perfectly holy in the sight of God from all spot of sinne Nay he cannot chuse but shew and declare the same by holy and righteous living to the sight of men and mortifie them to himself and to his own feeling and sense as he is by justification dead to them in the sight of God Consider if Antinomians and Libertines doe not both joyn in this that though sinne in our conversation and before men as to walk after our lusts we being once justified is truly contrary to the Law of God yet to mortifie sin to our sense is to attain to a sense and feeling that it is no sinne to us and before men as it is no sin in the sight of God and in the Court of Iustice because it s freely pardoned this is the currant Doctrine of Antinomians Parallel 2. When Libertines saw any man troubled in conscience with sinne they said to him O Adam knowest thou somewhat yet Is not the old man yet crucified in thee If they saw any stricken with the fear of the judgement of God hast thou yet said they a taste of the apple beware that that morsell strangle thee not sinne yet raignes in thee So Mr Town the Antinomian said pag. 103. David confessed his sinne not according to the truth and confession of faith but from want and weaknes of faith and effectuall apprehension of forgivenesse pag. 97. I can look on my self my actions yea into my conscience and my sins remaine this is the sense of the old Adam the unmortified flesh but look into the records of Heaven and Gods justice and since the bloodshed of Christ why were no the fathers pardoned before Christ shed his blood I can finde there nothing against me but the band by my surety is satisfied and cancelled and even these present sinnes which so fearefully stare in my face are there blâ—tted out and become a nullity with the Lord I need not cite Mr Denne Eaton Crispe Saltmarsh for Town and all the Antinomian race teach that it is unbeliefe a work of the flesh of the old Adam and our weak sense and want of mortification that the justified person feels sinne sorroweth for sinne complaines of the body of sinne as Paul doth Rom. 7. For in that Chapter saith Crispe he doth not act the person of a regenerate person but of a scrupulous and doubting unbeliever But for the justified person it s more then he ought to doe if he confesse sinne crave pardon mourn fast walâ— in sack cloth he has peace saith Towne pag. 34 Security consolation joy contentment and hapâ—inesse except his flesh rob him of these It s legall and bewrayeth the man to be under a Covenant of works if upon the committing of Incest or the greatest sinnes he doubt whether God be his deare Father Rise â—aign error 20. And after the revelation of the Spirit neither the Devill nor sin can make the soule to doubt Error 32. Parallel 3. Libertines said sinne the world the flesh the old man was nothing but an opinion or an imagination and these were new creatures that were free of that opinion that sin was any thing or such as believed sin to be nothing and the benefit of Christs death they place in taking away that opinion by which the first sinne of Adam entered into the world and under this opinion they comprehended all scruple of conscience sense of judgement or remorse or sorrow for sinne and when this opinion is taken away then there is no more sinne nor the world nor the Devill nor the flesh Antinomians come well-neere fully up to Libertines in this for in their writings they tell us that what sinnes justified persons fall in being once justified are sinnes sath H. Denne of our conversation and before men not sinnes in the conscience and in the Court of Divine justice or as Eaton saith Honey-Combe pag. 165.166 Before God they are no sinnes and in his sight they are perfectly abolished yea and become nullities saith Mr Town Assert of grace pag. 97. But to our carnall sense and feeling saith Eaton they are sinnes till our sense be mortified and when we look on our selves our own actions yea on our own conscience Now the adulteries murthers denying of the Lord Iesus that David and Peter and other Saints fall in after their justification cannot be sins in themselves but only in the opinion and sense and feeling of such as commit these sins and in such a sense as is contrary to faith and the light of faith that believeth 〈◊〉 jusâ—ification in Christs death and must be abolished and removed by perfect mortification then all the justified are to believe what â—ver sins they commit in their conversation and before men are no sins in themseves or the court of Divine Iustice or in relation to a Divine Law but they are sinnes in their sense or erâ—oneous opinion If Ioseph be only dead in the opinion and in his Fathers mistaking judgement then hee is not really dead but lives 2. Vnder this head Libertines said mortification was not in abstaining from fleshly lusts that warre against the soule but in removing the opinion and sense of apprehending sinne to bee sinne and so Saltmarsh forbiddeth 1. Any man to doubt whither his faith be true faith
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
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
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
was on Christ dying 2. How he was a curse and the causes of it To curse in both languages is to pray evill to devote to destruction either in word or deed now the curse that Christ was made 1. Was the Lords pronouncing him a curse 2. The setting of him a part as appointed for wrath and judgement 3. The dishonor done to him the nothinging or dispising of Christ was a part of his curse now in the first of these three we know Deut. 21.23 The Lord pronounceth him accursed that hangeth on a tree Paul in Gal. 3.10.13 applies it to Christ it was a Ceremoniall curse I grant Deut. 21. but had a speciall relation to Christ who was under a reall and morall cuâ—se for such a curse is upon the sinner for Idolatry and the highest breaches of the morall Law Deut. 27. as to sâ—t light by Father and Mother to remove the neighbours land-mark and by fraud or rapine to take his Lands from him such a curse was laid on Christ an higher curse then to be hanged on a tree to be hanged was a note of a temporall curse but except the man dyed in sinne no mark of the eternall displeasure of God but as typicall and relative to Christ for whose sake only this cuâ—se was put on the death of the Crosse it was in equivalency an eternall vengeance and that wrath which all the Elect were for ever to suffer in hell the Apostle saith Gal. 3.10 11 12 13. Such a curse as is due to these that abide not in all that is written in the Law of God to doe it was upon Christ now this was a reall and morall curse because first due to the Gentiles who were not obliged to the Law of Ceremonies and was secondly due to thousands that dyed not on the tree 2. Christ was devoted and set apart in the eternall counsell of God for suffering the punishment of sinne when God first purposed if there be order of first and second in the eternall decrees of God the Lord devoted and set apart this Lamb before the foundation of the world was laid to bee a bloudy sacrifice for sinne He was separated from the flock to be killed and for our sakes he devoted vowed and sanctified himself for that work Christ was of all mankinde separated to be an atonement and an expiation for sinne he was dieted for the race to runne through death and hell hee was fitted to suffer no man so furnished to undergoe the wrath of God as hee 3. As to be accursed comes under the third notion to wit to be dishonouâ—ed so was Christ under a curse Psal. 22.7 no man Esa. 53.3 the last of men the contempt and the refuse of men Act. 4.11 the stone rejected by you builders saith Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Nothinged stone not so much esteemed as an errand murtherer Barrabas and this death of the Crosse now especially in the Christian world is become most base as the buriall of an Asse Ier. 22. was a sign of Gods displeasure so is hanging Nâ—tions having not without Gods providence casten their consent together that it should be the death of the poore and basest of men so Peter as if it had been only of mens chusing Act. 5.30 The God of our Fathers raised up Iesus whom yee slew and hanged on a tree And Act. 2.23 whom by wicked hands ye have crucified and slain hanging on a â—â—ee is more then slaying to kill a man is all yee can doe but to put him to a base death that is cursed both of God and man is farre worse it s more then the woâ—st and that a King lineally discended of Kings and of the blood Royall the Kingly Tribe of Iudah the man on earth that only by birth and law had Title to the Crown of Iudea should be put to so base a death is the worst that wicked men and devils could doe I may adde yet a fourth consideration Gen. 3.17 Alâ— the creatuâ—es are put under the curse of mans sinnes Christ dyed such a death as took the creatures off the cuâ—se and Col. 1.20 Christ having made peace through the blood of his crosse reconciled all things to himself whither they be things in earth or things in heaven 2. Now how Christ could be a curse is harder there is a thing intrinsecally and fundamentally cursed and there is a thing extrinsecally and effectively cursed none but he that sinneth is intrinsecally and fundamentally cursed for in this regard its a personall evâ—ll Christ was not intrinsecally abhominable hatefull and an execrable thing to God Objâ—ct But if Christ suffered all that we was to suffer for our sinnes then as God must in â—ustice abhorre and hate with a hatred of abhomination the sinner and the sinner is such an one as God must let out his displeasure against him so must God hate and abhorre his person therefore Gods displeasure not only persued Christ by way of punishment that extrinsecally he was cursed but also the Lord in justice behoved to hate and abhoâ—re the person of the Son of God with the hatred of abhomination that he intrinsecally should be a curse as well as the sinner in whose person he stands Ans. Christ the surety behoved to suffer all and every punishment due to the Elect either in the same kinde and coyne as death or in the equivalency and in as good for there were some punishments that may be well changed the one in the other as death naturall or by violence was changed in the death of the crosse we have no ground to think if Christ had never come to die for us that the death of all mankinde must have been the death of the crosse so Gods hating and abominating the sinner must bee and was changed in Gods forsaking of Christ when he complained My God my God c. in regard this was all as penall and sad to Christ as the other to wit to be abominated and hated in our persons as cursed of God not to say that it was not congruous to the condition of him who is the Son of the eternall God by nature and by an unspeakable generation to be in his person abominated and abhorred of God as a man intrinsecally cursed as the sinner who sinneth in person is and not to adde also which may be said the kinde of punishment this not this is arbitrary to the Law-giver now the Apostle saith not Christ was cursed but Gal. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was made a curse for us extrinsecally a curse as 2 Cor. 5.21 God made him sinne for us that is what was penall in the curse and sinne and whatever was congruous and sutable to his holy person that the Lord Iesus came under sure as Christ took on him our nature so he changed persons and names with us legally he was made the sinner and the sinner made the Sonne there was reciprocation of imputation here Christ was you legally
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
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