which are for us and the soule injoying Christ possesseth Christ and not it selfe loveth Christ not it selfe liveth in Christ not in it selfe injoyeth Christ not it selfe solaceth it selfe in Christ not in it selfe beholdeth Christ and his beauty not it selfe nor his owne beauty so that mind will love desire hope joy sight wondring delighting are all over in Christ not in it selfe And all this further confirmeth the point in hand that Christ crucified and laid hold on by faith is a desirable and a drawing lover PART III. All men I will draw all men The parties drawne to Christ is the third Article in the doctrine of Christs drawing and they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men It is a great question betweene us and such as are for universall attonement and grace universall as many Anabaptists in England now are what is meant by All men in which these are to be observed 1. The state of the question 2. The mind of the Adversaries 3. Our minde 4. The clearing of places alledged by the Adversaries 5. The answering of that principall doubt what faith is required of all within the visible Church 6. The uses of the Doctrine Of all these shortly The state of the Question The Question toucheth 1. Gods intention and purpose to save man 2. In chusing some to salvation not others 3. Gods purpose in sending Christ to dye for some not for others The first Article is called universall grace the second conditionall or which to me is all one vniversall election to glory and so no Election The third is the question touching the universalitie of Christs death or a fancied universall attonment made by Christ for all I cannot particularly handle all the three For the first God ingageth all men as Christs debters thus far that it is mercy that they live or have any opportunity of seeking God what ever be the means naturall or super-naturall whereas for the sin of Adam God might by a like justice have destroyed the world and all mankinde vanity is penally inflicted on all the servants for treason of the Master against the King of Heaven and earth but in Christ there be two mitigations 1. One is that the servants are not destroid for the sin of the Master 2. That as the fore-fated Lord is restored so the sick servants groaning under vanity shall bee delivered from that bondage they come under for the sinne of man Rom. 8.20 21 22. Hence it is though we be out-laws by nature that now by a priviledge of grace from the Mediator the Tenents receive and lodge the Master because Christ hath taken off the Statute and Act of forfeiture 2. No man living on earth but he is beholding to Christ though many know him not for common helps of providence and experiences do teach him some more of God by nature 3. The sound of Christ God revealed in the Gospel in the Apostles ministery is declared and is gone to the ends of the earth and to the Nations Psal. 19.4 Rom. 10.18 But some say these words Have they not heard have relation to v. 14. the hearing of the Gospel or the publishing of the glad tidings of the Gospel to all and every one of mankind and must be meant of that same hearing Ans. It relates to hearing of God revealing himselfe in the meanes of salvation say the Adversaries But then the question is Whether these meanes be the preaching of the Gospel or of the same God revealed as Creator by the Sun Moon and Stars who is revealed in the Gospel and salvation by him Now the Sun and Stars and heaven declare the glory of God and sound forth his praises and salvation through Christ by this sense to all and every Nation and to every single person without exception not onely when Paul wrote this to the Romans but when David penned the 19. Psalme what difference then between the Iewes to whom God revealed his Testimonies and the Gentiles to whom God made no such revelation Psal. 147.19 20. Deut. 4.33 34 c. Deut. 5.25 26. Psal. 78.1 2 c. Psal. 81 4 5. and this sound if it be the Gospel preached to as many as see the Sun and ever when they see the Sun then at that time and to this day the Sun and Moone must be sent Apostles and Preachers by whose words and Ministery all and every man that seeth the Sun then and now and to Christs second comming are obliged to pray to God in Christ and to beleeve and Faith comes by hearing the Sun Stars night and day preach Christ for sure the same hearing of the Gospel v. 18. must be understood which is spoken v. 14.15 for if the one be an hearing of the Gospel by the Apostles which produceth faith and salvation and the other a hearing of Sun and Stars in the book of the Creation This produceth not faith and salvation by the confession of the Adversaries 2. The Apostle shall not answer his own Objection Ver. 18. If all both Jew and Gentile have not heard the Gospel its unpossible they can beleeve for faith cometh by hearing the Gospel from their mouth who are sent of God and if they hear not they must be excused because they beleeve not in Christ of whom they never heard The Apostle must answer yea but they have heard the Gospel Why they heard the Sun and the Stars preach Christ and salvation by him to the farthest ends of the earth for sure David in the literall and native sense of that 19. Psalme speaketh of such dumbe Preachers Now this is no answer at all for Sun and Stars are not sent of God to preach salvation by Christ. 2. Faith comes not by hearing the creatures preach Christ. 3. The Prophets and Apostles not the dumbe and livelesse creatures have pleasant feet on the Mountains to preach peace as it is verse 14 15 16. cited from Isai. 52.7 Nah. 1.15 But the native sense of the words v. 18. is but a meer allusion in Scripture phrase to Davids words Psal. 19. It is neither citation nor exposition of them but an using of Scripture language in comparing the Gospel to the Sun the sound of the Gospel preached to the sound of the glory of the Creator in the works of heaven and earth to show how ample the preaching of the Gospel under the New Testament is to wit that it is not preached to one Nation of the Jewes only as of old but to all nations to the Jewes and to the foolish people by whom the Lord provokes the Jewes to jealousie as is clear v. 19 20. and that voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice is gone to the ends of the earth is the voice of the twelve Apostles of the Lambe who preached the Gospel to Nations of all kinds to Iewes and Gentiles it s not the voice of the creatures the heaven and earth but a meer allusion to that voice Psal. 19. for the words have no sense
hadst rather he should fall into a swoone in the streets as open to him and lodge him and hast had open back doores for harlot lovers O bee ashamed of sleighting free love 2 Dispised love turneth into a flame of Goâ—pel-vengeance a Gospel-hell is a hotter furnance then a law-hell No man spinn hell to himself out of the wool of unbeleeving dispair If Christ be so willing to redeeme and draw his own all and can goe as neer hell as seven devils Have noble and broad thoughts of the sufficiency of Iesus to save 1. Consider and say with feeling and warmnesse of bowels to Christ all the redeemed familie that are standing up before the throne now in white and are fair and clean and without spot were once as Black mores on earth as I am now some of them were stables of uncleannesse to Sathan now they aâ—e chaâ—t virgins who defiled nâ—t themselves with women before the Lamb the mouâ—hs â—hat sometimes blasphemed are now singing the new song of the Lamb of Moses the servant of the Lord. 2 What love is that that there is a hole in the rock for ravens of hell to fly into as doves of heaven and a chalmer of love in the heart of Christ for pieces of sinfull clay 3. Fair Iesus Christ can love the black daughter of Pharoah he has found in his heart to melt in love and tender compassion toward a forlorne Amorite a poluted Hittite it breaks his heart to see the naked foundling cast out into the open fields dying in goared blood Christ can love where all do loath It s much hee can love a sinner thou art but a sinner hee has not blotted thy name out of the New Testament imagine thou heard him say sinner come to me Lost man suffer me to love thee and to cast my skirt of love over thee Doâ— but give him an hearty â—ay Lord consâ—nt and take him at his word Never rest till thou be at such a nick of the way to heaven as no backslider can attaine to We are too soon satisfied with our own Godlinesse and goe not one steppe beyond these that has cast out of themsâ—lves one Devil and the next day take in seven new fâ—esh devils and the end of these men is worse then their beginning they are redemned and bought and washen in profession and righteous in themselves those that have no more must fall away a Sheep in the eyes of men and a Sow at the heart must to the mire again sit not down till ye come 1. to bee willing to sell all and buy the pearle 2. Till ye attain to some reall and personall mortification that is a subduing of lusts a bringing under the body of sinne a heart-deadnesse to the world from this because your Lord died for you and has crucified the old man I mean not a morall mortification of Antinomians to beleeve Christ has crucified your lusts for you as if you were obliged by command of the letter of Law and Gospel to no personall mortification that ye may be saved never think ye are redeemed till yee bee redeemed from the walking in the wayes of the present evil world from all iniquitie from your vain conversation draw not breath rest not till ye come to this as ye would not turne back sliders in heart Redemption beleeved maketh men crown Christ as their King and such to whom Christ is made redemption must assert and confesse Christ a perfect Redâ—emer the King of his Church Those that are unpatient of his yoak of Government would set another king over Christ a Magistrate who by office ruleth not by the woâ—d but by civil Laws testifie they are unwilling to have Chriâ—t their Lord in their life who will not have him theiâ— Lord in the Church and his ordinances the great controversie that God has with England is sleighting of Religion the not building the Temple the increase of blasphemies and heresies fear that Christ reigne over them 33. If I be lifted up from the earth I will draw all men unto me The fourth considerable article in the drawing is the terminus ad quâ—m the person to whom all mâ—n are drawn It is saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me This is not a word which might have been spared as there is no redundancie nothing more then enough in the Gospel so Christ is no person who may bee spared but who ever bee one Christ must be the first peâ—son take away Christ out of the Gospel and there remaineth nothing but words and remove him from the work of redemption â—t is but an empty shadow Yea remove Christ out of heaven I should not seek to be there this is a noble and divine to me I will draw all men to mee 1. It concernâ—th us much what weâ— leave If wee leave the earth it is but a clay foot-stool and a mortall pâ—rishing stage and the house of sorrow and my dying fellow-creature if we leave sinne we leave hell the worm that never dieth vâ—ngeance and eternall vengeance is in the womb oâ— sâ—nne to leave father and mother and all the idols of a fancied happinesse is nothing But to whom we go to Christ or not to such an one as God the substantiall and eternall delight of God O that is of hâ—gh concernment 2. This to me coming out of the mouth of Iesus Christ is all and all its heaven its glory its salvation its new paradise it s the new city iâ—s the new life it s the new precious elect stone laid on Zion the new glory the new kingdome There is a greater emphasis an edge and marrow of words and things in this to me then in all the scâ—ipture in all earth and heaven and all possible and imaginable heavens 1. Why is Israel loosed hear the cause Psal. 81.11 Israel would none of mee Why drink they â—otten waters and Ciâ—terns of hell Oh here is the cause Ier 2â— 1â— Be astonished O heavens why for my people have committed two evils Ah these two are hundreds and millionâ— they have forsaken me the fountain of living waters Is not Christ crying in all the Gospel who will have me who will receive me is not this the Gospel-quarrell Iohn 5.40 Ye will not come to me that yee might have life it s no sport to die in sinne its a sad fall to fall into hell Ioh. 8.21 Then said Iesus again unto them I go my way and ye shall seek me and shall die in your sinnes whither I goe ye cannot come 3. If ye look to any other it cannot save you but one look on him would make you eternally happy and you have iâ— Esa. 45.22 Look unto me and be saved all the ends of the Earth for I am God and there is none else come and have heaven for one look for one turning of your eye and when destruction commeth that the Church shall be like two or three olive berries lefâ— and
but to him who can reveale God to me Christ is the bosome the heart the only new and living way and door to God all creatures Angels Men Saints are strangers to God The substantiall the essentiall the lâ—ving intellectuall Image and being God must reveale God Christ saith to Philip Ioh. 14.9 He that hath seen me hath seen the Father open Christ and you open God enjoy Christ and you enjoy God come into Christ and you come to a new world to a new all to an new infinite Ocean and you fall in the bosome of a Godhead 4. To me as to all perfection and compleatnesse of fulnesse they are but all streames and shaddows and emptinesse while you come to Christ poore nothing is an empty bottome to a sinner Ioh 1.16 Out of his fulnesse have all we received even grace for grace this is fountain fulnesse Gods fulnesse Col. 2.9 For in Christ is fulnesse it selfe 2. Not fulnesse going and comming there a fulnesse in the Sea but it is ebbing and flowing a fulnesse in the Moon but decreasing and growing an fulnesse in the creature but going and comming up and and down but in Christ there dwelleth a fulnesse it is with Christ new Moon and full Moon and dawning and noon-day all at once 3. All fulnesse dwelleth in Christ there is fulnesse of beauty in Absolom but not of truth and sincerity fulnesse of wisdome in Salomon but not fulnesse of constancy he gave his heart to pleasure and folly fulnesse of policy in Achitophel but not fulnesse of holinesse and faithfulnesse to his Prince yea it was fulnesse of folly to hang himself fulnesse of strength in Sampson but not fulnesse of faith soundnesse courage of minde he was strong in body but soft and impotent in minde and was overcome by an woman there is an hiatus a hole and some emptinesse in every creature an Angels fulnesse sitteth neighbour to pure nothing the Angel may be turned â—nto nothing and is by nature capable of folly But in Christ there is all fulnesse 4 But as every fulnesse is not all fulnesse so every fulnesse is not the fulnesse of the God-head theâ— to me it s as much as the Elect are drawn to Chriâ—â— as the choycest the rarest amongst all 2. So amongst all choise things and all relatâ—ons he is the first and most eminent and gloâ—ious among Kings Revel 1.5 The Prince of the kings of the earth Revel 10.16 The King of kings the Lord of lords Among Prophets the Pâ—ophet raised out of the inwâ—rd part of the Brethâ—en Deut. 18.18 among Priests the highest and great the eternall Priest after the order of Melchizedech Heb. â— 1 Heb. 7.17 among gods he stands he 's alone the onely wise God 1 Tim. 1.17 Among Angels the Angel of the Lords substanciall presence the Arch-angel the head of Angels Esai 63.9 1. Thes. 4.16 Col. 2.10 Among beautifull things the flowre of Jesse the rose of Sharon the lilâ—y of the valleys faiâ—er then the children of men Isai. 11 1â— Cant. 2.1 Psal. 45.2 there is such grace created in no lips yea uncreated grace is in no face but in his only among shepherds the chief shepherd 1 Pet. 5.4 among Armies the standard-bearer and Chief amongst ten thousand Cant. 5.10 amongst Creatures the first-borne of every creature Col. 1.15 among Hâ—irs the Heir of all things Heb. 1.2 among those that were dead and is alive againe and the fruit that groweth out of death Christ is the fiâ—st-born from the dead Col. 1.18 and the first fruits of them that sleep 1 Cor. 15.20 among sonnes he is Gods first begotten sonne Heb. 1.6 his only begotten sonne 1 â—ohn 4.9 among Saviours none to bee named a Savioâ—â— under heaven but he only Acts 4 12. neither is there salvation in any other the first among brethren Rom. 8.29 the first born among many brethren In a word hee iâ— the choise and the first of the flock the flower the first glory the standerd-bearer of heaven the heart the rose the prime delight of heaven the choisest of heaven and earth the none-such the chiefe of all bâ—loveds Some have one single excellency some another Abraham was excellent in faith Moses in his choâ—se of Christ above all the treasures of Egypt David in his sincerity having a heart like Gods heart But Christ hath all eminency of grace in one Some are Gods that shal die as men Christ the Prince of life was dead but can die no more Some are wise but he is wâ—sdome it selfe some are faire but Christ is the beauty and brightnesse of the Fathers glory Wee are apt to have low and creeping thoughts of Iesus Christ and to undervalue Christ. 3. There 's need of an Angel-engine framed in heaven of a tongue immediateâ—y created by God and by the infinite Art of omnipotency above other tongues to speak of the praises of â—hrist and that Pen must be moulded of God and the Ink made of the river of the water of life and the Paper fairer then the body of the Sunne and the heart as pure as innocent and sinlesse Angels who should write a Book of the vertue and supereminent excellency of Iesus Christ All words even uttered by Prophets and Apostles come short of Christ. Imagine that Angels and Men and millions of created heavens of more then now are should build a Temple and a high Seat or Throne of Glory raysed from the earth to the highest circumference of the heaven of heavens and millions of miles above that highest of heavens and let the timber not be Cedar or Almugge trees nor the inside Gold of Ophir seven times refined but such trees as should grow out of the banks of the pure River of water of Life that runneth through the street of the New Ierusalem and overlayd with a new sort of Gold that was found above the Sunne and Starres many degrees above the Gold of Ophir and let the stones not bee Marble nor Saphires nor Rubies nor digged out of the excellentest earth imaginable but more reâ—â—ined then elementary nature can furnish let every stone be a starre or a peece of the body of the Sunne and let the whole fabrick of the House exceed the glory of Solomons Temple as farre as all precious stones exceed the mire in the streets and let Iesus Christ sit above in the highest Seat of Glory in this Temple as hee dwelt in Solomons Temple the chair should bee but a created shadow too low and to base for him This is not yet like the Lords expression by the Apostle shewing how eminent and high Christ is Phil. 2.9 Wherefore God also hath more then exalted him hee saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath highted or exalted Christ but God hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-highted and super-exalted him and hath gifted to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name above all names that is reall honour above all expression above all thoughts if
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
can terminate bound and lill a glorified soule but Christ enjoyed Abraham Moses Elias the Prophets the Apostles all the glorified Martyrs and Witnesses of Jesus Christ especially now being clothed with majesty and glory with Christ must be more lovely objects then when they were on earth and if Christ were not there would appeare more then they doe but the Saints have neither leasure nor heart to feed themselves with beholding of creatures but sure all the eyes in heaven which are a faire and numerous company are upon onely onely Jesus Christ The father hath no leasure to look over his shoulder to the son nor the husband to the wife in that City Christ takes all eyes off created things there it s enough for Angels and Men to study Christ for all eternity it shall be their onely labour to read Christ to smell Christ to heare and see and taste Christ All the eyes of that numerous hoast of Angels and Men shall be on him and hee is worthy and above the admiration the thoughts and apprehensions of all that heavenly Army 4. Then Christ shall appeare a farre other Christ in heaven then we doe apprehend him now on earth not that hee is not the same but because neither we have eyes to see him in the Kingdome of grace as he is narrow vessels cannot receive Christ diffused in glory as hee now is nor doth Christ make out himselfe in that latitude and greatnesse to us now as hee is to be seen and enjoyed in the heavens 1 Joh. 3.2 We shall then see him as hee is What doe wee not now see him as hee is No wee see him as hee is in report and shadowed out to us in the Gospel the Gospel is the Portraiture of the King which hâ—e sent to another Land to be seen by his Bride but the Bride never seeth him as hee is in his best Sabbath-Robe-Royall of immediate glory till shee be married unto him So Kings and Queens on earth wooe one another And 5. In heaven Christ is to speak so in the element prime fountaine and seat of God as God where hee sheweth himselfe to be immediately seen and enjoyed and it s as it were by the second hand by Messengers words mediation that wee enjoy Christ here hee sendeth to us rather then cometh in person An immediate touch of thâ— apples of the tree of life while they yet grow on the tree of life is more then derived and borrowed communion To see Christ himselfe the red and white in his owne face to heare himselfe speak to see him as hee is and in his robes of Majesty now at the right hand of God is in thousand thousand degrees more then all the pictured if I may so speak and shadowed fruition we have here The Gospel is but the Bridegrome's Mirror and Looking-glasse and our created Prospect but O his owne immediate perfume his mirrhe the oyntments and the smell that glory casteth in heaven who can expresse 6. We never see all the in-side of Christ and the mysteries of that glorious Arke opened till the light of glory discover him Thousands of excellencies of Christ shall then be revealed that wee see not now 7. O what delights hee casteth forth from himselfe The river of life is more then a sea of milk wine and honey To suck the brests of the consolations of Christ and eat of the clusters that grow on that noble Vine Jesus Christ and take them off the tree with your own hand is a desireable and excellent thing The more excellent the soyle is the wines the apples the pomegranates the roses the lillies must be the more delicious and the nearer the sun the better the more of summer the more of day the more excellent the fruits of the Land are Beleeve it the wines of that Paradise grow in a brave Land O but Christ is a blessed soyle roses and lillies apples of love that are eternally summer-greene are sweet that grow out of him the honey of that Land the honey of heaven is more then honey the honey of love pure and unmixt must be incomparable 8. The Mediators hand wipes the foule face and the teares off all the weeping strangers that come thither hee layeth the head of a friend under his chin between his brests Joh. 14.3 Revel 21.4 Death is cryed down paine sicknesse crying sadnesse sorrow are all acted and voted out of the House and out from all the inhabitants of the Land for ever and ever 9. It must be a delightsome City that hath ever summer without winter ever day without night ever day-light without sun or moon or candle-light because the Lord God giveth them light Revel 22.5 No danger of sunburning or summer-scorching or winter-blasting all morning without twy-light all noon-day without one cloud for eternity is joyfull light and day and summer flowing immediatly from the Lamb is admirable 10. 1 Joy 2 full joy 3 fulnesse of joy 4 pleasures 5 pleasures that last for evermore 6 and that at Gods right hand yea 7 in his face is above our thoughts Psal. 16.10 11. 11. O the musick of the Sanctuary the sinlesse and well-tuned Psalmes the songs of the high Temple without a Temple or Ordinances as we have here and these exalting him that sits on the Throne for evermore All which with many other considerations are strong drawing invitations to come to Christ. Asser. 5. Christ draweth with three sorts of Generall Arguments in this Morall way The first is taken from pleasure this is the beauty that is in God 1. That is in a communion with God 2. The delectation we have in God as love-worthy to the understanding For the drawing beauty of God a word 1. Of Gods beauty 2. Of Gods beauty in Christ. 3. Of the relative beauty of God in Christ to Men and Angels 1. Beauty as we take it is the lovelinesse of face and person arising from 1. the naturall well contempered colour 2. the due proportion of stature and members of body 3. the integrity of parts as that there is nothing wanting for bodily perfection So beauty formally is not in God who hath not a body Nor speake we of Christs bodily beauty as Man Then beauty by analogy and eminently must be in God So as there be foure things in the creature to make up beauty to the bodily eyes and there be by proportion those same foure things in God for if beauty be good and a desirable perfection in the creature it must bee in an infinite and eminent way in God as the perfection of the effect is in the cause If the roses lillies medowes be faire hee must be fairer who created them but in another kind If the heavens starres and sunne be beautifull the lovely Lord who made them must have their beauty in an high measure Zech. 9.17 How great is the Lords goodnesse how great is his beauty What then is the beauty of God I conceive it to be The
72.12 All Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall serve him it s meant of Christ and in the letter cannot be true if many refuse him to be their King Psalm 2.9.2.3 Lâ—k 19 14. Psal. 110.1 So is it said Psal. 22.27 All the ends of the world shall remember and turne to the Lord and all the kindreds of â—he Nations shall worship before thee Now that he meaneth of spirituall turning to God and of Repentance is cleare Vers. 18. For the Kingdome is the Lords and he is the Governour among the Nations Vers. â—3 A seed shall serve him it shall be counted to the Lord for a Generation Except there be a restriction of this All how will Arminians eschew this that all and every man of the heathen shall repent and be a holy seed devoted to the Lord as his Righteous ones For sure the same expression of all Nations Esai 40.16 are taken for all and every one of mankinde Psalm 66 9. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy name Esai 66.23 And it shall come to passe that from one new Moone to another and from one Sabbath to another shall all flesh come â—o worship before me saith the Lord. Let Arminians speake if all flesh that commeth before God from Sabbath to Sabbath under the New Testament to worship be as large and comprehensive as the same expression Esai 40.6 All flesh is grasse Sure the latter comprehendeth all Adams Sonnes without exception even including infants the former cannot beare so wide a sense So Gen. 12.3 In thee shall all the Families of the earth be blessed Gen. 22.18 If the meaning be that without any figure or exception all and every family be blessed in Christ then shall I inferre that all the families of the earth without exception are justified by faith in Christ Gal. 3.10 11 12 13.14 And that the Nations of the earth without exception are heires of the promise have right to strong consolation are fled for refuge to lay hold on the hope laid before them and have anchored thâ—ir hope up within the veilo whither the fore-runner Christ hath entred for of these Nations the Apostle expoundeth the promise Hebr. 6.13 14 15 16 17 18 19 20. So Esai 27.6 Israel shall blossome and bud and fill the face of the world with fruit then shall there bee none on earth but the blossoming Iâ—rael of God Rom. 11.26 And so all Israel shall be saved as it is written there shall come out of Sion a deliverer c. These that Paul calleth all Israel Esaiah 69.20 21. calleth Jaakob and the seed and the seeds seed Esaiah 59.19 So shall they feare the name of the Lord from the West and his glory from the rising of the Sunne Mal. 1.11 For from the rising of the Sunne even to the going downe of the same any name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall bee great among the heathen saith the Lord of Hosts If from the East to the West and in all places of the Gentiles men feare the name of the Lord then sure the whole inhabitants of the earth between the rising of the Sunne to the going downe of the same must bee converted to Christ and offer prayers prayses spirituall service to Christ except some restriction be made the most part from the East to the West are enemies to the Gospel And how would Arminians triumph if so much were said for universall Redemption as here is said for universall Regeneration and Conversion of all except we say there must be a figure a Senechdoche of All for many Or Christs all and universalitie of converted ones must bee here meant Joh. 1.9 That was the true light that inlighteneth every one that commeth into the world What Even infants who come into the world and all and every one of Adams Sonnes it cannot bee true in any sense except it be meant of the light of the Gospel that yet never came to the halfe part of the world For Vers. 10. The world knew him not and Vers. 6. There was a man sent from God whose name was John ver 7. the same came for a witnesse to beare wâ—tnesse of the light that all men through him might beleeve Can any divinity teach that God intended that all and every mortall man should beleeve by him that is by the Ministery of John the morning starre which was to fall and disappeare and shine no more at the rising of Christ the Sunne of righteousnesse 1 Joh. 2.27 Yee need not that any teach you but the anointing that yee have received teacheth you all things Why should then fewer have the Spirit of holy unction in them then the world for whom Christ is a propitiation and all the visible Saints that John writeth unto 1 Joh. 1 2. 2.1.2 4.9 God sent his onely begotten Sonne to the world that we through him might live nor need we flee to that exposition ever and anone that Christ dyed for all that is all ranks of men For All is put in Scripture ordinarily for many as Deut. 1.21 Psal. 71.18 Ier. 15.10 and 19.9 and 20.7 and 23.30 and 49.17 Ezech. 16.27 Exod. 33.10 Col. 1.28 Isai. 61.9 Gen. 41.57 Mark 14.4 Joh. 3.26 Acts 17.31 and 10.38 Mark 1.37 2 Cor. â— 2 Luke 24.47 and 4.15 Isai 2.2 3. Otherwise I could say Christ died for no man because the Scripture ascribeth an universality to the wicked Jer. 6.28 c. 9.2 Mic. 1.7 1 Iohn 2.15 16. and 1 Iohn 5.19 And surely that election and redemption move both in the same spheare and or be of the free love of God is cleare to me from that place Ioh. 3.16 on which Arminians confide much for Gods love to save mankinde by the death of Christ is the very love of election to glory of such certaine persons as the Lord therefore gives grace to beleeve because they are ordained to life eternall so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many and the number of beleevers and of the chosen to life are equall Acts 13.48 Ioh. 10.26 Rom. 8.29.30 1. That love cannot bee a generall confused antecedent conditionall love offered to all the world on condition they beleeve for that the Scripture freeth thousands of the sinne of unbeliefe of that love if Christ come not to them and speake not Ioh. 15.22 and Paul saith Rom. 1.14 How shall they beleeve in him of whom they have not heard Now the loved world Ioh. 3.16 is obliged to beleeve 2. That love that is the cause of Christs death is Ioh. 15.13 the greatest love that is it is such a giving love whereby Christ gives his Sonne that with him hee cannot but give his Holy Spirit faith and salvation yea and all things Rom. 8.32 But the conditionall generall love is not the greatest love for the Lord beareth not the greatest
every man descended of Abraham are not blessed in Christ. 1. Rom. 9.7 Because they that are the seed of Abraham they are not all children but in Isaac shall thy seed be called v. 8. They which are the children of the flesh are not the children of God but the children of the promise are counted for the seed Now Christ hath a spirituall seed of a more narrow compasse then all the Nations of the earth Isaiah 53.10 He shall see his seed Christ marrieth not with the cursed seed and many Nations such as for many Generations never heard of Christ are under the Law and under a curse but the Nations are blessed and all Nations say they quantum ad Deum in Gods intention in the Covenant of Grace that God made with all the Nations if they would embrace and receive Christ but that they are not actually blessed fully redeemed and saved in Christ is their fault Ans. The Scripture expounds Scripture better then Arminians and the Apostle Hebr. 6. resolveth us that All the Nations of the earth v. 17. are the heires of promise those who have fled for refuge to lay hold on the hope set before them who have anchored their soules by hope within the vail and hath Jesus for their forerunner v. 17 18 19 20. 2. He expounds the blessing of Abraham and of his seed not of any conditionall and far-off intention of God but of Gods actuall blessing of Abraham and his spirituall seed whom the Lord multiplied v. 14. Nor was it ever fulfilled in all the Nations of the earth they were never heires of the promise our Exposition is made good and by it the promise and oath of God fullfilled and his Covenant accomplished not by the Arminian glosse 3. Paul expoundeth Abrahams seed Gal. 3.16 to be Christ and his seed Rom. 11.26 So all Israel shall be saved This was the Israel to whom the Covenant by oath and promise was made For the Redeemer shall come out of Zion and shall turne away ungodlinesse from Iacob 27. For this is my covenant unto them when I shall take away their sins Acts 4.33 Great grace was on them all yet not on Ananias and Saphira who were of that visible number Isai. 40.5 And the glory of the Lord shall be revealed and all flesh shall see it Psal. 86.9 All Nations whom thou hast made shall come and worship before thee and shall glorifie thy Name O Lord That is expounded Isa. 2.1 All Nations shall flow to the mountain of the Lords house What All nations without exception No v. 2. Many people shall say Come yee and let us goe to the mountain of the Lords House Hag. 2.7 And the desire of all Nations shall come did all Nations quantum in se so farre as lay in them desire Christ no such thing 2. All skilled in the Mother languages and all Divines say that the Particle Ali is taken pro singulis generum vel pro generibus singulorum all and every one of kinds and for the kinds of all though not absolutely excluding any kind 1. The word All is in materià necessarià in a necessary matter taken for all and every one God made all Nations of one blood Acts 17.26 He knowes the hearts of all men Acts 1.24 Rom. 3.12 All have sinned Rom. 5.12 2 Cor. 5.10 1 Tim. 4.10 Jam. 1.5 Phil. 2.10 11. 2. All without exclusion of particular men in a contingent matter is sometime so taken Matth. 26.33 Though all be offended Luke 6.26 Rev. 4.26 3. When all is spoken of Gods works for men or in men especially works of meer grace opposite to mens works All men then is not taken in the largest sense as M. Moor imagines So our Text I when I am lifted up from the earth will draw all men to me cannot be meant of all men without exception 1. Because its a clear restriction of calling of multitudes under the Messiahs Kingdome after his death and cannot but speak against an universall drawing in the times of the Old Testament 2. Christ drawes not all to himself by the Gospel because thousands hear not of him not virtually for we read of no calling or drawing of Christ lifted up on the Crosse and crucified by the works of Nature So God blesseth all Nations not all and every one God saveth all Israel and turneth away iniquity from Jacob and forgiveth the sins of Israel and God only saveth and only pardoneth beleevers But will Mr. Moor say God saveth and pardoneth all and every man in Israel Rule 3. There is hence a third Rule that many is placed for all the elect as Matth. 10.28 He gave himselfe a ransome for many Mark 14.14 This is my blood of the New Testament that is shed for many as Rom. 5.15 Through the offence of one many were dead that is all were dead So the sheep of Christ Joh. 10.11 the scattered sons of God Joh. 11.52 His people Matth. 1.21 His brethren Hebr. 2. That he died for must be exclusive of those that are not his sheep not his brethren not his people not the Sons of God When there is mention of a singular priviledge bestowed on friends whom Christ is to make friends Ioh. 15.13 though it be bestowed on them in regard of their present ill deserving when they are enemies Rom. 5.10 sinners 1 Tim. 1.15 unjust 1 Pet. 3.18 lost Luke 19.10 As the necessity of the prerogative of redemption and ransome of free grace cleareth As In thy seed shall all the Nations of the earth be blessed Paul expoundeth it exclusively in thy seed only Gal. 3.16 So Deut. 10.20 Thou shalt fear the Lord thy God and serve him Christ expoundeth it Luke 4.8 exclusively Thou shalt serve only the Lord because its the prerogative of God to be worshipped as its a prerogative of grace to be the ransomed and redeemed of God Deut. 21.8 and 7.8 Exod 15.15 Luke 1.68 Gal. 3.13 1 Pet 1.18 Revel 5.9 and Revel 14.4 Isai. 1.24 and 44.23 and 35.10 and 51.10 Jer. 31 1â— and the manner of Christs dying in regard of application is exclusive by confession of party and as is clear Luke 2.11 and 1.68 69 70. Luke 2.30 31. Heb. 2.17 Rom. 8.34 Revel 5.9 Rule 4. In the matter of our Redemption especially in the New Testament and prophecies of the Old of the same subject Christ died for all pro generibus singulorum for men of all Nations some of all kinds 1. Because God speakes so of our salvation as Ioâ—l 3.28 which was fulfilled Acts 2.17 And it shall come to passe in the last daies saith God I will poure out my Spirit on all flesh that is people of all Nations as v. 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and Judea Cappadoâ—ia c. And of all Sexes v. 17. Sons and daughters Of all ages â—ong and old All conditions servants and handmaids Verse 5. And there were dwelling at Jerusalem Jewes devout men out of every Nation under