hard for Christ Ergo his prayers are better heard then the prayers of the Saints except our prayers be folded in his prayers they cannot be answered The perfume the sweet odours of Christs prayers are so powerfull and strong as comming from God-man in one person they must be both asking and giving desiring and granting praying and hearing flowing from the same person Christ. When our prayers goe to heaven Christ ere they come to the Father must cast them in a new mould and leaveth to them his heart his mouth though the Advocate taketh not the sense and meaning of the Spirit from them yet Christ presenting them with his perfume he removeth our corrupt sense so as they are Christs prayers rather then ours Hebr. 13.15 Let us by him as our High Priest offer the sacrifice of praise then of prayers also to God continually The offering is the Priests aswell as the peoples Revel 8.3 and farre more here because Christ by his Office is the onely immediate person who maketh request to God for us Romanes 8.34 From heaven Hence Christ troubled in soule and afflicted beleevers on earth keep correspondence and compliance with heaven 1. Christs prayers in his saddest dayes have their returne from heaven Posts and Messengers fly with wings between God and a Soule in a praying disposition possible ten Posts in one night Prayer hath an Agent lying at the Court of heaven and an open eare there Psal. 18.6 Hee heard my voyce out of his temple and my cry came before him even into his eares Christ takes care that the Messenger get presence and be quickly dispatched with a returne Psal. 102.19 The Lord ere the Messenger come looked down from the height of his Sanctuary Vers. 20. To heare the groning of the prisoner to loose those that are appointed to death So Lam. 3. Teares lie in heaven as Solicitors with God untill hee heare Mine eye trickleth down and ceaseth not Vers. 50. Till the Lord look down and behold from heaven 1 King 8.30 Heare thou in the heaven thy dwelling place and when thou hearest forgive saith Solomon Isai. 63.15 Look down from heaven and behold from the habitation of thy holinesse Our Saviour hath appointed the Post-way in that Prayer Our Father which art in heaven We have a Friend there who receives the Packet An high Priest set at the right hand of the throne of Majesty Heb. 8.1 Who hath passed into the heavens Heb. 4.14 And is made higher then the heavens Heb. 7.26 And liveth for ever to make intercession for us Vers. 25. 2. In Christs hardest straits comfort came out of this aire Luk. 22.43 When hee was in his saddest agony there appeared to him an Angel from heaven strengthening him In his lowest condition when hee was in the cold grave among the dead heaven was his Magazin of help and comforts Mat. 28.2 An Angel of the Lord came down from heaven and rolled away the stone Heaven came to his bed-side when hee was sleeping in the clods 3. The Saints have daily traffiquing with heaven O my dear Friend my Brother my Factor is in that Land Psal. 73.25 Whom have I in heaven but thee What are not Angels Prophets Apostles and Saints there Yea but wee have no acquaintance by way of mediation in that Land but Christ hee is the choice Friend there 1 Cor. 15.47 The second Man both first highest second and all is the Lord from heaven 4. All our good every perfect gift comes from heaven Jam. 1.17 Manna came not from the clouds How then Joh. 6.32 My Father giveth you the true bread from heaven We are ill lodged in bits of sick and groning clay our best house is in heaven 2 Cor. 5.2 We groning desire to be clothed with our house from heaven 5. The earth is but the beleevers Sentinell or at best his Watch-tower but our hope is in heaven 1 Thes. 1.10 Wee wait for the Son of God from heaven Our life and treasure is there Mat. 6.20 Lay up treasure for your selves in heaven Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our city-dwelling and our haunting is in heaven Phil. 1.21 What acquaintance have yee in heaven what bloud-friend have you in that Land The wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the man of the earth And Psal. 17.14 Save me from men of time men of this life Are you a Burgesse of time or a Citizen of the earth or a man of the higher Jerusalem Imagine there were a new-found Land on earth and in it there be twelve Summers in one Yeare all the stones of the Land are Saphyres Rubies Diamonds the clay of it the choicest gold of Ophir the trees doe beare Apples of life the inhabitants can neither be sick nor die the passage to it by sea and land is safe all things there are to be had for nothing without money price or change of commodities and gold is there for the gathering if there were such a Land as this what an huge navie would be lying in the Harbours and Ports of that Land how many Travellers would repaire thither Heaven is a new Land that the Mediator Christ hath found out it is better then a Land where there is a Summer for every Moneth of the Yeare there is neither winter nor night there the Land is very good and the fruits of it delectable and precious grace and peace righteousnesse joy of the Holy Ghost the fruits of that Kingdome Rom. 14.17 are better then Rubies Saphyrs or Diamonds Christ the tree of life is above all Lands on earth even his alone and there 's no need of price or money in this Kingdome grace is the cheapest thing of the world wine and milk are here without money and without price Esay 55.1 It s a Land that stands most by the one onely commodity of Grace and Glory Oh there is little traffiquing with heaven when was you last there It is an easie passage to heaven David who often prayed even seven times a day was often a day there Prayer in faith is but one short Post thither Oh wee have too much compliance with the earth A voyce The third particular in this Returne is the Manner In an audible voyce the Lord answereth him The multitude heard this voyce though they understood it not Wee read not often of an audible voyce from heaven to Christ onely at his Baptisme there was a testimony given of him from heaven Mat. 3.16 17. and at his Transfiguration Mat. 17. of which Peter speaketh 2 Pet. 1.18 And this voyce we heard when we were with him on the holy Mount The Lord in the hearing of men gives a testimony of his Son Christ and his good cause Hee was accused because he made himself the Son of God hee prayes to God and calleth him Father openly a voyce from heaven openly answering acknowledgeth him to be the Son of God though they knew not the Lords testimony from heaven God maketh a good cause
never to bee repeated did that which all the thousands of reitâ—rated Sacrifices were never able to doe that he is no dying Priest but lives for ever to intercede for us at the right hand of God And for what is all this but that we should beleeve the aâ—sufficiency of Christ to save and because wee have too low thoughts of Christ as conceiving him to bee but a man or lesse then an Angel or a common Priest that can do no more by his blood as touchâ—ng remission of sinnes then dying Priests could do wiâ—h the blood of beasts and that he is dead and now when we sinne he cannot advocate for us at the right hand of God that his redemption he brings in is not eternall yea all this saith that saving faith rests upon Christ as God as able and compleatly perfect and sufficient to save though sinners doe not in the formall act of faith beleeve his good will decree and intention to redeem and save them by name 5 I should think that these who have high and precious thoughts of the grace tendâ—r mercy perfection and sufficiency of Christ to save all that beleeve and fiducially rely on Christ as a Saviour sealed for the wâ—rk of Redemption though they know not Gods minde touching their own salvation in particular have such a faith as the Gospell speaks of and doe savingly beleeve that Christ came to seek and to sâ—ve that which is lost to save sinners that Christ is the Son of the living God the Saviour of mankind and this no Divell no temporary believer no hypocrite can attaine unto Obj. 1. But I believe not then that I am in particular redeemed and without that I am a stranger to Christ for Devils and Reprobates may believe all the generall promises of the Gospel Answ. 1. It s true in that act formally you believe not you are redeemed in particular yet virtually and by good consâ—quence you believe your own redemption in particular and so you are not a stranger to Christ. 2. It s true Devils and Reprobates may yeeld an assent of mind to the generall promises as true but it s denyed that they can rest on them as good as worthy by all meanes to be embraced or thâ—t in heart and affections they can intrust the waight and burthen of their soule on these generall promises or that there is any taste of the honey and sweetnesse of Christ in these promises to their soule as it is with the soules that fiducially rest upon Christ in these promises Object 2. Suppose I know of a ship offering to carry all to a land of life where people are never sick never die have Summer and day light and peace and plenty for ever upon condition I should believe the good will of the Ship-master to carry me to that land if I know nothing of his good will to me in particular I have no ground to believe I shall ever enjoy that good land so here if I know nothing of Chrâ—sts good will to me how can I believe he shall carry me to the heavenly Canaan Answ. Yea suppose what is in question that to be perswaded of the good will of Christ the owner of the ship to carry you in particular is the condition upon which he must carry you but that is to be proved there is no other condition but that you rest on his good will to carry all who so rest on him and that is all Object 3. But I cannot believe Answ. You are to believe you cannot believe of your self and of your own strength but you are not farther from Christ thaâ— you are farre from your self Object 4. It s comfortable that Christ the Physitian came to heal the sick but what is that to me who am not sick nor of the number of these sick that Christ came to heal for any thing I know Ans. It s true it s nothing to you that Christ came to heal the sick cure the distemper of sin is on you you want nothing but that the Spirit working with the Law let you see your lost condition and the Gospel-offer be considered and compared with your estate But whether you be of the number of these sick that Christ came to heal is no lawfull doubt and comes not from God for what that number is or whether you be one of that number or no is a secret of the hid counsell of election to glory a negative certainty that for any thing yee know you are not of the contrary number nor are ye excluded out of that number is enough for you to father kindnesse upon Christ though he should say from heaven thou art not a Son Object 5. I shall never have ground of assurance to believe Christs good will nor either hope or comfort in the Gospel covenant or promises if Christ dyed for a few elected and chosen absolutely to glory for all must be resolved on doubtsome hopelesse sad and comfortlesse grounds by your way thus These for whom Christ laid down his life and have ground of assurance of hope and comfort in Christs death and in the Gospel promises are not all men and all sinners but only some few handfull of chosen ones by name such as Abraham David Peter Mary Hannah c. and not one more not any other But I am one of these few handfull of chosen ours by name I am Abraham David Peter Mary Hanna c. and of no other number therefore I have ground of assurance of hope and comfort in Christs death and in the Gospel-promises Now the Proposition is poore comfortlesse and a very hopelesse field to all within the visible Church and the assumption to the greatest part of mankind evidently false because many are called but few are chosen and so the syllogism shall suggest a field of comfortlesse and hopelesse unbelief and doubting yea of dispairing to the farre largest part of mankind whereas the doctrine of the Lords good will to save all and every one of mankinde and of redeeming all and covenanting in Christ with all removes all ground of unbeliefe and doubting from any offereth grounds of faith hope and comfort in the Gospel of peace to all Answ. 1. We shall consider what certaintie and assurance of faith Arminianâ— furnish to all and every on from the Gospel 2. What the Scripture speaks of the assurance hope and comfort of al and every one and 3. The argument shortly shall be answered as for the first that Arminians mâ—y make their syllogâ—sm of assurance hope and comfort in Christs death as large as Christs death they must exâ—end the Gospel-comfort and hope to the heathen who never â—eard of these comforts now how this can be let us judge a very learned and eminent Divine sheweth from the matter it self and confession of Amayrald an Arminian that twelve Apostles could not in so short a time have gone through the whole world yea they must have passed many partâ—cular
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
and by law and yee are Sonnes in him The Law was a bloudy bond and our names and soules were inked with the blood of the eternall curse but blot out saith Christ my brethrens names out of the bloody bond and writ in my name for blood and the curse of God and there was a white Gospel-bond drawn up and the Elects names therein Then the two writs runne this in the new Covenant Christ was made a curse and lyable to pay all our debts and law-penalties to the blood and death and the poore sinner eternally blessed in Iesus Christ even to perfect imputed righteousnesse and everlasting life Christ changed your bleeding even to the second death and made it blessings for evermore to new and everlasting life Vse 1. If Christ dyed such a violent and painfull death then death violent or naturall is not much up or down 1 Sweet Iesus had it to his choice hee would choose the sowerest of deaths to go to the grave in blood Christs winding-sheet was blooded a good prince a reformer of the house of God Iosiah dyed in blood Many of the worthiest that dyed in faith dyed not in their beds were Heb. 11.35.36.37 tortured had tryall of bonds and imprisonment they were stoned they were sawne asunder were tempted were slaine with the sword The first witnesse in the Christian Church after the Lords ascension Steven a man full of the holy Ghost and of faith was stoned to death Psal. 79.2 The bodies of thy servants have they given to be meat to the foules of the heaven the flesh of thy Saints to the beasts of the earth Many thousand Martyrs have been burnt quick extreamly tormented with new devised most exquisite torments as to be rosted on a brander to be devoured with Lyons and wilde beasts 2. Violence more or lesse is an accident of death as it is the same hand folded in or the fingers stretched out violent death is but death on horse-back and with wings or a stroak with the fist as the other death is a blow with the palmes of the hand Naturall death is death going on foot and creeping with a slower pace violent death unites all its forces at once and takes the Citty by storme and comes with sowrer and blacker visage Death naturall divides it selfe in many severall bits of deaths old age being a long spun out death and nature seemes to render the Citty more willingly and death comes with a whiter and a milder visage the one has a salter bite and teeth of steele and yron the other has softer fingers and takes asunder the boards of the clay-tabernacle more leasurely softly tenderly and with lesse din as not willing that death should appeare death but a sleep the violent death is as when apples greene and raw are plucked off the tree or when flowres in the budde and young are plucked up by the rootes the other way of dying is as when apples are ripened and are filled with well boyld summer-sap and fall off the tree of their own accord in the eaters mouth or when flowers wither on the stalk Some dying full of days have like banquetters a surfet of time others are suddenly plucked away when they are greene but which of â—he wayes you die not to dâ—e in the Lord is terrible yee may know yee shall dye by the fields yee grow on while ye live a beleever on Christ breaths in Christ speaks walks prayes beleeves eateth drinketh sickens dies in Christ Christ is the soyl he is planted in hee groweth on the banks of the paradise of God when hee falleth hee cannot fall wrong some are trees growing on the banks of the river of fire and brimstone when God hâ—ws downe the tree and death fells them the tree can fall no otherwise then in hell O how sweet to be in Christ and to grow as a tree planted on the banks of the river of life when such dye they fall in Christs lap and in his bosome be the death violent or naturall its all one whether a strong gale and a rough stormie shoar the childe of God on the new Ierusalems dry land or if a small calme blast even with rowing of oars bring the passenger to heaven if once he be in that goodly land 2. To dye in faith the righteous has hope in his death is the essentiall qualification to be most regarded that is the all and sum of well dying make sure work of heaven and let the way or manner violent or naturall be as God will it s amongst the indifferents of death Saints have dyâ—d either way to dye in Christ in the hope of the resurection is the fair and good death to die in sinne Ioh. 8.21 that is the ill death and the black death 3. To dye ripened for eternity is all and some it s said of some they dyed full of dayes Object How is a man full and ripe for death Answ. In these respects 1. When the man is mortified to time and is satisfied with dayes he desires no more life he lies at the water side near by death waiting for winde and tide like a passenger who would fain be over the water so dying Iacob in the midst of his testament Gen. 49.18 Lord I have waited for thy salvation Lord when shall I have fair passage Iob saith chap. 14.14 All the time I am on the sentinell or the time of my warfare I will wait till my lasâ— change come So Paul saith Phil. 1 2â— having a desire to be dissolved and to bee with Christ which is farre better the man desires not to stay here any longer 2. He would goe to Sea when all his land-busines is ended the Courts are closed and if the Sunne bee low and near his setting loe the way ends with the day see the lodging hard at hand 2 Tim. 4.7 I have finished my course I have kept the faith 8. henceforth is laid up for mee a crowne of righteousnesse Sweet Iesus ere he dyed said It is finished all is done hee is on the skaffold and nods on his executioner Death friend come doe your office I pray you see your task be ended 3. The man seeth the crowne hee is come to the stone wall or the hedge of Paradise and seeth the apples of life hanging on the tree and hears the musick of heaven Steven Acts 7.50 I saw heaven opened 4. He goes not away pulled by the hair but willingly gladly Heb. 11.8.15 They desire a better country Iob 5.26 Like a shock of corne in his season it would bee the losse of the corne to bee longer out of the barne death shall not come while it be welcome Iob. 7.3 As the hired servant panteth for the shaddow so hee for death All these four were in Iesus Christ. Had Christ so much pain in his death that his death and the crosse were all one so as hee had five deaths on him at once foure on his body death on every hand death on
heaven 2. There should have been no Gospel no actuall redemption on earth no Gospel-song of Ransomed ones in heaven Worthy is the Lambe c. Had sinne never been there had never been one whisper nor voyce in heaven of a Lambe sacrificed and slaine for sinners there had been no Gospel-tune of the now-eternall song of free grace in heaven there had been silence in that blessed Assembly of the first borne of any Psalme but of Law-musicke men obeyed a Law without being in debt to the grace of a Mediator and therefore they live eternally 3. Grace free grace should never have come out on the stage as visible to the eye of Men and Angels 4. If sinne had never broken in on the world the Guests of free grace that now are before the throne and once were foule and uggly sinners on earth Mary Magdalene with her seven Devils Paul with his hands once hot and smoaking with the bloud of the Saints and his heart sicke with malice and blasphemy against Christ and his followers and the rest of the now-whit and washen ones whose robes are made faire in the bloud of the Lambe and all the numerous millions which none can number whose heads now are warmed in that best of lands with a free crowne and are but bits of free grace should not have been in heaven at all as the free-holders and tenants of the exalted Redeemer the man Jesus Christ there had not beene one tenent of pardoning mercy in heaven But O what depth of unsearchable wisdome to contrive that lovely plot of free grace and that that River and Sea of boundlesse love should runne through and within the banks of so muddy Inkie and polluted a channell as the transgressions and sinnes of the Sonnes of Adam and then that on the sides and borders of that deepe River should grow green budding and blooming for evermore such Roses and Paradice-Lilies smelling out heaven to Men and Angels as pardoning mercy to sinners free and rich grace to traitors to the crowne of heaven the God-love of Christ Jesus to man Come warme your hearts all intellectuall capacities at this fire O come ye all created faculties and smell the precious ointments of Christ O come sit down under his shaddow tast and eat the apples of life O that Angels would come and generations of men and wonder admire adore fall down before the unsearchable wisdom of this Gospel-art of the unsearchable riches of Christ. 13. If then love and so deep Gospel-love be despised broken men sleighting surety-love and marriage-love and then dying in such a debt as trampled on Covenant-love bloud-love must be areasted with the saddest charge of Gospel-vengeance I would have saved you and yee would not be saved comming from the mouth of Christ must be a seale to all the curses of the Law and a vengeance of eternall fire beyond them But we either in these sad times will have the grace of Christ a Cypher and yet to doe all things which is the Antinomians wanton licentiousnesse or free will to doe all things and grace to doe nothing but that nature should be the umpire and Soveraigne and grace the servant and vassell which is the Arminians pride for feare they be beholden to Jesus Christ and hold heaven on a writing of too free grace sure the Gospel goeth a middle way and the difference of Devils white or black should not delude us for both are black and tend to the blacknesse of darkenesse and shift the soule of Christ and break up a new North-west way to heaven that our guid to glory may not be the Captaine of our salvation who brings many children to glory but either loose licence without Law or lordly pride without Gospel-grace Now the very God of peace establish us in his truth and in such a thorny wood of false Christs and false Teachers give us the morning-star and his conduct to glory who knows the way and is the way the truth and the life Yours in the Lord Iesus S. R. A TABLE OF THE Contents of the Treatise OPening of the Words Pag. 1. It is good in our minde to act our sufferings ere they come Pag. 2.3 Parts of the Text. Pag. 3. Five particulars touching Christs soule-trouble 3. How pure and heavenly Christs affections are 3.4 Our affection are muddy 4.5.6 The perfection of Christs affections 4.5 What peace Christ had with his soule-trouble 6. A troubled soule consisted with the personall union and how this must be and how it can be 7.8 God exacted not satisfaction for sinnes by necessity of nature 8. The way of grace how lovely 9. Christ in soule-trouble and yet the union not dissolved 9. Familists teach that Christ is incarnate in beleevers 10. Christ suffered in his soule kindly and not by concomitancie only 11. Christs precious soule lyable to suffering 11. We are to beare death patiently seeing Christ dyed 12. No wonder all things bee lyable to change since Christ was in soule-trouble 12.13 What love in Christs undertaking for us 13. Christ cast up his accounts and saw what hee was to give out and what to get in in his suffering for us 14 Loves way of saving man 14 Our softnesse and selfe-wisdome in suffering 15.16 Our mis-judging of God under the crosse 16 Our coldnesse of love to Christ. 17 Evangelick love is more then Law-love 18 Sinnes against love are wounding 18 What a soule troubled for sinne is 19 Christs being over-clowded incomparably the greatest soule-trouble that ever was 19 Christ was to bleed for sinne as sinne 21 According to the fulnesse of the presence of the God-head so heavie was Christs love 21 Antinomians errours touching the nature of sinne 23 Antinomian errours touching doubtings sorrow for sinne confession c. 23.24 D. Crisps Libertinisme that Paul Rom. 7. personateth the person of a scrupulous man and had no reall cause to sorrow for feare or confesse sinne 24.25 M. Archer in the like errour 25.26 Trouble of unbeliefe for sinne is sinnefull 26 Some fits of the ague of the Spirit of bondage may recurre and trouble a beleever 26.27 Loves-Jelousies and doubting argue faith 27 Doubting may consist with faith 27 Dangerous and unsound positions of Antinomians touching trouble for sinne in the justified 28 Doubtings proveth not a soule to be under a covenant of works 29 The Jewes under the Old Testament justified might be troubled in soule for sinne as we they and we justified by the same grace 29 Trouble for sinne is and ought to be in those who are delivered from obligation to eternall wrath 30.31 No Law-wakening in us by nature 32 How the Saints need joy after sin rather then after affliction 33 Sinne is pardoned otherwise then in removall of obligation to eternall wrath 34 The double dealing of Antinomian Preachers in confession of sinnes in publick their confession being onely in regard of unbeleevers mixed with beleevers 34 A two fold pardon of sinne 1. A relaxation from eternall 2. From
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
of his own free will not from any mystinesse or intrinsecall darknesse of the object hath cast a covering over the thoughts of mans heart that they are not seen clearly to any other Men or Angels Nor could humane Societies now in the state of sin subsist if but the father could read the heart of the sonne Nor have Angels good or bad any immediate Princedome over free will nor would I say Satan is the Author yea or the immediate Tempter to all sinnes many sinfull thoughts and wicked acts are transacted in this darke chamber of presence the heart of man to which Satan can have no personall accesse neither with his eyes to see nor his hands of power to stirre or move in them The heart is the privie garden weeds grow there without Satans immediate industry he may knock or cast fire-balls over the wall or in at the windowes or send letters and messages in but hee cannot immediatly talke with the heart or act immediatly on the will wee are to keep this virgin-love of the heart to Christ hee can ravish it and none but hee It s the will that maketh the bargaine in sinning With all keeping keep the heart Wee make away the created dominion over free-will that God gave us in our creation 3. Satan hath a Princedome in 1. knowledge naturall 2. in acquired knowledge In naturall because hee is a piece of light a lamp once shining in heaven but now for his sinne smoking and glympsing in hell The naturall intellectualls of the Devill are depraved not removed It s a question if hee can remaine a Spirit if that candle were extinct by which hee beleeveth there is a God but trembleth Jam. 2. The acquired knowledge of the Devill is great hee being an advancing Student and still learning now above five thousand yeares and hee that teacheth others becometh more learned himselfe He is the great Mint-master and Coyner of knowledge in Magicians Wise-men Soothsayers Sorcerers is a carefull Reader in turning over the pages of the book of Nature and the whole works of Creation But still Satan studieth man better then man doth himselfe hee knoweth nature in generall may sin and that corrupt nature must sin hee observeth second inclinations of humour complexion temper of body disposition ere hee tempt as no Sea-man sailes till hee know how the wind bloweth and hee learned that by the Prophets and experience which hee saith Luk. 4.34 I know thee who thou art the holy one of God 4. Hee hath a particular Princedome of Power legally over mankind till Christ set them at liberty as the Executioner hath over the condemned man from the Judge Heb. 2.14 Christ tooke part with the children of flesh and bloud that through death he might destroy him that had the power of death that is the devill Vers. 15. And deliver them who through the feare of death were all their life time subject to bondage Satan from mens sins hath a sort of conquered Princedome till the Sonne of God make us free Joh. 8.36 And this Princedome hee keepeth over all the sons of disobedience as their father Joh. 8.44 as the king of the bottomlesse pit And we have no ground to say that Satan at the day of judgement leaveth off to be king because the damned and the Devill and his Angels are said to be tormented together in everlasting fire Mat. 25. for communion in paine maketh not Satan to have no Angels under him or damned men whom hee torments Quest. But how keepeth Satan still power over Job Peter to winnow them and afflict them in this life if Christ have cast him out of his Princedome Answ. 1. It s meere service for the trying of the Saints and mortifying of their lusts not dominion not any legall power such as he hath over the Sonnes of disobedience whom he keepeth captives at his will 2. In relation to Satan it is a meere grant of permission as a Noble-man forfeited for treason and kept some yeares in prison before he dye hath the life-rent of his own Lands for his necessity not by heritage as before but by a grant or gift of grace from the bounty of the Prince and State so hath Sathan not by grace to himselfe but by a grant of meere permission as it were his life-rent to tempt winnow and try the Saints so long as Satan is in the way to his full doome in Hell Now if Christ had not spoiled Satan and dissolved his workes the use of this power had beene as it were heritage to Satan in regard the Law giveth him a sort of right over sinners not made free in Christ. Yet I doe not say it s his proper right because Satan sinneth in tempting any to sinne yet the temptation as it falleth passively on the Sonnes of disobedience is a worke of Divine justice and as it falleth on the Saints an act of spotlesse and holy dispensation for most just reasons known to God 2. Satan is a prince in regard of magnificence called a Prince a Prince of the aire a God for he hath a royall army under him the Devill and his Angels are a great hoast Revel 12.9 The Devill and Satan and his Angels were cast out Vers. 7. The Dragon and his Angels fought with Michael and he hath Legions garisoned in one poore man hee hath kept the fields above these five thousand yeares with a huge and mighty army both by Sea and Land Ephes. 6.12 For wee wrestle not against flesh and bloud but against Principalities and powers against the rulers in the darkenesse of this world against spirituall wickednesse in high places Heere bee great persons in eminent places and they can leade armies against us and have in every single souldier a strong garrison of concupiscence and fleshly lusts that warre against the soule 1 Pet. 2.11 And the flesh is a strong Fort-royall a towre of imaginations which exalt themselves against a strong King the Lord Jesus and cannot bee his captives but by the mighty power of God 2 Cor. 10 5. The Devill is not a despicâ—ble and poore enemy to be despised it is not good warre-wisdome to despise a meane enemy farre more should we not sleepe but watch and be sober When the Peerâ—s of hell and Princes and Rulers in high places who have the vantage of the Mount above us are against us 3. Satans Princedome is especially seene in tempting to sinne which that it may be better cleared I shall shortly shew what a temptation in generall is 2. Open Satans power in tempting To tempt is to take a triall of any to try what is in them therefore the neerest end of tempting is knowledge Now the waies or manner of bringing out this knowledge rendreth the temptation good or ill for God tempteth and Satan tempteth So Temptation is a working upon the senses reason inclinâ—tion affections by which any is or may be moved under the colour of good toward that
eternall life to all and every one upon faire conditions if their free will play the game of salvation and damnation handsomely as if Christ were not free wills choisest tutor 4. All and every man are received in this covenant in the new state of reconciliation grace and favour and justification from any breach of the Law or the first covenant all are once fairely delivered both young and old from damnation and wrath all the heathen are reconciled and justified by Christ in his blood and all sinnes now are against the 1. Covenant of grace Christ and all mankinde now beginne to reckon on a new score 2. Though the ship be broken and all mankinde sent to Sea to die there yet so are they cast over board as Christ the surety of a better Covenant is made the great vessell that ship-broken men may if it seeme good to Lord free will swimme unto and so come safe the second time to land 3. So as there be two Redemptions in Christ two Justifications by grace 4. Yet neither the tydings of this new covenant made with all men nor this state of reconciliation or justification are ever revealed to the thousand part of mankind and though all and every one be under this Law of Faith and Covenant of Grace yet is this obliging and supernaturall Law never promulgate to millions of mankind whom it obligeth to obedience so farre forth as by the good industry and improving of common gifts of nature or rather the hire and merit of men out of Christ to make a conquest of the preached Gospell and Christ free will doing its best 5. All and every Mothers sonne and children of Adam are called and invited yea and Christ by our Text draweth all and every man though they will not be drawn say they the sole cause of election reprobation of salvation damnation lying on mans free will 6. All and every one are furnished with all externall meanes of salvation with sufficient grace and absolute indifferenciâ— and power of free will to say ay or no to the drawing of Christ and purchase by industrious improvement and carefull husbanding of the common gifts or relicts of nature and their new sufficient grace if they could give it a name to us a farther degree of grace while they conquesse the Preaching of the Gospell and the grace of conversion Yet so are they let Christ doe his best as all may be converted or not any one at all but all lost and all may persevere in grace and be saved as not one men shall be damned and all may so totally and finally fall away from grace as not one man may persevere but all be eternally lost if free will use his owne liberty notwithstanding of the Lords eternall decrees of Election or Reprobation or of Christs death the strength of free grace the intercession of Christ at the right hand of God the unchangeable love of God for all these can doe nothing to marre the absolute and independent free will of men to worke as it listeth for either wayes Propos. 1. Election is the decree of free grace setting apart certaine definite individuall and particular men to glory 1. The men chosen and drawne are by head designed Jaakob not Esau before the children had done good or evill though Esau be elder Isaak must be the Sonne of the promise father and mother were free grace rather 〈…〉 of Abraham and Sarah now paâ—led natures 〈…〉 Eâ—mael Peter and John not Judas the Sonne of 〈…〉 Abraham and his house worshipping Idols beyond the 〈◊〉 is singled out not any other the Lord sets his love on 〈◊〉 Jews because he loved them Deut 7.7 When their Father 〈…〉 Amorite and their mother an Hittite and they dy◠〈…〉 bloud Ezech. 16.3.4.5.6.7 not any one of the rest of the Canaanites the Tribes of Judah is the King by Tribe not any of the rest of the Families Low Jephtahs Family not anâ— of the rest of the sonnes of that Family None of the seven sonnes but the dispised shepheard the ruddy Boy singing after the Ew's David forgotten by all as none of the number 2. They are pointed out with the finger with pronownes Psalm 87.5 And of Sion its said this man Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and man shall be born in Sion Esai 49.1 The Lord hath called me from the womb from the bowels of my mother hath hee made mention of my name Thou art head or member or of which the Prophet spake it s all one in the mouth of God by name from eternity John Anna c. Esai 43.1 O Israel feare not for I have redeemed thee I have called thee by thy name thou art mine So the Lord points them out with the finger Esai 49.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold these shall come from farre and behold these from the North. North-land men and from the Sea Ilanders or from the West West-land men so it may be read and these from the land of Shimin Ezech. 36.20 These are the people of the Lord. Hebr. 11.13 All these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 died in the Faith they are named and told by the head Revel 14.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are thrise in one Verse These are they that are not defiled with women these are they that follow the Lambe whithersoever he goeth These were redeemed from amongst men 3. They are defined by their countrey Esai 19.18 Five Cities of the land of Egypt shall speake the Language of Canaan Vers. 24. In that day Israel shall bee the third part with Egypt and Assyria even a blessing in the midst of the Land Vers. 25. Whom the Lord of Hosts shall blesse saying blessed be Egypt my people and Assyria the worke of my hand Zephan 3.10 From beyond the river of Ethiopia my suppliants even the daughters of my dispersed shall come .4 Their names are particularly inrolled in the Lambes booke of life Luk. 10.20 Revel 13.8 Revel 20.15 As Citizens of some famous incorporation or Senators that governes a Citie are written in the booke of Records of the King or Citie so these that are to follow the Lambe cloathed in white are booked in the publike Register of heaven in the minde of God to be members of the heavenly Society 5. It was no blind bargaine that Christ made hee knew what he gave hee knew what he got Christ told downe a definite and certaine Ransome as a told summe of money every penny reckoned and layed and he knew who was his own and whom and how many by the head and name he bought there is no hazard that one come in in the lieu and roome of another Joh. 10.14 I am the good Shepherd how is that made good He hath particular care of all the flock by the head he knowes how many and who are his if any bee not his if any be sicke or lost or wandered away that proves a good Shepherd I know my sheepe
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
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
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
decree as the Painter that draws the whole body exactly but forgetteth to draw one of the five fingers and in the mean while that circumstance which we wrestle most against in our thoughts was specially intended of God how often doth this fire our thoughts and burn them up with fretting Had I done this I might have eschewed this heaviest and saddest calamity Had I gone to Sea when the winde and Sailers called me but the fourth part of an houre sooner I had not been in dry land where I am now butchered to death so had I but spoken a word I might have saved all this losse and labour had not this man come in with an ill counsell and one unhappy word many hundreth thousands had not been killed in battell and Martha Ioh. 11.21 is upon this distemper for she saith to Iesus Lord if thou hadst been here my brother had not dyed She would say it was an ill hap Christ was unluckily in another place when my brother dyed but the wise decree of God had carved these circumstances so that Christs absence was especially decreed in that affliâ—tion ver 15. Iesus said plainly Lazarus is dead and I am glad for your sakes that I was not there to the intent that yee may believe c. Look up in the affliction to the sadest and blackest circumâ—â—ance in the crosse infinite wisdome was not sleeping but from eternity with understanding and counsell the Loâ—d decreed and frâ—med that sadest circumstance even that Shemei a subject should curse David his Prince and that he should harge him with blood againâ—t Saul of which he was mâ—st free and at that time and no other time when he was flying for his life from his Son Absolom but all these sad circumstances were moulded and framed on the wheels of the decree of him who deviseth all shapes our woes according to the counsell of his will We would have our Lord to remove the gall the worm-wood and the fire-edge out of our crosse and we lust for some more honey and sugar of consolation to be mixed with it it were good if we could by grace desire three ills to be removed from our crosse 1. That of its nature it be not sinfull such as hardnesse of heart we may in our election and choyce pray that it be not both a sinfull plague of God on the soule and a judgement to us 1. We may pray that the affliction may be circumstanced and honeyed with the consolations of Christ and with faith and patience and a spirituall use of the affliction 3. We may pray it may not be a burthen above our back and such as we are not able to bear and this we may as lawfully chuse and pray as say Lord lead us not into temptation Vse 3. Was there shame and reproach on Christs crosse fie on all the glory of the world let us not think 1. too much of this peece airy windy vaine opinion of mens esteem and the applause it s but a short living hungry Hosanna when your name is carried through a spot or bit of this clay-stage for a day or two they 'll wonder at you but nine nights Christs fame spread abroad through all the countrey and now hee is shamed and a reproached man now the whole people cry out away with him away with him crucifie him the ground of mans glory is his goodlinesse or graciousnesse his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his endowments and brave parts and all this glory Esai 40.6 is as the flower of the field his glory has a moneth and lives the poore twelfth part of a year and Herod is gone to the worms and his silks rotten and gone and Shebna is tossed like a ball in a large place and must hear this Esai 22.18 Thou shall die in a strange land and there the chariots of thy glory shall be the shame of thy Lords house it s an earthly thing Phil. 3.19 Whose glory is their shame who minde earthly things Hos. 4.7 I 'le change their glory into shame and when Epharim glories in children God sews wings to that glory and it flies away Hos. 9.11 As for Ephraim their glory shall flie away as a bird The tenne Tribes boasted of their strength and multitude but the Lord saith Esai 17.4 The glory of Iacob shall be made thin 2. God in a speciall manner sets himself in person against this glory Esa. 23.9 The Lord of Hoasts has purposed to staine the pride of all glory and to bring into contempt all the honourable of the earth Esai 10.12 I 'le punish the glory of the high looks of the King of Assyria Habac. 2.16 The Lord layes a right curse on Chaldees glory the cup of the Lords right hand shall be turned into thee and shamefull spâ—ing shall be on thy glory 3. It s the sweet fruit of Christs death and abasement that we learn to lay down our credit under the Lords feet Phil. 2. Let the same minde be in you that was in Christ Iesus O that must be a high and an aspiring mind for he was the high and lofty one nâ— he teaches all his to be abased ver 6. who being in the form of God thought it no robbery to be equall with God ver 7. but he emptied himselfe he was full of majesty and glory but he made himselfe of no reputation an empty thing and took upon him the form of servant and was made in the likenesse of men and humbled himself ah let never man go with high sailes nor count much of worlds glory after Iesus Christ ah our reputation name is as tender to us as paiper as our skin a scratch in it or a rub is a provocation cannot be expiated as if we minded in the airy cloud of mens fame to fly up to heaven and frothy fame were as good to lay hold on Christ as fervent faith breach of our priviledges of State is more now then blasphemy against God Vse 4. Now if Christ was made a curse for us that we might be delivered from the curse we are comforted in Christs being made a curse for us in regard of 1. Extream love 2. Perfection of blessednesse For this act of love we are assured he that will be made the curse of God for us will be any thing four great steps of love were here every one of them greater then another 1. To be a man 2. To be a dying man 3. To be as a sinning man 4. To be a cursed man Consider these foure as they grow out of the root of love A Spirit sinlesse and holy is a happy thing the Sonne of God being God is a Spirit and so in another condition then man he was above bones and clay and the motion of hot ayr going in and out at the nostrils it s a sort of cumber to carry about a piece of dust of more then a hundreth and fifty bits of clay organs five senses two hands two