want nothing Mercy be satisfied Peace should kisse righteousnesse and warre goe on in justice against a sinlesse Redeemer Angels bowing and stooping downe to behold the bottome of this depth 1 Pet. 1.12 cannot read the perfect sense of the infinite turnings and foldings of this mysterious love O Love of heaven and fairest of Beloveds the flower of Angels why camest thou so low down as to be-spot and under-rate the spotlesse love of all loves with coming â—igh to black sinners Who could have beleeved that lumps of hell and sinne could be capable of the warmings and sparkles of so high and princely a Love or that there could be place in the brest of the High and lofty One for forlorne and guilty clay But wee may know in whose brest this bred sure none but onely the eternall Love and Delight of the Father could have outed so much love had another done it the wonder had been more But of this more else-where Wee may hence chide our soft nature the Lord Jesus his soule was troubled in our businesse wee start at a troubled body at a scratch in a penny-broad of our hyde First There is in nature a silent impatience if wee be not carried in a chariot of love in Christs bosome to heaven and if wee walk not upon scarlet and purple under our feet wee flinch and murmure Secondly Wee would either have a silken a soft a perfumed crosse sugered and honyed with the consolations of Christ or wee faint and providence must either brew a cup of gall and worm-wood mastered in the mixing with joy and songs else wee cannot be Disciples But Christs Crosse did not smile on him his Crosse was a crosse and his ship sailed in bloud and his blessed soule was sea-sick and heavie even to death Thirdly Wee love to saile in fresh waters within a step to the shoare wee consider not that our Lord though hee afflict not and crush not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his heart Lam. 3.33 yet hee afflicteth not in sport punishing of sinne is in God a serious grave and reall work no reason the crosse should be a play neither Stoicks nor Christians can laugh it over the Crosse cast a sad glowme upon Christ. Fourthly we forget that bloody and sad mercies are good for us the peace that the Lord bringeth out of the wombe of warre is better then the rotten peace that wee had in the superstitious daies of Prelats What a sweet life what a heaven what a salvation is it we have in Christ and we know the death the grave the soule-trouble of the Lord Jesus travelled in paine to bring forth these to us Heaven is the more heaven that to Christ it was a purchase of blood The Crosse to all the Saints must have a bloody bit and Lyons teeth it was like it selfe to Christ gallie and soure it must be so to us Wee cannot have a Paper-crosse except we would take on us to make a golden providence and put the creation in a new frame and take the world and make it a great leaden vessell melt it in the fire and cast a new mould of it Fiftly the more of God in the Crosse the sweeter as that free grace doth budde out of the black rod of God to the soule that seeth not and yet beleeveth and loveth the Crosse of Christ drops honey and sweetest consolations Wee sigh under stroakes and we beleeve The first Adam killed us and buried us in two deaths and sealed our grave in one peece of an houre he concluded all under wrath Now how much of Christ is in this Omnipotencie infinite wisedome when Angels gave us over and stood aloofe at our miserie as changed lovers free Grace boundlesse love deepest and richest mercy in Jesus Christ opened our graves and raised the dead Christ died and rose againe and brought againe from the dead all his buried brethren Sixtly we can wrestle with the Almighty as if we could discipline and governe our selves better then God can do Murmuring fleeth up against a dispensation of an infinite wisdome because its Gods dispensation not our owne as if God had done the fault but the murmuring man onely can make amends and right the slips of infinite Wisdome Why is it thus with mee Lord saith the Wrestler Why doest thou mis-judge Christ he who findeth fault with what the Creator doth let him be man or Angel undoe it and doe better himselfe and carry it with him Seventhly we judge God with sense with the humor of reason not with reason the oare that God rolleth his vessell withall is broken say we because the end of the oare is in the water Providence halteth say we but what if sense and humour say a straight line is a circle The world judged God in person a Samaritane one that had a devill if we mis-judge his person we may mis-judge his providence and wayes Suspend your sense of Gods wayes while you see his ends that are under ground and instead of judging wonder and adore or then beleeve implicitly that the way of God is equall or doe both and submit and be silent Heart-dialogues and heart-speeches against God that arises as smoake in the Chimney are challengings and summons against our highest Landlord for his owne house and land Secondly If Christ gave a soule for us hee had no choiser thing the Father had no nobler and dearer gift then his only begotten sonne the sonne had no thing dearer then himselfe the man Christ had nothing of value comparable to his soule and that must runne a hazzard for man The Father the Sonne the Man Christ gave the excellentest that was theirs for us In this giving and taking world we are hence obliged to give the best and choisest thing we have for Christ. Should wee make a table of Christs acts of love and free grace to us and of ouâ— sinnes and acts of unthankefulnesse to him this would be more evident as there was 1. before time in the breast of Christ an eternall coale of burning love to the sinner this fire of heaven is everlasting and the flames as hot to day as ever our coale of love to him in time hath scarce any fire or warmenesse all fire is hot Oh we cannot warme Christ with our love but his love to us is hotter then death or as the flames of God Wee were enemies in our minds to him by wicked workes Col. 1.21 Heires of wrath by nature Christ began with love to us we begin with hatred to him 2. The Father gave his onely begotten Sonne for us how many Fathers and Elies will not let fall one tough word to all the sonnes and daughters they have for the Lord God spared not his Sonne but gave him to the death for us all Earthly Fathers spare clap their Sonnes Servants Friends Magistrates flattering Pastors their people in their blasphemies for him 3. Christ gave his soule to trouble and to the horrour of the
Christ with groanings and sadnesse of Spirit even before his last sufferings so the interruption for a time of the actuall vision of God might stand with Christs personall happinesse as God-man 2. If we suppose there were just reasons why God should command that Angels and glorified Spirits should not actually see God for a time there were no repugnancy in this to their true blessednesse so it fell not out through their sinnes no more then the Sunne should lose any of its nature if wee suppose God should command it to stand still and to be covered with darkenesse many dayes as in Joshuahs time it stood still in the firmament some houres and for a time was covered with darkeness at the suffering of Christ. What an enterposed cloud of covering it was or what a skreene did interrupt the flux of the beames and rayes of the Godhead from actuall irradiation on the soule and faculties and powers of the soule of the man Christ is more then I can determine Certaine it is God was with the Manhood and so neere as to make one person but there was no actuall shining on the powers of the soule no heate and warmnesse of joy but as if his owne infinite Sea of comfort were dryed up he needed a drop of the borrowed comfort of an Angel from heaven Now whether this Angel Luk. 22.43 did wipe the sweat of bloud off his holy body and really serve him that way or if the Angel was sent with good words from the Father to comfort him and say to this sense O glorious Lord courage peace and joy and salvation shall come thy Father has not forsaken thee utterly it cannot be knowne but Luke saith an Angel appeared from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthning him But it was admirable that the Lord of all consolation should stand in need of consolation and a good word from his owne creature or that the great Lord the Law-giver should need the comfort of Prayer or any Ordinance O what a providence what a world is this that God-man sweet Jesus is put to his knees and his prayers with it Come see the Lord of life at a weake passe he is at God helpe me at Teares and sighing God save me This is more then if the whole light of the Sunne were extinguished and it behoved to borrow light from a candle on earth and the whole Sea and Rivers dryed up and they behoved to begge some drops of dew from the clouds to supply their want 2. Christ himselfe refused comfort to himselfe There was a sea of joy in Christ within him but not one drop can issue out on the powers of his soule joy is sad fairenesse black faith feareth and trembleth the infinite All lieth under the drop of the comfort of a creature-nothing Riches beggeth at poverty 's doore the light is dark greennesse withereth and casteth the bloome life maketh prayers against the death of deaths the glory and flower of heaven standeth sad and heavie at the jawes and mouth of hell 3. Mat. 26. Hee prayed to this sense falne on his face to the earth once O my Father remove this cup but hee is not answered Hee knocketh the second time O my Father if it be possible remove this cup. O but here 's a hard world the substantiall Sonne of God knocking and lying on his face on the earth and his Father's doore of glory fast bolted the Sonne cannot get in The like of this providence you never read nor heare of The naturall Son of God cryeth with teares and strong cryes with a sad heavie and low Spirit to his Father hee cannot get one word from heaven nor halfe a glympse of the wonted glory that was naturall and due to him as God O rare and sad dispensation He must cry the third time O my Father remove this cup. We storme â—f the Lord doe not open his doore at the first knock O what hard thoughts have some of God if a floud of love issue not from his face at the first word but the Lords Saints are not to look for a providence of the honey drops of the fattest consolations of heaven in every ordinance of prayer and praises O what a sad administration Psal. 22.2 O my God I cry in the day time and thou hearest not and in the night season and am not silent The Church speaketh sadly to God What can be worse then this Lam. 3.7 Hee hath hedged me about that I cannot get out hee hath made my chaine heavie Yet to open a sad heart in the bosome of a friend farre more to God is much ease but here is worse Vers. 8. Also when I cry and shout hee shutteth out my prayer Psal. 69.3 I am weary of crying my throat is dryed mine eyes faile while I wait for my God It is grace to put a construction of love and faith on the Lord 's not answering our desires These experiences may silence us 1. It may be good that the Lord answer and not good that hee answer now The Saints are often ripe for praying when they are unripe for the mercy of a reall answer and help from God Two things necessitate prayer 1. Our duty to worship 2. Our necessity and straits But on our part wee are not ripe for an answer for any of these being yet not humbled and praying with slow desires little fervour of faith 2. It s possible it be our duty to pray as supposing a reall necessity of what wee need and yet it is not our good that God heare us now No doubt Abraham and Sarah both prayed for a son many years before the one was an hundred the other ninety and nine years old but it was not good that God should heare them till it be a miracle and a new way and more then ordinary providence they were answered 3. God refuseth never to heare us for favours that are non-fundamentalls toward everlasting life but when it s better be not heard then heard Moses might possibly not know a reason but it was better for him that he saw afarre-off the good land more for faith and mortification and heavenly mindednesse which hee saw not then that hee should enter with the people into that land which hee prayed for 4. Not any of the Saints considering that all things worke together for good to them that love God but as they praise God that hee hath heard their prayers so they praise God in some things that their prayers lie at a fast bolted doore and take it well in other things that hee was displeased with them and so that they have cause to be humbled that God did grant their desire Let it be that David prayed for a sonne and God gave him Absalom it s a question if David had not cause to wish hee had never been born 5. God hath equally regulated and limited our desires to be heard and our willingnesse faith submission and patience and our praises according as
when England had often before and have now opportunity they will not lift Christ up on his throne nor put his Crowne Royall on his head but doe put it on their owne head but the judgement is not yet at an end Scotland hath not walked worthy of the Gospel but have fallen from their first love We take not a deliberate list of every limbe thigh legge and member of this nationall wrath and we neither see wherefore we are afflicted nor how For this cause came I to this houre There is some peculiar act of Christs will here holden forth and that is Christs peculiar intention to die for his people in which we are to consider the activenesse of Christs will in dying for man which may be seene 1. In his free offering of himselfe and his service to the Father Psalm 40.6 Sacrifice and offering thou didst not desire mine eares hast thou opened Heb. 10.5 A body that is the office house and instrumentall subject of obedience to the death as the eare is of hearing and obeying the commandements of God thou hast prepared me Vers. 7. Then said I loe I come in the volumne of thy booke it is written of me to doe thy will ô God In these words Christ is brought in as a servant with three excellent quallities 1. Physically he is fitted with a body and a soule to offer to God for us as in a servant there are required strong limbs and armes to endure drudgery in this he was borne of his mother for this sad service his Master furnished him for this even the seed of mans flesh and bloud for suffering 2. There were morall habilities in him promptitude of of will So the Lord is brought in as a Lord and Master in justice crying servant O Sonne and servant Jesus I have a businesse for thee of great concernment At the first word as all good servants doe Christ takes him to his feet and compeares before his God his Master and Lord Loe I come here am I so servants of old answered their Master What service wilt thou command so hard which I will not undergoe Master here 's a body for thy worke here be cheekes for the nippers a face for those that will plucke off the haire a backe for smiting a body for the crosse and the grave Christ as a servant uncovered standing on feet would say Lord send mee thy seruant to the Garden to worke under the burden of thy wrath till I sweat blood bid me goe to shame to scourging and spitting is it thy will I goe up on the cursed crosse and bee made a curse for sinners that I be crucified and die that I goe lower in to the utter halfe of hell the grave which is a sad journey loe here am I willing to obey all 3. There was in Christ not onely willingnesse but delight Psal. 40.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God I delight to doe thy will every servant cannot say this to his Master thy Law is in the midst of my heart 2. His willingnesse to die was a part of his Testament and last Will he dyed with good will and left in Legacy his death and the fruits of it his blessing his heart his love his peace his life to his bride in Testament confirmed by Law to all his poore brethren and friends Heb. 9 17. and John 14.27 Peace I leave in testament with you But the Orphane and the poore friend gets not all that his dying Father and friend leaves in Testament but Christ gives possession himselfe ere he die My peace I give to you but to the point His latter Will was willingnesse to die 3. No externall force could take his life from him against his will John 10.18 No man taketh my life from me but I lay it downe of my selfe I have power to lay it downe and I have power to take it againe Yet lest it should seeme a will-action in Christ and â—o not obedience he addeth This Commandement that is the will of a Superiour have I received of my Father Compelled obedience is no obedience exact willingnesse was a substantiall and essentiall ingredient in Christs obedience Acts of Grace cannot be extorted can yee teare a shoure of raine from God in an extreame drouth or bread from him in your hunger against his will Farre lesse since Christs dying was an act of pure grace can any compell him to dye for man Love arrested his holy will and that made him runne apace to dye for us O blessed be his good will who burned himselfe in the Bush in a fire of free love 4. Though dying be a passion yet Christs dying was both a passion and an action Will added as much perfume and strength of obedience as nature and paine shard-ship shame and abasement could doe his life was not so much plucked from him as out of his owne hand As an Agent he offered his bloud and soule yea himselfe to God through the eternall Spirit Hebr. 9.14 Love was the coard the chaine that did bind Christ to the Altar 5. Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this intention came to this houre so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often in Scripture Not onely his will but the floure of his will his intention was to die for Christs eye and his heart and his love was on his Bride the intention is the most eminent act that Love can put forth Christs eye and his heart being upon his Spouse he made our salvation his end and measure of his love to compasse this end the Lord laid many Oares in the water his rising earely his night watching his toyling his sweating his soare and hard Soule-travell as being heavy with Child of this end O might I have a redeemed people was all his care and his soule was eased when dying bleeding crying he went thorough hell and death and slept in deaths blacke and cold prison and his Redeemed ones in his armes When hee came to the end of this sad journey and found his Ramsomed ones he said I have sought you with a heavie heart faire and foule way sad and weary and all is well bestowed since I have gained you Let us up together to the hill of Spices to our Fathers house to the highest mountaine of Frankincense All that Christ did was for this end That he might deliver us from this present evill world Galat. 1.4 That he might be a ransome for many Matth. 20.28 That we might have life and have it more abundantly Joh. 10.10 That he might seeke and save the lost Luke 19.10 That he might present his wife a glorious Church to himselfe not having spot or wrinkle or any such thing but that she should bee holy and without blemish Ephes. 5.26 27. that wee being dead to sinne should live to righteousnesse 1 Pet. 2.24 Christ came to seeke and travelled ever till he found his desire a redeemed and saved people and then hee rested Even as hee journyed through
day breake and the shadowes flee away Then there is a night on the Church and need of the Moon light of Ordinances so long as Christ by his Ministery remaines in the Shepherds tents feeding his flock in the strength of the Lord and holding forth his presence to his justified ones spotlesse and fair through the imputed righteousnesse of Christ as Lillies while the fairest and most desirable day of that illustrious and glorious appearance of Christ dawn and Paul clearly expoundeth these words Ephes. 4. shewing the terme day of Christs raigne in his Saints by the Ministery of the Gospel and that the Saints and body of Christ are but in the way to be perfected and edified by Pastors and Teachers verse 13. Till we all come to the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. Hence Saints are not perfected till that day 2. The body of Christ is low of stature capable of growing the brides hair groweth she is not of a perfect â—all stature but like a yong girle not yet fit for Marriage to the Lamb Till we meet all in the unity of Faith So I know no active anihilation no evanishing of and ceasing from all acts of the will of God revealed in the law and Gospell that is from praying hearing meditating loving desiring longing after Christ till the day that the shaddowes flee away Then I confesse I shall have no leasure to read on the book of the Old and New Testament or to attend Preaching Sacraments or other ordinances because I need no mirror no portrait of Christ no message of Ministers when I see and injoy himselfe 3. All who have God for their Father and need daily bread and are clothed with a body of clay are to pray for remission of sins not to be led into temptation or sinfull omitting of duties all for whom the blood of Jesus is shed are to declare the Lords death till he come again What ceasing then from duties of Law Love the Spirit and Christ is this where is this fancied annihilation to be dreamed of Scripture knoweth it not Pos. 5. There is a fulness of loveliness in Christ that is begun in us by possession and title in this life but never perfect till the life to come in which there be these 1. Vnion 2. Fruition 3. Rest. 4. Satisfaction 5. Sense 6. Living and acting in Christ. 7. Loving and solacing of the soule of which to hold forth more of the drawing of Christ we say Pos. 6. Christs inviting us to come to him and that before we can invite him speaketh union 1. Such an union as faith can make which ariseth not to the pitch of sight and immediate fruition for its the union of those that are absent one from another in regard of fulnesse of presence 2 Cor. 5.6 Knowing that whilst we are at home in the body we are absent from the Lord John 16.7 Neverthelesse I tell you the truth it is expedient that I goe away Luke 19.12 He said therefore a certain Nobleman went into a farre countrey to receive for himselfe a Kingdome and to return Yet it is the union of those that are so neer as the house and the guest or as two friends that tables together Ephes. 3.17 Ioh. 14.23 Rev. 3.21 2. It s an union of fruition for Christ in some measure is injoyed in this life yet so as the fruition is in part not compleat and full in degrees as it shall be in the life to come it is there for both a fruition of rest and of motion of rest in regard of the present fruition of motion in regard of advancing in the way to a compleat fruition so as is in a journey in regard of practicall love and at its home in regard of love and union of fruition so the soule is both satisfied with bread and hungers no more Isai. 55.2 but delighteth it selfe in fatnesse and thirsteth no more having a present sense of complacâ—ncy and content in the water of life Joh. 4.14 and also the soule is so farre forth not satisfied and its thirst not quenched but that it hungreth and thirsteth for a fuller union and an immediate fruition in which regard the soule is both abroad in its way and motion to have more of Christ and at home and at rest in regard it is fully satisfied exclusively not inclusively because this satisfaction excludeth and anihilateth all choice of another lover then Christ and denies all deliberate comparing of Christ with any other lover as holding and prizing him the chiefe of ten thousand and resolving never to fixe the desire on another Husband or Lover but Christ as Cant. 3.4 It was but a little that I passed from the watchmen but I found him whom my soule loveth I held him and would not let him go untill I had brought him into my mothers house and the chamber of her that conceived me Finding and holding of Christ is as much as there is satisfaction and rest in the fruition of him and yet the Spouses aime to go hand in hand on a journey to the house of the high Jerusalem the mother of us all which with submission I conceive the Spouse calleth her Mothers house doth clearly prove that she is not perfect but in a motion not yet at her journeys end till she come with Christ to the Palace of the Princes daughter the Bride the Lambes wife Revel 21.10 11 12. Hence we see how true that is that the desires are swallowed up into the bosome of infinite Iesus Christ as a little brook is swallowed up when it comes into the Ocean and yet the desires remaine They are swallowed up in Christ in that the soule is at home being quieted and perfected in Christ and are no more restlesse and pained in the journey toward Christ but as heaven is begun on earth so hath David quietness of mind and breaketh forth in praises That the Lord gave him counsell to chuse God himselfe for his portion Psal. 16.5 6 7. So goodly and pleasant is the heritage And now there is no more desire for Christ as a thing absent and the thirst is swallowed up in Christ the soule thirsteth no more Ioh. 4.14 And yet the desire remaineth both in the sweet complacency and liking of the Saints delighting in present fruition and also in an act of longing for the highest pitch of degrees of union just as in the act of drinking thirst is halfe swallowed up in begun satisfaction and thirst remaineth in a liking and a farther desire of a perfect cooling and refreshing overcomming of a full quenching of the appetite Pos. 7. Yet can it not be said but here is a begun satisfaction for Joh. 4.14 Christ injoyed is a draught of the water of life freely given Revel 22.17 That whosoever will may drink of the water of life freely Joh. 7.37 In the last
all the world of Elect and Reprobate all Adams Sons live and die in sin and are tormented with the Devill and his Angels eternally such a thing as life eternall and the Kingdome of heaven is for no use offered or purchased to the redeemed who stand before the Throne and sing praises to the Lambe He is the Lord and builder of his house the Church but he hath no Church but that which cannot be called a Church I know no Article of the Gospel that this new and wicked Religion of universall attonement doth not contradict 11. To beleeve in Christ is to beleeve that omnipotency can save Judas Pharaoh and all every mortall man so they beleeve in Christ But Christ hath purchased sufficient grace to no mortall man because in the obtaining of eternall life to all the world as Arminians say neither faith repentance or grace to beleeve and repent hath any place God might after Christs death have required nothing for our actuall salvation but abstaine from eating the fruit of such a tree and yee have life eternall in Christ. 12. How can Christs satisfaction be imputed to any man seeing it is a meer possible salvation or a power to save that may and doth stand with the damnation of millions that Christ died for 13. Christs dying had in his eye the Sanctification the giving of the Spirit the raising to life the eternall glory of not one man more then another not of Peter of Moses more then of Cain or Judas though he said Joh. 17.19 For their sakes sanctifie I my selfe And v. 24. Father I will that those whom thou hast given me should be where I am that they may behold the glory that thou hast given me 9. I pray not for the world but for them that thou hast given me 14. Christ hath died yet he must by the Arminian way make no Testament appoint no certaine heires but win the dead mans Legacy by free will and have it who will 15. Christ obtained by his death that the Gospel should no more be preached then the Law or faith in an Angel that men may be saved Vse All the doctrine contrary to universall attonement doth highly advance Christ for by it the Lord Jesus as Mediator and our High Priest must be essentially grace and essentially an Ambassador of Grace It is kindly to Christ to save salvation belongeth to Christ as Christ injoy him as a Saviour and yee cannot perish be joyned to him as a Husband and he cannot but love and save his Spouse submit to him as a King and ye must share with him in his Throne his Kings royall Crown was never ordained for another end but that the lustre of the precious stones in that Crown should shine on the face and soules of his Redemed ones Christ came not to destroy but to seek and to save the lost get in union with Christ by faith and the Spirit of the Lord Jesus and he will save you to speak so whether you will or no yee complain of corruption he is a King over the body of sin he is a Priest to sacrifice lusts to preach Christ a dying Redeemer of all and every one of mankind when millions redeemed doe eternally perish is to steal away Christ from the people as thieves in Ieremiahs dayes did steal the word of the Lord it is to make the Lord Jesus as weak and powerlesse a Priest as ever any son of Aaron for his blood no more can take away their sins then the blood of Bullocks or Goats could doe it it s to enthrone free will and dethrone the grace of Christ and to put shame on the Lord Iesus and his blood and though these enemies of the crosse of Christ now croud in in England under the Name of the Godly party yet it was a good Observation of that Learned and gracious servant of Christ Doctor Ames who conversed with Arminans that he could never see a proof of the grace of Christ in the conversation of such men as in doctrine were declared enemies of the grace of Christ. Now for the world All and the World and all Nations it may be demonstrate from Christs will in the Scriptures that if universall attonement and Redemption of all and every one can be proved from these Grammattications Then with the like strength I can prove 1. The conversion of all and every mortall man to saving Faith 2. The eternall salvation of all and every man 3. The eternall perishing of all and every one which must be infinitely absurd and blasphemous And if the good will of God cannot be extended to the end and the efficacious and onely saving meanes tending to this end which are salvation and saving faith with no colour of reason can it be extended to one means of redeeming all and every one rather then to another 1. There is an universall conversion and saving illumination which is called in the Text A drawing of all And I when I am lifted up on the crosse will draw all men to me Here is a drawing of all men and so an effectuall conversion but not of all and every man as Mr Den saith 1. Because v. 33. This drawing is by the power of Christ lifted up on the Crosse and by the Holy Spirit given by Christ Joh. 7.39 and 14.16 7. and 15.26 â—7 and 16.7 1â— 14. Now it can bee no Gospel-truth that Christ draweth by the lifting of himselfe on the Crosse and by his death all and every man to himselfe even thousands and millions of the sons of Adam that never heard one letter or the least sound of the Gospel or of his lifting up on the Crosse for sure Christs death-drawing must be by proposing the beauty and lovelinesse of Christ crucified which thousands never heard of 2. This drawing must be all one with the drawing which effectually produceth running Cant. 1.4 after Christ. And which is Ioh. 6.44 Now when Christ saith No man can come except he be drawn He clearly sheweth that the drawing of the Father is a peculiar priviledge of some and not common to all as the other two expressions beside of being taught of God and hearing and learning of the Father 3. Because all the drawn are raised up by Christ their life and head at the last day v. 44.4 The Adversary cannot show any drawing of Christ or to Christ that is common to all and every one of mankind So All Israel shall know the Lord as its Heb. 8.10 for this is the covenant that I will make with the house of Israel saith the Lord I will put my lawes into their minde and write them in their hearts and I will bee to them a God and they shall bee to mee a people vers 11. And they shall not teach every one his neighbour and every man his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall all know me from the least of them even to thâ— greatest When was this covenant made under the Mesiah when
of God that the punishment of sinne be infinite in duration or if it depend on the nature of sinne and of divine justice so as essentially God be necessitated not from any free decree that is not properly necessitie but essentially from that spotlesse and holy justice which is essentially in him to punish those who equally sinned on earth with equall torments in hell and all with eternall punishment Yet notwithstanding all this Christ by his death not onely exhausted the infinite punishment due to us as infinite mountaines of Sands can drinke up all the finite Seas Rivers Brookes and fountaines of the earth but he purchased to us an infinite and eternall weight of glory by the worth of his merit Now by this there must be more in Christs death then we can easily conceive as it is more to bring Israel out of Egypt onely and devide the red Sea and to present them living men on the shore then to doe that and also to give them in peaceable possession that good land which floweth with milke and honey And it s much to deliver a slave from perpetuall poverty misery and bondage and not onely that but positively to make him a rich honourable and glorious King all which Christ by his bloud purchased to us I leave it then to be disputed whether Christs sufferings had not onely a morall meritorious and legall worthynesse from the free act of Gods acceptation or also an intrinsecall worth and weight reall and intrinsecally congruous and proportionable to the paine and shame he delivered us from and the glory that positively he conquesed for us It is more to pay a poore mans debts then to make him rich Quest. 1. If Christs sufferings were limited in regard of time and houres why then could he suffer infinite punishment It involleth a contradiction to limit that which is infinite and if an Angel was sent to comfort him it is like God did extend mercy and not unmixed and satisfactory justice to him Answ. Moderation in suffering as an Angel to comfort him that not a bone of him should be broken that he should not lye three full dayes in the grave that his body should not see corruption all these may well stand with sufferings that are infinite morally and from the worth of his noble and glorious person who is God blessed for ever And it proveth that all the exactest justice that the Lord followed in the persuing Christ to the second death for our sinnes was not in inflicting punishment on Christ intensively and intrinsecally infinite and which should be infinitely satisfactory if wee lay aside all supposition of the punishment of the person suffering who was infinite and of the free and voluntary acceptation of God Quest. 2. But then was not all the infinitenesse of justice in punishing Christ not in inflicting paine infinitely and intensively extreame on him but in that the person was infinite but the paine finite both in time and otherwise Answ. Wee hold that the suffering for the time was so extreme that hee and hee onely could â—ndure the infinitâ— wrath of God but whether all the infinitenesse of paine flow from this that the person was infinite or that the paine was intrinsecally infinite we desire not too curiously to determine Sure the infinitenesse of his person conferred infinitenesse of worth to his merit so as hee purchased a Church by the bloud of God Act. 20.28 The Lord Jesus gave himselfe for his Church Ephes 5.25 26. and a ransome for many Mat. 20.28 1 Tim. 2.6 But I see no reason why Christs suffering should be thought finite because hee suffered in some few dayes then the Lords acts of creating the world of raising the dead working of miracles should be finite acts because absolved in a short time Hence wee cannot say what an obligation is on us to Jesus Christ â—ove for love is too little because our drop of dew can 〈◊〉 no proportion to his infinite and vast sea of tender love to us As Christ gave himselfe an infinite ransome by Law for us so hee brought us under an infinite debt of love and service to him Christ payed all our debts of Law to infinite Justice but wee shall never pay all our debt of love to him O how many thousand talents are wee owing to Christ And because glory is a love-engagement to Christ the longer we enjoy the glory of heaven through millions of Ages the debt to the Lamb to him that sitteth on the throne will be the greater and shall grow infinitely Praises for eternity shall take nothing down of the debt Know you are the sworne and over-engaged and drowned debters of Jesus Vse 2. The sufferings of Mysticall Christ are but for an houre for a night and joy in the morning Psal. 30.5 A little season Revel 6.11 Three dayes Hos. 6.1 A short time and the vision will speake and will not tary Hab. 2.3 Heb. 10.37 It s but tribulation ten dayes Revel 2.10 And which is shorter then all a moment 2 Cor. 4.17 and the shortest of all Isai. 54.7 a little moment All the generations of the first-born that were in great tribulations and in the wombe and belly of the red sea are now come off safe and landed on the shore and are now up before the throne in white triumphing with the Lamb the houre is ended some of them two thousand yeares agoe are eased of burning quick of the sword of the tâ—â—th of lyons Jobs face now is not foule with weeping Davids soule droopeth away and melteth no more with heavinesse as Psal. 119. The traces of tears on Christs faire face are fifteen hundred yeares agoe washed off and dryed with his Fathers hand Paul is now beyond fears without terrors within and the sentence of death All the Martyrs now are above the fire the faggoâ—s the rack the gibbet the axe What thoughts hath John Baptist now of beheading or Steven of stoning to death the gashes and wounds of the stripes of the Apostles scourged for the name of Jesus are over now There is not one sigh nor one tâ—are nor one cry nor one death now in heaven all the former things are gone Afflictions are but a short transe for an houre our short-living sufferings will be over quickly We are near the shore Our inch of winter shall weare out there is but a little bit of soure death before us the Ceremonies of death's approaching of the noyse of its feet of its awsome and dreadfull gloome the train of little images of death the aking of bones the stiches of heart the paine of the side and such soft passing accidents and the name are more then death it selfe and all these shall passe over quickly Wee have not Centuries nor Millions of yeares to suffer hee who limited a time to the Head Christ's suffering hath set so many sand-glasses and determined so many houres for all our sufferings Yea 2. the gall in our cup must be weighed
brought to bed Lord Jesus when will the Man-childe be borne and thy Spouse be eased of the birth Yet is not this disease deadly Sion as soone as shee travelled brought forth her child Isai. 66.8 All her shaddowes of sufferings shall be quickly gone The Spouse cannot die of child-birth paine Christ will save both the Mothers life and the Babe 2. Sinne is a deare and costly thing In heaven in the Count-book of Justice it goeth for no lesse then the bloud of God the shaming of the Lord of glory Justice for the request of all the world and the prayers of Christ could not abate one farthing A mans soule is a deare thing Exchange of commodities of silkes purple fine linnen is much exchange of Saphires Diamonds Rubies and other precious stones for baser commodities is much more and that ships-full of the gold of Ophir should bee given for bread and things obvious is a rich traffiquing but the market and value of soules as it hath not since God made man on earth fallen or risen so it is ever above a world Mat. 16.26 What hath a man profitted if hee lose this God will not take Silkes nor Purples nor Saphires nor Rubies nor Navies loaden with fine gold nor any corruptible thing 1 Pet. 1.18 for soules The price is one and the same soules were never bought nor sold nor exchanged nor ransomed but once and the price is one and as high as the soule and bloud of the Lord of life Job 27.8 What is the hope of an hypocrite though hee hath gained when God taketh his soule from him let him cast up his accounts and lay his charges hee stands a poore man a man without a soule What mad men are wee who sell soules daily for prices so farre below the Lords price A man that would wood-feet a Lord-ship of many thousands yearly for a base summe some pence or for a nights sleep in a straw-bed and bind himselfe not to redeeme it what a waster were hee how worthy to begge Satan is going through the world and hee gives some pence in hand O how sad a reckoning when the Devill the cozening Creditor comes at night with his back counts Pay mee for your sweet lusts I gave you answer my Bill for your idle oaths your lies oppressions cozening Covenant-breaking your unjust judging your starving and murthering of the widdow and the fatherlesse by detaining of the wages of the Souldier your sleighting of Christ and reformation and the price is referred to God and the market knowne Sathan can abate nothing thy soule he must have and within few dayes the body too is this wisdome to earne hell and to make away a noble soule for a straw 3. What are wee to give for Christ what bonds of love hath he layd on us who earned our Heaven for us at so deare ◠price I desire onely these considerations to have place in our thoughts 1. As God had but one Sonne and one onely begotten Son and he gave him for sinners so Christ had two loves one as God and another as man he gave them both out for us and two glories one as God one as Man and Mediator the one was darkened for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied a Sea of glory for us he powred it out for us and for his other glory he laid it downe as it were in hell endured infinite wrath for us 2. He went to death and the grave made his testament and left his love grace and peace in legacie to us 3. Greater love then this hath no man but he saith not greater love then this hath no God That God did let out so much love to men is the wonder of the world and of heaven Wee may find words to paint out creatures and the garment may be wider then the thing but should Angels come and helpe us to find out expressions for Christs love words should bee below and in this side of Christ. 4. Behold the man saith an enemy of Christ but behold him more then a man behold the Lord in the Garden sweatting out of his holy body great blobs and floods of Love trickling downe upon sinners of clay Men and Angels come see and wonder and adore 5. Love was Christs cannon-Royall he battered downe with it all the forts of hell and triumphed over Principalities and powers Christ was judgement-proofe he indured the wrath of God and was not destroyed he was hell-proofe and grave-proofe hee suffered and rose againe but hee was not love-proofe to borrow that expression he was not onely love-sicke for his Church but sicke to death and dyed for his friends Cant. 2.4 His banner over his Church was love Saints bee sworn to his collours die and live with Christ and take Christ in the one arme his cause and Gospell in the other and your life betweene both and say to all enemies take one take all The midst of Christs Chariot is paved with love for the daughters of Jerusalem Cant. 3.10 Christs royall seat both in the Gospel in which he is carried through the world as a Conquerour Revel 6.2 and in the soules of his children is love From the sense of this it were our happiest life to live and love with Christ for hee hath carried up to heaven with him the love and the heart and the treasures of the sonnes of God so as all ours are with him above time 6. Wee are not to feare death extreamely nor hell at all Christ feared both for our comfort hee hath taken away the worst of death In that 1. He hath subdued hell and sinne and there remaineth to us but the outer side of death 2. The beleever but halfe dies and swoneth or rather sleepeth in the grave 3. He dyeth by will because he chooseth to be with Christ Phil. 1.23 rather then by nature or necessity 4. As dying and sufferings are the cup that Christ dranke so are we to love the cup the better that Christs lip touched it and left the perfume of the breathings of the Holy Ghost in it In common Innes by the way side Princes and common travellers and thousands lye in one bed the clothes may be changed but the bed is the same Christ tasted of death Heb. 2. for us but there was gall in his cup that is not in ours Christs worm-wood was bitter with wrath ours sweetned with consolation 7. All the Saints are in Christs debt of infinite love When we grieve the Spirit purchased by Christ we draw blood of his wounds a fresh and so testifie that wee repent that Christ suffered so much for us The Father hath sworn and will not repent that he is an eternall Priest and stands to it that his bloud is of eternall worth and when the Father sweareth this Christ is the same one God with him and sweares that he thinketh all his bloud well bestowed and will never give over the bargaine his Bride is his Bride though
for the truth of Christ may have a naturall and conditionall desire and inclination to live though his living be contrary to the Lords revealed will commanding him to seale the Gospel with his bloud and to confesse Christ before men 3. If the brother sonne daughter wife or friend that is as a mans owne soule Deut. 13.6 blaspheme God yea if father or mother doe it Deut. 33.8 9. yet is a father oblieged to stone the son or daughter the son being a Magistrate or a Levite and Priest to judge according to law the Priests lips should preserve knowledge Mal. 2.8 that his father or mother ought to be stoned to death yet ought not father or sonâ—e to lay aside that naturall desire of being and life to sonne father brother which the law of nature in the fifth Command doth require especially the desire being conditionall with submission to Gods will as the desire of Christ is here and the Command to stone the blasphemer that the father stone the son the son the father being positive and though founded on the law of nature that a man preferre his Lord Creator and God before sonne or father and mother yet are they not precepts of the law of nature such as is the precept of nature that a man desire his owne life and being the father the life and being of the son Asser. 5. The apparent opposition for it is not reall is rather between Christ's sensitive and his sinlesse meere naturall desire and affection and his reasonable will then his will and the will of God Nor can any say there is a fight or jarring between the conditionall desire of Christ subjected in the same act of praying to the Lords decreâ— and the resolute and immutable will of God The Law of God because holy and spirituall doth require a conformity between all the inclinations and motions of our soule and the law of nature but an absolute conformity betweene all our inclinations and every positive command of God such as was the Lords command that Christ should die for sinners is not required in the Law of God If Adam submit his naturall hunger or desire to eat of the forbidden tree to Gods Law and eat not there is no sinfull jarring between his will and Gods positive Law Thou shalt not eat of the tree of Knowledge of good and evill It becomes us as Christs example goeth before us to submit in the hardest and most bloodie providences to the straight and holy will of God 1. Christ prâ—â—esseth he hath no will divided from Gods will he layeth down his glory his heaven his life his fruition of the sweet influence of an highest vision love presence feeling of God in a personall union at the feet of God that the Lord may carve and cut and dispose of him and his blood as he thought good 2. All the difficulty in us in whom dwelleth a body of sinne is to answer the objections that flesh and blood hath against a sad providence which I will labour to doe and then give some rules for direction Obj. 1. This is a bloody and rough way that the Lord leadeth his people that they drink wormwood and gall of blood and not tears onely Ans. Providence is full of mysteries let the way be shame the crowne is glory and the present condition be hell the end is heaven Providence is a hand-writing of mercy though we cannot ever read it more then Belshazzar could read his bill of justice we see a woman with child but cannot tell whether it be a living or a dead birth shee shall bring forth or whether the child shall be base and poor or honourable and renowned ere he die The births in the wombe of providence are invisible to us out of the ashes of a burnt and destroyed Church the Lord raiseth up a Phenix a Kings daughter a Princesse that shall rule the Nations with a rod of iron a Zion that hath the strength of an Vnicorne yea Iacobs seed shall be in many waters his King shall be higher then Agag and his Kingdom shall be exalted God brought him out of Egypt Num. 24.7 8. Christ breweth the water of life out of drinke of gall wormwood and blood if the head be gold as Christ is the body cannot without great incongruity be base clay Obj. 2. But all go wrong confusion and vastation lye on the people of God Ans. To him who sitteth on the Throne and gives Law and Judgement to the most unconstant things imaginable the waves of the Sea and orders them and rules a Sea of glasse a brittle and fraile thing and a Sea of most unnaturall confusions a Sea mingled with fire nothing can be out of order hell the Beast and Dragon that make warre with the Lambe the laying wast the holy City the killing of the Witnesses are all orderly means ranked by the Lord whose Armies cannot reele nor spill their march when he drawes them up to the execution of his wife decrees the confusion is to our eye but judgement law and order there are though not visible to us Who can pull him out of his invisible and high Throne of wisedome counsell and power it may be he sits not alwayes on his Throne of justice Obj. 3. But what a providence is it that those that open their mouth against heaven are fat and shine and prosper and those that fear God are plagued every day and killed all the day long and counted as sheepe for the slaughter Answ· 1. Offend not against the generation of the children of God as if it were lost labour and as good to sow wheat in the Sea as serve the Lord and walk mournefully before him you see their work but not their wages 2. It is painfull to trace providence in all its wayes circuits bout-gates lines turnings But 3. surely in the end God turneth the tables â—he maketh all odds equall the emptie bucket goeth downe the full cometh up 4. The Lord hath set the wicked in a chaire of Gold but on the top of a house and rouling stone above the mouth of a pit ten hundred fathom deep This is a jogging and slippery condition 5. They slip away to eternity and to Hell in a moment 6. Their happinesse is a golden dream Psal. 73.12 13 c. Obj. Meanes faile men chanâ—e creatures are weake Answ. So long as Christ changeth not and your Head liveth and stirreth the helme of heaven and earth all must be well if all life all health and so much as eternall life be in the Head how can the heart ake or quake except it first create and then fancie fears and doe not really suffer Obj. 5. Our Kingdomes strength is gone we cannot subsist Ans. Col. 1.17 18. In Christ all things subsist he is the head of the body the Church Faith is the substance Budeâ—s the boldnesse and fortitude Beza the firme and constant expectation the Syrian and Arabian the confident
though darkened to shine as day-light if men would open their eyes and see Psal. â—7 5 Roll over thy way upon the Lord and trust in him and hee shall bring it to passe But flesh and bloud saith Innocencie lieth in the dark and weepeth in sack-cloth in the dungeon and is not seen The Lord answereth Vers. 6. And hee shall bring forth thy righteousnesse as the light and thy judgement as the noon-day It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to goe from one place to another it s here applied to the sun and elsewhere to things that grow out of the earth Judg. 13.14 The sun in the night seems dead and lost as if there were no such thing yet the morning is a new life to the day and the sunne The grape of the wine tree sowne in the earth is a dead thing yet it springeth in some dayes and cometh to be a fruitfull tree Christ was crucified and buried yet the Wine-tree grew againe and Rom. 1.4 Hee was declared to be the Son of God with power according to the Spirit of sanctification by the resurrection from the dead The Gospel and a good cause seems buried and weeps in a dungeon Joseph in the prison and a sold stranger yet in the eyes of his brethren hee is exalted The Lord cleared Daniels cause Psal. 97.11 Light is sowne for the righteous and joy for the upright in heart The light and joy of the Saints are often under the clods of the earth 1. The Reformation of Religion goes vailed under the mask of Rebellion and of subverting Fundamentall Lawes but God must give to this work that is now on the wheels in Britain the right name and call it The building of the old waste places The rearing up of the Tabernacle of David and cause it come above the earth 2. The crosse is that great stumbling block for which many are offended at Christ and the Gospel It is a sad and offensive Providence to see joy weep glory shamed this is the gall the worm-wood the salt of the crosse that the Lord of life should suffer in his owne person yet here is heaven and the Father speaking and returning a comfortable answer to Christ in that which hee most feared The crosse maketh an ill report of the Gospel and Christ for this the Apostles are made a theatre a gasing-stock to Men and Angels a worlds wonder and Paul would take this away Ephes. 3.13 Wherefore I desire that yee faint not at my tribulation Then Saints may fall a swooning at the very sight of the crosse in others And Peter 1 Pet. 4.12 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not stricken with wonders or astonished as at new things and miracles Acts 17.20 when yee are put to a fiery triall The comforts of the crosse are the sweet of it and the honey-combs of Christ that drop upon that soure tree 3. That the Father saith from heaven There shall grow the fairest and most beautifull Rose that ever higher or lower Paradise yeelded out of this crabbed thorne was much consolation to Christ. Here growes out of the side and banks of the lake of that river of fire and wrath that Christ was plunged in many sweet flowers as 1. A victorious Redeemer who overcame hell sinne devils death the world 2. A faire and spotlesse righteousnesse 3. A redeemed a washed and sanctified Spouse to the Lamb. 4. A new heaven and a new earth behold Hee hath made all things new and hath cast heaven and earth in a new mould 5. A new Kingdom a new Crown to the Saints a choiser Paradice then the first that Adam lost 6. Riches of Free-grace unsearchable treasures of mercie and love all these blossome out of the Crosse. 4. The Crosse is bought by and in its nature much altered to the Saints It s true it s become a necessâ—ry in-let and an inevitable passage and a bridge to heaven but the Lord Jesus not Satan keeps the passe and commandeth the bridge and letteth in and leteth out Passengers at his pleasure But 1. Christ hath strawed the way to heaven with bloud and warres and forbids us to censure his sad Patrimony in that the servants are no worse then the Lord and floure of all the Martyrs though bloud hath been and must be the Rent and In-come of the Crowne of the noble King of Kings and the consecrated Captaine of our salvation Yet it is short and for a moment and Christ hath a way of out-gate that none of his shall be buried under the Crosse Revel 7.14 Psal. 4.19 2. Christ hath broken the iron chaines of the Crosse and the gates of brasse that the Crosse hath but a number of free Prisoners who have faire quarters and must goe out with flying colours and be ransomed from the grave John 16.33 Hos. 13.14 3. When you are in glory and in a place above death there shall be neither marke nor print no ceatrix of the sad crosse on backe or shoulder but the very furrow of teares wiped away and perfectly washen off the face with the water of life For the former things shall be away Revel 21.4 Yea the saddest of Crosses the utmost and last blow that the Crosse can inflict is death I should thinke that Christ is the Saints factor in the land of death He was there himselfe and though hee will not adjourne death yet hath our Factor made it cheap and at an easie rate all tole and custome is removed and he hath put a negation upon death Joh. 11.26 He that beleeveth shall not die John 14.19 Much dependeth on our wise husbanding of the rod of God yet if Christ did not manage order and oversee our furnace it could not be well with us I have both glorified it and will glorifie it againe This is the fourth considerable point the matter of the Answer Here is a Lord-Speaker from heaven testifying that the Lords name shall be and was glorified As 1. In Christs person and incarnation Joh. 1.14 The word was made flesh dwelt amongst us and we beheld his glory So the Angels did sing at his birth Luke 2.14 Glory to God on the highest Christs laying aside of his glory and his emptying of himself for us was the glory of rich mercy 2. His Miracles glorified God Joh. 2.11 This first miracle did Jesus to manifest his glorie When he cured the Paralytick man Luk. 2.12 they were amazed and glorified God When hee raised Jairus his daughter Luke 7.16 There came a feare on all and they glorified God 3. In all his life he went about doing good and sought Iohn 8.49 to glorifie his Father 4. In his death God was in singular maner glorified When the Centurion Luk. 23.49 saw what was done he glorified God The repenting Theife preached him on the Crosse to be a King and this was a glorifying of Christ in his greatest abusement and shame Yea his glory was preached by the Sunne when it
did and doth spin out in a long threed the very first sin and all Satans life from that day to this is one continuated act of apostacy In 1. the not retreiting nor repenting his first sin and his first murther Satans hands are wet and hot this very day with the bloud of Adam and Evahs soule 2. In the continuing in and the approving of the act of his first sinning by still envying the glory of God malicing his workmanship and image so as the guilt of that sin goâ—th along with him Hence Christ addeth his seale as Mediator to the Lords first sentence of justice in casting him out of heaven and in regard hee continueth in that sin and addeth new soule-murthers to his first transgression in tempting tormenting hating opposing the redemption of man the Gospel the offices of Christ the Church of Christ Christ cometh in by his office as his Judge to adde to his chaines In which a word 1. Of the punishment of Devils 2. Of Christ as hee is the Judge of Devils The punishment hath relation to his first sin His first sin was against the Holy Ghost in that being a lamp of light shining up in the high Palace and standing before the Throne wanting not any wicked principle of concupiscence within or any habituall aversion from God looking God in the face and beholding the first truth hee sinned against God and therefore was made an exemplary spectacle to Angels and Men of pure and unmixed justice without mercy and cast down to hell without hope of a Saviour or redemption Heb. 2.16 For verily hee took not on him the nature of Angels but the seed of Abraham The evils of punishment inflicted on Satan are 1. His being cast out of the presence of God never to see his face againe nor enjoy his favour 2 Pet. 2.4 For God spared not the Angels that sinned but cast them downe to hell Hence from this Schoolmen inferre a 2. punishment a perpetuall sadnesse and dejection of mind for the losse of that happy fruition of God But I much doubt whether sadnesse for the want of Gods lovely presence can consist with the extreme hatred of God and fiery aversnesse implacable wrath and burning envie that Satan hath against the glory of God or image of God or any thing of God especially against the Lamb and his followers against whom he warreth continually A sadnesse there may be in him because hee is a rationall creature in regard hee is falne from the good of happinesse not of holinesse but conjoyned with wrath and hatred against God and this is without question in all the damned 2. The paine inflicted on the understanding is the hurting of his naturall speculative knowledge Sure if hee see not God as the first truth hee seeth all deductions from the will soveraignty wisdome justice of God c. more darkly then hee did before but if his naturall speculative knowledge was utterly lost there should be no foundation remaining in him of wrath and envie against God and his creatures and image 2. His true and saving practicall knowledge is lost and in place thereof a crafty versutious cunning deceitfulnesse and subtilty to deceive and tempt such as is in the Serpent to sting such a bloudy instinct as is in the Dragon in the Lyon to devoure but otherwise the Devill is the first foole of the creation of God and hath played the foole above five thousand yeares for in rationall policy the tempting of our first Parents to sin though it was a master-piece of wit was the ruine of his Kingdome and the Serpent even in the crucifying of Christ did buy a scratch in Christs heele at a deare rate with the bruising and grinding to powder the head and life of the Serpent and the full destruction of his Kingdome And by experience Satan knoweth hee is a loser in tempting and persecuting the Lord Jesus and his members yet malice having put out the light of prudence hee knowingly soweth sin bloud wrath in Christs field and in so doing hee sweateth in labouring the vineyard of the Lord to make an harvest and vintage for Christ. 3. Infused grace Satan hath not at all because grace supernaturall is a stemme and blossome of heaven its hard to think that since Satan was thrust out of heaven any of the fruits or blossomes of that Paradise can grow in him Acquired knowledge Satan may have And 4. From this Satan hath faith against his will Jam. 2.19 It s necessary in the specification rooted in a naturall understanding but in the exercise as it were forced and compelled hee would wish to want the constraining power of a naturall knowledge so as this is a wicked faith and a tormenting vertue in the Devill as it is in many wicked men who desire nothing more then to have conscience cut off from their soule As some men are so pained with a Gangrene in the foot that they are willing their legge be sawen off Or like a man that hath a necessary servant and most usefull yet because hee hath one intolerable gadde hee must put him away For light addeth feare and terrour to some distracted persons and maketh them out of measure furious therefore yee must close doore and window on them and they are most sober when they have least light So here glancings of conscience serve but to make some see ghosts of hell and terrifying sights 5. Satan can have no hope of deliverance but knoweth his prison-doore is locked on him with a sad key eternall despaire that so long as the Almighty liveth and is God blessed for ever so long shall he be miserable Would sinners lend their thoughts and faith to eternity that runneth out in so long a threed as ever and ever and on paine horror and torment for ever and ever it might be they would not run and sweat so much in the way of sin 6. Obstinacy and invincible obduration and hardnesse lieth on the mind will and affections of the Devils the cause of which is his habituall continuance in and love of the sin against the faire shining and convincing light of seen and enjoyed God the justice of God and the withdrawing of all grace and remedies against wilfull hardening the heart 7. The breaking of Satans hopes and counsels in all his ill attempts his burning hatred of God the Lambs victories over the Dragon the chaining and bordering of his malicious power c. are great punishments 8. I dare not nor cannot determine what the fire is that tormenteth him nor the place of hell it s more praise-worthy labour to seek to be delivered in Christ from it then to search curiously into it Satan's Judge and caster out is Christ as may clearly be gathered from the words Now is the Prince of this world cast out Hence Consid. 1. When Christ came to the office of Redeemer and Mediator of his Church to deliver his people out of the
hands of Satan hee found Satan under old treason committed against God for before this hee kept mankind captive and found him under a sentence for it and cast downe to hell and because Christ was God and the same God equall with the Father therefore hee made good his Fathers deed and putteth his seale and Amen to that sentence and for new treason against God in man his Image whom God had made lord and little king of the earth Christ gave out a new sentence against Satan Gen. 3.25 I will put enmity between thee and the woman and between thy seed and her seed It shall bruise thy head and thou shalt bruise his heel Consid. 2. All punishment on Satan is now inflicted by the Mediator Christ for since Satan came in the Play to appeare a Satan and Adversary to man hee set up another kingdome of darknesse opposite to the kingdome of the Son of God Col. 1.13 Joh. 14.30 hee persecuteth the woman that brought forth the Man-child Revel 12.13 hee goeth forth in his Instruments to gather the kings of the earth and the whole world to the great battell of that great day of God almighty Revel 16.14 and maketh warre with the Lamb. Revel 17.13 14. Hee is the accuser of the brethren Revel 12.10 The king of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon Revel 9.11 Hee is the Arch-destroyer and destroyeth all in relation to the Man Christ and his Church therefore is Christ raised up a Redeemer a Saviour to revenge the cause of his brethren and came in the flesh to destroy Satan his kingdome and works to enter in Satans house to bind the strong man and spoyle him of his goods Heb. 2.14 1 Joh. 3.8 Joh. 14.30 Mat. 12.29 30. Gen. 3.16 Col. 2.15 16. And when Christ by reconciling all things in heaven and earth to God Col. 1.20 became the head of Angels and Men Col. 2.9 Col. 1.18 Col. 2.10 hee was stated in an headship over all the tribes of men and Angels to confirm the good Angels that they should not fall and to redeeme falne Men and when all State-solemnities at the Coronation of Jesus Christ are performed and the Father had said Psal. 2.6 Yet I have set my King on my holy hill of Sion Act. 5.31 hee must by his office and Royall place reigne over the Rebells that are mixed with the willing Subjects and bruise them with a rod of iron whether they will or no And as when there is fewd and warres betweene two Houses and bloud on either side there is an hâ—ire borne of one of the Houses to make peace between them and take order with and subdue the rebellious who refuse peace and to revenge the injuries so were there warres between the Soveraigne Majesty of the Lord our God and both Angel-nature and Mankind Angels and Men had highly injured the Lord and wounded his honour Christ Jesus a borne Heire of the seed of David and of the Royall line of heaven God equall with the Father comes to the Crowne and makes peace between the Lord and Men and so farre reconcileth the good Angels that they cannot fall out with God but stand by the grace of the new Heire and Christ revengeth upon the Devils and the world the wrongs done to God and subdueth both under God Consid. 3. It is considerable what wisdome and counsell is here in warre Satan foiled man and subdued him as his vassall and slave to the condemnation hee himselfe was under and Man must be king lord and Judge over Devils Angels who envied Mans happinesse and destroyed mankind must appeare personally be arraigned sentenced and condemned before the Man Christ. Man was shut out of Paradise by the envie of Angels now hath the Man Christ the keyes of Paradise of heaven and hell and death and the grave Christs garments are wet and stained not with Edoms bloud Esai 62. but to borrow the expression hee goeth to heaven in triumph and his apparell red with Angel-bloud and so leadeth captivity it self captive Other Warriours take away the life of the living but he taketh away the life of death it selfe Others subdue captives never one save the Man Christ subdued captivity Consid. 4. Victory over Devils by the man Christ is more glorious then if God had interposed absolute Soveraignity and Power because mercie grace truth justice are the sweet ingredients going out with the bloud of God in it and omnipotencie is much seene in that one little despised man of clay totally routâ—th and destroyeth Satan and many legions so that though Devils keepe the fields and dayly sight yet thâ—y can never make head againe against Christ nor win one battle or pull one captive out of Christs hand Consid. 5. Heaven is not conquered againe nor Hell and Devils subdued by a sudden surprise or a stratageme but in faire warres and in an open set battell Coloss. 2.15 Hee on the Crosse made a shew openly and triumphed over Devils Vse 1. If God onely know the heart and its secrets and Men and Angels cannot we should aime and studie sinceritie one witnesse of integritie here is more then millions of witnessâ—s this one witnesse the Searcher of hearts will cast a man though he had a jury of Angels to absolve him and all the men on earth were on the Inquest and Assise to carry him up above the skies and the heaven of heavens as more innocent then all the Angels and if Angels all Angels and men were on you jury to condemne you to be as foule and guiltie as the Prince of Devils yet Rom. 8. If yee be in Christ. Vers. 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth Vers. 34. Who is he that condemneth Rest upon the Testimony of no man there bee thousands faire and and spotlesse standing before the Throne whom the World condemned to hell as foule and black wee may instance in Jesus Christ his Apostles and the Martyrs of Christ and thousands the blind world have written in heaven amongst the stars and Gods above the clowds in the Quire of Angels as Augustus Caesar and thousands of these whom Jesus Christ did never owne but as enemies O what is the worth and price of a conscience sprinkled in the bloud of the Lambe And what a precious voice is the testimony of the Spirit And what a valide Passe and a Magna Charta a noble testificate is that in heaven and eternity if Jesus Christ say Behold a true Jsraelite indeed in whom is no guile Vse 2. What is light and knowledge though you had as much as the Devils have who are torches and lamps of hell for knowledge if all your wisdome be against Christ It s a black commendation Jer. 4.22 My people are foolish they have not knowne me they are sottish children and they have no understanding Yet
and over-took and subdued O loves prisoners praise praise the Prince of love Sense of this love so swells and so ascends that the Spouse Cant. 5.10 is not Master of words every word is like a mountaine if you come to his Person Nature Offices none speak like Christ none breathe like him Mirrhe Aloes and Cinamon all the perfumes all the trees of frankincense all the powders of the Merchants that Assyria or Egypt or what Countreys else ever had are but short and poore shadowes to him These are but hungry generalls 2. For beauty hee hath no match amongst men because hee is fairer then all the sonnes of men Christ hath a most goodly face But of this hereafter 3. For the sweetnesse and excellency of nature hee 's God equall with the Father when yee say God yee say all things God is a taking and a drawing excellency The image of the invisible God hee that is hee that was and hee which is to come the Alpha and Omega the beâ—inning and the end the first and the last of time of creation of what possible excellency wee can conceive for our conception can reach no higher then time and created things 4. For greatnesse of Majesty 5. For lowlinesse of tender love 6. For freenessâ— of grace 7. For glory diffused through all his Attributes 8. For soveraignty and absolutenesse of power c. who is like to our Lord Jesus 9. For sweetnesse and lovelinesse of relations the onely begotten Son of God no relation like this The Creator of the ends of the earth the Saviour the good Shepherd the Redeemer the great Bishop of our soules the Angel of the Covenant the head of the body the Church and of Principalities and Powers the King of Ages the Prince of peace of the Kings of the earth the living Ark of heaven the Song of Angels and glorified Saints but they cannot out-sing him the Joy and Glory of that land the Flower and Crown of the Fathers deâ—ights the sweet Rose of that Garden of solace and joy Compare other things with Christ and they beare no weight cast into the ballance with him Angels and hee is Wisdome they but wise Men they are liars and lighter then vanity and Christ is the Amen the faithfull Witnesse the expresse Image of the Fathers substantiall glory Cast into the scales kings all kings and all their glory hee is the King of all these kings Cast in millions of talents weight of glory and gaine they are but bits of paper and chaffe weight they have none to him Cast in two worlds that is nothing adde to the weight millions of heavens of heavens the ballance cannot downe the scales are unequall Christ is a huge over-weight To all these drawing powers in Christ in the generall because Christ is the Master and King of the Land where his owne created kings dwell wee may adde a strong drawing argument from the condition of the glorified in heaven because Christ useth this as a strong argumâ—nt to those that come to him Joh. 6.37 Isai. 55.3 Joh. 5.40 Mat. 11.26 Revel 21.6 22.17 wee may use it after him The Earth is but a Potters house that is full of earthâ—n-pots and Venice-glasses and withall taken by a Conqueror who can make no other use of these vessels but break them all to sheards it cannot be a drawing and alluring thing Death hath conquered the earth and these many hundred Ages hath been breaking of the clay-pots both men and other corruptible things into broken chips and pieces of dust But Christ draweth by offering a more enduring City That Christ can give and promiseth heaven to his followers is a strong argument and drawes powerfully 1. Heaven is not one single Palace but it s a City a Metropolis a Mother-City the first City of Gods Creation for dignity and glory Revel 21. chap. 22. But a City is too little therefore it s more it s a Kingdome Luk. 12.32 22.23 Yea but a Kingdome may be too little therefore it s a World Luk. 20.35 It is a World and for eminency a World to come Heb. 6.5 the World of Ages 2. The lowest stones of it are not earth as our Cities here but twelve manner of precious stones are the foundation of it 3. In what City in the earth doe men walke upon Gold or dwell within walls of Gold But under the feet of the inhabitants there is Gold all the streets and fields of that Kingdome and World are Revel 21.21 Pure gold as it were transparent glasse 4. Then all the inhabitants are kings Revel 22.5 And they shall reigne for ever and ever Whole heaven intirely and fully enjoyed by one glorified Saint as if there were not one but this one person alone all and every one hath the whole Kingdome at his will and is filled with God as if there were no fellowes there to share with him 5. O so broad and large as that Land is being the heaven of heavens As the greater circle must containe the lesse so all the dwellings here are but caves under the earth and holâ—s of poor clay in the bosome of this But there are many dwelling places Joh. 14. and there lodges so many thousand Kings O what faire fields mountaines of roses and spices gardens of length and breadth above millions of myles are nothing and among these trees of Paradise every bird in every bush sings Worthy is the Lamb every bottle is filled with the new wine of heaven O the wines the lillies the roses the precious trees that grow in Immanuels Land And they sweat out balme of praisâ—s in those mountaines 6. If men knew what a drawing and alluring thing is the tree of life that is in the midst of the street of the new Land the tree that beareth at once twelve â—â—nner of fruits and yeeldeth her fruit every moneth an hundred harvests in one yeare are nothing here and all are but shadowes there is nothing so low as gold as twelve manner of precious stones nothing so base in this high and glorious Kingdome as gardens trees and the like Comparisons are created shadowes that come not up to expresse the glory of the thing And for Christ himselfe signified under this expression hee is the most yea the onely drawing glory in heaven and earth 1. Hee is the High King of all the made and crowned kings in the Land 2. The onely heaven and summe yea the all of all the shadowed expressions of the Kingdome whatever is spoken of that glory comes home to this to magnifie Christ to make him as God equall with the Father and Spirit all one and all the onely heaven of all heaven and all in all to the Saints Then created delights there as divided from him must be nothing in nothing as hee is all in all 3. Nothing can take the eyes and hearts of the glorified being now made so capacious and wide vessels to containe glory as hee can doe What
nor out of sanctified principles abstaine from these acts of Adultery Murther Oppression which being committed would make rationall men under guiltinesse and sin before God 4. Towne Assâ—rtion of Grace Pag. 56.57 and pag. 58. pag. 156. A beleever is as well saved already as justified by Christ and in him Pag. 159. Divines say our life and salvation is inchoate but they speake of life as it is here subjectivè pag. 160. Quantum ad nos spectat Or in respect of our sense and apprehension here in grace our faith knowledge sanctification is imperfect but in regard of imputation and donation pag. 162. our righteousnesse is perfect and pag. 160. he that beleeveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath life not he shall have it or hath it in hope Answ. If we have glory really actually perfectly but we want it onely in sense wee have the resurrection from the dead also actually and perfectly and wee are risen out of the grave already and we want the resurrection onely in the sense for sure by merit and Christs death we have as really the resurrection from the dead as wee have glory and life and the one we have as really as the other so we want nothing of the reality of heaven but sense but wee are not yet before the throne nor risen from the dead nor locally above the visible heavens except they say as Familists doe and as Hymeneus and Philetus did that the Resurrection is a spirituall thing in the minde and heaven is but a spirituall sense of Christ and that Christ is heaven and the life to come is within the precincts of this life this were to deny a life to come a heaven a hell a resurrection which Antinomians will be found to doe This one speciall ground is much pressed by Master Towne and the generality of Libertines to wit that holy walking before God is neither way to heaven nor condition nor meanes of salvation in regard we are not onely in hope but actually saved when we are first justified and as really saved and passed from death to life when we beleeve as we are said Ephes. 2.6 To be raised up with Christ to sit together with him in heavenly places And therefore holy walking can be no meanes no way no entrance no condition of our possession of the heavenly kingdome and therefore no wonder they reject all sanctification as not necessary and teach men to loose the raines to all fleshly walking But 1. Rom. 8.24 We are saved by hope then wee are not actually saved but the jus the right through Christs merits to life eternall is ours and purchased to us The borne heire of a Prince is in hope a Prince but he comes not out of the wombe with the crowne on his head Christ comming out of the grave which is the wombe and loynes of death as the first begotten of the dead is borne a king Acts 5.31 and all that are borne of this father of Ages Esai 9.6 his seed are heires annexed with Christ the first heire Rom. 8.17 but heires under non-age and minors and waiting for the living and the crowne they have it not in hand Rom. 8.24 Hope that is seene is not hope for what a man seeth why doth hee yet hope for it Vers. 25. But if we hope for what we see not then we doe with patience wait for it Hence I argue what wee wait for and see not that we do not actually injoy But we hope for salvation Rom. 5.2 1 Joh. 3.1 2 3. The proposition is Scripture no man can hope for that which he enjoyes already 2. We can be no otherwise said to be saved then the beleever is said to be passed from death to life and to be risen again with Christ and to sit with Christ in heavenly places For as we are saved and glorified in hope onely not actually so are we passed from death to life and sit with Christ in heavenly places and are partakers of the resurrection in hope onely or in our flesh in regard our flesh is in heaven in Christ who hath infestment of heaven for us as a man getteth a stone or a twigge in his hand and that is to get the land but yet hee may want reall possession Christs presence in heaven is reall in Law we are there with him But it cannot inferre our personall and bodily presence and reall resurrection which we hope for and want not onely in sense but really For we are not in this life immortall beyond death and sicknesse and burying and corruption actually nor yet are we in glory that which wee shall be when Christ our life and head shall appeare For 1. wee yet groane as sicke creatures in tabernacles of clay 2 Cor. 5.1 2. and carry about with us sicke and dying clay and Christ promiseth that of all that the Father gives him he will lose nothing but raise them from the dead but that is not in this life but at the last day Joh. 6.39 3. Such as are really and actually saved can neither mary nor be given in mariage neither can they dye any more marying and dying are bloud-friends together but are as the Angels in heaven Luk. â—2 36 37 38. their vile bodies are changed and are fashioned and made like the glorious body of our Saviour the Lord Jesus Christ. Phil. 3.20.21 And shall be heavenly bodies spirituall and as the starres of the heaven in glory 1 Cor. 15.40 41 42 43. But we are not in that condition in this life this corruptible hath not put on incorruption nor this mortall immortality Then as wee are saved in hope and have jus ad rem a full right to life eternall and the Resurrection of our bodies in regard that the price is payed for us a compleat and perfect ransome even the bloud of the Son of God is given for us and so we are saved in hope 2. in Law and jure But sure we have not actuall possession of the Kingdome in the full income rent and compleat harvest of glory but onely grapes and the first fruits of Canaan 4. It is too evident to halfe an eye that when Antinomians say we are actually saved and perfectly freed from sin in this life and as perfectly sinlesse as Christ himselfe That their meaning is that which the old Libertines in Calvins time said 1. That our deliverance from sin in Christ is in infernali Spiritualitate as Calvin speaketh in such a Divelish and hellish Spirituality as that wicked Priest Anto Pocquius said was in judging neither murthers adulteries perjurie lying oppression to be sins when once the pardoned and justified person committed such villanies because the Spirit of God was in him and took sense from him 2. Because the justified person is made one with Christ one person or as Antinomians speak we are Christed and made one with Christ and he one with us or incarnate and made flesh in us and the new creature or the
to the neerest of the bloud to his brethren to make them joynt-heires with him so is Christ a fit person as Lord Saviour to rescue captives and to draw them to the state of Sonne-ship which I speake not to exclude the other two persons for Joh. 6.44 The Father drawes to the Son and the Spirit of grace in the worke of conversion must bee a speciall agent but Christ is made in a personall consideration a drawer of sinners God works and caries on all his state-designes of heaven by Christ Hebr. 2.10 He brings or drives many Sonnes to glory 2. Christ by office is a congregating and uniting Mediator Col. 1.20 He makes heaven and earth one Hee is our peace and made of twaine on Ephes. 2.14 The Shepherd that gathers the Sonnes of God in one Joh. 11.52 And hee by the merit of his bloud maketh sinners Legally one with God he is Emmanuel God with us fit to draw us in a Law-union to God We were banished out of Paradise the Sonne by office was sent out to bring in the out-law sonnes 3. God hath laid downe in a manner his compassion mercy gentlenesse to sinners in Christ and Christ hath taken off infinit wrath and satisfied justice in his nature and office God is no where to speake so so much mercy graciousnesse kindnesse tender compassion to sinners such a Sea of love as in the Lord Jesus O but he is a most lovely desirable compassionate God in Christ. The sinner findeth all that God can have in him or doe for saving in the Mediator Christ there can nothing come out of God to the sinner but through Christ. There is no golden pipe no channell but this all God and wholâ— God is in Christ and all God as communicable to the creature and were God seen in his lovelynesse his beauty would be strong coards and chaines to draw hell up to heaven Love grace mercy are sodering and uniting attributes in God now though these same essentiall attributes that are in one bee in all the three persons yet the Mediatory manifestation of love grace and free mercy is onely in the Sonne so as Christ is the treasurie store-house and magazene of the free goodnesse and mercy of the Godhead As the Sea is a congregation of waters so is Christ a confâ—uâ—nce of these lovely and drawing attributes that are in the Godhead Christ is the face of God 2 Cor. 4.6 The beauty and lovelynesse of the person much of the majestie and glory of the man is iâ— the face now the beauty and majesty and glory of God is manifâ—sted iâ— Châ—ist So Hebr. 1.3 He is the brightnesse of his glory the Father is as it 〈◊〉 all Sunne and all pâ—â—rle the Sonne Christ is the substantiall rayes light-shining thâ— eternall and â—ssâ—â—tiall irradiation of this Sunne of glory the Sunnes glory is manifested to the world in the light and beames that it sends out to the woâ—lâ— and if the Sunne should keep its beames and light withiâ— iâ—s body we â—hould see nothing of the Sunnes beauty â—nd glory No Mâ—n no Angel could see any thing of Goâ— i◠〈◊〉 had not had a consubstantiall Sonne begotten of himselfâ— by â—n eternall generation but Christ is the beamâ—s and splendor and the shining but the consubstantiall shining of the infinite pâ—arle and outs God as the sâ—â—le doth the stâ—mpâ— and as God incâ—â—nate hâ— reveales the excellency glory and beauty of God 〈◊〉 pearle is a drawing and an alluring creature from its shining bâ—â—uty so Christ is the drawing lovelynesse of God yee cannot sâ—e the creatures beauty or the mans face but yee see the creature and the man so saies Christ to Philip Joh. 14.9 Hee that hath seene me hath seene the Father I am as like the Father as God is like himselfe there is a perfect indivisible essentiall unity betweene the Father and me I and the Father are one one very God he the begetter I the begotten So God hath laid downe and empawned all his beauty his lovelynesse and his drawing vertue in Christ the load-stone of heaven he is the substantiall rose that grew out of the Father from eternity A mans wisdome makes his face to shine Wisdome is a faire lovely and an alluring beauty Now Christ is the essentiall wisdome of God were your eyes once fastened upon that dainty lovely thing Christ that uncreated golden Arke the eternall that infinite floure and Lilie that sprang out of the essence and beautifull nature of God with eternall infinite greennesse fairenesse smell vigour life never to fade that essentiall wisdome and substantiall word the intellectuall birth of the Lords infinite understanding if your eyes were once on him in a vision of glory it should be unpossible to get your eyes off him againe there would come such drawing rayes and visuall lines of lovely beauty and glory from his face to your eyes and should dart in through these created windowes to the understanding heart and affection such arrowes and darts of love as yee shall be a captive of glory for ever and ever Psalm 16.11 In thy presence is fulnesse of joy Revel 22.4 They shall see his face it s a Kings face and a kingly glory to see it Ver. 5. And they shall raigne for ever and ever 4. Then there is so much warmenesse of heart and such a fire of love such a stock of free grace so wide so tender so large bowels of mercy and compassion toward sinners as he would put himselfe into a posture of mercy and in such a station of clay as he might conveniently get a strong pull of sinners to draw them a large and wide handfull or his armes full of sinners as he would be a man for us to get all the organes of lovely drawing of sinners to him a mans heart to love man a mans bowels to compassionate man a mans hands to touch the foule leapers skin a mans mouth and tongue to pray for man to preach to men and in our nature to publish the everlasting Gospel a mans leggs to bee the good Shepheard to goe over mountaine and wildernâ—sse to seek or to save lost sheep a mans soule to sigh and groane for man a mans eyes to weepe for sinners his nature to lay downe his life for his poore friends hee would bee a created clay-tent of free-grace a shop and an office-house of compassion towards us he would borrow the wombe of a sinner to be borne sucke the breasts of a woman that needed a Saviour eat and drinke with sinners and publicans came to seek and to save lost sinners was numbred with sinners dyed between two sinners made his grave with sinners saith Esaiah Esai 53.9 borrowed a sinners tombe to be buried in And now he keeps the old relation with sinners when hee is in heaven honour hath not changed him as he hath forgotten his old friends Hebr. 4.15 For we have not a high Priest that cannot bee touched with the feeling of our
bee of the same minde with us and extoll Mortification and Regeneration and say we cannot be the sons of God except we be borne againe and if we belong to God the old man must in us bee crucified the old Adam must perish and our flesh must be mortified but they destroy all holinesse and tansforme themselves into beasts when they explaine to us their regeneration and Mortification they say regeneration is the restitution of man to that innocency in the which Adam was created And they expound it thus This state of innocency was to know nothing neither good nor ill black nor white not to know or feel sinne because this was Adams sinne to eat of the tree of knowledge of good and evill so by the minde of Libertines to crucifie old Adam is no other thing then to discerne nothing not to feel sinne in our selves as Mr Eaton saith but all knowledge of sinne being removed it is according to the custome of children to follow sense and naturall inclination hence they drew into their mortification all the places of Scripture in which the simplicity of children is commended Eaton just so Honey-Comb p. 165. unto naturall reason or sense objecting if we be perfectly holy in the sight of God then we may live freely as we list in sinne Paul Answers Nay that is unpossible for saith he how can we that are dead unto sinne live yâ—t therein that is as if a man be by justification restored to the case of the first Adam or perfectly freed from all sin in the sight of God as hee is freed from the troffick and businesse of this life that is dead which must needs be if we be made perfectly holy in the sight of God from all spot of sinne Nay he cannot chuse but shew and declare the same by holy and righteous living to the sight of men and mortifie them to himself and to his own feeling and sense as he is by justification dead to them in the sight of God Consider if Antinomians and Libertines doe not both joyn in this that though sinne in our conversation and before men as to walk after our lusts we being once justified is truly contrary to the Law of God yet to mortifie sin to our sense is to attain to a sense and feeling that it is no sinne to us and before men as it is no sin in the sight of God and in the Court of Iustice because it s freely pardoned this is the currant Doctrine of Antinomians Parallel 2. When Libertines saw any man troubled in conscience with sinne they said to him O Adam knowest thou somewhat yet Is not the old man yet crucified in thee If they saw any stricken with the fear of the judgement of God hast thou yet said they a taste of the apple beware that that morsell strangle thee not sinne yet raignes in thee So Mr Town the Antinomian said pag. 103. David confessed his sinne not according to the truth and confession of faith but from want and weaknes of faith and effectuall apprehension of forgivenesse pag. 97. I can look on my self my actions yea into my conscience and my sins remaine this is the sense of the old Adam the unmortified flesh but look into the records of Heaven and Gods justice and since the bloodshed of Christ why were no the fathers pardoned before Christ shed his blood I can finde there nothing against me but the band by my surety is satisfied and cancelled and even these present sinnes which so fearefully stare in my face are there blâ—tted out and become a nullity with the Lord I need not cite Mr Denne Eaton Crispe Saltmarsh for Town and all the Antinomian race teach that it is unbeliefe a work of the flesh of the old Adam and our weak sense and want of mortification that the justified person feels sinne sorroweth for sinne complaines of the body of sinne as Paul doth Rom. 7. For in that Chapter saith Crispe he doth not act the person of a regenerate person but of a scrupulous and doubting unbeliever But for the justified person it s more then he ought to doe if he confesse sinne crave pardon mourn fast walâ— in sack cloth he has peace saith Towne pag. 34 Security consolation joy contentment and hapâ—inesse except his flesh rob him of these It s legall and bewrayeth the man to be under a Covenant of works if upon the committing of Incest or the greatest sinnes he doubt whether God be his deare Father Rise â—aign error 20. And after the revelation of the Spirit neither the Devill nor sin can make the soule to doubt Error 32. Parallel 3. Libertines said sinne the world the flesh the old man was nothing but an opinion or an imagination and these were new creatures that were free of that opinion that sin was any thing or such as believed sin to be nothing and the benefit of Christs death they place in taking away that opinion by which the first sinne of Adam entered into the world and under this opinion they comprehended all scruple of conscience sense of judgement or remorse or sorrow for sinne and when this opinion is taken away then there is no more sinne nor the world nor the Devill nor the flesh Antinomians come well-neere fully up to Libertines in this for in their writings they tell us that what sinnes justified persons fall in being once justified are sinnes sath H. Denne of our conversation and before men not sinnes in the conscience and in the Court of Divine justice or as Eaton saith Honey-Combe pag. 165.166 Before God they are no sinnes and in his sight they are perfectly abolished yea and become nullities saith Mr Town Assert of grace pag. 97. But to our carnall sense and feeling saith Eaton they are sinnes till our sense be mortified and when we look on our selves our own actions yea on our own conscience Now the adulteries murthers denying of the Lord Iesus that David and Peter and other Saints fall in after their justification cannot be sins in themselves but only in the opinion and sense and feeling of such as commit these sins and in such a sense as is contrary to faith and the light of faith that believeth 〈◊〉 jusâ—ification in Christs death and must be abolished and removed by perfect mortification then all the justified are to believe what â—ver sins they commit in their conversation and before men are no sins in themseves or the court of Divine Iustice or in relation to a Divine Law but they are sinnes in their sense or erâ—oneous opinion If Ioseph be only dead in the opinion and in his Fathers mistaking judgement then hee is not really dead but lives 2. Vnder this head Libertines said mortification was not in abstaining from fleshly lusts that warre against the soule but in removing the opinion and sense of apprehending sinne to bee sinne and so Saltmarsh forbiddeth 1. Any man to doubt whither his faith be true faith
to Christs Spirit that yee are the sonnes of God Now if the â—ommands of the Gospel urge us not to personall obedience but to beleeve that Christ as S. saith has obeyed for us and that in the Gospel way they cannot oblige us in a law-way as they teach so by law and Gospel wee shall bee freed from all personall obedience and mortiâ—â—cation Saltmarsh and Libertines bid us bee merry and beleeve that Christ has done all these for us 5. A fleâ—â—ly presumer walking after his lusts may beleeve that Christ mortified sin for him obeyed the Law repented for him so if a hypocrite as an hâ—pocrite a presumer vainly puffed up void of all down-casting and conscience of sin beleeve that Christ has repented and mortified sinne and beleeved for him though he live as the devil beleeving and trembling hee is not to doubt his faith If they say that men beleeving savingly and sincerely cannot goe on in a constant walking after their lusts never humbled for sinne never dispairing in themselves never out of love constraining them to please God and strive to walk in Christ as they have learned him for if they be such their faith is but wilde oats and empty presumption then they say 1. Men know their faith to be found by holy walking 2. Men may call in question their faith if their works bâ—lie their faith 3. They deny that a fleshly man as such and never humbled can beleeve this is our doctrine Asser. 2 Never any of our Divines said that pure mortification is the not acting of sinne or the not conceiving of lusts nor that it is the meere absence of the body of sinne this is a foule slander which if willfull Antinomians though in their owne eyes perfectly holy in the sight of God must answer to God for nor is that any argument of weight to prove that mortification is not the absence of the body of sin because then saith hee dead and sick men were mortified persons except wâ—e admit such new vaine divinitie that a bodily ague or sicknesse does extirpate the body of sinne out of the soule which mad or frantick men would not say and if it bee truth that the body of sinne dwelleth in us in this life this body of sinne is either sinne or no sinne if it bee no sinne lâ—t Libertines speak plaine truth wee deceive our selves if wee have no sinne If it bee sinne Then let Libertines resolve us how Crispe and Eaton and Denne say we are all as holy and cleane from sinne being once justified as our surety Christ is and as spotlesse on earth as the Angels and glorified that are in heaven that stand before the throne now certaine neither in Christ nor in Angels is there any spot of sinne or any indwelling body of lust and Crispe gives this reason why sinne dwelling in the Saints is no sinne It cannot sink saith he into the head of any reasonable person that sin should be taken away by the Lambe of God Ioh. 1.29 and yet be left behind it is â— flat contradiction if a man be to receive money at such a place and he doth take this money away with him is the money left in that place when he hath taken it away Mr â—enne has a fine 〈◊〉 for this hee saith there is sin in the conscience and sinne in the conversation Christ hath taken away sin out of the conscience of his called people 1 Pet. 3.21 Heb. 10.22 The whiâ—e rayment wherewith the Saints are cloathed â—â—gnifieth not only cleannesse before God but also purity and cleannesse of conscience confiâ—ing in the apprehension of that glorious estate and â—ondition in Christs death so there is no sin at all in the Saints 1 Ioh. 1.8 and the blood of Iesus Christ shall purge you from all sin in the conscience does joy and gladnesse dwell and there is no more place for sorrow and sighing and there is sin in the conversation or hands now a man may be strict in conversation and yet not pure and cleane in Conscience So its possible a man hath beene an exceeding sinner and yet is not wholy cleansed from all wickednesse in conversation if this seeme a mystery to you that sinne in the flesh in the body outward man or conversation should stand wiâ—h puritie of conscience take these reasons if purity of conscience could not be found but where there is purity in the flesh a pure conscience could not at all be found on earth for there is none that doth good no not one Rom. 3.12 2. Puritie of conscience ariseth not from puritie of conversation but the original of purity of conversation is from the consciences apprehension that all our impurities and sins were laid on Christ and in regard of sin in the conversation if we say we have no sin we deceive our selves 1 Ioh. 1. and 1 Ioh. 3.9 He that is born of God doth not commit sinne Answ. 1. Sinne in the conversation and outward man is essentially sin to â—ill my neighbour with my hands to speak with an unbridled tongue to the Apostle Iames argueth a vain religion and must be pardoned else such sins condemn for he that offends in one is guilty of the breach of the whole law Ergo sinne in the conversation must be sinne in the conscience and the distinction must be vaine for the one member is essentially affirmed of the other Now when John saith if wee say wee have no sinne wee deceive our selves hee must mean of sinne in the conscience and of sinne before God and not in the flesh and conversation only because if sinne in the conversation bee no sinne then when wee commit sinne in the conversation we faile against no Law of God and doe nothing that can bring us under eternall condemnation and if in committing sinne in the conversation we do nothing contrary to Gods Law wee may well say wee sin not and yet not lye in saying so 2. Iohn must understand sinne in the conscience and in the sight of God when he saith if wee say wee have no sin wee lye because that of that same sinne of conversation of which Mr. Den supposeth Iohn to speake hee addeth in the next words 1 Ioh. 2.1 If wee sin wee have an advocate but the sinne which has need of an advocate has need also of a pardon and is a sinne against the Law and in the sight of God and in the conscience 3. By this wee may bee pardoned pure in conscience justified in Christs blood and yet before men in the flesh outwaâ—d man and conversation under sinne and yet not bee guilty before God so drunkennesse murther Sodomy incest denâ—ing of the Lord Iesus Christ before men shall bee no sinnes before God for that which is pâ—rdoned is no more sinne then if it never had been committed as Libertines say and is no more sin then any thing that ever our Saviour Christ did or the elect Angels now the sinnes which
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
every foot and a death on his soule ten thousand millions of pounds weightier and sadder then let us correct all our errours and mis-judgings touching the crosse Errour 1. We love to go to Paradise through a Paradise of roses and a land-way to heaven and a dry fair white death wee would have Christ and the crosse changed which saith who ever would follow Christ let him take up his crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dayly and follow him Luke 9.23 2. We forget that heaven is fenced with a huge great wood of thornes we must croud through though our skinne be scratched even to blood and death life eternall is like a faire pleasant rich and glorious Citie in the midst of a waste wildernesse and there lies round about this City at all the corners of it a Wood of Briats and Thorns Scorpions and Serpents and Lyons abounding in it and the Wood is ten thousand miles of bounds on all hands of a journey of threescore years at some parts there no high road-way in the Wood no back entry about wise Professors seek away about the crosse God has given wings to none to flie over the wood or it s like a fair Kings Pallace in an Iland of the Sea it s a most pleasant Isle for all kinde of delights but there is no way to it by dry land Would yee have valley ground Summer medows fields and gardens of flowers and roses all your way and how is it that the Lord will not give peace to his Church nay but there is not a way to heaven on this side of the crosse or on that side of the crosse but directly straight through we must goe when the Apostles went through the Churches confirming the brethren Act. 14.22 they preached that the crosse was Gospel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the midst of affliction or under flailing and threshing we must goe there is not a way about to shift the crosse but we must enter into the Kingdome of God this very way and no other 3. The blood was not dryed off Christs hands and feet and his winding sheet till he was in the flower of the higher Pallace of his Fathers Kingdome and within the walls and so his Church must not think hard of it if she goe not a dry death to heaven Error 2. We tacitely condemn the wisdome of God in our murmuring under the crosse cannot Christ lead his people to heaven a better way then through the swords speares and teeth of malignants and must new Armies of Irish murtherers land on us againe these would bee considered 1. Paul encouraging the Thessalonians saith 2 Thess. 3.3 no man should be moved by these afflictions why for your selves know we are appointed thereunto from eternity the wise Lord did brew a cup of bloody sufferings for his Church and did mould and shape every Saints crosse in length and breadth for him our afflictions are not of yesterdayes date and standing before the Lord set up the world as it now is he had all the wheels pinnes wedges works and every materiall by him in his eternall minde all your teares your blood all the ounces and pounds of gall and worm-wood yee now drink they were an eternall design and plot of Gods wise decree before the world was they were the lot God did appoint for your back they are no sourer no heavier this day then they were in the Lords purpose before time your grave O Saints is no deeper then of old the Lord digged it your wound no nearer the bone then mercy made it your death is no blacker no more thorny and devouring then Christs soft hands framed it ere God gave you flesh and skinne and heat in your blood Christs doome and the Churches doome of the black crosse was written in Heaven So Christ smiles and drinks with this word Ioh. 18.11 shall I not drink the cup that my Father hath given me 2. Rom. 8. Predestination is the first act of free-grace and ver 29. in that act a communion with Christ in his crosse is passed this we consider not will ye not think good to set your shoulders and bones under the same burthen that was on Christs back we fear the crosse lesse at our heels and behind our back then when it s in our bosome the Lord Iesus speaks of his suffering often afore-hand and its wisdome to make it lesse by antidated patience submission before we sâ—ffer it were good would we give our thoughts and lende some words to death as Christ here doth ere it come Opinion which is the pencill that drawes the face armes and legges of death and sufferings might honey our gall if a Martyr judge a Prison a Pallace and his Iron chaines golden bracelets sure his bonds are as good as liberty if a Saint count death Christs master-usher to make way to him for heaven then death cannot be a Mill to grind the mans life to powder faith can oyl and sugar our worm-wood and if Christ come with the crosse it has no strength the believer has two skinnes on his face against the sâ—ittings of storme and haile-stones Christ can make a Saint sing in hell as impatient unbeliefe could cause a man sigh and weep in heaven 3. We forget that the Church is the Vine-yard of the Lord of hoasts and that the owner of the Farm must hire Satan and wicked men to be his Vine-dressers and his Reapers but the crop is the Lords not theirs they are plowers but they neither know the soyl nor the husband-man Psal. 129.2 Error 3. When we see we must suffer we tacitely are offended that Christ will not give us the first vote in our own jury and that he would not seek our own advise in this kinde of crosse not this except to one man David God never referred the choise of a crosse but then grace made the choyse sure Scotland would have chosen famine or the Pestilence rather then the sword of a barbarous unnaturall enemy but it must not bee referred to the wisdome of the sick what should be his physick we often say any crosse but this especially if there be any letter of reproach on the crosse a shamefull death or distraction of mind but the Lord seeth nothing out of heaven or hell so good for you as that that and no other 2. We would have the pound weights of affliction weighted in our ballance oh this is too heavie hence Davids and Iobs over-complaining Oh my calamity is heavier then the sand of the Sea Iob 6.3 and am I a Sea or a Whale that thou setest a watch over me chap. 7.12 Should God deale with a man as with a fish or a beast 3. Wee desire to be creators of such and such circumstances of our own griefe So wee storme often at the circumstances as at the very poyson of the crosse as if God had through forgetfulnesse and a slip of wisdom left that circumstance out of his
CHRIST DYING AND DRAWING SINNERS TO HIMSELFE OR A survey of our Saviour in his soule-suffering his lovelynesse in his death and the efficacie thereof In which Some cases of soule-trouble in weake beleevers grounds of submission under the absense of Christ with the flowings and heightnings of Free grace are opened Delivered in Sermons on the Evangel according to S. John Chap. XII Vers. 27.28.29.30.31.32.33 Where also are interjected some necessary Digressions for the times touching divers Errors of Antinomians and a short vindication of the Doctrine of Protestants from the Arminian pretended universality of Christs dying for all and every one of mankind the Morall and fained way of resistible conversion of sinners and what faith is required of all within the visible Church for the want whereof many are condemned By SAMUEL RUTHERFURD Minister of the Gospel and and Professor of Divinity in the University of S. Andrews in Scotland Prov. 30.4 What is his name and what is his Sonnes name if thou canst tell Esai 53.8 He was taken from Prison and from judgement and who shall declare his Generation LONDON Printed by J. D. for ANDREW CROOKE at the Green-Dragon in Pauls Church-yard 1647. TO THE IVDICIOVS AND Godly Reader IF in this luxuriant and wanton Age of proud and ranke wits any should write of this kind and bee wanting to the exalting of the Plant of renowne the flowre of Issai Jesus Christ and to the dew of his youth the free grace of God his heart may censure his pen and he who is greater then the mans heart should challenge him The weake and low ayme of a sinner writing of a Saviour and such a Saviour should be that Faith and sense may goe along with tongue and pen but how short most men come of reaching such an end who cannot but confesse The minde may bee calmed a little in this that though to speake highly of Christ bee in poore men who are so low under and unequall to so great a Province a marring rather of his dignity and a flattering of Christ then a reall praysing of or pointing him out in all his vertues and lovelinesse in regard that the foulenesse of the breath of a sinner may blacken the beauty of such a transcendent and incomparable flowre that Esaiah a high eminent and Gospel-Prophet is at his wits end at a non-plus a stand and giveth over the matter as a high question Who shall declare his generation And another What is his name and what is his Sonnes name if thou canst tell All that ever wrot lye down under this load and though many now a dayes give out they have so much of the Lord Jesus that they are Christed and swallowed up in his love yet should I think it all happinesse if I could but tell Christs name and were so deep learned as to know how they call him In truth in regard of any comprehensive knowledge we but speak and write our guessings our far-off and twy-light apprehensions of him and in regard of comming up to the cleare vision of a Gospel-noon-day light as wee are obliged wee but cast the blind mans club and but play as children doe with the golden covering and silken ribbens of an Arabicke Bible that they cannot read about the borders and margent of the knowledg of Christ O how rawly do the Needle-headed Schoole-men writ of Christ O how subtile and Eagle-eyed seeme they to be in speculations Grave-deepe or rather hell-deep touching his grave-linnens what become of them when hee rose from the dead and the chesse-nut cullour of his haire and the wood of his Crosse and the three nailes that wedged him to the tree and the adoring of any thing that touched his body either wood iron or nailes of the holy grave And how farre from that Cant. 8.6 Set mee as a seale on thy heart as a signet on thine arme There be volumes written of Christ Sermon upon Sermon and not line upon line onely but Booke upon Book and Tombe upon Tombe And ah we are but at the first side of the single Catechisme of Christ spelling his first elements yea Salomon was but at What is his Name I feare too many of us know neither name nor thing nay in this learned Age when Antinomians wriâ—e book after book of Christ I should say for all their crying O the Gospel-spirit the Gospel-straine of Preaching the Mystery of free grace which few of them know that one ounce one graine of the spirituall and practicall knowledge of Christ is more to bee valued then talent-weights yea Ship-loads or mountaines of the knowledge of the dumbe Schoole-letter They say the Saints are perfect and their works perfect I slander them not read Master Towne M. Eaton and Saltmarsh But how ignorant are they of the Gospel how ill read and little versed in Christ Yea as Luther said Take away sinne and yee take away Christ a Saviour of sinners how little acquainted with and how great strangers to their owne hearts are they in writing so There is a fulnesse I confesse and an all-fulnesse and all-fulnesse of God Ephes. 3.19 But I much doubt if this compleat all-fulnesse of God be in this side of eternity sure it cannot stand with our halfe-penny candle nor can it be that in our soule with the darkenesse of an in-dwelling body of sinne should shine the noone-day-vision of glory called Theologia Meridiana visionis 'T is true Pauls ravishment to the third heavens Johns being in the Spirit and seeing the heavens opened and beholding the Throne and him that sate on it and the troupes cloathed in white that have come out of great tribulation do clearely evidence Saints may in this life be in the Suburbs of heaven but the Suburbs is not the City God may and doth open a window in the new Ierusalem and let them see through that hole the young morning glances of the day-light of glory and a part of the Throne and the halfe of his face that sits on the Throne and the glorious undefiled ones that stand before the Throne but this fulnesse doth not overflow to brimme and banke the Vessell is in a capacity to receive many quarts and gallons more of the new Wine of glory that growes in that new Land of Harmony Now Antinomians lay all our perfection on Jâ—stification and Remission of sinnes yet pardon of sinnes except in the sense which is a graduall accident of pardon and not pardon it selfe is not like the new Moone that receives fuller and more light till it bee full Moone for Remission is as perfect and full a freedome from the Law guilt and wrath to come at the first moment of our justification as ever it shall be they ascribe not our perfection in this life to Sanctification which yet they must doe if sinne in its nature and being dwel not in us And for our ingagement to Jesus Christ for the price and ransome he hath payed for us we have nothing to say but
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
awed by the Law 576.577 Antinomians oblige not beleevers to personall walking with God 578 The Law leaveth not off to bee a rule of righteousnesse because it giveth not grace 579 Every naturall man under the Law 581.582 A Mystery of Antinomians that all meanes not effectually moving the will are not meanes laying bonds on the conscience 582.583 Antinomians take away all use of teaching and exhorting 584 Faith looseth us not from the Law ibid. Obeying of God because of the direction of Law and Gospel is to Antinomians a controuling of the free Spirit 589 The Law as the Law required perfect obedience but the Law as Evangelized requireth not perfect obedience that we may be justified 589 The Antinomian doctrine propounded by the carnall Libertine Rom. 7. 590.591 The Law is not meerely passive 591.592 How Faith and new obedience are the meanes of our delivery from the body of sin the former from the guilt and that perfectly and at once in justification and the other from the blot and in-dwelling of sinne and that by degrees in Sanctification 593.594 How we are saved without works 594.595 How God accounteth the good works of the justified porfect 595.596.597.598 CHRIST DYING AND Drawing Sinners to himselfe JOHN 12. 27. Now is my soule troubled and what shall I say Father save me from this houre But for this cause came I unto this houre 28. Father glorifie thy Name IT is a question whether these words of our Saviours Soule-trouble be nothing but the same words and prayer which Matthew chap. 26. and Luke 22. relate to wit O my Father if it be possible let this cup passe from me when his soule was troubled in the garden in his agonie Some think them the same others not It is like they are words of the same matter for first when Christ uttered these words hee was neare his sufferings and on the brink of that hideous and dark sea of his most extreme paine and drew up against hell and the Armies of darknesse as the story sheweth But that the Lord uttered these same words in the garden and not before is not apparent because upon this prayer it is said Then came there a voyce from heaven c. A voyce speaketh to him from heaven now Mat. 26. Luk. 22. no voyce is like to have come from heaven for when hee prayed in his agonie there were no people with him as here because of the voyce the people being present Some said it thundered others said an Angel spake from heaven there being now with Christ in the garden when hee prayed O my Father c. none save Peter James and John the three famous witnesses of his extreme suffering and of his young heaven of his transfiguration on the Mount when hee acted the Preludium and the image and representation of heaven before them as is cleare Mat. 26. vers 37. And he was removed from them also Mat. 26.39 Luk. 22.41 and they were sleeping in his agonie Mat. 26.40 43 45. But now there is a waking people with Christ who heard this voyce But I deny not but it is the same prayer in sense even as suppose it were revealed to a godly man that hee were to suffer an extreme violent and painfull death and withall some fearfull soule-desertion as an image of the second death it should much affright him to remember this and hee might pray that the Lord would either save him from that sad houre or then give him grace with faith and courage in the Lord to endure it so here Christ God and man knowing that hee was to beare the terrors of the first and second death doth act over afore-hand the time being neare the sorrow and anguish of heart that hee was to suffer in his extreme sufferings as it were good ere the crosse come to act it in our mind and take an essay and a lift of Christs crosse ere wee beare it to try how handsomely wee would set back and shoulders under the Lords crosse I doe not intend that wee are to imitate the Martyr who put his hand in the fire the night before hee suffered to try how hee could endure burning-quick but that wee are to lay the supposition what if iâ— so fall out as Christ being perswaded his suffering was to come acted sorrow trouble of soule and prayer before-hand and to resolve the saddest and antedate the crosse and say with our owne hearts Let the worst come or to suffer our feare to prophecy as Job did chap. 3. vers 25. yet suppose the hardest befall me I know what to doe as the unjust Steward resolveth on a way before-hand how to swimmâ— through his necessities Luk. 16.4 The Lord acteth judgement and what they shall pray in the time of their extremity who now spit at all praying and Religion they shall be religious in their kind when they shall cry Revel 6.16 Mountaines and rocks fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb. You cannot beleeve that a Lambe shall chase the Kings of the earth and the great men and the rich men and every bond-man and every free-man into the dennes and the rocks of the mountaines to hide themselves But the Lord acteth wrath and judgement before your eyes Men will not suppose the reall story of hell Say but with thy selfe Oh! shall I weep and gnaw my tongue for paine in a sea of fire and brimstone Doe but fore-fancie I pray you how you shall look on it what thoughts you will have what you shall doe when you shall 2 Thes. 1.9 be punished with everlasting destruction from the presence of the Lord and from the glory of his power 1. Fore-seen sorrowes have not so sad an impression on the spirit 2. Grace is a well-advised and resolute thing and has the eyes of providence to say in possible events What if my Scarlet embrace the Dunghill and Providence turne the Tables 3. It is like wisedome grace is wise to see afarre-off to fore-act faith and resolve to lie under Gods feet and intend humble yeelding to God as 2 Sam. 15.25 26. In the Complaint wee have 1. the Subject-matter of it The Lords troubled soule 2. The Time Now is my soulâ— troubled 3. Christs Anxiety wrought on him by this trouble What shall I say or which is the sense What shall I doe 4. And a shoare is seen at hand in the storme a present rock in the raging sea What shalt thou say Lord Jesus what shalt thou doe Pray and hee prayeth Father save me from this houre 5. There is a sort of correction or rather a limitation But for this cause came I to this houre The Lord forgetting his paine embraceth this evill houre 6. Going on in his resolution to embrace this sad houre hee prayeth vers 28. Father glorifie thy Name Touching the first the Soule-trouble of Christ wee are to consider 1. How it can consist with
and wrinkles Psal. 102.26 Then let man make for his long home let Time it selfe waxe old and gray-hair'd Why should I desire to stay here when Christ could not but passe away And if this spotlesse soule that never sinned was troubled what wonder then many troubles be to the sinner Our Saviour who promiseth soule-rest to others cannot have soule-rest himselfe his soule is now on a wheele sore tossed and all the creatures are upon a wheele and in motion there is not a creature since Adam sinned sleepeth sound Wearinesse and motion is laid on Moon and Sunne and all creatures on this side of the Moon Seas ebbe and flow and that 's trouble winds blow rivers move heavens and stars these five thousand yeares except one time have not had sixe minutes rest living creatures walk apace toward death Kingdomes Cities are on the wheele of changes up and downe Man-kind runne and the disease of body-trouble and soule-trouble on them they are motion-sick going on their feet and Kings cannot have beds to rest in The six dayes Creation hath been travelling and shouting for paine and the Child is not born yet Rom. 8.22 This poore woman hath been groning under the bondage of vanity and shall not be brought to bed while Jesus come the second time to be Mid-wife to the birth The great All of heaven and earth since God laid the first stone of this wide Hall hath been groning and weeping for the liberty of the sonnes of God Rom. 8.21 The figure of the passing-away world 1 Cor. 7.31 is like an old mans face full of wrinkles and foule with weeping we are waiting when Jesus shall be revealed from heaven and shall come and wipe the old mans face Every creature here is on its feet none of them can sit or lie Christs soule now is above trouble and rests sweetly in the bosome of God Troubled Soules Rejoyce in hope Soft and childish Saints take it not well that they are not every day feasted with Christs love that they lie not all the night between the Redeemer's brests and are not dandled on his knee but when the daintiest piece of the Man Jesus his precious soule was thus sick of soule-trouble and the noble and celebrious head-Heire of all the first of his Kingly house was put to deep grones that pierced skies and heaven and rent the rocks why but sinners should be submissive when Christ is pleased to set children down to walke on foot and hide himselfe from them But they forget the difference between the Innes of clay and the Home of glory Our fields here are sowne with teares griefe growes in every furrow of this low-land You shall lay soule and head down in the bosome and between the brests of Jesus Christ that bed must be soft and delicious its perfumed with uncreated glory The thoughts of all your now soule-troubles shall be as shadowes that passed away ten thousand yeares agoe when Christ shall circle his glorious arme about your head and you rest in an infinite compasse of surpassing glory or when glory or ripened grace shall be within you and without you above and below when feet of clay shall walk upon pure surpassing glory The street of the City was pure gold There is no gold there but glory onely gold is but a shadow to all that is there It were possibly no lesse edifying to speake a little of tho Fourth What love and tender mercy it was in Christ to be so troubled in soule for us 1. Pos. Selfe is precious when free of sinne and withall selfe-happy Christ was both free of sin and selfe-happy what then could have made him stirre his foot out of heaven so excellent a Land and come under the pain of a troubled soule except free strong and vehement love that was a bottomlesse river unpatient of banks Infinite goodnesse maketh Love to swell without it selfe Joh. 15.13 Goodnesse is much moved with righteousnesse and innocency but wee had a bad cause because sinners But goodnesse for every man that hath a good cause is not a good man is moved with goodnesse we were neither righteous nor good yet Christ though neither righteousnesse was in us nor goodnesse would dare to dye for us Rom. 5.7 8. Goodnesse and grace which is goodnesse for no deserving is bold daring and venturous Love which could not flow within its owne channell but that Christs love might be out of measure love and out of measure loving would out-run wickednesse in man 2. Pos. Had Christ seen when hee was to ingage his soule in the paines of the second death that the expence in giving out should be great and the in-come small and no more then hee had before wee might value his love more But Christ had leasure from eternity and wisdome enough to cast up his counts and knew what hee was to give out and what to receive in so hee might have repented and given up the bargaine Hee knew that his bloud and his one noble soule that dwelt in a personall union with God was a greater summe incomparably then all his redeemed ones Hee should have in little he should but gaine lost sinners hee should empty out in a manner a faire God-head and kill the Lord of glory and get in a black bride But there 's no lack in love the love of Christ was not private nor mercenary Christ the buyer commended the wares ere hee bargained Cant. 4.7 Thou art all faire my love there 's not a spot in thee Christ judged hee had gotten a noble prize and made an heavens market when hee got his Wife that hee served for in his armes Esay 53.11 Hee saw the travell of his soule and was satisfied Hee was filled with delight as a full Banquetter If that ransome hee gave had been little hee would have given more 3. Pos. It is much that nothing without Christ moved him to this engagement There was a sad and bloudy warre between divine Justice and sinners Love Love pressed Christ to the warre to come and serve the great King and the State of lost Mankind and to doe it freely This maketh it two favours It s a conquering notion to think that the sinners heaven bred first in Christs heart from eternity and that Love freest Love was the blossome and the seed and the onely contriver of our eternall glory that free Grace drove on from the beginning of the age of God from everlasting the saving plot and sweet designe of redemption of soules This innocent and soule-rejoycing policy of Christs taking on him the seed of Abraham not of Angels and to come downe in the shape of a servant to the land of his enemies without a Passe in regard of his sufferings speaketh and cryeth the deep wisdome of infinite Love Was not this the wit of free Grace to find out such a mysterious and profound dispensation as that God and man personally should both doe and suffer so as Justice should
second death for you consult with your heart if you have quit one lust for him Christ laid aside his heaven for you his whole heaven his whole glory for you and his Fathers house are you willing to part with an acre of earth or house and inheritance for him 4. In calling us out of the state of sin to grace and glory oh I must make this sad reckoning with Jesus Christ. Oh Christ turneth his smiling face to mee in calling inviting obtesting praying that I would be reconciled to God I turne my back to him he openeth his breast and heart to us and saith Friends Doves come in and dwell in the holes of this rock and wee lift our heele against him O what guilt is here to scratch Christs breast when he willeth you to come and lay head and heart on his breast this unkindnesse to Christs troubled soule is more then sin sinne is but a transgression of the Law I grant it is an infinite But. But ' its a transgression of both Law and Love to spurne against the warme bowels of Love to spit on grace on tendernesse of infinite Love The white and ruddie the fairest of heaven offereth to kisse Blacke-Moores on earth they will not come neere to him ' Its a heart of Flint and Adamanâ— that spitteth at Evangelike love Law-Love is Love Evangelike love is more then love ' it s the Gold the floure of Christs Wheat and of his finest Love Cant. 5.6 I rose up to open to my beloved but my beloved had withdrawne himselfe and was gone my soule passed away when he spake There be two words here considerable to prove how wounding are sinnes against the love of Christ. 1. My beloved hath withdrawne himselfe the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my beloved had turned about Ari. Mont. circumjâ—rat Pagnin in the Margen verterat se the old Version declinaverat Christ being unwilling to remove and wholly goe away hee onely turned aside as Jer. 31.22 How long wilt thou goe about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou back-sliding daughter This intimateth so much as Christ taketh not a direct journey to goe away and leave his owne children onely hee goeth a little aside from the doore of the soule to testifie hee would gladly with his soule come in Now what ingratitude is it to shut him violently away 2. My soule was gone the old Version is My soule melted at his speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soule passed over or went away to remember his ravishing words it broke my life and made me die so is the word elsewhere used that I remembred a world of love in him when he knocked saying Open to me my sister my love my dove to sinne against so great a bond as Grace must be the sinne of sinnes and amongst highest sinnes as is cleare in these that sinne against the Holy Ghost then it must be impossible to give Grace any thing we but pay our debts to grace wee cannot give the debt of Grace to Grace in the whole summe It cannot then be a sinne intrinsecally and of it selfe to bee troubled in soule if Christ was under soule-trouble for sinnes imputed to him Hence let me stay a little on these two First what a troubled conscience is Secondly what course the troubled in soule are to take in imitation of Christ. A soule troubled for sinne must either be a soule feared and perplexed for the penall displeasure wrath and indignation of God or the eternall punishment of sinne as these come under the apprehension of the evill of punishment or for sinne as it faileth against the love of God or for both In any of these three respects it is no sinne to be soule-troubled for sinne upon these conditions 1. That the soule bee free of faithlesse doubting of Gods love Now Christ was free of this he could not but have a fixed intire and never broken confidence of his Fathers eternall love If we have any sinne in our soule-trouble for sinne it 's from unbeliefe not from soule-trouble if their be mud and clay in the streams it is from the bankes not from the fountaine Or 2. if the soule feare the ill of punishment as the greatest ill and as a greater then the ill of sinne there is more passion then sound light in the feare this could not be in Christ the aversion of the Lords heart from the party in whom there is sinne either by reall inherence Or by free imputation and the in-drawing of rayes and irradiations and out-flowings of divine love is a high-evill in a soule that hath any thing of the nature of a sonne in him now there was as much of a sonne in Christ as a mans nature could be capable of and the more of God that was in Christ as the fulnesse the boundlesse infinite Sea of the God-head overflowed Christ over all the banks then for Christ to be under a cloude in regard of the out-breathings of eternall love was in a sort most violent to Christ as if he had been torne from himselfe and therefore it behoved to be an extreame soule-trouble Christ being deprived in a manner of himselfe and of his onely soules substantiall delight and Paradise And this could not be a sinne but an act of gracious Soule-sorrow that sinne and hell intervened between the Moone and the Sunne the soule of Christ and his Lord the more of Heaven in the soule and the more of God the want of God and of Heaven is the greater Hell Suppose we that the whole light in the bodie of the Sun were utterly extinct and that the Sunne were turned in a body as darke as the outside of a Caldron that should be a greater losse then if an halfe penny candle were deprived of light Christ had more to lose then a world of millions of Angels Imagine a creature of as much Angelike capacity as ten thousand times ten thousand thousand of Angels all contemperated in one if this glorious Angel were filled according to his capacitie with the highest and most pure and refined glory of heaven and againe were immediatly stript naked of all this glory and then plunged into the depth and heart of Holl and of a lake of more then Hells ordinary temper of fire and brimstone or suppose God should adde millions of degrees of more pure and unmixed wrath and curses this Angels soule must be more troubled then wee can easily apprehend yet this is but a comparison below the thing but the Lord Jesus in whole person heaven in the highest degree was carried about with him being throwne down from the top of so high a glory to a sad and fearefull condition an agony and swearing of blood God knowes the cause that shouting and tears of this low condition drew out that saddest complaint My God my God why hast thou forsaken me his losse must be incomparably more then all we can say in these shaddowes This sheweth the cause
shall enter into joy at last c. Now all this is but a turning of Faith into wantonnesse whereas Faith of all graces moveth with lowest sayles for Faith is not a lofty and crying but a soft moving and humble grace for then Davids being moved and his heart smiting him at the renting of King Sauls garment should be under a covenant of works and so not a man according to Gods owne heart for a smitten heart is a troubled soule David Abraham Rom. 4. and all the Fathers under the Law were justified by the imputed righteousnesse of Christ apprehended by Faith as we are Rom. 4.23 Now it was not written for Abrahams sake onely that it was imputed to him Vers. 24. But for us also c. David ought not to have been troubled in soule for sinne for his sinnes were then pardoned nor could the Spirit of the Lord so highly commend Josiahs heart-melting trouble at the reading and hearing of the Law nor Christ owne the teares and Soule-trouble of the Woman as comming from no other spring but much love to Christ because many sinnes were pardoned if this Soule-trouble for sinne had argued these to bee under the Law and not in Christ nor can it be said that the Saints of old were more under the Law then now under the Gospel in the sense we have now in hand that is that we are to be lesse troubled for sinne then they because our justification is more perfect and the blood of Christ had lesse power to purge the Conscience and to satisfie the demands of the Law before it was shed then now when it is shed or that more of the Law was naturally in the hearts of David Josiah and the Saints of old and so more naturally unbeliefe must be in them then is in us by nature under Gospel manifestations of Christ. Indeed the Law was a severer Pedagogue to awe the Saints then in regard of the outward dispensation of Ceremonies and Legall strictnesse keeping men as malefactors in close prison till Christ should come But imputation of Christs righteousness and blessedness in the pardon of sinne and so freedome from Soule-trouble for eternall wrath and the Lawes demanding the Conscience to pay what debts none were able to pay but the Surety onely was one and the same to them and to us as Psal. 32.1 2. compared with Rom. 4 1 2 3 4 5 6. and Psal. 14. with Rom. 3.9 10 11 12 13 14.19.20 and Gen. 17.9 cap. 22.18 Deut. 27.26 with Gal. 3.10 11 12 13 14. Heb. 6.13 14 15 16 17 18 19 20. Who dare say that the beleeving Jewes dyed under the curse of the Law Deut. 27.26 For so they must perish eternally Gal. 3.10 For as many as are of the works of the Law are under the curse Then there must be none redeemed under the Old Testament nor any justified contrarie to expresse Scriptures Psal. 32.1 â— Rom. 4.1 2 3 4 5 6. Gal. 3.14 Act. 15.11 Acts 11.16 17. Rom. 10.1 2 3. Now Acts 15.11 We beleeve that through the grace of the Lord Jesus we shall be saved as well as they And as they were blessed in that their transgression was forgiven and their sinne covered and that the Lord imputed no iniquity to them Psal. 32.1 2. our blessedness is the same Rom. 4.6 7 8. and Christ as he was made a curse for them so for us that Gal. 3.14 the blessing of Abraham might come on us the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith And God sent forth his Sonne made of a Woman made under the Law for the Jewes who as heires were under Tutors as we are under the Morall Law by nature that we might be redeemed by him That wee who are under the Law might receive the adoption of Sonnes Gal. 4.1 2 3 4. And God gave the like gift to the Gentiles that he gave to the Jewes even repentance unto life Acts 11.16 17. Then the Law could crave them no harder then us and they were no more justiâ—ied by works then we are Yea following righteousnesse they attained it not because they sought it not by faith but as it were by the works of the Law for they stumbled at the stumbling stone that was layed in Sion Rom. 9.31 32 33. And they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God Rom. 10.1 2 3. and so came short of justification by Grace so doe we If then to the justified Jewes There was no Law no transgression and so no trouble for sinne all trouble of Conscience arising from the obligement of the Law as it must bee because they were freed from the curse of the Law and justified in Jesus Christ by his Grace as we are then were they under no smiting of heart nor wounding of Conscience more then we are which is manifestly false in David and in Josiah and many of the Saints under the Old Testament Hence what was sinnefull and unbeleeving Soule-trouble for sinne to them must be sinnefull Soule-trouble to us in the same kind The Law did urge the Jewes harder then us in regard of the Mosaicall burden of Ceremonies and bloody Sacrifices that pointed out their guiltinesse except they should flee to Christ 2. In regard of Gods dispensation of the severer punishing of Law-transgression and that with temporarie punishments and rewarding obedience with externall prosperitie 3. In urging this Doctrine more hardly upon the people to cause them not rest on the letter of the law but seeke to the promised Messiah in whom onely was their righteousnesse as young heires and minors are kept under Tutors while their Non-age expire but 1. Who dare say that the Saints under the Old Testament who lived and dyed in the case of remission of sinnes of salvation and of peace with God Gen. 49.18 Psal. 37.37 Psal. 73.25 Prov. 14.32 Isai. 57.1 2. Hebr. 11.13 Psal. 32.1 2. Micha 7.18 19. Isai. 43.25 Jerem. 50.20 Psalm 31.5 and were undoubtedly blessed in Christ as we are Psal. 119.1 2. Psalm 65.4 Psalm 1.1 2 3. Psal. 144.14 15. Psal. 146.5 Job 5.17 Psalm 84.4 5. and dyed not under the curse of God or were in capacity to be delivered by Christ after this life from the wrath to come and the curse of the Law 2. That they were to trust to the merit of their owne works or seeke righteousnesse in themselves more then we 3. Or that they beleeved not or that their Faith was not counted to them for Righteousnesse as it is with us Gen. 15.5 6. Rom. 4.3 4 5 6 7 8. Psal. 32.1 2. 4. Yea they beleeving in the Messiah to come were no more under the Law and the dominion of sinne then wee are Rom. 6.6 7 8 9. Rom. 7.1 2 3 4 5 6 7. Rom. 8.1 2. Micha 7.18 19. Isai. 43.25 Jer. 50.20 Psal. 32.1 2. but under grace and pardoned and
mans doubting from signes inherent in the man and if hee be a back-slider in heart you fetch fire and water from beyond the Moone to cure him or you must fetch warrants to convince him from the mind eternall counsells of love and free grace within God and that is all the question between the poore man and you You cannot prove God hath loved him from everlasting because hee hath loved him from everlasting If Libertines in this Argument intend to prove that a chosen convert in Christ hath no ground to question that hee is not beloved of God and not in Christ 1. That is nothing to the Thesis of Antinomians maintained by all that sinners as sinners are to beleeve Gods eternall love in Christ to them and so all sinners elect or reprobate are to beleeve the same 2. It s nothing to the universall commandement that all and every one in the visible Church wearied and loaden with sin or not wearied and loaden are immediatly to come to Christ and rest on him as made of God to them their righteousnesse sanctification and redemption without any inherent qualification in them 3. It s nothing to the point of freeing all and building a golden bridge to deliver all who are oblieged to beleeve elect or reprobate from doubting whether they be in Christ or not that they may easily come to Christ and beleeve his eternall love and redemption in him though they be in the gall of bitternesse and bonds of iniquity and that immediatly Which golden Paradise to heaven and Christ Antinomians liberally promise to all sinners as sinners I cannot beleeve that it s so easie a step to Christ. For the second It 's a dreame that God loveth sinners with the same love every way wherewith hee loveth his owne Sonne Christ. And why Because God loveth us onely for his owne Sonne and for nothing in us Ergo Farre more it must follow it s a farre other an higher fountaine love wherewith the Father loveth his owne eternall and consubstantiall Sonne the Mediator betweene God and man and that derived love wherewith he loveth us sinners As the one is 1. Naturall the latter free 2. The love of the Father to the Sonne as his consubstantiall Son and so farre as it 's essentially included in his love to Jesus Christ Mediator is not a love founded on grace and free-mercy which might never have beene in God because essentially the Father must love his Sonne Christ as his Sonne and being Mediator he cannot for that renounce his naturall love to him which is the fundamentall cause why hee loveth us for Christ his Sonne as Mediator but the love wherewith the Father loveth us for his Sonne Christ is founded on free Grace and mercy and might possibly never have been in God For 1. as he could not but beget his Sonne he could not but love him nature not election can have place in either but it was his Free will to create a man or not create him 2. He cannot but love his Sonne Christ but God might either have loved neither man nor Angel so as to chuse them to Salvation and he might have chosen other Men and Angels then these whom he hath chosen God hath no such freedome in loving his owne Consubstantiall Sonne 2. It s an untruth that God loveth his chosen ones as he doth love his Sonne that is with the same degree of love wherewith he loves his Sonne I thinke that not farre from either grosse ignorance or blasphemie It possibly may bee the same love by proportion with which the Father tendereth the Mediatour or Redeemer and all his saved and ransomed ones but in regard of willing good to the creature loved he neither loveth his redeemed with the same love wherewith hee loveth his Sonne except blasphemously we say God hath as highly exalted all the redeemed and given to them a name above every name as he hath done to his owne Sonne nor doth he so love all his chosen ones as hee conferreth equall grace and glory upon all alike as if one starre differed not from anoâ—her starre in glory in the highest heavens Our owne good works cannot make our Lord love us lesse or more with the love of eternall election but they may make God love us more with the love of complâ—cency and a sweeter manifestation of God in the fruits and gracious effects of his love According to that John 14.23 Jesus said if a man love me he will keepe my words and my Father will love him and we will come unto him and make our abode with him The third reason is the same with the first and proveth nothing but a Major Poposition not denied by the disquieted sinner which is this Who ever is justified and chosen cannot be condemned whom ever the Lord once loveth to salvation he must alwaies love to salvation for his love is like himselfe and changeth not But the disquieted sinner is chosen and loved to salvation This Assumption is all the question and the truth of a Major Proposition can never prove the truth of the Assumption Saltmarsh Free Grace Chap. 4. Pag. 83.84 85. Because you feele not your selfe sanctified you feare you are not justified If you suppose that God takes in any part of your faith repentance new obedience or sanctification as a ground upon which he justifieth or forgiveth 1. you are cleare against the Word for if it be of Workes it is no more of Grace 2. It must then be the onely evidence you seeke for and you aske for sanctification to helpe your assurance of justification but take it in the Scriptures way 1. In the Scriptures Christ is revealed to be our sanctification Christ is made unto us righteousnesse sanctification I live yet not I but Christ liveth in me Yee are Christs but yee are sanctified but yee are justified in the name of the Lord Jesus He hath quickned us together with Christ. Wee are his workmanship created in Christ Jesus unto good workes Jesus Christ himself being the chiefe corner stone That Christ may dwell in your hearts by faith that new man which after God was created in righteousnesse and true holinesse Wee are members of his body of his flesh and his bones And being found in him not having mine own righteousnesse I can dâ—e all things through Christ which strengthneth me But Christ is all in all Your life is hid with Christ in God Heb. 13.20 21. All these set forth Christ as our sanctification the fulnesse of his the all in all Christ hath beleeved perfectly for us he hath sorrowed for sinne perfectly he hath obeyed perfectly he hath mortified sinne perfectly and all is ours and we are Christs and Christ is Gods 2. The second thing is Faith about our owne sanctification we must beleeve more truth of our owne graces then we can see or feele the Lord in his Dispensation hath so ordered that here our life should be hid with Christ in God that we should
we are heard or not heard yet wee are lesse in praises when wee are heard and our desires fulfilled and in submission when wee are not heard then wee are forward to praise because necessity and straits can more easily obtaine of us to pray and set on moving the wheels of our affections then grace can keep our spirituall affections in heat of motion or limit and border our naturall affections in praising when they take them to their wings David Psal. 22. Psal. 69. O my God I cry night and day till my throat be dry in asking but where doth hee say O my God I praise night and day till my throat be pained in praising and my heart and eyes are wasted and spent in submissive waiting for thee and praising for not hearing mee in some things 6. God is equally gracious to his own in not hearing and granting as in fulfilling their desires 7. No man should take it hard not to be answered at the first when the prime heire Christ was kept knocking at his Fathers doore 8. Heard or not heard the prayers of faith have a gracious issue though the drosse of them be cast away 9 As praises have no issue but to give to God not to our selves so prayers in faith are to be offered to God as God though nothing returne in our bosome that God may be extolled Christ knew deliverance from this hour cannot be granted yet hee prayes 10 Faith is required no lesse to beleeve the good that the Lord mindeth us in not hearing us then the good hee intendeth in hearing and fulfilling our desires No condition of providence can fall wrong to faith which can flie with any wings and saile with every wind so long as Christ liveth Father save me from this houre Christ bottometh his prayer on the sweetest relation of a Father and a Son Father save me So Joh. 17. Father glorifie thy Son Vers. 5. And now Father glorifie me Six times in that prayer hâ—â— useth this stile Mat. 11.25 I thank thee O Father Lord of heaven and earth Mat. 26. O my Father remove this cup. His Father was great in his esteem none like his Father It s a strong argument to Christ to perswade an hearing and a deliverance and hee was heard in that which hee feared Hee had no end in his coming into the world but to doe the will of his Father Joh. 5.30 2. Love is a sweet ingredient in prayer the beloved Disciple John who onely of all the Evâ—ngelists setteth down Christ's love-prayer chap. 17 useth it more frequently then any of the other three Evâ—ngelists 3. Propriety interest and covenant-relation is a sweet bottome and a strong ground for prayer So in praying hath Christ taught us to say Our Father which art in heaven And Psal. 5.2 Hearken unto my voyce my King and my God 2 King 19.19 Now therefore O Lord our God I beseech thee save us out of his hand Ezra bottometh his prayer on this Chap. 9.6 O my God I am ashamed and blush And Jehoshaphat 2 Chron. 20.12 O our God wilt thou noâ— judge them In prayer consider what claime and interest you have to God if you be a sonne and hee a Father Bastards cannot pray strangers without the Covenant and Heathen having no right to God as their God and Father may petition God as a subdued people doe their Conqueror or as ravens cry to God for food and as some howle upon their beds for corne and wine Hos. 7.14 but they cannot pray for praying aright to God there is required not onely gracious ingredients in the action but also a new state of adoption and filiation many speake words to God who doe not pray many tell over their sinnes who confesse not their sinnes to God many speake good of God who doe not praise God many sigh and grone in praying and have no deep sense of God or their owne sinfull condition Trees growing together make not alwayes a wood Ah our prayers God knowes are often out of their right wits Many cry Father to God but lie for they are not sonnes and their words are equivocation Thousands claime Father-ship in God where there is no Son-ship nor fundamentum in re no ground in the thing it selfe A new nature is that onely best bottome of praying that taketh it off from being a taking of the Name of God in vaine All creatures speak of God and in their kind to God but onely a sonne can speak to God in prayer as to his Father calling upon God with a pouring out of the soule to him in Christ is essentiall to sonnes Father save me from this houre Christ had no meanes of refuge safer and surer in his trouble when hee knew not what to doe then prayer Christ had never a greater businesse in hand then now hee was to transact with God and divine Justice the Law of God in the weighty bargaine of paying a ransome of dearest and preciousest bloud to open the new way to heaven hee had to doe with devills principalities and powers and hell to subdue devills and death and hell and to redeeme his Catholike Church from the second death and hee was to offer himselfe a Sacrifice to God through the eternall Spirit for the sinnes of the whole elect and hee must use prayer in all this great work The greatest works have been thus effectuated For the dividing of the red sea Moses cryed to the Lord and it was done Hezechiah obtaineth 15. yeares lease of his house of clay from Jehovah his Land-lord and how 2 King 20.2 Hee turned his face to the wall and prayed Jonah broke the prison of hell by prayer Jeremiah had many against him Chap. 20.12 Vnto thee saith hee to the Lord I have opened my cause Daniel in his captivity Ezra when the people were under wrath Ester and her maides when the Churches destruction is warped and in weaving by prayer loose the captive bands and break death's jawes So low a man as Job Chap. 7.20 was What shall I say to thee O preserver of man David looketh back to his prayers Psal. 34.6 and when hee is over-whelmed Psal. 61.2 From the ends of the earth will I cry to thee when my heart is overwhelmed To Elias this is the key that openeth heaven The last great work the perfecting of Mysticall Christ the judgeing of the world the putting crownes on the heads of so many thousand Kings must have prayer to bring it to passe Even so come Lord Jesus The putting and keeping on the crowne on Christs head is by prayer his Sword Crowne and Scepter stand and prosper by this prayer Thy Kingdome come 2. Though Christ knâ—w of his owne deliverance and was sure of it yet hee will not have it but by prayer Christ had Son right to heaven yet he will take a new gift of heaven by prayer-right Christ maketh prayer his new Charter Joh. 17.5 Father glorifie me with the glory which I
hoasts came against Christ Heaven Hell Earth any Adversary but God the enimity of men cannot make me or any man formally miserable There be great edges and Emphasis in these words My God my God why hast thou forsaken me Not a point not a letter of them can be wanting they are so full and Emphatick 1. My God my God the forsaking of Angels is nothing that Men all men friends all my inward friends forsake me is not much they doe more then forsake they abhorre Job their friend Job 19.19 that father and mother and all my mothers sonnes forsake me is hard yet tollerable Psal. 27.10 Psal. 31.11 Psal. 88.18 Yea that mine own heart and flesh forsake me is an ordinary may bee amongst men Psal. 73.26 But Gods forsaking of a man is sad 2. If he bee a God in covenant with me both God and then my God that is a warme word with childe of love if he forsake me it is hard When our owne leave us we forgive all the world to leave us 3. In forsaking there is a great Emphasis any thing but unkindnesse and change of heart and Love is well taken this speaketh against Faith though Christ could not apprehend this the Lord cannot change Christs could not beleeve such a blasphemy yet the extremity of so sad a condition offered so much to the humane and sinnelesse and innocent sense of Christ a change of dispensation 4. Me Why hast thou forsaken me the sonne of thy love thy onely begotten Sonne the Lord of glory who never offended thee but the relation of Christ to God was admirable hee was as the sinner made sinne for us in this contest the enimity of a Lyon and a Leopard is nothing Hos. 13.7.8 the renting of the caule of the webbe that goeth about the heart is but a shaddow of paine to the Lords running on a man as a Giant in furie and indignation 2. Hell and all the powers of darkenesse came against Christ in this houre Col. 2.14 15. 3. All the earth and his dearest friends stood aloofe from his calamity there was no shoare on earth to receive this ship-broken man In regard of that which was taken from Christ it was a sad houre which I desire to be considered thus 1. The most spirituall life that ever was the life of him who saw and enjoyed God in a personall union was vailed and covered 1. Possession in many degrees was lessened but in jure in right and in the foundation not removed 2. The sense and actuall fruition of God in vision was over-clouded but life in the fountaine stood safe in the blessed union 3. The most direfull effects in breaking bruising and grinding the Sonne of God betweene the millstones of Divine wrath were heere Yet the infinite love and heart of God remained the same to Christ without any shaddow of variation or change Gods hand was against Christ his heart was for him 4. Hence his saddest sufferings were by divine dispensation and oeconomy God could not hate the Son of his love in a free dispensation he persued in wrath the surety and loved the Sonne of God 5. It cannot bee determined what that wall of separation that covering and vaile was that went between the two united natures the union personall still remaining intire how the God-head suspended its divine and soule-rejoycing influence and the man Christ suffered to the bottome of the highest and deepest paine to the full satisfaction of divine justice As it is easie to conceive how the body in death falleth to dust and ill smelling clay and yet the soule dieth not but how the soule suffereth not and is not sadned is another thing How a Bird is not killed and doth flee out and escape and sing when a window is broken with a great noise in the cage is conceivable but how the bird should not suffer or be affected with no affrightment is harder to our apprehension and how ship-broken men may swime to the shoare and live when the shippe is dashed in an hundreth pieces is nothing hard but that they should be nothing affrighted not touch the water and yet come living to shoare is not so obvious to our consideration Yea that the soule should remaine united with the body in death and the Ship sinke the passengers remaining in the ship and not bee drowned is a strange thing The Lord suffered and dyed the Ship was broken and did sinke the soule and body seperated and yet the God-head remained in a personall uinion one with the Man-hood as our soule and body remaine together while we live and subsist entire persons Vse 1. Christ hath suffered much in these sad houres for us hee hath drunken Hell drie to the bottome and hath left no Hell behind for us Heb. 12.2 Jesus the Author and finisher of our faith he hath not onely suffered so much of the Crosse but he hath suffered all the crosse he hath endured the crosse despised shame In the originall the words are without any Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as much as he hath left no crosse no shame at all to be suffered by us and Phil. 2.8 He was obedient to the Father he saith not to the death but to death even death of the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It holdeth forth to us that Christ suffered so much for us as hee hath taken up to heaven with him the great Crosse and hath carried up with him as it were the great death and hath left us nothing or very little to suffer and indeed Christ never denyed but affirmed he himselfe behoved to dye but for the beleever he expressely denieth hee shall dye and that with two negations Joh. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall never in any sort dye and for our sufferings Paul calleth them Col. 1.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnants the leavings the dregs and after-drops of the sufferings of Christ the sips and dew-drops remaining in the bottom of the cup when Christ hath drunken out the whole cup so are our affections and being compared with what Christ suffered they are but bitts fragments and small pieces of death that we suffer for the first death that the Saints suffer is but the halfe and the farre least halfe of death it s but the lips the outer porch of death the second death which Christ suffered for us is onely death and the dominion Lordship and power of death is removed Why doe you then murmur fret repine under aflictions when you beare little wedges pinnes and chips of the Crosse Your Lord Jesus did beare for you the great and onely Crosse that which is death shame and the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellencie so called It is true the Spouse of Christ since the beginning of the world and since Christs time these 1600. Yeares hath been crying as a woman travelling in birth of a Man-childe and the Dragon neare persuing her and is not yet
gloriation of or in things hoped for and a convincing light and evidence of things not seen There is good reason to beleeve that God will lift up a fallen people who desire to fear him and wait for his help Obj. 6. They plow upon Christs back and make long and deep furrowes on Israel from her youth Psal. 129.1 Ans. True plowing is a work of hope but have you not seen Enemies digging a grave for Christ and preparing a coffin for him ere he be dead and they have been fain to fill up the living mans grave and they plow but Christ cometh in and soweth joy in the hot furrow and reaps the crop and the quiet fruits of righteousnesse The enemies plant and the Vintage is Christs one sowes but another reaps Object 7. But the soules under the altar doe cry to God and their bloud is not avenged their bloud and their graves in their kind make supplications before the throne for justice yet the enemies prosper Answ. Hath not the Lord appointed a time for fighting and suffering and a time for triumphing when these that have gotten the victory over the Beast and over his Marke and over the number of his name stand on the Sea of glasse having the harps of God singing the song of Moses the servant of God and the song of the Lambe there was a time when the Lamb did weep and in the daies of his flesh offered up prayers and supplications with strong crying and teares unto him that was able to save him from death Revel 15.23 Heb. 5.7 It is a sin to carve a date of our owne for justice Object 8. But he delayes his comming Answ. But he is not slack as some count slacknesse If generall justice to a world must be measured by thousands of years as but one day to God particular judgements may have hundreth of yeares and when the Saints are killed Christ surviveth them to redeeme them from bloud and disgrace when they are dead when their cause is judged and they rotten into powder in the grave they are redeemed even when the soules under the altar are avenged on their Murtherers Object 9. It stumbleth many that wicked men are fat and their faces shine as if God were with them Answ. If they be fat on common mercies the more shame to the Saints if they bee not fat and their bones greene as an herbe upon the same fare and the same mercies perfumed with Christ and there is more fatnesse and marrow in the higher then in the lower house Saints are leane through their own unbeliefe Now for rules of submission to providence in order to the Text let these be considered Rule 1. Christs patience and so our submission must bee bottomed on a looking above-hand to the will of God every wheele in a great worke moves according to the motion of the highest and first wheele that moves all the rest Every inferiour Court acts as ordered by the highest and supreme Senate the greatest in the Kingdome Every inferiour or be in the heaven is moved in subordination to the Primum mobile the highest that moveth all the rest the motion of rivers regulate the flowings of lesser brooks And things that move on earth as the heavens move so are they carried the principle of motions and wayes in all morals beginneth at the Highest mover the just and wise will of God all are to say not my will but thy will be done Rule 2. There is no ground of submission in a crosse-providence but to looke to the end that Christ looked to the Lords wise and holy will He curseth because the Lord bideth him saith David of Shimei and there hee fixeth his stake The Lord hath taken away saith Iob and upon the Lords taking away he saith Blessed be the name of the Lord Any man can say Blessed be the name of the Lord who giveth the greatest part of men breake their teeth in biting at the neerest linke of the chaine of second causes but they arise never up to God the first Mover Rule 3. Christ not onely submitteth to Gods will but he approveth that it may be done So Ezechiah Esai 39.8 Hee said moreover good is the word of the Lord the thing was hard that all in his house should be caried away to Babylon and his sonnes should be captives Yet the will of the Lord was good and just when the thing willed and decreed of God was evill to him Rule 4. Christ will not hinder God to doe what he thinkes good Thy will be done Murmuring is a stone in Gods way Murmuring is an Anti-providence a litle God setting it selfe against the true God that stirres all in wisdome and the Murmurer doth what he can to stop up Gods way Old Eli when he heard sad newes saies 1 Sam. 3.18 It is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him I hinder him not to doe what is good in his eyes David saith 2 Sam. 15.26 If the Lord say I have no delight in thee behold here am I let him doe to me what seemes good in his eyes here am I is as much as I will not flee him nor hinder him I lay my selfe under him to receive his stroakes So Christ Heb. 10.5 Psal. 40. Thou hast prepared my eares or my body here am I Verse 7. Here am I to doe thy will Rule 5. Christ gave not away his naturall will but in the act of willing he submitted it it was a broken will that Christ reserved to himselfe or a submitted will hic nunc Christ seeketh not the resigning of naturall faculties in heard providences but that we quite contest with God and that our will be not abolished but broken especially that we doe not quarell with Justice Lament 3.28 He sitteth alone and keepeth silence because he hath borne it upon him Vers. 29. Hee putteth his mouth in the dust if so bee there may bee hope Vers 30. Hee giveth his cheeks to him that smiteth them hee is filled with reproach there bee here many sweet signes of a broken will 1. Solitary sadnesse 2. Silence the soule not daring to quarrel with God 3. The stooping to the dust and putting clay in the mouth for feare that it speake against Gods dispensation as Job 40.4.5 4 A willing accepting of buffets on the cheeks and reproaches So Micha 7.9 I will beare the indignation of the Lord because I have sinned When the soule is made like a broken and daunted heifer or a silly heartlesse Dove so as the man like a wâ—ll-nurtured childe kisseth the rod of God He is a bad Souldier who follows his Captaine sighing and weeping Faith sings at teares and rejoyceth under hope in the ill day Rule 5. It s the childs happinesse that the wise fathers will be his rule not his owne and for the Orphane the Tutors wit is better then his owne will Our owne will is our hell Ezech 18.31 Why will ye dye
ô house of Israel Christs will is heaven Christ thinks it is best that his Fathers will stand and his humane will be repealed Rom. 15.3 for even Christ pleased not himselfe to have no will of your owne is the Pearle in the ring a Jewel in submission 2. that the Lords end is good he minds to have me home to heaven then as in his six dayes workes of creation he made nothing ill so hee hath been working these five thousand years and all his works of providence are as good as his works of creation hee cannot chuse an ill meane for a good end if God draw my way to heaven through fire tortures bloud poverty though hee should traile me through hell hee cannot erre in leading I may erre in following Object But there is a better way beside and hee leades others through a rosie and greene valley and my way within few inches to it is a wildernesse of thornes Answ. Gold absolutely is better then a draught of water but comparatively water is better to Sampson dying for thirst then all the gold in the earth So cutting a veine is in it selfe ill but comparatively letting bloud through a cut veine is good for a man in danger of an extreame Feaver there is no better way out of heaven for thee then the very way that the Lord leades thee God not onely chuses persons but also things and every crosse that befalls thee is a chosen and selected crosse and it was shapen in length and breadth and measure and weight up before the Throne by Gods owne wise hand Heaven is the workehouse of all befals thee every evill is the birth that lay in the wombe of an infinitely wise decree so God is said to frame evill as a Potter doth an earthen vessell so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jatsar signifieth Jer. 18.11 to frame a vessell of clay is a work of art and wisedome so it s a worke of deliberation and choise God is said to devise judgement against Babylon Jer. 51.12 And the Lord hath done to his people the things which he devised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to think meditate studie devise Deut. 19.18 and Isai. 45.7 he creates darknesse and evill it is such a worke of omnipotency and wisedome as the making of a world of nothing then if God follow infinite art in shaping vengeance against Babylon farre more must he wisely study to mould and shape afflictions for his owne for no afflictions befalleth the Saints but they be well framed chosen wisely studied forged and created crosses A Potter cannot frame by deeper Art and judgement a water-pot for such an end and use a fashioner cannot frame clothes in proportion for a mans body so fitly as the wise Lord in judgement and cunning shapes frames this affliction as a measure for thy foot only poverty for this man and its shapen to his measure wicked children and the sword on Davids house fittest for him such a loathsom disease for this Saint want of friends and banishment for such a man another more and heavier should be shapen to wide for thy soule and another lighter should have been too strait short and narrow for thee It s comfortable when I beleeve the draught portraiture and lineaments of my affliction were framed and carved in all the limmes bones parts qualities of it in the wise decree and in the heart and breast of Christ It were not good to bear a Crosse of the Devils shaping were there as much wormwood and gall in the Saints cup as the Devil would have in it then hell should be in every cup and how many hells should I drink and how often should the Church drinke death It s good I know Christ brewed the cup then it will worke the end for be it never so contrary and soure to my taste and so unsavory Christ will not taste poyson in it he hath purposed I should sail with no other winde to heaven and I know its better then any winde to me for that Port. Rule 6. Christ prescribes no way to his Father but in the generall The Lords will be done on me saith he be what it will Let hell and death and Devils malice and heavens indignation and enmity and warre ill-will and persecution from earth hard measure from friends and lovers if the will of my Father so be welcome with my soule welcome black crosse welcome pale death welcome curses and all the curses of God that the just Law could lay on all my children and they are a faire number welcome wrath of God welcome shame and the cold grave The submission of faith subscribeth a blanke paper let the Lord write in what he pleaseth patience dares not contest and stand upon pennies or pounds on hundreds or thousands with God Moses and Paul dare referre their heaven and their share in Christ and the book of life to Christ so the Lord may be glorified Submissive faith putteth much upon Christ Let him slay me yet I will trust in him said Iob 13.15 Heman alledgeth it was not one single crosse Psal. 88.7 Thou hast afflicted me with all thy waves And David Psal. 42.7 All thy waves and thy billowes are gone over me One of Gods waves could have drowned David afflictions coming in Armies and in a battle-array say that one single Souldier cannot subdue us Lawfull warre is the most violent and the last remedy against a State and it argueth a great necessity of the Sword Job had an Army sent against him and from heaven too cap. 6.4 The terrors of God doe set themselves in array against me See what a catalogue of sufferings Paul did referre to God 2 Cor. 11.23 24 25 c. one good violent death would have made away a stronger man then Paul yet he was willing for Christ to be in deaths ofen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many deaths many stripes many prisons five times nine and thirty stripes this was neer two hundred stripes every one of them was a little death Thrice beaten with rods once stoned thrice in shipwrack night and day sailing in the deep in journeying often in perils of waters in perils of robbers in perils of his owne country men in perils by the heathen in perils in the City in perils in the wildernes in perils in the Sea in perils among false brethren in wearinesse and painfulnesse in watching often in hunger in thirst in fasting often in cold in nakednesse c. Many of us would either have a crosse of our own carving as we love will-worship and will-duties so we love will-suffering and desire nothing more then if that we must suffer Christ with his tongue would licke all the gall off our crosse and leave nothing but honey and a crosse of sugar and milk we love to suffer with a reserve and to die upon a condition an indefinite and catholique resignation of our selves without exception to Christ and to undergoe many furnaces many hels
irrevocable decree but this is it holy wisdome to knocke hard heads with God It s true Pride growes greene and casteth out its golden branches in the fattest soile But Job 9.4 He is wise in heart and mighty in strength who hath hardned himselfe against him and prospered There is infinite wisdome in God and infinite power to bring to pasâ—e his Decrees will clay counterworke Gods infinite counsell The Former of all things makes fire-workes under the earth against sinners can sinners make counter-mines to out-worke the Almighty Sure if he be wise in heart who hath a most eminent holy and just providence in all that falleth out when we heare that the Gospell and the Church of Christ are oppressed in judgement we are to looke on that oppression as on the sinne of other men and as our crosse and to mourne for it In the former consideration and in the latter as it troubles us to judge it good necessary and better then if it had been otherwise The formall reason of goodnesse is the will of God and your judgement is to esteeme that good which is ill to you though it bee sowre and heavie for it hath goodnesse from this and goodnesse to you that the Lord hath decreed it to be sowre and sweet make up a middle taste most pleasant Christ twisteth blacke and white in one web the Jewes sinnes which he willeth not and their sinne is the redemption of man which hee loveth and these two are pleasant to behold and when they are mixed in one and come from the most wise God they have beauty to God farre bee it from mee to judge them blacke or unjust which are faire to him Rule 13. Christ submits his will to the will of God in soule-desertions so should we doe Christs love to his Father is no Critick no knotty Questionist to spinne and forge jealousies against the Lords dispensation in the influence of heaven on his soule He is willing to lay his soule-comforts in the bosome and free-will of his Father and in this he judgeth the Lords will better then his owne will We have too many querelous love-motions against the reality of Christs love when he hides himselfe O but wee are covetous and soule-thirsty after our owne will in the matter of soule-manifestations either I see little here or we Idol comforts and would gladly have a Christ of created grace rather then Christ or his grace and when we are thirsting for Christ it is his comforts the Rings Jewells Bracelets of the Bridegrome wee sick after rather then himselfe it s not an unmixed nor a poore mariage-love to maâ—y the riches and possessions and not the person Math. 22.2 The Kingdome of heaven is like unto a certaine King which made a Mariage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Son not for his daughter in law The glory of Gospel-dainties resembled to a Marriage are for the Kings Sonne and the glory of Christ not for our glory but for our grace Christ is the finall end for whom all the Honey-combes the Myrrhe the Spices the Wine and the Milk of the banquet are prepared Cant. 5.1 We have need of Christ to cure even our perfections there be some wild oats some grains of madnesse and will-wit in our best graces 2. You cannot Idolize Christ himselfe love in pounds in talent weights is too little for him his sweet accidents his delights consolations love-embracements are sweet but swel-ling and too fatning and if Christ send these to a beleever in a box of gold or in a case made of a piece of the heaven or of a chip of the noone-day-Sunne and not come himselfe they should not satisfie the soule Cant. 3.1 I sought him whom my soule loved Watchmen saw yee him O it is the beloved himselfe that is a great man in the Spouses bookes his Wine his Spiknard his Myrrhe his Oyntments his Perfume the Savour of his Garments his Apples of love are all in that heavenly song set out for himselfe Love-tokens are nothing duties nothing inherent righteousnesse nothing heaven nothing if separated from Christ but Christ himselfe is all in all Our 2. disease is we forget that hee that created the love of Christ in the heart can onely cure our love when its sicke for Christ As he that created the first World can rule it so he that created the second new world can guide it and all the creatures in it though our faith stagger touching his speciall providence in particulars of either as we are deserted and left to our selves 3. We often thirst after comforts and sense as the people did and Esai 58.5 were reproved for their fast Is it such a Fast as I have chosen And Zach. 7.5 Did yee at all Fast to me even to me So may Christ blame us for the like sinne and say Have ye thirsted to me and for me and not rather for your selves Let us examine delusions and not father them upon Christ except we know he will owne them 4. We desire a never interrupted presence and sense of God whereas Christ submitted to want it for a time when he saw it was Gods will so to doe and though we have not nor can we have positively alway an edge of actuall hunger yet wee negatively can be submissive to want when wee see it is his will we want whereas he is the same Christ with the same immanent and eternall love of election without variation of the Degrees of the altitude and height thereof the same infinite wisdome when he frownes and hides his face and when he shines and smiles in his kingly manifestations Cloudes alters not the Sunne-light coverings changeth not Christ that he cannot love behind the curtaine Except we take a cloud to be the Sunne or created sweetnesse to be Christ were the beame separated from the Sunne what should it be but as good as nothing We dreame that the curtaines and robes of Christs manifestations of love adds somewhat to his excellency then hee must be of more eminency when hee expresseth himselfe in love-embracements to us then when hee was from eternity the floure of his Fathers delight Christs out-side in revealed sweetnesse and in transient manifestations of his beauty must then be more excellent then himselfe this is too selftie a conception of Christ. The Lord Jesus is more within then we can enjoy of him in his love-expressions he loses none of that immanent sweetnesse under his wise withdrawings though you or I or Men or Angels should never feed upon any time-injoyments of sweetest love and manifested glory from his revealed kindenesse 5. It s a great Quere if it be expedient that our motion to heaven should bee as the motion of the Sunne that never rests but moves as swiftly in the night as in the day and if we should ever be on wings I know it s our dutie but even the falling on our owne weight and the conscience of our clay-mould our short
Pestilence And â—he Lords justice is not yet glorified nor his mercy in avenging the enemies the cry of the soules under the Altar is not heard the Church not delivered We would here yeeld patience to Divine providence God hath more care of his owne glory then we can have 2. What men takes from God hee can repaire infinitly another way But we are lesse anxious for the Lords active glory to doe what is our duty and serve him and glorifie him in the sincere use of meanes Some learn their Schoole-fellowes lesson better then their own For Gods glory of events we are to be grieved when he is dishonoured but not to take the helme of heaven and earth out of his hand but leave to God these who would plunder Christs Crowne off his head We have nothing to doe in the glory of events but pray it flourish but we take too much adoe in it and we doe too little in the other 5. There is a glory of God two-fold also one of holynesse and grace another of blisse and happinesse This I consider either as in the kingdome of grace or of glory In Graces kingdome the Saints for their holinesse and Titus and the Brethren 2 Cor. 8.23 are the glory of Christ. I will place saith the Lord Esai 46.13 salvation in Sion for Israel my glory Faithfull Pastors take in cities and subdue crownes and kingdomes to Christ. Paul conquered many crownes to Christ 1 Thess. 2.19 For what is our hope or joy or crowne of reioycing are not even yee in the presence of our Lord Jesus Christ at his comming Christ weares the Church on his head as a crowne of glory Esai 62.3 How glorious is it to bee for holynesse Christs garland his diademe and crowne But in this there is a rent of the crowne of Heaven a soveraigne peculiar flower due to the King of Ages that no man must seeke after in this the contexture and frame of the worke of Redemption is so contrived that 1 Cor. 1.29 No flesh should glory in his presence No man can devide the glory of grace with Christ. In the higher Kingdome there is a glory ordained for Saints The Gospel is a glorious peece which 1 Cor. 2.7 God hath ordained before the world was unto our glory 1 Thes. 2.12 God hath called us unto his kingdome and glory 1 Pet. 5.4 And when the chiefe Shepherd shall appeare yee shall receive a crowne of glory that fadeth not away This is the reward of faithfull Elders that feed the flock of Christ. The heaven of glory is called the holy heaven Psal. 20.6 The Lord will heare from his holy heaven and the new Jerusalem the Church hath a brave crowne on her head Revel 21.10 11. Shee comes downe out of heaven from God having the glory of God Grace grace is a glorious thing 6. O but we come short in doing and suffering when our doing suffering eating drinking dying paine abasement shame wants this end of the glorifying God that addes an excellent luster beauty and glory to all that we doe When Christ the Father heaven are tyed to the furthest end of all our actions we are above our selves But wee differ little in our aymes from beasts when the intention riseth no higher then this side of clay and time Psal. 49.11 That our houses may continue Esai 5.8 That we may be placed our alone on the earth Vers. â—8 And there came a voice from heaven saying I I have both glorified it and will glorifie it againe In this Answer observe these 1. The Answer 2. The aire it came from From heaven 3. The way and manner of its comming by an audible Voice 4. The matter of the Answer I have both glorified it and will glorifie it againe Christ is alwaies answered of his Father either in the thing he sueth Joh. 11.42 Or in that which he feares Heb. 5.7 Or by reall comfort Luk. 2â— 42 43. Or in a full and perfect deliverance Psalm 22.20 21. compared with Psalm 16.10 11. Acts 24.25 Acts 5.31 Or in supply of strength for his suffering Esai 50.7 8. It s a proofe of the worth of Christs advocation and intercession If I know my selfe to be in Christs Prayer-booke in his breast among Christs askings of the Father its comfortable Psal. 2.8 Aske of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession When Christ asketh soules of the Father hee gives him his asking the Lord cannot withhold from this King the desire of his heart Psalm 21.2 He asked a wife of his Father and it was granted Christ will have them all in one house to be copartners of the Crowne of heaven with him for it s his Prayer Joh. 17.24 The King and the Queene in one Pallace We cannot fall from grace for we stand by Christs prayers Luke 22.31 32. Heb. 9.24 We have many diseases in the matter of the returne of an answer 1. We wait not on an answer wee speak words we pray not we breath out naturall desires for spirituall mercies we have no spirituall feeling of our wants and there is an end Psalm 18.41 The wicked cry but there is none to save they doe not pray but cry 2. We storme and offend that our humour rather then our faith is not answered either at our owne time or that the thing which we aske to spend on our lusts as James 4.3 is not granted 3. Wee are more carefull and troubled that we are not heard then anxious to offer the rent and pay the calves of our lips in praying which is Gods due Were we as serious in worshipping in Prayer as we are desirous of seeking wants it were good but there is more seeking in our Prayer for our selves then there is adoring for God 4. We employ not Christ as Mediator and High Priest in praying and exercising Faith so much as we put forth pith and strength of words that we may extort rather our needs then obtaine grace as if praying and hearing of prayers were worke and wages rather then begging and giving of meere grace 5. We consider not when we pray and prayer is not returned in the same coyne that we seeke That the Father hearing Christs prayers virtually and meritoriously answered all our prayers in substance and for our good For 1. Christ can cull out and chuse petitions more necessary and fundamentall for my salvation then I can doe 2. He is answered in all points We are answered often in the generall and in as good onely 3. Christ could with more submission and sense pray then we can do Nature in Christ cannot boast and compell God to heare prayers Often our zeale is but naturall boasting and quarrelling as if we could force God to answer Grace in Christ and grace is the most lowly and modest thing of the world prayes with all submission Not my will but thy will be done 4. All prayers are
indeed is a publike thing but because its the heritage of perishing things it is not publike in comparison of eternity And Christ because a publike Spirit for the whole family of elect Angels and Saints in heaven and earth is a matchlesse excellent one And its observable that there is nothing in heaven that is the seat and element of happinesse and the onely Garden and Paradise of the Saints felicity but it is publike and common to all The inhabitants the glorified Saints and Angels all see the face of him that sitteth on the Throne of degrees of fruition I speak not they all drink of the river of water of life all have accesse to eat of the apples of the tree of life there is no forbidden fruit in heaven all have the blessing of the immediate presence of the Lamb and there is neither need of Sunne or Moon or light of a candle to any all equally enjoy eternity there is one Lease and Terme-day to the lowest inhabitant of glory and that is eternity there is common to them all one City the streets whereof are transparent gold that the poorest inhabitants of a Town walk on a street of gold of Ophir is a great praise to the City it is common to them all that they shall never sigh never be sad never sicken never be old never die and eternall life is common to them all and then all feele the smell of the fairest Rose that Angels or Men can think on the Flower the onely delight the glory the joy of heaven the Lord Jesus all walk in white and can sin no more Then a publike Spirit who is for many is the excellentest Spirit Men of private spirits who carry a reciprocation of designes onely to themselves and die and live with their owne private interests are bad men When our selfe is the circle both center and circumference wee are so much like the devill who is his owne god adores himselfe and would have God to adore him Mat. 4.9 Now Christ is the most publike relative and communicative Spirit and Lord that is 1. All Christs offices are for others then himselfe Hee is not a Mediator of one A Redeemer is for captives a Saviour for sinners a Priest for offenders and trespassers a Prophet for the simple and ignorant a King to vindicate from servitude all that are in bondage the Physician for the siâ—k and this speaks for you sinners 2. Why did hee empty himselfe Luke 19.10 1 Tim. 1.15 and come into the world 〈◊〉 sinners 3. Why was he a fitted Sacrifice to die Joh. 7.19 For their sake also sanctifie I my selfe that they also may be sanctified by the truth 4. His dying was a publike and relative good Joh. 10.10 For his sheep For Joh. 15.13 his friends For Rom. 5.10 his enemies For his Wife to present a Bride without spot or wrinkle to God Ephes. 5.25 26. 5. And hee rose againe for us even for our justification Rom. 4.25 6. And whose cause doth Christ advocate in heaven now Ours For us if wee sinne 1 Joh. 2.1 hee intercedes for us Heb. 7.25 That wee may have boldnesse to enter into the holy of holiest Heb. 10.19 7. Christ hath so publike an heart that hee longs to returne againe and to see us Joh. 14.3 I will come againe and receive you to my selfe A Surety is a very relative person and for another the head is for all the members the meanest and lowest and it is not enough to him to rent the heaven and digge a hole in the skyes once when hee was incarnate but hee makes a second journey in coming down to rent the heaven and fetch his Bride up to himselfe They are hence rebuked that so improve Christ as if hee were a Jewel locked up in a Cabinet in heaven to be touched and made use of by none Oh I am a sinner I am a wretched captive what have I then to doe with so precious a Lord as Christ But I pray 1. wherefore is Christ a Saviour is hee not for sinners Wherefore a Redeemer is it that hee should lye by God as uselesse was he not a Redeemer for captives 2. What if all the world should say so Christ should be a Saviour and save none a Redeemer and ransome none at all for all are sinners all are captives Christs very office begets an interest in the sick to the Physician Claime thine interest O sick sinner Now this voyce was unknowne to those that heard it and yet it was for men that understood it not Christ acteth for us when wee are sleeping The people of God were to be seventy yeares in Babylon and were going on in their obstinacy yet then God saith Jer. 29.11 I know the thoughts I thinke toward you you know them not I love you but yee know not even thoughts of peace and not of evill to give you an expected end Many glorious mercies are transacted in Gods mind without our knowledge Ere the corner stone of the earth was laid hee had made sure worke of our election to glory Ephes. 1.4 Rom. 9.11 2. The everlasting covenant between the Father and the Son that blessed bargaine of free-redemption in Christ was closed from eternity Jer. 32.39 40. To doe us good when wee are farre-off and know no such thing is a great and free expression of love 3. Wee should be narrow vessâ—ls not able to containe our joy without breaking if wee understood what an house not made with hands were prepared for us in the heavens but our life is hid with Christ in God it appeares not now what wee are You never saw the Bride the Lambs Wife broydered with heaven free-grace and riches of glory Every Saint is a mystery to another Saint and that is the cause that love to one another is so cold Every Saint is a riddle and a secret to himselfe It was a priviledged sight even a priviledge of the higher House and of the Peeres of Heaven that John saw Revel 21.10 And he carried me away in the Spirit to a great and high mountaine and shewed me the great City the holy Jerusalem descending out of heaven from God Vers. 11. Having the glory of God and the light was lâ—ke a stone most precious even like a Jaspar stone cleare as Chrystall Here is a Kings daughter a beautifull Princesse in the gold of heavens glory arrayed with Christ who seeth this while wee are here every one seeth not such a sight of glory If there be such an active application on Gods part that Christ is fitted and dressed for sinners there should be a passive application on our part O what an incongruity and unsutablenesse betweene Christ and us hee is a Saviour for sinners wee are not sinners for a Saviour hee is open and forward to give wee narrow and drawing to receive A Physician that thrusteth his art and compassion to cure is unfitting for a sick one froward and unwilling to be
Ezech. â—7 11 Our bones are dryed and our hope is lost we are cut off for our parts This world This is the lost World 1. Because it is the judged World John 3.19 2. It is that World of which Sathan is Prince The world being the damned is the worst of the creation which I prove from the word and withall shall give the signes and characters of the men of the world 1. The World is the black company that lyes in sinne all of them 1 John 5.9 The whole world lyes in sinne They are haters of Christ and all his John 15.18 If the world hate you yee know saith Christ that it hated me before you 2. They are a number uncapable of grace or reconciliation which is terrible and have no part in Christs prayers Joh. 17.9 I pray not for the world nor of Sanctification the Comforter that Christ was to send is Joh. 14.17 the Spirit that the world cannot receive 3. It is one of the professed enemies on Christs contrary side that he overcommeth and wee in him Joh. 16.33 In the world you shall have tribulation They are the onely troublers of the Saints But be of good cheere I have overcome the world 1 Joh. 5.4 Whosoever is borne of God overcometh the world 4. It s a dirty and defiling thing Pure religion saith Iames 1.27 keeps a man unspotted of the world It is the praise of the Church of Sardis Revel 3.4 that there was amongst them a few names that had not defiled their garments but kept themselves from the pollutions of the world it s a sutty Pest-house there bee drops of sutt that defiles men in it 5. There can be no worse Character then to be a child of the world It is a black mark Luke 16.8 You know the Hebraisme Children of disobedience that is much addicted to disobedience as the Sonne hath the nature of Father and Mother in him Children of pride of wrath much addicted and farre under the power of wrath and pride So the sparks of fire are called Job 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughters of the burning coale then a childe of the world is one that lay in the wombe of the World one of the worlds breeding opposed to a Pilgrime and a stranger on earth for a stranger is one that is borne in a strange land Psal. 119.19 Psal. 39.12 Hebr. 11.13 and contrary to a childe of light Who hath the Pilgrimes sigh ordinarily night and day Oh if I were in my owne Countrey Wrong him not his mother is a woman of heaven she is a mighty Princesse and a Kings daughter Rev. 21.10 the New Jerusalem the Church of God came down from heaven Father Mother Seed Principles and all are from heaven 2. There is a Spirit called the Spirit of the world 1 Cor. 2.12 This Spirit is the Genius the nature and disposition of the World 1 Ioh. 2.16 and is all for the lust of the flesh the lust of the eyes and the pride of life and these bee the Worlds all things Such a soule knoweth not the white stone and the new name nor can he smell the rose of the field and the Lillâ—y of the valley nor knowes he the Kings banqueting house nor the absence or presence of Christ in the soule the mans portion is in this world Psal. 17.14 within the foure angles of this clay-globe This World The World the Lord Jesus judgeth is this World a thing that cometh within the compasse of time and may be pointed with the finger 1. It is neere our senses therefore called Gal. 1.4 The present evill world the world that now is on the stage so 2 Tim. 4.10 Dâ—mas hath forsaken me and hath loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world that is upon its present Now. The World that is on its Post and Now in its flux motion and tendencie to corruption 1 Tim. 6.17 Charge them that are rich in THIS WORLD that they be not high minded this World is opposed to eternity and to life eternall for the which the rich are to lay up a sure foundation Luke 20.34 The sonnes of THIS WORLD Marrie and are given in Marriage Vers. 35. But these that shall be counted worthy of that World and the resurrection from the dead neither Marry nor are given in Marriage Vers. 36. Neither can they doe any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that world this puts a great note of excellencie on the World to come 2. This World is a thing that comes under our senses and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a single one creature that we may point with our finger Satan from the top of a mountaine shewed Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the kingdomes of the World and the glory or opinion of them Matth. 4.8 and it is Luke 4.5 all the Kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shewed him the phancie of the habitable earth in a point of time the life to come cannot come under your senses Yee cannot point out the throne of God and the Lambe and the Tree of life and the pure River of water of life that proceeds out of the throne of God and of the Lambe there be such various treasures of glorie in the infinite Lord Jesus so many dwelling places in our Fathers house that yee cannot number then all The Kingdomes of this world and the glory of it comes within tale and reckoning I grant this is meant of the structure and dwellings of the World but they are the setled home of Reprobate men It were good if wee could beleeve that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world the figure and paintrie of this house of lost men 1 Cor. 7.30 is in a transe and passing away ah are yee conform'd to the World Your condition is woefull The World sweares and so doe you the World serves the time in Religion and so doe you the World is vaine in their apparell the World cousens lyes whores and so doe you the world hates Christ and his friends and so doe you the World lyes in sinne it is the fashion of the World and so doe you Oh! if you would be conformed to the new World in righteousnesse and holynesse 1. The in-dwellers are all the children of a King and Princes and their mother a Princes daughter 2. The lowest piece of the dwelling house of that other World the heavens we see are curious worke any one pearle or candle of Sunne or Moone or Starres is worth the whole Earth setting aside the soules of men 3. The foundation of the City is precious Stones Revel 21. c. What fooles are we who kill every one another for peeces and bitts of the Lords lowest foot-stoole for the earth the seat of the worldly man is but the foot-stoole of God The judgement of this World How did Christ condemne and passe sentence on the wicked world in his death 1. He did it Legally in that his offering of a
bring forth a man child to God And 2. as Satan is the mysticall head and Prince of that condemned body hee is cast out and hee hath a power in regard of the guilt and dominion of sin both over the elect and the reprobate Christs death hath broken hells barres and condemned sinne in the flesh Rom. 8.3 and dissolved the works of the devill and taken his Forts and Castles and 1 Joh. 3.8 taken many of Satans Souldiers captives Death was the Devills Fort-royall Hell is his great Prison-house and principall Jayle these hee hath taken 1 Cor. 15.55 56. Hos. 13.14 I will ransome them from the power of the grave I will redeeme them from the power of death O death I will be thy plague O grave I will be thy destruction And these captives can never be ransomed out of Christs hand again for saith hee repentance shall be hid from mine eyes When Christ spoyles hee will never restore the prey againe Hee hath overcome the world Joh. 16.33 and that was a strong Fort and hee hath delivered the Saints from the dominion of sin because they are under a new Husband Rom. 6.6 7 8 9 10. Rom. 7.1 2 3 4 5 6. All crosses have lost their salt and their sting even as when a City is taken by storming all the Commanders and Souldiers are dis-armed and when a Court is cryed down by Law all the members and Officers of the Court Judge and Scribe and Advocates that can plead Pursevants Jayles are cryed down they cannot sit nor lead a Processe nor summon a Subject So when Christ cryed down Satans Judicature and triumphed over principalities and powers and annulled all Decrees Lawes hand-writings of Ordinances that Satan could have against the Saints Col. 2.14 15. all the Officers of hell are laid aside the Devill is out of office by Law jure the Jayles and pits are broken Esay 49.9 That thou maist say to the prisoners Goe forth to them that are in darknesse Shew your selves Zech. 9.11 When a righteous King cometh to the crown hee putteth down all unjust Vsurpers If Satan be cast out wee are not debtors to the flesh to fulfill the lusts thereof Rom. 8.12 Sin hath no law over us There is a law of sinne a dictate of mad reason by which the sinner thinks hee is under the Oath of Allegiance to Satan and his crown scepter and honour hee must defend but there is no reason no law in hell and in the works of hell And if hee be once cast out who is this usurping lawlesse lord if you sweep the house to him and take him in againe to a new lodging one devill will be eight devills for Satan thus cast out will returne with seven devills worse then himselfe Remember Lot's wife if yee be escaped out of Sodome Looke not over your shoulder with a wanton and lustfull eye to old forsaken lovers let repentance and mortification be constant Now is the Prince of this world cast out But yet to consider more particularly Satans Princedome and Satans Power I adde yet more of these two heads 1. The Power of Satan 2. The Punishment of Satan His Power is held forth in that hee is a Prince 1. In his might and power naturall 2. In his power acquired 3. In his power sinfull and judicially inflicted The Devil's Power hee was created in both in the mind and will and executive faculty by no Scripture or Reason can be imagined to be lesse before the fall of these miserable Spirits then the power of their fellow-Angels 1. The Angels being all created holy and according to Gods image they must have been created with their face to God and in their proper place and sphere and so with power to stand in their place Now what station can these immortall Spirits be created in rather then in a state of seeing God 2. Satan abode not in the truth saith the Lord Jesus Joh. 8.44 and the bad Angels left saith Jude vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper dwelling These two places compared together seemeth to hold forth that truth and the first truth God seene and knowne though not immutably was the first element native countrey of the Angels They must then see God and his face It is a bold and groundlesse conjecture of some rotten Schoolmen to say That truth from which the Angels are said to fall was the Gospel-truth and that They envied that man was in Christ to be advanced above the Angelike nature 1. It s a dreame that the Gospel was revealed to the Devils before their fall for then their owne fall and future misery that they were to be kept eternally in chaines of darknesse on the same ground must be revealed to them What horror and sadnesse must fill Adams mind and the Angels spirit if hell and the necessity of God manifested in the flesh was revealed to them in the state of happinesse 2. The mystery of the riches of the glorious Gospel was hid from the beginning of the world and the glorious elect Angels come in time Ephes. 3.8 9 10. to learn that manifold wisdome of God and delight in Peters time to looke into it as to a great secret of God 1 Pet. 1.12 Wee have not then reason to think this secret was whispered in the eares of the Devils before they fell 2. It s true Mat. 18. The elect Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes now behold the face of Christs Father for now they are confirmed that they cannot look awry and turne their eyes off Gods face even when they come downe as servants to the heires of glory on earth they carry about with them their heaven and the pleasures of the Court they enjoy no reason their posting among sinners should decourt them or deprive them of the actuall vision of God But it followeth not therefore the falne Angels never saw the face of Christs Father it followes onely they saw it not immutably and in a confirmed way of grace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes as now the elect Angels doe ◠It s no Princedome in Satan to know the thoughts of the heart this is proper to God onely 1 King 8.39 Jer. 17.10 Psal. 44.21 Nor hath hee or the good Angels any immediate Princedome over the will to know what are my thoughts or to know one anothers thoughts or to act immediatly upon free will not because the thoughts of the heart are objects of themselves so abstruse and high that they are not intelligible for a mans owne spirit knowes the things in himselfe 1 Cor. 2.11 Yea 2. then they could not be known by revelation for God cannot by revelation cause a finite understanding comprehend an infinite object because the object exceedeth the faculty in proportion infinitely The thoughts of a mans heart cannot so exceed the understanding faculty of a man farre lesse of an Angel Therefore God in the depth of his wisdome by an act
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
which is offensive to God 1. Temptation is a working or an act of stirring in the tempteâ— not Physicall but Morall and Objectivâ— no tempter who is only a tempter can by any reall action fire the will Satan doth but knock by his Logick at the out-side of the doore but cannot open Free-will is a tender excellent piece of creation and either the best or the worst of the whole creation of God See well to it it s a worke of your whole life time to watch this doore 2. Tentation is an act of moving or stirring the powers of the man As when wine is stirred and wine and dreggs are jumbled through other or a Fountaine troubled and water and clay mixed in one hence every tempted person is some way a sufferer though hee know not particularly it is so As the Fish tempted with the baâ—te the Bird with the Fowlers song are sufferers though they know not there is a breaking in upon the phancie sense reason will and affections to strike a hole in the soule So tempting is called piercing though the foole going to the chambers of death knoweth not that it is for his life Prov. 7.23 To be tempted is a matter of great concernment illumination is most necessary here and specially to know that God aymeth at the tryall of our Faith and other glorious ends And that 1. Satan seekes some of his owne worke in us as God seeketh to bring out some of his worke in us 2. That Satan aymes to goe betweene the beleever and his strong hold 3. That he aymeth at house-roome in the soule 3. The temptation works upon both the inward and outward man on senses fancie minde inclination will and affection but hath a speciall designe at the soule 4. By the temptation any is or may be moved to sinne for all tempted are not actually induced to sinne Christ was really tempted of the Devill but was never induced to sinne Satan shot his arrowes at Job for nothing he lost his labour in seeking the failing and drinking up of Peters faith Therefore to be tempted of the Devill or the World is not a sinne 5. The temptation worketh under the colour of good The first Printing iron and Master samplar of tempting hath this Character of apparent good Gen. 3.6 The Woman saw that the fruit was good 1. Because tempted persons are reasonable creatures and as instinct taketh with birds and beasts and poore nature swayeth elements in their motion so reason is a strong tying chaine 2. Every temptation hath a garment or rather a shirt of truth in the understanding and comming under the shaddow and rooffe of the desiring facultie as good nothing hindereth it to take but a marring of the understanding in apprehending some blacke spot in the fairenesse of it When Satan sayleth faire with favour of the winde and commeth in his Whites and in cloth of Gold as an Angel of light wee are as readily moved often such is our childishnesse with good-like as with good Beleeve not therefore a white Devill because white O beware to yeeld your tongue to licke a honey-temptation under the veile of sweetnesse Receive things rather because lawfull then because good or pleasant 2. Beleeve it there can be no reason for sinne no reason can wash the Devill to render him faire neither thirst nor company can bee a reason of drunkennesse An injury cannot justifie every Warre and bloud-shed because injury is a sinne and to wash one sinne with another is as if you should wash a foule face with Inke-water 3. Beleeve sinne to be folly and darknesse and light of reason can bee neither father nor mother to folly and darkenesse holinesse is white and faire within and without 6. The object of the temptation in the definition the terminus ad quâ—m is that which is offensive to the majesty of God That we may understand this remember foure are said to tempt 1. God his tempting neither in the condition of the worke or intention of the worker is sinne But the Lord proveth you saith Moses to Israel that he might know whether yee love the Lord your God 2. Our owne lusts tempt and lead aside Jam. 1.14 And as fire cannot but make fire so both in the intention of the worke and the worker the end of temptation is sinne Concupiscence is a mother that cannot bring forth a good daughter 3. If men tempt to sinne as a Magistrate by good Laws tempteth wicked men the end is not necessarily sinne in the intention of the doer though no man can formally tempt another to sinne but he sinneth and tempteth to sinne both wayes And when Satan tempts hee driveth ever at sinne both waies we are to feare God to watch to stand out when he tempteth 2. Now we are to consider that though Satan be sentenced already and as a Malefactor under baile and in chaines yet hath he leave to walke too and fro in the earth and is not yet cast in prison nor are wee freed from his temptation the personall persecution and malice of Satan as we are from the persecution of the damned now in hell who did persecute us here on earth but cannot now No doubt but as the good Angels strooke the men of Sodome with blindnesse so the ill Angels have the like power on the senses a man possessed with the Devill was both dumbe and deafe Job 2.7 Satan smote Job with sore boiles from the sole of his foot unto his crown and so Devils have power over the senses and bodily organes and so of necessitie over the bloud to cause rottennesse in it which must be in boyles and to alter and infect the humors Psal. 78.49 Evill Angels were ministers of the Lords plagues on the Egyptians But I shall not thinke it a good Argument to prove that Angels can jumble the humours to make many things appear without that they are not and that they can work on the internall senses the fancie and imagination because we our selves by an act of free-will can stirre up the memory of things and provoke our fancies to the apprehension of things Ergo Angels either good or evill can doe the like This is but a sorry poore reason for we our selves can doe many things within our selves which the Angels cannot doe I know the thoughts of my owne heart when they come forth in act 1 Cor. 2.11 No Angels good or ill can know them I can with an obedientiall act of free-will by grace set my free-will on acts to command my memory fancy imagination thoughts to meditate on by-passed experiences of Divine favours and sweetly solace my selfe in God with these thoughts no Angels in heaven or hell can determine my free-will to those Spirituall acts yet by the grace of God I can doe it Nor is that true what ever an inferiour power can doe that a superiour can much more doe if there be orders in Angels a superiour Angel
conscience yea too many goe on against supernaturall illumination and wee will but leap the damned Devils unhappy leap we know not that victory over one graine weight of light leaveth behind it pound weights of disposition and bentnesse to farther provoking of the Lord a daring boldnesse to looke God in the face and sin turneth quickely in the very sinne as neere in kinne to the Devols sinne as can be and rendreth its Devilish stonpe and fall downe before the light of a shining command as the Elect Angels doe who receive Gods commands with wings and flee upon obedience as ministring Spirits Vse 4. Hearden not your hearts be not obstinate in evill that is the plague of Devils also men render themselves Devils with their owne hands they open hell and goe in and lay the Devils chaines and fetters on their own will and mind when they resolutely and deliberately resist God and God in a deepe judgement in them bindeth them and they cry not he is deservedly a captive who twists his owne coards and chaines about himselfe Selfe-induration is a selfe-hell and a selfe-bondage How affraid should we bee to keepe loose watch over the heart or to give the raines to our owne will to goe on against God For he 1. needs doe no more but loose an Army and a strong armed Garison of sinfull thoughts as so many Spirits of hell that are within the towne already and they can destroy us 2. The Devill is neere by to put in our heart all wickednesse he hath the command of the out-workes the humours fancie disposition the spies and Posts that goe in and out the Senâ—â—s we have need to lay the bands of a covenant on the eye and if the devil be master of all the Forts and Sconces witâ—ouâ— the walls we are in no small danger Vse 5. From Satans power and opposition against us wee want not both motives and incouragements to watch For 1. Satan is a great partie hee is a Prince Ephes. 2. And 2. a Prince above us the Prince of the ayre 3. He hath large territories the Text saith He is the Prince of this World 4. He is not a common Prince he is Prince of Kings many of the Kings of the earth give their power and strength to him and so he is a Principalitie 5. Not that onely but he is a great army Principalities Powers Rulers Potentates we have a mighty army of Lords and Kings to fight against 6. The more Spirituall the enemy be and the more subtile to come in at closed iron gates and through strong walls the more dangerous Satan for all your keyes and locks will be at the inner doore of the heart ere ever yee know of it You watch and he is at your elbow and covenanting with your watches on the walls to corrupt them 7. When the enemy is strong if he be wicked so much the worse Now Ephes. 6.12 we fight against wickednesse it selfe against spirituall wickednesse the more wicked the enemy is he hath a greater minde to fire and destroy 8. The more active the worse is the enemy Satan hath no office but to bee the butcherer and executioner of justice and hath no distractions to withdraw him he may attend upon blouds and soule-murthers and walketh in a circle compassing the earth too and fro and goeth about like a roaring Lyon seeking whom he may devoure 9. Hee hath friends within us every Saint is a devided party 2. The Quarrell is not Money civill Liberties Lawes Houses Lands nor corruptible things yet wee runne and strive for pence and pounds but here peace of Conscience an incorruptible Crowne 1 Cor. 9.25 the Lords glory is the garland at the stake 3. We have noble Witnesses The Father the Lord Jesus the Spirit of glory the glorious Angels are beholding us 4. The battle will not last for Centuries nor for many scores of yeares the issue will bee quickly death will end the controversie 5. We have Christ on our side he hath spoiled Principalities and powers the Lord the master of the game hath promised us his might his strength all his forces grace wisdome power his Angels that are stronger then ill Angels here Angels against Angels God ingaged against hell 6. We fight but with a broken and overcommed Devill both spoiled Coloss. 2.15 and disarmed Hebr. 2.14 1 Cor. 15.55.56 7. There is little required of us to the victory but a strong negative consent not render not treat not with the enemy though he fire and kill 8. The losse is the greatest of all eternall misery once fully ende close and make a covenant with the enemy and yee can hardly be everable to rebell or make head against your conquerour but once a slave and eternally a slave 9. The Garland is faire and glorious The tree of life that is in the midst of the paradise of God Revel 2.7 The hidden Manna the white stone and the new name Vers. 17. Power over the nations and the morning starre Vers. 26.27.28 To be clothed in white and his name confessed before Christs Father and his holy Angels Revel 3.5 And hee is made a pillar in the house of God and on him is written the name of Christs God and the name of the citie of Christs God Jerusalem that commeth downe out of heaven and Christs new name Vers. 12. And he sits with Christ on a throne and with the Father of Christ vers 21. 10. The victory is certaine and ours by promise all which should arme us with sobriety a drunken warriour is seldome victorious worldly pleasures and lusts are above our head and strength and to put on the whole armour of God and watch and pray is wisdome Vse 6. Let us thankfully acknowledge our obligation to Jesus Christ who hath cast out this Prince of this world What service owe we to Jesus Christ who hath ransomed us from such an enemy Sure wee are his debtors for ever the captives whole service is little enough for his ransome-payer And 1. we cannot be the servants of the World if Christ have ransomed us from this present evill world Galat. 1.4 and from the Prince thereof It is base to bee the vassall of the tyrant from whose hands wee are redeemed the World is but Satans vassall 2. He is a Spirit who hath redeemed us from a cruell Spirit Christ-God is a Spirit out-side-service cannot please him When corruption like poyson strikes into the heart and the hands are pretty cleane it s most dangerous 3. Redemption argueth not freedome from infirmities but from such sinnes as are called the pollutions of the world There is sinne in all but in the redeemed sinne desileth the actions not the person because he is washed in the Hypocrite it blacketh both person and actions 4. Wee cannot serve our ransome-prayer in the strength of false principles or naturall gifts but of his owne grace 5. Glorifie God by shewing forth his glory for yee can adde nothing
not wearied thee with incense Jer. 2.5 What iniquity have your fathers found in me Micah 6.3 O my people what have I done unto thee and wherein have I wearied thee testifie against me It is strange that sinners can see a black spot on the Lords faire face or that their will that is nearer of kin to reason then the affections that are in beasts should be averse to God yet it is said of wicked men that they are haters of God Rom. 1.30 His citizens hated him Luk. 19.14 Joh. 15.24 And especially these speeches carry allusion to Ps. 81.11 Israel would have none of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel had no liking of me no will of me So that weakenesse simply is not the nearest cause of our not comming to Christ but wilfull weaknesse or rather weak-wilfulnesse 1. Because in agents that cannot worke there impotencie or lownesse of nature is the cause as the reason why a horse cannot discourse as a man is because his nature is inferiour to the reasonable nature of a man and not because the Horse will not but because he cannot discourse The cause why a lump of clay casts not such light in the night as a candle or a starre in the firmament is the basenesse and opacitie of the nature of clay to produce such an action as to give light there is not such a thing as will in the clay which intervenes between its nature and the no-giving light in the night But men hearing the Gospell doe not beleeve not only because they cannot for beasts cannot beleeve but because as Christ saith They will not beleeve Joh. 5.40 They will have none of Christ. Psal. 81.11 They will not have Christ to reigne over them Luk. 19.14 And will intervenes betweene the impotencie of their will and their disobedience 2. Because that hatred of God and of Christ ascribed to unregenerate men Rom. 1.30 Luk. 19.14 Joh. 15.24 is the birth that lay in the wombe of Will and comes from Will as Will and not onely from Will as weake so mens delighting and their loving to be estranged from Christ and to satisfie themselves with other lovers beside Christ are high bended acts of the Will Which argueth that not onely weaknesse but wilfulnesse hath influence in mens unbeliefe 3. The Lord chargeth men with this Matth. 23.37 I would yee would not 4. Conscience taketh it on its will and fathers disobedience on the will 1. Sam. 8.19 Nay but we shall or we will have a King Jer. 44.16 The people avow their will and peremptory resolution is we will not hearken to thee 6. But for the ground reason and cause on Christs part of drawing it is free grace and only free grace which are holden forth in these Positions Pos. 1. As there is no merit good deserving worke or hire in the miserable sinner dying in his bloud dead in sinnes out of his wit and disobedient deceived and serving divers Lusts Ezech. 16.4 5 6 7 8. Ephes. 2.1 2 3 4. Tit. 3.3 4. So there is as much love mankindnesse and free grace in heaven in the breast of Christ as would save all in hell or out of hell I speake this in regard not of the Lords intention as if he did beare all and every one of mankind a good will purposing to save them But because their lyes and flowes such a Sea and Ocean of infinite love about the heart and in the bowels of Jesus Christ as would over-save and out-love infinite worlds of sinners so all could come and draw and drinke and suck the breasts of overflowings of Christs free grace in regard of the intrinsecall weight and magnitude of this love that if you appoint banks to channell or marches to bound this free love God should not bee God nor the Redeemer the Redeemer Pos. 2. Could any created eye of Men or Angels reach or compasse the thousand thousand part of this love with one look such an act of adoration and admiration must follow thereupon as should breake the soule and breast of this creature in a thousand pieces but Christ in heaven and out of heaven is hid Infinitenesse is a secret that Angels or Men never did never shall comprehensively know there is a secret of love seene in heaven but never seene how little of the Sea doe our naturall eyes behold Onely the superfice We see but a little part of the skinne or hide of the visible heavens with our bodily eyes but so much as is seene is of exceeding beauty No eye bodily can see the bottome of the Seas or the large in-fields in the visible heavens If the infinite lumpe of the boundlesse love of Christ were seene at once what a heavens wonder what a worlds miracle would Christ appeare to bee But as much of Christ is seene as vessels of glory though wide enough can comprehend But if Angels and glorified Saints see much of Christ and so accordingly as they see and know doe praise him and yet cannot over-praise and out-sing so much as they see and if the in-side of infinitenesse of love free grace mercy majesty dominion be an everlasting Mystery Angels and Men are below merit even in heaven and Angels and Saints must be ashamed of and blush at the imagination of merits for an infinite lovely Majesty seen and not praised nor loved in any measure of equality or commensuration to his dignity and worth must lay infinite though sinlesse debt for eternity on all the Citizens of glory whether home-borne or natives of that Countrey as elect Angels or adopted strangers as glorified Saints Pos. 3. The manner of graces working on Saints is gracious and so essentially free as is evident in our first drawing to Christ when many sins are forgiven and so the soule loves much and the sweetest burden in heaven or out of heaven is a burden of the love of Christ All debt must be a burden to an ingenuous spirit but the debt of free grace that lieth from eternity on Angels and Men is a lovely and a desireable paine That men before they were men and had being and before all eternity were in the bosome of Christ the ingaged debters of the Lambe in the purpose of free grace loved with an everlasting love is a deepe thought of love and that being was gratious being before actuall being speaketh and cryeth much love and it s the floure the glory the crowne of free grace that Gods free love in Christ casteth forth the warming rayes and beames of the Redeemers kind heart on men who are enemies darkenesse haters of God dead in sinne dying in blood and pollution And how broad how warme and how ranckly must the faire and large skirts of Christs love smell of admirable grace when they are spred over the bleeding the loathsome the blacke and unwashen sinner is not every word a heaven Ez. 16.8 Now when I passed by thee and looked upon thee behold thy time was
the time of love and I spread my skirt over thee and covered thy nakednes yea I sweare unto thee and entered into a covenant with thee saith the Lord God and thou becamest mine c. Christs passing by is as a traveller on his journey who findeth a child without Father or Mother in the open field dying and naked wallowing in bloud and then casting a covering of freelove and love hath broad skirts over his people and its an expression of much tendernesse and warmenesse of love Many articles in that place extoll free grace 1. Christ is brought in as a passing by-passenger to whom this fondling was no bloud-friend but a meere stranger so if humanity and man-kindnesse had not wrought on his heart he might have passed by us we are to Christ nothing of kinred or bloud by our first birth but strangers from the wombe to God going a whoring as soone as we are borne 2. Christ looked on forlorne sinners and there is love in his two eyes it may be that bowels of iron in which lodgeth nothing of a man or of naturall compassion would move a traveller to see and not see a young child dying in his bloud but saith he I saw thee my heart my bowels had eyes of love toward thee there was tender compassion in my very looke my bowels within me turned and swonned at the cast of mine eye when I saw thy misery 3. Behold and behold he would owne his owne mercy and love let Angels and Men wonder at it that the great and infinite Majestie of God should condescend to looke on such base sinners so farre below the free love and Majestie of God There is a behold a signe put upon this doore come hither Angels and Men and wonder at the condiscension 2. Tendernesse 3. Strength of heate and warmenesse 4. Freedome and unhired motions 5. Riches and aboundance 6. Efficacie and vertue 7. The bounty and reality of the free love of Christ. 4. Thy time was a time of loving What of loving it was a time of loathing a time of love when sinners were so base so poore wretched so sinfully despicable such enemies to God in their minde by wicked works Col. 1.21 Dead in sins and trespasses walking according to the course of this world â—n ill Compasse to stirre by according to the Prince of the power of the ayre the Spirit that now worketh in the children of disobedience Was this a time of love Yea Christs love cannot be bowed or budded with any thing without Christ It s as strong as Christ himselfe and sinne and hell can neither breake nor counter-worke the love of Christ your hatred cannot countermand his imperious love 5. It was not a time of single love but it was a time of loves Thy time Christ hath a time and sinners have a time when they are ripe for mercy it was a time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of loves of much loves of much love He loved us and shewed mercie on us Eph. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his great and manifold love Can. 7.12 there I wil give thee my loves Cant. 6.2 Thy loves are better then wine V. 4. We will remember thy loves more then wine It s a bundle a wood of many loves that is in Christ. Then V. 5. I spred my skirt over thee He is a warm-hearted passenger who in a cold day will take off his own garment to cloth a naked fondling that he finds in the way I saith Christ laid on thee a naked sinner the skirt of that love wherewith the Father loved me O what a strange word is that Joh. 17.26 I have declared unto them thy name and will declare it that the love wherewith thou hast loved me may be in them and I in them It s true Christ could not bee stript naked of the love wherewith his Father loved him and that love being essentiall to God cannot be formally communicated to us yet the fruit of it is ours and the Lord Jesus spreds over his redeemed ones a lap of the same love and bowels in regard of the fruits of free love which the Father did from eternity spread over himselfe 6. I covered saith Christ thy nakednesse O what a garment of Glory is the imputed righteousnesse of Christ Bring foorth the best robe and put on him This is the white raiment that cloatheth the shame of our nakednesse 7. Yea I sware unto thee and entred in covenant with thee Equals doe much if they swear and enter in covenant with equals But O humble Majestie of an infinite God who would enter in covenant with sinners wretched sinners at our worst condition and would quiet our very unbeleeving thoughts of sinfull jealousie with an oath of the most high who hath no greater to sweare by then himselfe 8. And thou becammest mine Hebr. thou wast for mee set a part for me Heere stouping and low condescending love to owne sinners and a claime and propriety on wretched and farre off strangers to name dying bleeding sinning and God-hating dust and guilty-perishing clay his owne proper goods 9. Vers. 9. Then washed I thee with water That Christs so faire hands should stoupe to wash such blacke-skinned and defiled sinners in either free justification or in purging away the rotten bloud and filth of the daughter of Sion in regeneration maketh Good that to the free love of Christ that which is blacke is faire and beautifull 10. And I annointed thee with oyle free grace and Christ dwelling by Faith Ephes. 3.17 in Saints that are the floure gold and marrow of the Church is a high expression of free love Sinners are worse then withered and dry clay without saving grace 11. And to all these Christ clothed his naked Church with broidered worke fine linnen and silke hee putteth bracelets on her hands a chaine of gold of grace about her necke a Jewel on her forehead eare-rings on her eares and a beautfull crown on her head the grace to professe Christ and carry on the forehead the name of the Father of the Lambe and of the new Jerusalem the bride the Lambs wife before Men and Angels is a faire ornament 12. Beside a name and the perfume of a sweet and precious report in the World addeth a luster to the Saints who are by nature the children of wrath as well as others Ezech. 16.10 11 12 13 14. Ephes. 2.1 2 3 4 5. Pos. 4. It s an abasement of Christ that he who gives such a ransome to justice for free grace should wait for a penny from sinners that sinners must bid and buy and ingage him to give and Christ say You must give me more I must sell not give grace for nothing Your penny worthes cannot roll about that everlasting wheele of free grace the decree of election or bow or breake Christs free heart to save you rather then another 2. There is no more proportion betweene wages and saving grace then between wages and eternall
glory Now there is much debt in heaven more then on earth but no merit at all in either heaven or earth except Christ for all Merit cannot grow in a land of grace 3. Grace is the sinners gaine but no gaine to Christ Is it gaine to the Sunne that all the earth borrowes light and Summer from it Or to the clouds that they give raine to the earth Or to the Fountaines that they yeeld water to men and beasts Can yee make infinite Jesus Christ rich Yee may adde to the Sea though very litle The Creator could have made a fairer Sunne then that which shines in the firmament though it be faire enough But the Mediator Christ is a Saviour so moulded and contrived that its unpossible to adde to his beauty excellency lovelinesse Man or Angels could not wish a choiser Redeemer then Christ if your wages could adde to him he should bee needy as you are Pos. 5. Free Grace is the loveliest piece in heaven or earth it makes us partakers of the Divine Nature 2 Pet. 1.4 And though the creature graced of God keep an infinite distance from God and be not Goded nor Christed as some doe blasphemously say Yet it is considerable that there is a shaddow though but a shaddow of proportion betweene that expression of Paul 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the grace of God I am that I am and that which the Lord saith of himselfe Exod. 3.14 speaking to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that I am Grace is but a borrowed accident of the creature not heritage not his essence But Paul would say all his excellencie was from free grace Were any indifferent beholder up in the highest Jerusalem after the day of judgement to see the company of the Lambe and his court so many thousand pieces of clay then clothed with highest grace smiling on the face of him that sits on the throne made eternall Kings that for glory and robes of grace and the weighty crowne you cannot see a bit of clay and yet originally all these are but glistering bits of clay and graced dust it should tyre the beholder with admiration O but the second Creation is a rare piece of workmanship But againe come and see that heaven of wonders the Man-Christ who as man hath 1. Flesh and bloud and a mans soule as we have but O so incomparably wonderfull as the grace of God without merit hath made the man Christ. Grace hath exalted this man to a high throne the God head in person dwelleth in this clay tent of endlesse glory and God speakes personally out of this man and this Emmanuel is God and the man is so weighted with glory as all that are there and they be a faire and numerous company are upon one continued act of admiring injoying praysing loving him for no lesse date then endlesse eternity and they can never be able to pull their eyes off him And then grace seene enjoyed as it groweth at the Well-head up in Emmanuels highest and newest land is of an other straine sweeter and more glorious then downe here in the earth which is not the element of grace they are but glympses borrowed shaddowes chips and drops of grace that are heere That is a world of nothing but Graoe all which I speake to let us see how farre free Grace is from base hire and that we may not dare to make Christ who is an absolute free King an hireling Pos. 6. Grace is not educed or extracted out of the potency of any created nature Grace is borne in heaven and came from the inmost of the heart of Christ it hath neither seed nor parent on earth therefore the Lord challengeth it as his owne 2 Cor. 12.9 The Lord said unto me My grace is sufficient for thee 2 Tim. 2.1 The grace that is in Christ Jesus 1 Cor. 15.10 The grace of God 2 Cor. 13.14 The grace of the Lord Jesus Christ. Gal. 1.15 He called me by his grace If we could engage the grace of God or prevent it then should grace be our birth but grace is not essentiall to Angels It s a doubt if any creature can be capable by nature of any possibilitie naturall not to sin it is much to know the just owner of grace who begot it It came out of the eternall wombe and bowels of Jesus Christ. Quest. But are there no preparations either of nature or at least of grace going before saving grace and the soules being drawn to Christ Ans. That we may come to consider preparations or previous qualifications to conversion Let us consider whether Christ coming to the soule hath need of an Usher Asser. 1. Dispositions going before conversion come under a four-fold consideration 1. As â—fficient causes so some imagine them to be 2. As materially and subjectively they dispose the soule to receive grace 3. Formally or morally either as parts of conversion or morall preparations having a promise of conversion annexed to them 4. As meanes in reference to the finall cause or to the Lords end in sending these before and what is said of these may have some truth proportionably in a Churches low condition or humiliation before they be delivered We may also speak here of dispositions going before the Lords renewed drawing of sinners al-ready converted after a fall or under desertion Cant. 1. Draw me we will run Asser. 2. No man but Pelagians Arminians and such do teach if any shall improve their naturall habilities to the uttermost and stirre up themselves in good earnest to seeke the grace of conversion and Christ the wisdome of God they shall certainly and without miscarrying find what they seeke 1. Because no man not the finest and sweetest nature can ingage the grace of Christ or with his penny or sweating earne either the kingdome of grace or glory whether by way of merit of condignitie or congruity Rom. 9.16 So then it is not in him that willeth nor in him that runneth but of God that sheweth mercie 1 Tim. 1 9â— Who hath saved us and called us with an holy calling not according to our workes but according to his own purpose and grace which was given us in Christ Jesus before the world began So Ephes. 2.1 2 â— 4 5. Tit. 3.3 4 5. Ezech. 16.4 5 6 7 8 9 10. 2. Because there is no shaddow of any ingagement of promise on Gods part or any word for it Doe this by the strength of nature and grace shall bee given to you 3. Nor are wee ashamed to say with the Scripture it s as unpossible to storme heaven or make purchase of Christ by the strength of nature as for the dead man to take his grave in his two armes and rise and lay death by him and walke Nor does this impossibility free the sinner from guiltinesse and rebukes 1. Because it is a sinfully contracted inability except we would deny originall sinne 2. It s
destroyed and made to cease Yea saith the Bright Starre cap. â— pag. 20. The naked influence of God annihilates all the acts of the soule Cap. 4. pag. 28. Boyling desires after Christ savours too much of action hindereth the soule to be perfectly illuminated and to arise to the rosie kisses and chaste embraces of her Bridegrome See Theolog. German cap. 5. pag. 9 10. and In place of them the Holy Ghost works And this Author saith The Spirit of adoption works not freely when men are in bondage to some outward circumstances of worship as time place or persons that thâ—y cannot pray but at such houres or in such places c. Protestant Divines teach no such thing But his aime is to set on foot the Familists Doctrine That wee are not bound to keep a constant course of prayer in our Families or privately unlesse the Spirit stirre us up thereunto Saltmarsh saith hee thought hee could have spent a whole night in prayer but 1. whether hee did so or no hee expresseth not lest hee should contradict his Brethren the Familists of New-England who teach That to take delight in the service of God is to goe a whoring from God 2. It would be asked Whether this sit was on him before or after his conversion To say before would seeme a delusion or a preparation of eminency if after conversion it s to no purpose except to be a mark of a converted man And Antinomians have no stomack to Marks nor belongs it to the way of his conversion which hee relates It is true wee cannot tye the Spirit to our houres but then all the Lords-day-worship all set houres at morn or at night in private or in families set times and houres for the Churches praying preaching heating conference reading were unlawfull for wee cannot stint the Spirit to a set time nor are wee tyed to time except to the Christian Sabbath Some may say It s no charity to impute Familists errors of New-England to Antinomians here Answ. Seeing Saltmarsh and others here doe openly owne Antinomian Doctrine as the way of Free grace they are to be charged with all those till they cleare themselves or refute those blasphemies which they have never done to this day Object 9. I seldome desired pardon of sin till I were fitted for mercies but now I see wee are pardoned freely O rest not in your owne duties Answ. To desire pardon of sin before we be sitted for pardon by no Divinity is contrary to free pardon though such desires be fruitlesse as coming from no gracious principles Asser. 8. To beleeve and take Christ because I am a needy sinner is one thing and to beleeve because I am fitted for mercy and humbled is another thing This latter wee disclaime Preparations are no righteousnesse of ours nor is it our Doctrine to desire any to rest on preparations or to make them causes foundations or formalia media formall meanes of faith they hold forth the meere order and method of graces working not to desire pardon but in Gods way of fore-going humiliation is nothing contrary but sweetly subordinate to free pardon And to cure too suddenly wounds and to honey secure and proud sinners and sweeten and oyle a Pharisee and to reach the Mediators bloud to an unhumbled soule is but to turne the Gospel into a charme and when by Magick you have drawne all the bloud out of the sick mans veines then to mixe his bloud with sweet poyson and cause him drinke and swell and say you have made him healthie and fat Now Peter Act. 2. poured vinâ—ger and wine at first on the wounds of his hearers when hee said Yee murthered the Lord of glory and they were pricked in their heart This is the Law 's work Rom. 3. to condemne and stop the sinners mouth And you cannot say that Peter failed in curing too suddenly because hee preached first the Law to wound and prick them for that they crucified the Lord of glory before hee preached the Gospel of beleefe and Baptisme And the Lord rebuking Saul from heaven convincing him of persecution casting him downe to the ground striking him blind while hee trembled And the Lords dealing with the Jayler was fourer work then proposing and pouring the Gospel oyle and honey of freâ—ly imputed righteousnesse in their wounds at the first and a close unbottoming them of their own righteousnesse And the Lords way of justifying Jews and Gentiles is a Law-way as touching the order Rom. 3. Having proved all to be under sin Vers. 9 10 11 12 13 14 15 16 17 18. hee saith Vers. 19. Now wee know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world become guilty before God Indeed if they be convinced of sin by the Spirit and so converted and yet under trouble of mind a pound of the Gospel for one ounce weight of the Law is fit for them But Antinomians erre not knowing the Scriptures in dreaming that converted soules are so from under the Law that they have no more to doe with the Law no more then Angels and glorified Saints so as the letter of the Gospel doth not lead them but some immediate acting of the Spirit And that 2. there is no commandement under the Gospel but to beleeve onely That 3. mortification and new obedience as M. Town and others say is but faith in Christ and not abstinence from worldly lusts that warre against the soule 4. That the Gospâ—l commandeth nothing but perswadeth rather that we may be Libertines and serve the flesh and beleeve and be saved 5. That God hath made no covenant with us under the Gospel the Gospel is all promise that wee shall be carried as meere patients to heaven in a chariot of love 6. That the way is not strait and narrow but Christ hath done all to our hands 7. That its Legall not Gospel-conversion to keep the soule so long under the Law for humiliation contrition and confession and then bring them to the Gospel whereas wee teach that the Law purely and unmixed without all Gospel is not to be used as a dyet-potion onely to purge never to let the unconverted heare one Gospel-promise It is true Peter preached not Law to Cornelius nor Philip to the Eunuch nor Ananias to Paul but these were all converted afore-hand Wee think the unconverted man knowes neither contrition nor confession aright But I was more confirmed that the way of Antinomians is for the flesh not for the Gospel when I read that M. Crispe expounding Confession 1. Joh. 1. maketh it no humble acknowledging that the sinner in person hath sinned and so is under wrath eternall if God should judge him but hee maketh it a part of faith by which a sinner beleeveth and confesseth that Christ payed for his sin and hee is pardoned in him Sure Confession in Scripture is no such thing
come into condemnation but is passed from death to life Ch. 7.37 If any man thirst let him come to me and drink Acts 13.39 And by him all that beleeve are justified from all things from which yee could not be justified by the Law of Moses Acts 16.30 The Jaylor saith to Paul and Silas what must I doe to be saved Vers. 31. And they said beleeve on the name of the Lord Jesus Christ and thou shalt be saved and thy houshold There is an expresse required of the Jaylor which he must performe if he would be saved And Rom. 10. looke as a condition is required in the Law Vers. 5. For Moses describeth the righteousnesse of the Law that the man that doth these things shall live by them So beleeving is required as a condition of the Gospel Vers. 6. But the righteousnesse which is of Faith c. Ver. 9. Saith that if thou confesse with thy mouth the Lord Jesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 3.27.28.29.30 ch 4. ch 5. Faith is the condition of the Covenant of Grace and the only condition of Justification and of the title right and claime that the Elect have thorow Christ to life eternall Holy walking as a witnesse of faith is the way to the possession of the kingdome As Rom. 2.6 Who will render to every man according to his deeds Vers. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternall life Vers. 8. To them that are contentious Vers. 9. Tribulation and anguish upon every soule of man that doth evill of the Jew first and also of the Gentile Matth. 25.34 Then shall the King say to them on his right hand come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Ver. 33. For I was hungred and ye gave me meat I was thirstie and ye gave me drink c. And let Antinomians say we are freed from the Law as a rule of holy walking sure the Gospel and the Apostles command the very same duties in the letter of the Gospel that Moses commanded in the letter of the Law as that children obey their parents servants their masters that we abstaine from murther hatred of our brother stealing defrauding lying c. that we keepe our selves from Idols swearing strange gods I doe not say that these duties are commanded in the same way in the Gospel as in the Law For sure we are out of a principle of Evangelike love to render obedience and our obedience now is not Legall as commanded by Moses in strict termes of Law but as perfumed oyled honeyed with the Gospel-sense of remission of sinnes the tender love of God in Christ. So that wee justly challenge two extreme waies both blasphemous as we conceive 1. Arminians object to us that which the Antinomians truely teach to wit that we destroy all precepts commands exhortations and active obedience in the Gospel and render men under the Gospel meere blocks and stones which are immediately acted by the Spirit in all obedience and freed from the Letter of both Law and Gospel as from a Legall bondage This we utterly disclaime and doe obtest and beseech Antinomians as they love Christ and his truth to cleare themselves of this which to us is vilde Libertinisme And by this Arminians turne all the Gospel in literalem gratiam in a Law-Gospel in meere golden letters and sweet-honeyed commandements of Law-precepts and will have the Law possible justification by works conversion by the power of free will and morall suasion really without the mighty power of the Spirit and Gospel-grace and receive the doctrine of merit and set heaven and hell on new Polls to be rolled about as Globes on these two Poles the nilling and willing of free-will and they make grace to be sweet words of silke and gold on the other hand Antinomians doe exclude words letter-perswasions our actions conditions of Grace promises written or preached from the Gospel and make the Spirit and celestiall rapts immediate inspirations the Gospel it selfe and turne men regenerate into blocks and how M. Den can be both an Antinomian and loose us from the Law and an Arminian defending both universall attonement and the resistible working of grace and so subject us to the Law and to the doctrine of Merit and make us lords of our owne faith and conversion to God let him and his followers see to it Wee goe a middle way here and doe judge the Gospel to bee an Evangelike command and a promising and commanding Evangel and that the Holy Ghost graceth us to doe and the Letter of the Gospel obligeth us to doe Pos. 3. The decree of Election to glory may bee said to bee more free and gracious in one respect and justification and glorification and conversion more free in another respect and all the foure of meere free grace For Election as the cause and fountaine-grace is the great mother the wombe the infinite spring the bottomlesse ocean of all grace and wee say effects are more copiously and eminently in the cause then in themselves as water is more in the element and fountaine then in the streames the tree more in the life and sapp of life then in the branches and conversion and justification have more freedome and more of grace by way of extension because good will stayeth within the bowels and heart of God in free election but in conversion and justification infinite love comes out and here the Lord giveth us the great gift even himselfe Christ God the darling the delight the onely onely well-beloved of the Father and he giveth Faith to lay hold on Christ and the life of God and all the meanes of life in which there be many divided acts of grace to speake so which were all one in the wombe of the election of grace Pos. 4. Conversion justification are free for election and therefore election is more free but all these as they are in God are equally free and are one simple good will Though Christ justifie and crowne none but such as are quallified with the grace of beleeving yet beleeving is a condition that removeth nothing of the freedome of grace 1. Because it worketh nothing in the bowels of mercy and the free grace of God as a motive cause or moving condition that doth extract acts of grace out of God only we may conceive this order that Grace of electing to glory stirres another wheele to speak so of free love to give Faith effectuall calling justification and eternall glory 2. It s no hire nor work at all nor doth it justifie as a worke but onely lay hold on the Lord our righteousnesse Object There is more of God in election to glory then in giving of Faith or at least of Christs righteousnesse and eternall glory therfore there must bee more grace in the one then in
a Sermon free love that the man spake such an excellent word free love that I was not sleeping when it was spoken free love that the Holy Ghost drove that word into the soule as a nayle fastened by the Master of the assembly it was free mercy so that there 's a meeting of shining favours of God in obtaining mercy and this would be observed Asser. 2. There be two ordinary wayes of God in drawing sinners one Morall by words another Physicall and reall by strong hand Which may be cleared thus Fancie led with some gilding of apparent or seeming good as hope of food doth allure and draw the bird to the grin and sometime pleasure as a glasse and the singing of the Fowler So is fish drawne to nibble at the angle and lines cast out hoping to get food Now this is like Morall drawing in men and all this is but objective working on the fancy But when the foot and wing of the bird is entangled with the net and the fish hath swallowed down the bait and an instrument of death under it now the Fowler draweth the bird and the Fisher the fish a farre other way even by reall violence The Physician makes the sick child thirsty then allures him to drink physick under the notion of drink to quench his thirst this is morall drawing of the child by wiles But when the child hath drunk the drink works not by wiles or morally but naturally without freedome and whether the child will or no it purgeth head and stomack That there is a Morall working by the word in the drawing of sinners to Christ though most evident yet must be proved against Antinomians and Enthusiasts who write That the whole letter of the Scripture holds forth a covenant of works And The due search and knowledge of the holy Scripture is not a safe and sure way of searching and finding Christ. And There is a testimony of the Spirit and voyce unto the soule meerly immediate without any respect unto or concurrence with the word And Such a faith as is wrought by a practicall Syllogisme or the word of God is but an humane faith because the conclusion followeth but from the strength of reasonings or reason not from the power of God by which alone divine things are wrought Ephes. 1.19 20. Col. 2.20 and that because such a faith wrought by the word the works of sanctification in the regenerate and light of a renewed conscience are all done by things that are created blessings and gifts and these cannot produce that which is onely produced by an Almighty power For the word of it selfe without the Spirit yet the word is more then works of sanctification is but a dead letter but that God works faith by the word his owne Spirit concurring is cleare 1. The Prophets alledge this for their warrant Thus saith the Lord. Ergo You must beleeve it And one more and greater then all the Prophets But I say so Christ God equall with the Father speaketh 2. Rom. 10.17 Faith cometh by hearing and hearing by the word of God Verse 14. How shall they beleeve in him of whom they have not heard It s true the word the works of God are not the principall object of faith nor objectum quod faith rests onely on God and the Lord Jesus Joh. 14.1 1 Thes. 1.8 Your faith toward God 1 Pet. 1.21 Deut. 1.32 Joh. 3.12 Gen. 15.6 Dan. 6.23 Rom. 4.3 Gal. 2.16 2 Tim. 1.12 The word promises and Prophets and Apostles are all creatures and but media fidei the meanes of saving faith they are objectum quo Joh. 5.46 Psal. 106.12 Exod. 4.8 Psal. 78.7 of themselves they are dead letters and dead things and cannot without the Spirit produce faith Yea all habits of grace of faith of love in us are like the streames of a fountaine that would dry up of themselves if the spring did not with a sort of eternity furnish them new supply so would habits of grace being but created things wither in us if they were not supplied from the Fountaine Christ. And all beings created in comparison of the first Being are nothing and all nations to him are lesse then nothing and vanity Isai. 40.17 and so are the infused habits of grace nothing If this were the meaning of Familists and Antinomians who say that there is in us no inherent grace but that grace is onely in Christ we should not contend with them Wee teach no such thing as that Reasonings Syllogismes or the Scriptures without the Spirit can produce Faith yet is it vaine arguing to say raine and dew the Summer-Sunne good soyle cannot bring forth roses floures vines cornes because sure it is a worke of Omnipotencie that produceth all these and so its vaine to say that because Faith is the worke of the omnipotencie of Grace therefore Faith commeth not by hearing and reasoning from Scripture the contrary whereof is evident in Christs proving of the resurrection by consequence from Scripture Mat. 22.31 32. Luk. 20.37 â—8 Nor can any say Christ may make discourses from Scripture and his reasonings because he is the King of the Church are valid and may produce faith but we cannot doe the like nor are our reasonings Scriptures for Christ râ—buketh the Saduces Yee erre not knowing the Scriptures c. because they beleeved not the consequences of Scripture as Scripture and made not the like discourse for the building of themselves in the faith 3. The searching of the Scriptures is life eternall the onely way to find Christ. Joh. 5.39 Acts 10.43 Rom. 3.21 Esai 8.20 4. Gen. 9.27 God shall perswade Japhet by the Scriptures preached and he shall dwell in the tents of Shem Acts 16.14 Gods opening of the heart and Lydia's hearing and attending to the word that Paul spoke goe together 5. The way of Enthusiasts in rejecting both Law and Gospel and all the written word of God is because there is no light in them Some immediate sense of God and working of the holy Ghost on the soule of the child of God witnessing to me in particular that I am the child of God I deny not and that my name expressely is not in Scripture is as true but this testimony excludeth not the Scripture as if the searching thereof were no safe way of finding Christ as they blasphemously say 1. Because this Enthusiasme excludeth the onely revealed rule by which we trie the Spirits and we are forbidden to presume above that which is written 1 Cor. 4.16 and Enthusiasts have acted murthers and much wickednesse under this notion of inspirations of the Spirit 2. Because if the matter of that which is revealed be not according to the written Word Now after the Scriptrue is signed by Christs owne hand Revel 22.18 I see not what we are to beleeve of these inspirations What extraordinary impulsions and propheticall instincts have been in holy men and such as God hath raised to reforme his
fruit according to his moneth because their waters issued out from the Sanctuary and the fruit thereof shall be for meat and the leaf thereof for medicine This hath reall truth even in the Kingdome of Grace And Jâ—remiah saw the fruits of the Land and a golden age there Cap. 31.12 Therefore they shall come and sing in the height of Sion and shall flow together to the goodnes of the Lord for wheat and for wine and for oyle and for the young of the flock and of the herd and their soule shall be as a watered garden and they shall not sorrow any more at all and Christ brings good newes out of that countrey Mat. 22. That the life of all there is the life of Banqueters called to the Marriage-feast of a Kings Son of which every one hath a Wedding garment And if yee ask tidings of John What saw ye and heard ye there he saith I saw a Princes daughter with a Crown on her head Rev. 21.10 He shewed me the great City the holy Jerusalem descending out of heaven from God having the glory of God Even an enemy who saw the land a far off and was not neer the borders of it saith Numb 24.5 How goodly are thy tents O Jacob and thy tabernacles O Israel Surely Prov. 2.10 Knowledge is pleasant to the soule O all ye pleasures of the flesh blush and be ashamed all world-worshippers be confounded that ye toile your selves in the fire for such short follies Were there no other pleasure in godlinesse but to behold the Lord Jesus what a pleasant sight must he be The Templâ— thâ—t stately and Kingly house of faire carved stones cedar wood almug trees brasse silver gold scarlet purple silks in the art of the curious fabrick and structure was a wonder to the beholders What beauty must be in the Samplar O what happinesse to stand beside that dainty precious Ark weighted now with so huge a lump of Majestie as infinite glory to see that King on his Throne the Lambe the fair tree of life the branches which cannot for the narrowâ—ess of the place have room to grow within the huge and capacious borders of the heaven of heavens For the heaven of heavens cannot containe him What pen though dipped in the river of life that flowes from under the Sanctuary can write what tongue though shapen out of all the Angels of that high Kingdome and watered with the milk and wine of that good land can sufficienly praise this heart ravishing flour of Angels this heavens wonder the spotlesse and infinitely beautifull Prince the crown the garlanâ— the joy of heaven the wonder of wonders for eternity to Men and Angels What a life must it be to stand under the shadow of this precious Tree of Life and to cast up your eyes and see a multitude without quantitie of the Apples of Glory and to put up your hand and not only feel but touch smell see love it selfe and be warmed with the heat of immediate love that comes out from the precious heart and bowels of this princely and Royall Standard-bearer and Leader of the white and glorious troups and companies that are before the Throne If one said but finding the far off dew-drops that falls at so many millions of miles distance from that higher mountain of God down to this low region Psal. 63.5 My soul shall be satisfied as with marrow and faâ—nesse What must the glory it self be that is in this dainty delightfull one we have but the droppings of the house here Vse 3. Naturall men say this Kingdome is a soure sad and weâ—ping Land here is repentance sorrow for sin mortiâ—ication True but teares that wash those lovely feet that were piâ—rced for sinners are teares of honey and wine and the joy of Christs banquetting-house and mortification flowing from a loathing and a soule-surfet of the creature and a tasting of the new wine of Christs Fathers higher palace is rather a piece of the margin and borâ—er of heaven then a soure and sad life Object 2. But discipline and the rod and censures of Christs house makes the Church terrible as an army with banners Christs yoke is easie hee hath not cords and bands to cut the necks of those that follow him Answ. 1. Yea but this rod is a rod of love onely used that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 for the gaining of the soule Mat. 18.15 for building of soules 2 Cor. 10.8 And Christs cords are silken and soft and bands of love every threed twisted out of the love of Christ. Hos. 11.4 I drew them with the cords of men with the bands of love But consider Psal. 48. The Lords mountaine of holinesse is glorious Vers. 2. Beautifull for situation the joy of the whole earth is mount Sion the City of the great King But is it so to all Vers. 5. No But loe the kings were assembled they passed by together they saw it and so they marvelled they were troubled and hasted away Vers. 6. Terror took hold on them and paine as a woman in travell What cause is there here that the kings should be afraid They see a beautifull Princesse the daughter of a glorious King the joy of the whole earth yet the Lords people works on them 1. a wondering 2. more trouble of mind 3. flying they haste away and cannot behold the beauty of God in a Kings daughter 4. terror takes hold on them and quaking of conscience 5. when the Powers of the world Princes States Parliaments see the convincing glory of another world in the Church they part with child for paine It is known some have such antipathy with a Rose which is a pleasant creature of God that the smell of it hath made them fall a swooning Jerusalem is the rebellious City Ezr. 4.12 therefore men are unwilling it should be built Lusts in mens minds either heresies or any other fleshly affection is against the building of the house of God Vse 4. A beleever is a rich man and an honourable say hee were a beggar on the dung-hill Christ cannot be poore and hee is a fellow-heire with Christ Rom. 8.17 We must think the father of a rich heire hath bowels of iron and sucked a Tyger when hee was young who suffereth the heire remaining an heire to starve As the naturall man is but a fragment of clay so hee hath a life like an house let for money and the rent and in-come that the house payes to the Lord of the land is but hungring clay a dead rent and some new-borne vanities of homage and service but the promise the Magna Charta and the Charter of food and raiment that is an article of the Covenant of grace is a full assurance that the Saints are the Noblemen Pensioners of the Prince of the kings of the earth And Christ hath so broad a board that hee doth pay all his Pensioners And the Saints are truly
complaining would be examined Seldome or never is it seen that a reprobate man can be in sad earnest heavie in heart touching his deadnesse of heart and fruitlesse hearing of the word of God thirty or fourty yeares and withall if there be a dram of sincerity the least graine of Christ as if the soule doe but look afarre-off with halfe an eye yet greedily after the Lord Jesus it s a sweet beginning It s true a talent weight of iron or sand is as weighty as a talent weight of gold but in a Saint an ounce weight of grace hath more weight then a pound of corruption It is no Gospel-truth that Antinomians teach That God loves no man lesse for sin or no man more for inherent holinesse It s true of the love of election and reconciliation in the work of justification but most false of the love of divine manifestation in the work of sanctification as is cleare Joh. 14.21 23. Nor are men by this taught to seek righteousnesse in themselves because they are commanded to try and examine themselves as 1 Cor. 11.28 2 Cor. 13.5 4. Such soules would upon any termes be brought to reason and debate the question with Christ that as the Law may stop their mouth before God so mercy may stop the mouth of the Law and sin and it may convincingly be cleared that though scarlet or crimson can by no art be made white yet Christ who is above art can make them white Isai. 1.18 as wooll and snow And therefore such would be brought in an high esteeme and deep judgement of Christs fairnesse beauty excellency incompatable and transcendent worth and though a soule have a too high esteeme of his sins yet say that hee dies with an high esteeme of Jesus Chriâ—t hee is in no danger for faith is but a swelled an high and broad opinion and thought of the incomparable excellency and sweetnesse of Jesus Christ. Vse 8. This powerfull drawing teacheth humble thankefulnesse 1. The most harmelesse and innocent sinner must bee in Christs book for the debt of ten thousand Talents 2. The sense of drawing grace is mighty ingaging every act of thankfull obedience should come out of this wombe as the birth and child of the felt love of God Christ did bid such a man battell 2. He was Christs enemy when he took him 3. It cost Christ blood he died to conquer an enemie Rom. 5.10 4. He kept the taken enemy alive he might have killed him he gave him more then quarters he made a captive a King Rev. 1.6 Suppose we Christ should in his own person come locally down to hell and look upon so many thousands scorching and flaming in that unsufferable lake of fire and brimstone if he should cull out by the head and name so many thousands of them even while they were spitting on Christ blaspheming his name and scratching his face and should loose off the fetters of everlasting vengeance and draw them from amongst millions of damned Spirits lay them in his bosome carry them to heaven set them on Thrones of glory crown them as Kings to raigne with him for evermore Would they not be shamed and overcome with this love kisse and adore so free a Redeemer and thus really hath Christ dealt with sinners look on your debts written in Christs grace-book would not such a redeemed one praise his Ransomer and say O if every finger every inch of a bone every lith every drop of blood of my body every hair of my head were in an Angels perfection to praise Iesus Christ O the weight of the debt of love O the gold Mynes and the depths of Christs free love 3. Consider what expressions vessels of grace have used of free grace how far below grace Paul sets himself lo here Eph. 3.8 To me who am 1. Lesse then a Saint 2. Not that only but lesse then the least 3. Lesse then the least of Saints But 4. yet a little lower lesse then the least of all Saints is this grace given that I should preach the unsearchable riches of Christ. Gospell riches is grace and mercy but there is a great abundance of it it s a speech from quick-sented hounds who have neither footstep nor trace nor sent left them of the game they pursue Christ defies men and Angels to trace him in the wayes of grace So Paul 1 Tim. 1.13 I was a blasphemer and a persecuter and an injurious person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I was be-mercied as if dipt in a river in a Sea of mercy Vers. 14. And the grace of the Lord Jesus to me was abundant No that is to low a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his grace was more or over-abundant one Paul obtained as much grace even so whole and compleat a ransome without diminishing as would have saved a world Rom. 5.15 If through the offence of one many bee dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is exceedingly to abound and borrowed from fountaines and rivers which have flowed with waters since the creation but there is a higher word Vers. 12. Where sinne abounded grace farre more or exceedingly over-abounded or more then over-abounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Vers. 21. Sin reigned unto death that grace might reigne unto life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christs grace might play the King The saving knowledge of God under the Kingdome of the Messiah Esai 11.9 fills the earth as the Sea is covered with waters A Sea of Faith and a Earthfull of the grace of saving light and a Sunne sevenfold as the light of seven dayes Esai 30.26 hold forth to us a large measure of grace and righteousnessâ— and peace like a river and the waves of the sea Esai 48.18 All these say Christ is no niggard of grace And 4. can they not weare and out-spend their harps who fall downe before the Lambe Revel 14. and Revel 5.8 Who with a loude voice praise the grace of God Vers. 12. For ever and ever Consider if it must not be a loud voice when ten thousand times ten thousand and thousand thousands all joyne in one song to extoll grace if we be not in word and deed obliged to expresse the vertues and praises of him who hath called us from darkenesse to his marveilous light Vers. 32. And I if I be lifted up from the earth will draw all men to me Article II. The next thing we consider is the person that drawes I sayes Christ I will draw all men to me There is a peculiar aptitude in Jesus Christ to drawe sinners to himselfe 1. As concerning his person he is fit for neither is the Father nor the Holy Ghost in person Lord Redeemer but Christ as in the deep of Gods wisdome the Sonne was thought fittest to make Sonnes Galat. 4.4 the heire to communicate the right of heire-ship
infirmities but was in all points tempted like as we are yet without sinne Christ cannot now sigh but he can feele sighing he cannot weepe he hath a mans heart to compassionate our weeping in such a way as is sutable to his glorrâ—ed condition the head is in heaven but hee hath left his heart in earth with sinners there can bee nothing dearer to Christ then the holy Spirit he hath sent us downe that comforter the Spirit to abidâ— with us Vse 1. O that men would come and look into this Ark and that Christ would draw the curtain Doâ— but hear himself crying to the Cities of Iudah Isai. 40.9 Behold your God Isai. 65.1 I said to a Nation that was not called by any Name Behold me Behold me The doubling of the word saith Christ desires to out his beauty Shall your farme and youâ—â—ve yoak of Oxen keep you from him Men will not be drawn to him to satisfie their love Vse 2. Christ is a drawing and a uniting Spirit then all that are in Christ should be united certainly the divisions now in Britaine cannot be of God The wolfe and the good Shepherd are contrary in this the good Shepherd loves to have the flock gathered in one and to save them that they may find pasture and the flock may be saved The wolfe scatters the flock or if the wolfe would have the flock gathered together it is that they may be destroyed then it would be considered if a bloody intention of warre between two Protestant Kingdomes for carnall ends and upon forced and groundlesse jealousies be from an uniting Spirit and not rather from him who was a Murtherer from the beginning Vse 3. Jewes and Turks and civill men that are but Morall Pagans are not in Christ nor can they have any communion with God nor be drawn to Christ because no man can be in love with God except he see God as opened and made lovely to the soul in Christ Morall civility and Pharisaicall holiness is one of the most heaven-like and whitest wayes to hell that Satan can devise Many morall mâ—n go by theft to hell Satan by open violence pulleth the prophane and openly wicked men to perdition but he stealeth millions of civill Saints honest married men that have whereon to live in the world plenâ—ifully to hell in their whitâ—s as if they were Saints because civill and clean in the Morals of the second Table yet not being borne againe they cannot see the Kingdome of God and most men deceive themselves with countrey Religion and Moralities but such be but civill honest Antichrists and deny there is any need that Christ should come in the flesh to die for sinners for they can live honestly for sinners and save themselves and not be beholding to Christ for heaven or mortification or faith Verse 32. And I if I be lifted up from the earth I will draw all men This drawing of sinners to Christ is bottomed on Christs dying on the Crosse and his dying on the Crosse is an act of extream and highest love Joh. 3.16 Joh. 15.13 1 Joh. 4.9 10. Hence let us consider a little further what drawing and alluring power is in the love of God and what way we may come to the sweet fruit of the strongest pull of Christ Which may be consiâ—dered in 1. The revelation of the drawing lovelines of Christs dying 2. The fulnesse of this lovelinesse For the former Christ openeth himselfe to us we cannot discover him first and there be two Acts of this 1. Christ opens the understanding Luke 24.45 and the heart Acts 16.14 He taketh away the thick vail that is over the heart 2 Cor. 3.15 16. and rendereth the Medium the Aire as it were thin cleare visible as when the Sun expelleth night-shadowes and thick clouds so Davids key That openeth and no man shutteth Rev. 3.7 removeth the doore and the seale that the first Adams sin putteth on the heart Joh. 14.21 He that loveth me shall be loved of my Father and I will love him and will manifest my self to him And Christ can show the Father The Lord Jesus cometh out of his depth and Ocean of glory and Yvory chamber as it were and the Son of God revealeth the Son of God as Gal. 1. v. 12. compared with v. 15 16. sheweth He would not say Behâ—ld me behold me Isai. 65.1 and thâ—n get into a thick cloud and hide himself if he had not had a mind to reveal his glory and to show himself The King in his beauty Iâ—ai 33.17 all his lovelinesse the mysteries â—f his love the rosiness whiteness redness comliness of his face Cant 5.10 Nor would the Spouse pray for a noon-day sight of Christ Cant. 1.7 If he could not offer himselfe to be seen in his loveliness of beauty Thus Christ doth make manifest the savour of his knowledge in the Ministery of the Gospell 2 Cor. 2.14 When he letteth out to the soul the smell of Myrrhe Aloes of all the sweet ointments of his death and wounds that the soul seeth smelleth tasteth the Apples of love in the beleived mercy free grace satisfied justice peace reconciled with righteousnesse purchased redemption in his blood and he standeth behind the wall of our flesh and so is called Our wâ—ll Cant. 2.9 Behold â—e standeth behind our wall Or Behold that is he standing behind our wall he looketh forth at the window shewing himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewraying himselfe through the latâ—esse Yet this is not a perfect vision of God attainable in this life as the Author of the Bright Star dreameth I see a man more distinctly in the field and before the Sun then when he looks out at the grates or lattesse of a window and a window behind a wall for so we but see Christ in this life The compleatnesse of the lovelinesse is 1. In that there is no spot in Christ crucified when he is seen spiritually no blemish no lamenesse no defect for an eternall and infinite Redemption and an absolute righteousnesse more cannot be required nay not by God 2. Nothing that the desiring faculty and appetite can stumble at Paul's determination the last resolved judgement of his minde and his ripest resolution and purpose was to know nothing save Jesus Christ and him crucified 1 Cor. 2.2 Christs beauty can fill all the corners and emptiness of the wide desires of the soule 3. There is an actuall fulnesse of God spoken of Ephes. 3. Paul praying that the Ephesians may comprehend the great love of God v. 19. saith That yee may know the love of God that passeth knowledge that yee may be filled with all the fulnesse of God This is a satisfying fulness and is an admirable expression To be filled with God must be a soul-delighting fill But 2. To be filled with the fulnâ—sse of God is more for there is unspeakable fulness in God â— The expression is yet higher That ye may be filled
with all the fulnesse of God Of this fulness 1. A word of the measure of it 2. Of the meanes of it 3. Of the sufficiency of it in the kind and nature Randall in his Epistle before the Treatise called The Bright Star I have therefore observed the ever to be bewailed Non-proficiency of many ingenious Spirits who through the policy of others and the too too much modesty and temerity of themselves have precluded the way of progresse to the top and pitch of rest and perfection against themselves as being altogether unattainable and have shortned the cut with a Non datur ultra and are become such who are ever learning and never come to the knowledge of the truth But for the measure sure it is not as Antinomians and Familists dream compleat and full in this life 1. Because according to the manner and measure of the manifestation of Christ and knowledge so is love and the perfection of beleevers This is a truth in it self undeniable and granted by the Author of the Bright Star cap. 5. p. 52. For Christs excellency and drawing beauty in love goeth in to the soul by the port and eye of knowledge But 1 Cor. 13.9 We know in part and we prophesie in part 2. Paul disclaimeth perfection as being but in the way and journeying toward it Phil. 3.12 Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Jesus Christ. Now this perfection which Paul professeth he wanteth is opposed v. 13.14 To his pressing toward the garland For the price of the high calling of God in Iesus Christ Heb. 11 40. 3. Perfection such as wee expect in heaven is in no capacity to receive any farther addition or accession of grace or glory nor is there a growing in grace and in the knowledge of our Lord and Saviour Jesus Christ enjoyned us there as is expresly here in the way to our Countrey 2 Pet. 3.14 and to runne our race to the end Heb. 12.1 and be carried on to perfection Heb. 6.1 It s true our good works are washed in the Fountaine opened for Davids house in which our persons are washed but that washing removeth the sinfull guilt and Law-obligation from them but not the inherent blot and sinfull imperfection of our works to make them perfect for then might wee be justified by our good workes if Christs bloud make them to leave off to be sins but that bloud hindereth them to be imputed to us only but removeth not their sinfull imperfections as Antinomians say that so they may make us perfect in this life nor doth that bloud as Papists say adde a meriting dignity and vertue to them by which wee are justified by workes made white and meritorious in Christs bloud and merits God hath so portraicted and chalked the way to heaven that all the most supernaturall acts even those that have immediate bordering with the vision of glory should need a passe of pardoning grace and to beleeve that Christs grace shall work in us acts voyd of sin is not faith Therefore wee are to beleeve the pardon of such ere they have being and not sanctifying grace to eschew them It seemeth to me unbeleeving murmuring to be cast down at these sins in such a way as to imagine wee can eschew them or that grace sanctifying is wanting to us in these for grace is not due to sinlesse acts Nor doth the growing in grace which lieth on us by an obligation of a command stop the way to the journeying toward perfection and heaven nor shorten the cut to heaven because heaven is not attainable in this life but by the contrary if perfection were attainable in this life the man that attaineth it might sit down rest there and goe not one step farther for except hee should goe beyond the crown and to the other side of heaven and over-journey Christ at the right hand of God whither should hee goe And those that are ever learning and never come to the knowledge of the truth are 2 Tim. 3.5 lovers of pleasures more then lovers of God such as wee are to turne away from as have a forme of godlinesse and have denyed the power thereof and are led away with divers lusts and are never entered into one onely degree or step of the way of the saving knowledge of the truth of which Paul speaketh and not the truly regenerate who beleeve witâ— Paul and the Scriptures that our greatâ—st perfection is to sweat and contend for the highest pitch of perfection even that which is beyond time 4. Those that are perfected as wee hope we shall be in heaven feed not with the Beloved among the lillies till the day breake and the shadowes fly away but the perfectest the Spouse of Christ so feedeth on Church-ordinances Cant. 2.17 The perfect ones have the fullest pitch of the noon-day Sun of glory it shall never be after-noon nor the evening or twy-light sky with them nor shall any night-shaddow nor cloud goe over their Sun 5. In the Kingdome of perfect on there shall be no in-dwelling of a body of sin no sin no uncleannesse of heart no turning of the love and liking of the soule off God but the perfectest in this life sin and carry an in-dwelling body of sin with them Pro. 20.9 Eccles. 7.20 Job saith chap. 14.4 The perfectest that beget children are unclean Rom. 7.17 18 19 20 21 2 23. 1 Joh. 1.8 9 10. 1 Joh. 2.1 All that have need of an High Priest at the right hand of God to intercede for thâ—m have sin and in so far are imperfect as all the Saints are Hâ—â— 7.25 4.15 1.17 18. 8.1 2 â— 9.23 24 25 26. And 1 Cor. 13.8 Love never faileth 〈…〉 abundantly and is filled to satisfaction that tâ—e 〈◊〉 I can containe no more of God and is transformed in 〈…〉 of transcendent light and highest love as it were lâ—st in the deep fountaine of universall and immensurable love and light and the creatures soule and love liveth and breatheth resteth in the bosome in the heart in the bowels of him who is an infinite masse of love is wrapped in the sugared flouds in the honey-brooks and over-flowing waves and rivers of pure and unmixed joy sleepeth and solaceth it selfe in the innocent embracings of the glory that shineth rayeth and darteth world without end out of Christ exalted farre above all heavens all principalities and powers the soules there are sweetned more then sweetned over-solaced with the noone-day-light of the Bridegromes glory having in it the sweetest perfections of the Morning-Sun they flee with Doves-wings of beauty after the Lambe they never want the actuall breathings of the Spirit of gloâ—y they can never have enough of the chast fruition of the glorious Prince Immanuâ—l and they never want his inmost prâ—sâ—nce to the full thâ—y â—uck the honey the flouds of milke of eternaâ—l consolations
with himselfe as the Bridgrome is farre more excellent then his bracelets chaines rings In this sense I would in my heart and esteeme make away all ordinances yea all the honey-combes all the apples all the created roses that grow on Christ all the sweet results and out-flowings of glory yea whole created heaven for Christ Christ God himselfe the bulke the body the stalke of the tree of life is infinitly to be valued above an apple yea all the created apples and sweet blossomes and soule-delighting floures that groweth on the tree Now here on earth we are happy as heires not as Lords and possessors and in an union with the exterior and revealed will of God in beleeving fearing serving God in Christ in a practicall union with God but all this is but the way to the weell not the wee ll it selfe and the union with or vision of God is mediate farre off in a mirrour in the image forme characters elements or looking-glasse of Word Sacraments Ministery Ordinances of hearing praying praysing but in heaven wee see God face to face that is without meanes or the intervention of messengers or ordinances I cannot determine whether when we shall know and see the Lord in an immediate vision of glory our understanding shall receive created formes intellectuall species images characters of the lovely essence the white ruddy pleasant lovely countenance of that desirable Prince the Lord Jesus it s a nicety not for our edification sure Christ shal infuse and poure in into every vessell of glory so much of himselfe his presence lovlinessâ— image beauty as from bottome to brimme the soule shall be full and who knoweth what the eternall milkings the everlasting intellectuall suckings of the glorified ones are by which they draw in and drinke from the honey-combe of uncreated glory and the deepe deepe fountaine and river of endlesse life the streames of joy consolation love fruition of Jehovah the soule being the channell whose bankes are eternally greene with glory what are the emanations the out-flowings of blessedness from the pure essence and bright face of him that sitteth on the throne and what can these in-commings and the eternall flowings of the tyde of that Sea of matchless felicitie bee who knoweth Come up and see can best resolve come up and drinke be drunke and giddie and satiated with glory and move no curious question of that fruition of God Christ will solve all these doubts to the quieting of your minde when yee come up thither nor is it needfull to say that there is a vision of God in this life which is heaven and all the heaven wee shall ever have and this vision is without receiving any images formes characters of God because it is purely spirituall and abstracted from all acts of imagination and in it we are meere patients not agents God powring the immediate brightnesse of his owne essence in us truely this is to be wise above what is written and I crave leave to doubt if Familists have the images and species of this opinion from the Spirit of God For that spirit is a Spirit of sobriety and the most spirituall and extaticall visions that the Prophets the men of God were taken up with in them all to me there seems to be visions of formes images characters a Throne Angels with six wings smoake a woman cloathed with the Sunne c. A pot toward the North a cloude and a fire infolding it selfe a colour of Amber out of the midst of the fire but a vision of God immediate in this life and that ordinary without forms images without Word Sacraments Ordinances I know not I understand it not Pos. 3. The Monkish conceit of the excellency of a contemplative life separated from all obligation to duties of the second Table above the practicall life hath been the first seed of wicked Familisme the Authors of both these books called Theologia Germanica and The Brighs Star being professed Papists though Mr. Randall extoll both as peeces of rare price and Doctrines suiting only for the perfect as if the Scripture were not such a peece yet professed grosse Idolatry and the adoring of the wood of the Cross is in The Bright Star cap. 19. and divers other Popish principles are in both Pos. 4. There is a twofold fulnes of lovelinesse in Christ one attainable in this life the other reserved for the life to come The full and highest pitch of the drawing loveliness of Christ I thinke excludeth all Ordinances Scripture Sacraments and meanes we now use Because Old Monks and late Familists make no heaven but in this life only as if a Monks coul were the very crown of eternall glory and say the Resurrection is past as their Fathers Hymeneus and Phyletus said and doubt of the immortality of the Soule therefore they that they may be true to their own principles must say that there be a number of perfect men that are above and higher then Law duties ordinances teaching of men ministery because these are for the unperfect and unregenerate and the Monks and Familists are not such but doe already injoy God in a fruition of Glory But the Scripture saith That meanes ordinances are ever in use in this life and only excluded from the life to come 1 Cor. 13.8 Charity never faileth But whether there be prophecies they shall faile whether there be tongues they shall cease whether there be knowledge it shall vanish away Ver. 9. For we know in part and we prophecy in part 10. But when that which is perfect is come then that which is in part shall be done away v 12. For now in this life we see through a glasse darkly But then in the life to come face to face Now I know in part but then I shall know even as also I am known And that this is a Paralell between this life and the life to come is clear from the 1 Joh. 3.2 Behold now we are the Sons of God and it doth not yet appear what we shall be but we know when he shall appeare we shall be like him for we shall see him as he is 2. The life to come is holden forth Revel 21.22 to want all Ordinances And I saw no Temple therein saith Iohn when he saw the New Jerusalem for the Lord God Almighty and the Lambe are the Temple of it Nor is there any ignorance there Rev. 22.5 And there shall be no night there and they need no Candle neither light of the Sun for the Lord God giveth them light and they shall reign for ever and ever What ever any say of a personall reign of Christ on earth the words prove that while that life come all the regenerate here have need of a Temple and Ordinances so long as there is night and darkness and use for Sun and Moon so the date of Church ordinances is holden forth Cant. 2.16 My well-beloved is mine and I am his he feedeth among the Lillies 17. Vntill the
and great day of the feast Jesus stood and cryed saying If any man thirst let him come to me and drinke 2. Not a drink onely is offered but a well a fountain Psa. 36.9 For with thee is the fountain of life a fountain is more then a drinke because the whole is more then the part But 3. every thirsty man cannot have a fountain within him but yet it is so here Joh. 4.14 But the water that I shall give him shall be in him a well of water springing up to life eternall And 4. the Scripture riseth higher even to a river and abundance of fatness Psal. 36.8 They shall be abundantly satisfied with the fatnesse of thy house Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be drunke with the fatnesse of thy house It s a river of sweet oyle and fatness that over-joyeth the soule thou wilt give them to drinke of the river of thy pleasures A river of which every drop is joy and a whole well of pleasures must be a Sea of delights But grace must make the soule a capacious vessell when not a fountaine but a whole river yea rivers of life are within the soule So Christ Joh. 7.38 He that beleeveth on me as the Scripture hath said Out of his belly shall flow rivers of living waters Yea 5. That no expression might be wanting The peace and righteousnesse of beleevers is as the waves of the Sea the Sea is more then a River it s the lodging that receives all fountains and rivers in it Isai. 48.18 Pos. 8. There must bee much sense of God in the fruition of Christ because beleeving though we see him not as wee hope to see him causeth joy unspeakeable and full of glory 1 Pet. 1.8 Thus a high tide a floud of joy and glory a rich portion of an antedated heaven cometh downe on the heires of heaven before hand Psal. 63.5 My soule shall be satisfied as with marrow and fatnes a rich feast of only marrow and fatnes and a satisfying table holdeth forth a great banquet abundant and glorious such as is made at the mariage of a great Kings Son Positi 9. And this is not a ceasing from all actings of the soule because there is an acting and living in Christ. 2 Cor. 3.18 But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory as it were by the Spirit of the Lord. 1. The vaile that by the laws ministrie which can darken but not inlighten in the gospel is removed and we with uncovered face see God revealed in Christ in the brightnesse of the gospel-day 2. We see behold and enjoy glorie heaven darteth in the rays and beames of God in Christ at our soule 3. This is a changing glorie precious stones in the night-darkenesse cast out light but bring them before the Sunne and the beames and light of the Sunne changeth them into a greater measure of resplendencie and shining irradiation we seeing the unspeakeable resplendencie and heavenly glancing of divine majestie in the mediatour Christ are transformed and changed into the Lord Jesus his beautie of holinesse the Gospel-light maketh us holy as he is holy as there is beautie in the feathers of a Dove but when the Sun illuminateth and shineth on them they carie the glanceing of silver and golden feathers yet it is but a show And so red and white roses of themselves have excellent beautie but set them between you and the Sun and they are far more beautifull And the eastern skie of it selfe is but a darke thin formlesse air that yee can scarcely behold and see but when the Sun riseth and shineth upon that skie it doth create and beget the fairest and most beautifull colour of red and aizure that is possible for no bodily creature casteth a fairer and a sweeter resplendencie and colour then the morning-red and purple-skie So when the glorious Son of righteousnesse Christ shineth on Saints in the morning day-light of the Gospel he createth the image of the glory of God in the soule and changeth them into a luster and beautie fairer to Christs eye then the Sun or the red morning skie now the Sun by beholding any creature cannot change that creature into another Sun but Christ beholding his bride and the bride beholding with the eye of knowledge and faith in the rayes and beames of the Gospel-light is changed into the glorious image of Christ. Cant. 6.10 Who is she that looketh foorth as the morning as Aurora the first birth of the young day when the Sunne casteth golden beames faire as the Moon cleare as the Sunne 4. We live and act in Christ and are changed from glory to glory it s but a growing change by degrees Then the kingdome of heaven and glory is not in this life nor hell in this life as these dreamers say the conditions of happinesse and misery that followeth Lazarus and the rich glutton after they die and are buried Luke 16.22 23 24 25 say the contrary 2. There is such a gulfe between heaven and hell that there is no passage no sayling nor posting between the one and the other Luke 16.26 as Familists imagine 3. That Saints should beleeve they can never be delivered nor comforted in the hell they are pained with all in this life when yet God hath promised to them in their saddest nights deliverance and comfort is against the faith and lively hope of the Saints and a sinfull unbeliefe and the man in sin cannot be as safe in a hell of sin as if he were in heaven 4. Hell is a condition of sinning and blaspheming of God but to desire nothing but the eternall good and to understand the eternall good to be above measure good is not a condition of sinning but of happinesse and holinesse and so cannot be hell 5. These two conditions sort not with the everlasting fire prepared for the Devill and his Angels and life eternall prepared for the blessed of the Father Mat. 25. But to return if life be the greatest perfection of being the beleever in Christ must enjoy an intellectuall life in Christ and live see know injoy God and though the injoying of Christ bee the highest degree of selfe-deniall and the man loose himself in Christ that is his sinfull and fleshly I egoitie and selfinesse in Christ yet he loseth not but findeth in in Christ his sinlesse created selfe his selfe perfected with that high and supernaturall ornament of Christ living in him It is also most true selfe as all created beings are but meere dependencies on God as the beames of the Sun are but fluxes results and issues that have no being but in the Sun sure creatures depend more in their being and working on God then accidents depend on their subject but it is nothing lesse then blasphemy against all reason and common sense and subverteth all the Scriptures of God to say that
God is formally all things that God is man that God is the Spirit and forme that acteth in all that a holy man is God incarnate and Christ God man and that Christ the Mediator is nothing but God humanized and man Godded and deified and that Christ dwelling in a beleever by faith and the inhabitation of the holy Ghost is but God manifested in the flesh of every man This destroyeth many articles of Faith as Familists care not boldly to subvert all Scriptures for Christ then is not true man borne of the seed of David and he is not God blessed for ever in one person 2. All creatures and created beings compared with God the first being of himselfe subsisting and the infinite God may be denied to bee beings comparatively And so our created selfe is nothing to wit nothing in dignitie or excellencie beside God or nothing in the kinde of a being that essentially is of it selfe as God is in genere entis per essentiam yet man is a being in the kinde of being by participation in genere entis per participationem man compared with God is a poore worthless sorry little-nothing a weeping melting evanishing Cipher Yea sweetest ordinances because it s but created sweetness that is in them are neare of blood to nothing and in comparison of God meere shaddows that cannot bottome the immortall soule and nothing and partake of vanitie common to all creatures So the Scripture saith Man at his best state is altogether vanitie Psal. 39.5 Behold thou hast made my dayes as a hand breadth and mine age is nothing before thee verily every man at his best state is altogether vanitie Esai 40.17 All nations before him are nothing and lesse then nothing and vanitie Yet a heathen may say and thinke and demonstrate by reason that selfe and man and all the world are lesse in incomparison of the infinite God then nothing to all things a droppe of water to the Sea the shaddow to the body a peny-torch to the light of ten thousand millions of Suns in one and yet be as farre from selfe-denyall from puting off the old man and mortifying the lusts of the flesh as light is from darknesse It is most vaine to say as its the property of the creature to seeke and will it selfe and its own and this or that here or there as it is the property of God to bee without this or that without selfiness egoity or the like Because every thing created even worms frogs trees elements such creatures as beget creatures like themselves they have such a sweet and naturall interest in being that without sin or deviation from law or rule or any leading or directing principle of nature they desire themselves their owne being and when they cannot keepe being in themselves they desire to keep it in the kind by propagation and will fight it out against all contraries and enemies to preserve their owne being though but borrowed from God and I know no sin they are guilty of in so doing nor was Christs conditional desire of life and deprecating death any whit contrary to innocent selfe-denyall 2. The Lord seeketh himselfe and his owne glory and made all things for himselfe even the wicked for the evill day Prov. 16.4 And that is a most holy and pure act which God ascribeth to himselfe Esai 43 21. This people have I formed for my selfe they shall shew forth my praise Now in all dwelling in Christ there is a continuall acting of life by beleeving joying resting in God As Phillip saith Iohn 14.8 Lord shew us the father and it sufficeth us Here life seeks a soule-satisfying union with life for life is onely a satisfactorie object to life Living things seeke no dead things as such to be their happinesse if reason doe rightly act them and God as revealed in Iesus Christ is that in which the Saints find a soule sufficiency for themselves and the act of seeing God in Christ whether in this life or in the life to come is an act of life for the soule liveth in the Ocean Sea and bosome of a fair eternall truth But doth it act there yea it doth and the Scripture expresseth its acting by seeing God drinking the fountain of life Then thâ— soule thus in Christ drinketh in love and milketh and sucketh in the soule-reioycing irradiations of Christ and Christ letting out the breathings of the sweetness of his excellency on the face of the soul draweth and sucketh in reciprocally acts of admiration and wondering Cant. 2.8 The voice of my beloved behold he cometh leaping upon the mountaines and skipping on the hils behold is a word of wonder 1 Joh. 3.1 Behold what manner of love the father hath bestowed on us Not love onely but the manner and the kinde of the Fathers love in Christ is a worlds wonder and 2 Thess. 1.10 Christ when he cometh shall be wondered in them that beleeve 2. Then again when wee see and injoy the drawing lovelinesse of Christ hee as the fountaine and well of life powreth in in our intellectuall love and in the glancings and rayes of our understanding acts of divine light lumpes of fresh love from the spring of heavens love and the soule openeth its mouth wide and taketh in the streames of Christs nectar hony and milke his consolations and love breathings and in his light we seeing light and in his love feeling love he maketh out light and love as it were coeternall with borrowed eternitie and we goe along with the out-shinings of Christs bright countenance to shine in borrowed light to flame in borrowed coals of love and as Christ is said to feed his flock among the Lilies the garden of Christ his Church being the common pasture for the lambes of the flock so he feeds the soules of the Saints that enjoyeth him with the marrow fatness and dainties of his light and love that shine in his face even as the oyle feeds the lampe but with this difference Christs dainties are not lessened because wee feed upon them as the oyle is consumed with burning Pos. 10. There is a living and solacing of the soule in Christ even to saciety in this enjoying of Christ. Hence 1. Love giveth strong leggs and swift wings to the soule to persue an union with Christ. Love putteth the hand to the bottome of the desire and draweth with strong coards the lover to it we have heard of Christs invitation Come to me But suppose Christ had never outed his love in such a love-expression Come to me Christ himselfe is such a drawing object that beauty the smell of his garments his mountaine of myrrhe and hill of Frankincense the Sea and rivers of salvation that capacious and wide heaven of redemption are intrinsecally and of themselves crying drawing and ravishing objects as gold is dumbe and cannot speake yet the beauty and gaine of it cryeth Come hither poore and bee made rich 2. Loves wings move sweetly
5.44.45 Motives to pray for beleevers are sweeter as their uprightnesse with God faith in Christ love in the Saints fellowship to the Gospel Answ. The thing in question is not concluded we say not we are to pray for the salvation of none but beleevers only and that Christ died for none but those that already beleeved We are to pray for all ranks beleevers or unbeleevers as Christ died for thousands of both but ever in order to faith and election to glory 2. It s a â—lasphemous comparison to say the gracious good will of God to chuse men to glory and the highest and most matchlesse love of Christ Ioh. 3.16 and 15.13 Ephes. 5.25 26 27. Acts 20.28 Tit. 3.3 4. is but a common motive to induce us to pray for all men and such belly-blessings as a shining Sun and raining clouds which God bestoweth on blasphemers apostates and cruâ—ifyers of the Lord Iesus Psal. 73.1 2 c. Ier. 12.1 2. Job 21.1 2 3 4 5 6. Yea the giving of Christ to die for sinners is an argument to prove that far more Christ will give us all other things Rom. 8.32 even righteousnesse faith love and all graces and therefore there can be no sweeter motive to move us to pray for all men conditionally then because for any thing our charity is to deem on the contrary they may even though persecuters be within the circumference and sweet lists of Gods free love and greatest good will and affection of Election and Redemption Rom. 9.11 12 13. Ephes. 1.9 Ioh. 15.13 and 3.16 Gal. 2.20 and we are to pray for them under this reduplication and notion as freely loved of God and redeemed of his rich grace and in no other consideration which is the far sweeter motive then any inherent uprightnesse faith or love that can be in us Object 11. We are to pray without wrath ver 8. which is incident when we pray for those that crosse and persecute us not when we pray for beleevers Answ. Non concluditur negatum Ergo We are to pray for all and every man because we can hardly pray without wrath and grudging for such as Nero. 2. If beleevers injure us as they often doe now adaies hee knowes not his owne heart who is not tempted to wrath in praying for them 3. Vers. 8. All prayers in generall must be without wrath and with pure hands and not prayers onely for persecuters Ob. 12. The thing prayed for is that wee may lead a quiet and peaceable life that so the Gospel might runne and be glorified 2 Thes. â— 1 Joh. 17.22 23. But things to bee prayed for to the beleevers are higher as increase of love sincerity filling with the fruits of Righteousnesse Phil. 1.9 c. Answ. All these prove this place will prove onely wee are to pray for Magistrates under whom we have peace and the Gospel nor for beleevers and so not for all Adams sonnes as the next words Pag. 59. prove Object 13. Here is a ground to preach the Gospel to all men to every Creature Matth. 28.20 Mark 16.15 And how farre to all men Joh. 16.12 1 Cor. 3.12 Hebr. 5.12 even though they hate and persecute us Answ. If every creature be no Senechdoche it must warrant us to preach to Devils 2. It s evident by the story of the Acts that the Apostles obeyed not this command in the letter â—s Master Moore presseth it there bee many Nations and thousands of people to whom the Apostles never preached the Gospel neither to fathers nor sons 3. Gods decree is no warrant to the to preach the Gospel except God confer miraculously the gift of tongus and this strongly proveth the contrary the Lord never yet sent the meanes of the knowledge of the truth to all and every Son of Adam then he cannot will all and every Son of Adam to be saved and Christ dyed not for all and every creature then he commanded not to preach the Gospel to all every creature but onely to every creature that is to all Nations Jewes and Gentiles now when the partition wall is broken downe Object 14. He sheweth the will of God touching the Mediator to save and ransome all 2. To bring all to the knowledge of the truth 3. By this knowledge sinne is removed death abolished enmitie slaine peace obtained so farre for all men that God hath given all over to the dispose of Christ and made him Lord and Judge of all 4. The other part of Gods will Jesus Christ performeth to wit to preach the Gospel to all and will performe it in due time 5. The Gospel may be preached to all vers 7. 6. Prayers made for all v. 1 2 3 4 and here is no more then Christ doth to all men Answ. Here be faire Positions but not a word to prove that this is Gods will concerning all and every sonne of Adam He supposeth all this as granted because he saith not because the Text saith it and therefore we deny what he proveth not Master Moore alledgeth that Joh. 1.29 Behold the Lambe of God that takes away the sinnes of the world Answ. The word World is the Nations and Gentiles and beleevers are elect of both Jewes and Gentiles Joh. 3 16. God so loved the world Rom. 11.12 If the fall of them bee the riches of the world if the casting away of them bee the reconcilement of the world of the Gentiles and especially of Jewes and Gentiles Math. 24.14 And this Gospel of the kingdome shall be preached in all the world for a witnesse to all Nations that is Jewes and Gentiles A personall witnesse to every single man it cannot be except every single man heard it Rom. 10.14 How shall they beleeve in him of whom they have not heard Joh. 15.22 Rom. 2.12 So is the world all Nations taken Mar. 14.9 10. and the word World Mark 16.15 2 Taking away of sinne is the actuall free compleat pardoning of sinne so as Judas sin is sought and not found Jer 50.20 As 2 Sam. 24.10 David having numbred the people prayeth O Lord take away the iniquity of thy servant any Arminian in conscience answer Did David pray for no more then is due to Iudas Cain and all mankind of whom many never in faith can pray as David here doth Or doth he not seeke the effectuall pardon of his numbring the people Job 7.21 And why doest thou not pardon mine iniquity and take away my transgression Esai 27.9 This is all the fruit to take away his sinne this cannot be the potentiall and ineffectuall removing of sinne common to all the world but proper to the Church and brought to passe by particular afflictions on the Church Rom. 11.27 This is my covenant with them when I shall take away their sinnes These words are not fulfilled till all Israel be saved both elect Iewes and Gentiles and the Iewes converted But Arminians say Though the Iews were never converted and not a man of Israel
saved yet the Lambe of God taketh away the sinnes of the world So Esai 6.7 Thine iniquity is taken away and thy sinne purged this is no halfe pardon such as Esaiah had before the Lord touched his lips 1 Joh. 3.5 And yee know that he was manifested to take away our sinnes Iohn speaketh of the taking away of the sinnes of us Iohn and the Saints who were loved Vers. 1. with a wonderfull love to bee called the Sonnes of God us whom the World knoweth not vers 2. us who shall be like Christ when he appeareth Arminians are obliged to give us parallel places where the redemption of all and every man and Christs naked power and desire to be friends with all men and to make any covenant of grace or works as he pleaseth is called the taking away the sinnes of the world and yet the whole world may possibly dye in their sinnes and not a man be saved the taking away of the worlds sinnes to us is the compleat pardoning of them Remission of sinnes in his bloud Ephes. 1.7 Col. 1.14 Blotting out of transgressions Esai 4â— 25 as a thicke cloud Esai 44.23 a not remembring of sinnes Isai 43.25 Ier. 31. â—4 Such a taking away of sinnes as is promised in the covenant of grace to the house of Iudah to the Church under the Messiah that heareth the Gospel Ier. 31.34 Hebr. 8.8 9 10 11 12. Rom. 11.26 27. Esai 59.20 This is the taking away of the sinnes of the world a new world in whose inner parts the Lord writeth his Law and with whom the Lord maketh an everlasting covenant never to turne away from them Jer. 31.33 34 5 36 37. in whom the Lord putteth his Spirit and in whose mouth he puteth his Word and in the mouth of their seed and their seeds seede Esai 59.20 21. The Arminian taking away of sins is of all and every one of Adams seed of such as never heard of a Covenant of a Word of a Spirit of a Seed a holy Seed of a new heart Finally the taking away of the sinnes of the world is the removing of them as farre from us as the East is from the West Psal. 103.12 bestowed on these that feare the Lord vers 11. and are pitied of the Lord as the Father pitieth the Sonne and the subduing of our iniquities and the casting of our sinnes in the depths of the Sea Mich. 7.19 â—0 a mercy bestowed only on the remnant of the Lords inheritance The Arminian taking away of sins is a broad pardon of sins to all the world let them shew Scripture for theirs as we doe for ours and cary it with them Object 15. Though Reconciliation bee purchased to all and every one yet it is not necessary that it bee preached to all and every one but onely it is required that God bee willing it bee preached to all now it is free to God before he be willing to make offer of the purchased reconciliation to all to require afore hand such acts of obedience and dueties which being performed hee may publish the Gospel to them or being not performed hee may bee unwilling to publish the Gospel to them Yea though reconciliation be purchased to all yet its free to God to communicate the benefits of his death upon what termes hee thinketh good And Christ died saith Master Moore to obtaine a lordship over all and a power to save beleevers and destroy such as will not have him to raigne over them as wee heard before Answ. 1. We have in this Doctrin that Argument yeelded God commanded to preach to all and every one Ergo Christ died for all and every one For 1. The consequence is true absolutely by the Arminians doctrine Christ absolutely died for all and every one without prescribing any condition to those for whom he dies he saith not my sonne dieth to purchase reconciliation to all upon condition all beleeve or perform some other dutie but beleeve they or beleeve they not the 〈◊〉 is payed and salvation purchased for all without exception but the antecedent is not true but upon condition God is not willing the Gospel bee preached to all but to such as perform such conditions 2. If they perform not the condition Christ should have said preach not the Gospel to all nations nor to every creature but onely to such as yee finde fit hearers of the Gospel and have performed such acts of obedience as I require for conditionall threatnings are set downe in the Gospel as well as conditionall promises he that beleeveth shall be saved he that beleeveth not shall bee damned But in Old or New Testament Arminians never shew us where the preaching of the word of Grace is referred to our free will Doe this O Ammonits O Indians and the glad tyding shall come to you if yee doe not this ye shall never heare the Gospel Arminians say God sendeth his Grace and Gospel both genti minus dignae indigniori negat to the unworthy Nation and denyeth both to the worthier 3. Arminians say in Script Synod Dordr pag. 6. Lex non lata aut non intellecta cum intelligi non possit non obligat a law not made or not understood when it cannot be understood doth not oblige then God cannot deny a salvation and the benefit of a preached Gospel to Indians though both were purchased in Christ if they never heard as hundreths of Nations could by no rumor heare or dreame of Christ and the Gospel of Christ. 4. How can God with the same naturall and half-will equally will that all bee saved when hee absolutly without merit or condition willeth the meanes of salvation to some and denyeth the meanes of salvation to the farre largest part of mankinde for want of a condition unpossible because it neither was nor could be known to them 5. By the Arminian way sinne originall is no sin it bringeth wrath and condemnation on no man God beginneth upon a new score and the reckoning of the covenant of Grace to count with all men and God is so reconciled to all mortall men and transacteth with them in such a way of free grace that hee will punish no man for any new breach except committed actually by such as are come to age as have the use of reason and are obliged to beleeve in Christ. pag. 285 286 287. Dordr scrip Synod Yet hath God decreed never to reveale any such gracious transactions to millions of men that better deserve to heare these secrets of grace then thousands to whom they are proclaimed in their ears ere they can discerne the right hand by the left This Arminians say was Gods dispensation Matth. 11. with Capernaum and Tyrus and Sidon But it will bee found that Arminians deny the prescience and foreknowledge of God 6. Most abominable and comfortlesse must the doctrine of the death of our Lord Iesus be if Christ died onely to bee a Lord and such a Lord as hee might have power without
impeachment of revenging justice to save men upon a new transaction either of grace or works and to destroy his enemies that would not accept of that new transaction yet so as when Christ hath dyed and taken away the sinnes of all and is made Lord and King of dead and quick all mankinde may freely reject all covenants Christ maketh or can make and be eternally lost and perish For 1. Christs Princedome and Dominion that hee hath acquired by death is not a free-will-power or possibility by which he may upon such and such conditions kill or save though all may eternally perish But Christ is made Lord of quick and dead by dying Rom. 14.9 that he might be judge of all but so that we should live and dye to our selves but that whether we live or dye we should be Christs though we change conditions yet not Masters in both we should be the Lords v. 7.8 as Christ lived againe after death that hee might bee the husband of his owne wife the Church that hee dyed of love for 2. Upon what termes Christ was by death made a Lord and acquired a Princedome upon these termes he was made a Prince over his Church for Lord and Prince and King are all one But the Lord maketh David that is Jesus the Sonne of David Prince over his people not with power to save or destroy his redeemed slocke and so as all the slock may eternally perish Ezech. 34.22 Therefore will I save my slocke and they shall no more be a prey Vers. 23. And I will set one Shepherd over them and he shall feed them and my servant David hee shall feed them and he shall be their Shepherd Vers. 24. And I the Lord will be their God and my servant David a Prince among them I the Lord have spoken it Vers. 25. And I will make with them a covenant of peace Now was Christ by the bloud of the eternall covenant brought back from the death and made a Shepherd of soules to the end he might have power to destroy all the slock Ezechiel saith to feed them the Apostle to make the Saints perfect in every good worke working in them actually and efficaciously that which is wel-pleasing in his sight Heb. 13.20 21. It s true Christ obtaineth by his death a mediatory power to crush as a Potters clay vessell with a rod of yron all his rebellious enemies But 1. this is not a power to crush any enemies but such as have heard of the Gospel and will not have Christ to raigne over them in his Gospel-government but not to crush all his enemies that never heard of the Gospel and so are not Evangelically guilty in sinning against the Lord Jesus as Mediator for they cannot be guilty of any such sinne Rom. 10.14 Joh. 15.22 Hee had and hath power as God equall with the Father to judge and punish all such as have sinned without the Law 2. It s not merit or acquired by way of merit of Christs death that a Crown is given to Jesus Christ for this end to destroy such enemies as are not capable of sinning against his Mediatorie Crowne especially when as God he had power to destroy them as his enemies though hee had never been Mediator Yea Act. 5.31 It s said him whom yee slew and hanged on a tree hath God exalted with his right hand to bee a Prince and Saviour not to destroy all his subjects upon foreseene condition of rebellion to which they were through corruption of nature inclinable but that he might by his Spirit subdue corruption of nature and give repentance to Israel and forgivenesse of sinnes 3. By what title Christ is made a King and Lord by the same he is made head of the body the Church For Ephes. 1.20.21 22 23. By raising him from the dead God conferred a headship upon him Now he was not made head of the body that he might destroy all the members or most of them as Arminians must say but his headship is for this end that the whole body by his spirit fitly joyned together might grow up in love Ephes. 4.16 and that the members might receive life and Spirit from him 4. By the same title he is made Lord by which hee is made King Governour and Leader of the people for power of Dominion and Lordship is nothing but Royall power now he was made King not on such termes as hee might destroy all his subjects for all mankind are his subjects to Arminians But he is made King Psal. 72.11 That all Nations may serve him that hee should deliver the poore needy and helplesse and redeeme their soules from violence and esteeme their death precious and he raigneth and prospereth as a King that in his dayes Judah may be saved and Israel dwell safely Jer. 23.7.8 and God raiseth the horne of David Luk. 1. And so setteth Christ on the throne to performe his mercy promised to our Fathers and remember his holy covenant Ver. 69.7 That wee might serve him in holynesse and righteousnesse Now by the Arminian way he is set upon the throne of David to execute vengeance on all his Subjects and that he may utterly destroy all if all rebell and not to save one of Judah and Israel for he may be a King without any subject suppose all his Subjects were cast in hell yea hee groweth out of the root of Jesse a Royall branch of King Davids house not that these Warres may bee perpetuated betweene God and all the children of men but that the Wolfe should dwell with the Lambe and the Leopard lye down with the Kid and the Calfe and the young Lyon together and a little Childe should lead them and the earth should be filled with the knowledge of the Lord as the waters cover the Sea Isai 11.1 2. 6.7 8 9. And Christ is given for a guide and leader of the people Sure for the good of the slock and that he may carry the lambes in his bosome Esai 40.11 That they should not hunger nor thirst that neither the heat nor the Sunne should smite them because he that hath mercy on them doth lead them and by the springs of water doth he guide them Esai 49.10 Salvation is ingraven on the Crowne of Christ by office Christ must be a destroyer and a Lord crusher of his people as a Jesus and a Saviour by this conceit 5. And what more contrary to the intrinsecall end of Christs death then that he should obtaine no other end by dying but a placability a possible salvation a softning onely of Gods minde whereby justice should onely stand by and a doore bee opened by which God might be willing if hee pleased to conferre salvation by this or that Law a covenant of grace or of works or a mixt way or by exacting faith in an Angell or an holy man and this possible salvation this virtuall or halfe reconciliation doth consist with the eternall damnation of all the world whereas the genuine
con-naturall end of Christs death is Joh. 10.10 That his sheepe may have life and have it more aboundantly he suffered the just for the unjust that he might bring us to God 1 Pet. 3.18 and in the very act of suffering to speake so or in that he was stripped and dyed The chastisement of our peace was on him Esai 53.5 This cannot bee such a possible heaven a fowle sleeing in the aire a may be as farre off as a never may be which may consist with an inevitable hell So as Christ dyed not but on a poore hopelesse venture and a forlorne contingencie that might as soone fill Hell with the damned soules of all the world as grace Paradice with redeemed ones 6. His comming in the world hath no such Arminian end that we reade of as a possible saving or an obtained salvation that thousands yea not one in the world may ever enjoy but he came to seeke and actually and intentionaly to save that which was lost Luk. 19.10 to save sinners 1 Tim. 1.15 and Paul the first of sinners and not for wrath but that we might obtaine salvation by our Lord Jesus Christ 1 Thes. 5.9 7. Nor did he so die that we should not live to our selves but unto Righteousnesse but that we might be 1 Pet. 2.24 redeemed from this present evill world Gal. 1.4 from our vaine conversation 1 Peter 1.18 That hee might redeeme us from all iniquitie and purifie to himselfe a peculiar people zealous of good workes Titus 2.14 That wee should glorifie God in our bodies and Spirits which are Gods 1 Cor. 6.20 That hee might present to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should bee holy and without blemish Ephes. 5.27 Now Christ may obtaine the native and intrinsecall end of his death though all the Redeemed ones say the Arminians Live to themselves and never be redeemed from the present evill world nor from their vaine conversation and live and die to themselves and walking in their lusts 8. And upon what ground Christ is made Lord hee is made also a husband to the Church for the husband as an husband is made head of the wife Now the intrinsecall end and so the specifick acts of this husband who is joyned to us by the marriage-covenant of free grace must bee free love to his Spouse as Paul expoundeth it Ephes. 5.25 and the native fruit and end of Marriage is that the Spouse might have interest in the righteousnesse glory spirit wisdome and sanctification the kingdome and throne of the Husband and Lord not that hee might condemne and destroy his Spouse 9. It is a reasonlesse conceit that after Christ dyed hee hath a freedome to transact for our actuall saving and glorifying in what termes he will Law or Gospel Grace or Works because he dyed the surety of the covenant of grace Hebr. 7.2 and made his Testament and last will and confirmed it by his death as our friend and bequeathed to his poor friends the promise of an eternall inheritance Heb. 9.15 and so he died as the Mediator of the New Testament and sealed the Covenant with his blood which is therefore called the blood of the eternall covenant Heb. 13.20 Zach. 9.11 And therefore neither the first Testament was dedicated without blood Heb. 9.18 19 20 21. and Christ by his blood entred into heaven as a Priest to intercede for us v. 23 24. And this Arminian way over-turneth the whole Gospel which is a bargaine of blood between the Father and the son Christ and Christ dying and justifying pardoning the iniquities of his people making them heires of the same Covenant and Kingdome with himselfe is in this Indenture of free Grace the chiefe man Now unpossible it is that this can be an effect of Christs death that he may set up a covenant of grace and a Gospel-way to Heaven or set up another way when as by the Gospel-covenant only God gave Christ a body indented with him to doe the worke to make his soule an offering for sin and God promised to him if he would die a seed and that the pleasure of the Lord should prosper in his hand that his soule should be satisfied that he should justifie many intercede for many Isai. 53.10 11 12 13. Now if all might eternally perish notwithstanding that Christ died for them and it were free to Christ to make such a Covenant after his death in which not one man possibly may be saved Christ then should doe his work and yet not have his wages nor have a seed nor justifie his people nor have a willing people to serve him yea then should Christ offer the sacrifice of his body as our Priest on earth in sheding his blood and yet not enter into Heaven and the Holy of Holiest to intercede for us as our High Priest there also 10. All the offices and relations of Christ and comfortable promises of the Gospel shall be overturned for it is in the free will of man that Christ be King or no King Head or no Head of the Church a Husband or no Husband Clear it is Christ is a Gospel King now if his death might stand and attain its intrinsecall end and effect which is a meer possible reconciliation and a salvation to his people standing only in a may be or a may never be then Christ is a Gospel-King without a Kingdome of Grace the fruits whereof are righteousnesse joy of the Holy Ghost and peace Rom. 14.17 He is a King but Iudah shall never be saved in his dayes there shall be no righteousnesse no peace no joy in his Kingdome he is a Redeemer and a Saviour but his people all are eternally lost and die in bondage and misery and in their sins he is a Saviour but saves not his people from their sins he is the chief corner stone but no other living stones are built on him he is a head but hath not a living body quickned by his Spirit nor a body that is the fulnesse of Christ he is a Husband but the essence of his maritall and husbandly power standeth in that he hath power to destroy his Spouse eternally That he hateth his own flesh he is a Shepherd and a good Shepherd and layeth downe his life for his Sheepe but the roaring Lyon devoureth all his Flocke he carrieth not the Lambes in his bosome he feedeth them not in the strength of the Lord he causeth them not lye downe safely he leadeth them not to the living waters they hunger and starve eternally he is the vine-tree but no man bringeth forth fruit in him He is an eternall Priest but the sins of all he offereth for remaine in heaven before the Lord for ever hee is the promised seed and by death triumpheth over Devils and Principalities and powers but the Serpents head is not bruised Satan is not cast out Satan reigneth and ruleth in all mankinde He hath much in Christ
the Holy Ghost on Ananias and Saphira Rom. 4. Abraham is called the father of us all A spirituall father by faith he is to those that are of the faith of Abraham Now Arminians will not suffer us to expound us all in the matter of Redemption of us all the elect of God and beleevers but of all and every one within the visible Church Joh. 1.16 And of his fulnesse have all we received and grace for grace There is as good ground for saving grace given to all in Christ as for Universall Redemption except the words be restricted For Arminians have ground from the words to alledge All we among whom Christ dwelt have received grace all we who saw his glory as the only begotten Son of God v. 14. which sight is the sight of saving faith not given to all and every Son of Adam 14. And he dwelt personally in the flesh and nature of all Adams Sons So is it said 1 Cor. 12.13 For by one Spirit we are all baptized into one body whether we be Jewes or Gentiles whether we be bond or free and have been all made to drink unto one Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can Arminians decourt from a spirituall communion in both Sacraments all Jewes and Gentiles in the visible body of Christ except they restrict all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we doe And 2 Cor. 3.18 But we all with open face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Now Paul speaketh of all under the Gospel and under the glorious ministration of the Spirit opposite to the condition of the children of Israel who were under the Law which was the ministration of death v. 6 7 8. Whose minds are blinded through the vaile that was and yet is over the hearts of that stiffenecked people in reading of the Old Testament whereas this vail is taken away in Christ and wee all under the Gospel have the Spirit and are free and see the glory of the Lord and are changed into the same glory being in the Suburbs of Heaven all of us having our faces shining with the rayes and beames of the glory of the Gospel in the face of God in a more glorious manner then the face of Moses did shine when he came downe from the Mount with a glory that was to be done away whereas this is eternall v. 9 10 11 12. compared with v. 17 18. Now let Arminians speak if they thinke all and every one that heareth the Gospel are partakers of this vision of God in the Kingdome of Grace And Ephes 4. Christ ascending on high gifted his Church with a Ministery v. 13. Till we all come in the unitie of the faith and of the knowledge of the Son of God into a perfect man unto the measure of the stature of the fulnes of Christ. When we to decline the absolute universality of the redemption of all and every one doe say We all and he tasted death for all men and Christ gave himselfe a ransome for all All must be restricted according to the Scope the antecedent and consequent of the Text we cannot be heard Master Moore saith we make the Holy Ghost to speake untruth because we expound all men to be few men yet must they either use the same restriction and acknowledge an universality of converted and saved men and so expound All to be few as we doe or they can no more decline the universall salvation of all and every one then we can decline the Catholike redemption of all and every one So they must say that the number of the perfected Saints that attaine to the fulnesse of grace and glory and to a perfect man in Christ is equall to that visible body the Church gifted with Apostles Evangelists Prophets and Pastors and Teachers For all the like places Arminians expound of the body of the whole body of the visible Church externally called now this is most absurd that all and every one should bee saved to whom Apostles and Pastors were sent to preach the Gospel then need force All must be restricted to the chosen flocke only So Luk. 16.16 The kingdome of God is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every man presseth violently to it The meaning is not as Master Denne saith that every one is pressed by command and Gospell-exhortation to repent For 1. from John Baptists time all and every one heareth not the Gospel Matth. 10.5 2 Matth. 11. ver 2. is clearely expounded by an Active verbe these that take heaven violenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it by force but doe all and every Sonne of Adam take heaven by force No then there must be an All and a Catholicke company of converted and saved persons by this conceit And 1 Thess. 5.5 Yea are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of light and the children of the day we are not of the night nor of the darknesse these All that are called the children of the day are opposed in the foregoing Verses to the children of darkenesse on whom the last day commeth suddenly as child-birth paines on a woman 2. All these are the children of light who are exhorted to be sober not to sleep Vers. 6 7 8. And whom God hath not appointed for wrath but for salvation by the meanes of our Lord Jesus But these bee all the visible Church of Thessalonica Ergo there were no children of darkenesse among them which is absurd and will be denyed by Arminians When Christ speaketh to the multitude he saith Matth. 25.8 All yee are brethren they must be brethren by the new birth Vers. 8. Call no man your Father on earth c. Philip. 1.7 Yee are all partakers of my grace Now he speaketh of these in whom Christ had begunne the good worke and would perfect it into the day of Christ Vers. 6. Such the Arminians doe say were all the visible Saints at Philippi Then by this all and every one of them were converted 1 Cor. 11.4 The head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every man is Christ of every man without exception No these of whom Christ is hâ—ad these are his body the Church that have life from him and are knit to him by the Spirit and among themselves by spirituall ligatures Ephes. 1.22.23 and Christs fulnesse Ephes. 4 â—6 Col. 1.18 Gen. 21.6 All that heares shall laugh with me Sarah meaneth the laughter of faith then must all that heare of Sarahs bearing oâ— Isaak in her old age beleeve in Christ as Sarah did Psalm 65.2 O thou that hearest prayer unto thee shall all flesh come a figure there must be in the word flâ—sh and if there be no figure in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must all flesh and all Adams Sonnes put up prayers to God contrary to experience and to Scripture Psalm 14.4 Psal. 53.4 Jer. 10.25 So Psal.
onely begotten Sonne into the world that wee might live through him 5. The Scripture casts out a longer rope yet that thou mayest reach to Christ art thou not a Man if thou be not a sinner nor a visible Saint nor a bruised Reed thou art one of mankinde see the Gospel will not have thee to dispaire or to foment and harbour strange and far-off thoughts of Christ Tit. 3.4 But after that the kindnesse and love of God our Saviour to man appeared he saved us 1 Tim. 2.3 God our Saviour will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saved 6. The farthest from Christ must be creatures that are nothing but bits of the world now the name World is a frameder and a farther-off word then the name of Man or Sinners it s the farest off-word for fallen Angels are members and citizens of the World therefore the Gospel is preached to the World Christ is brought in in the Gospel as a World-lover as if he were a whole World-Saviour he takes away the sinnes of the world Ioh. 1.29 He so loves the world Joh. 3.16 He giveth his flesh for the life of the world Joh. 6.51 In this Grammar of the Holy Ghost observe wee by the way for resoluton the wisdome of God in framing the words of the Gospel It cannot be said that God loved all the world in Christ his beloved and all and every sinner and all the race of mankinde Yet laying downe this ground that God keepeth up in his minde the secrets of Election and Reprobation till he in his owne time be pleased to reveale them the Lord hath framed the Gospel-offer of Christ in such indefinite words and so generall yet without all double dealing lying or equivocating for his owne good pleasure is a rule both of his doings and speaches As 1. seldome doth the Lord open Election and Reprobation to men till they by grace or in the order of his justice open both the one and the other in their owne waies and therefore he holdeth out the offer of Christ so as none may cavell at the Gospel or begin a plea with Christ. 2. Seldome doth the Gospel speake who they be that are Elect who Reprobate yet doth the Gospel offer no ground of presuming on the one hand or of despairing on the other For if thou bee not a beleever nor a weake reed nor a Saint yet thou arâ— a sinner if not that thou art a man if not that thou art one of the world and though the Affirmative conclude not I am a sinner I am a man I am one of the world but it followeth not therefore I am elected to glory or Ergo I am ransomed of the Lord. Yet the Negative touching Reprobation holdeth I am a Sinner I am of the World I am a man hence it followeth not therefore I am a reprobate and therefore I have warrant to refuse the promise and Christ offered in the Gospel It followeth well therefore I must be humbled for sinne and beleeve in Christ there is roome left for all the Elect that they have no ground of standing aloofe from Christ and the rest never come and most willingly refuse to come nor have the Reprobate ground to quarrell at the decrees of God though they bee not chosen yet they are called as if they were chosen and they have no cause to quarrell at conjectures they have as faire a revealed warrant to beleeve as the Elect have they are men sinners of the world to whom Christ is offered why refuse they him upon an unrevealed warrant 4. The fourth ground of Christs good will to draw all men is that Christ goeth as farre in the dispensation of free grace as sinners as the chiefe of sinners Grace journies all along and can goe no further then Hell and Damnation Luk. 19.10 The Sonne of man came to seeke and to save that which is lost as if Christ would say is any man a sinner and who are not and a lost sinner see and behold I am a Saviour for that man Christ went as low downe to Hell in the freedome of grace to save as Zacheus in evill doing to destroy Mary Magdalen went as farre on toward Hell as seven Devils Grace in Christ went as farre on as to redeeme from seven Devils Manasseh as if he had intended to make sure worke of Hell runnes on to empawnd soule and salvation and gives himselfe to witchcraft observing of times to cause the streets of Hierusalem runne with bloud to all abominable idolatry mercy in the Lord went as neere hell to save him Paul goeth so farre on the mouth of the furnace as to waste the Church of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.3 to make heapes of dead men in the Church and there came nothing out of his nostrils for breathing and respiration Act. 9.1 but threatnings that is ripe purposes of bloud yea murthering of the Saints came out of his mouth with every word hee spoke but Christs free-grace pursues him hard and out-runnes him Christs grace came as it were a step below Paul and saved him 1 Tim. 1.14 And the grace of our Lord saith he was more or over-abundant in me through faith and love Jer. 3.1 And thou hast played the harlot with many companions or lovers yet returne to mâ—â—â— saith the Lord. It s here as if Christs rich grace and our extreme wickednesse should strive who should descend to the lowest roome in Hell the latter to destroy the former to save and here Christ defies the sinner to be more wicked then he can be gracious 5. Christ in the Gospel as a great Conquerour sends out Writs signed under his Excellencies hand come and meet me who will and be saved as farre as graced will can goe as farre goeth the good will of the conquering Prince Râ—vel 22.17 It s much worthy of observation how that sweet Evangelicke invitation is conceived Esai 55.1 Ho every one that thirsts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alas or ah every one that thirsts come to the waters and he that hath no silver come buy and eat as if the Lord were grieved and said woe is me alas that thirsty soules should die in their thirst and will not come to the water of life Christ and drink gratis freely and live For the Interjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ho is a marke of sorrowing as Ah or wo every one that thirsts Esai 1.4 Ah sinnefull nation or wo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sinnefull nation Vers. 24. Ah I will ease me or alas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ease me of my adversaries Jer. 22.18 They shall not say of Jehojachim ho or alas or woe to my brother ah Sister It expresseth two things 1. A vehemencie and a serious and unfamed ardencie of desire that we doe what is our duty and the concatenation of these two extreamely desired of God our comming to Christ and our salvation this morall connexion
and numerous off-spring of children and when they are gathered together they are a faire beloved world In the Hebrew many and great are often one and the same As one Rubie is worth ten hundreth one Saphir worth thousands of common stones so one Saint is more then ten thousand wicked men then all together they must be an All a world a whole world of ransomed ones hidden ones Psal. 83.4 of the Lords Jewels Mal. 3.17 and of Christs precious ones Isai. 43.4 they are the floure and the choise of mankinde 2. Christ is willing to take away all heart-exceptions of unbeliefe from men As. 1. Can God bee borne of a woman to save men not Angels Beleeve it saith the Lords Spirit with a sort of oath Heb. 2.16 Verily hee tooke on him the seede of Abraham not the nature of Angels Halt not at Christs man-kindnesse and not Angel-love to the excellenter childe by nature the Angel when he fell and it s to remove our doubts that God is brought in promising and swearing the covenant Christ is a sworne covenanter Heb. 6.12 When God made promise to Abraham because hee could sweare by no greater he sware by himselfe Ezech. 33. The people slandred the Lord he delighted so to have the people pine away in their iniquities that hee would punish them for no fault but the childrens teeth should be set on edge for the sinnes of the father and the grapes that they eate not themselves The Lord answers that calumnie Ezech. 18. And here as I live I delight not so so as you slanderously and blasphemously say in the death of a sinner by my life I desire you may repent and live nor have I pleasure to punish innocent men for no sinne at all And the second Exception is But Christs heart is not ingaged with a heart-burning purpose or desire to save man the purpose of saving came upon him but yesterday yea but saith Christ it was not a yesterdayes businesse but was contrived from eternity Proverb 8. before the Lord made Sea or Land vers 30. I was by him as one brought up as a sonne nourished with him I was daily when there was neither night nor day his delights rejoycing in the habitable earth and my delighâ—s were with the sonnes of men Two words expresse Christ old and eternall love to men his delights was with the sonnes of men as Christ was his Fathers delight from eternitie so was Christ feasting himselfe on the thoughts of love delight and free grace to men sure not to Pharoah Judas and all the race of the wicked and with such a love as if free will please should never injoy one sonne of Adam 2. I was saith Christ playing and sporting in the habitable earth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to play in a dance it is 2 Sam. 6.21 spoken of Davids dancing before the Ark and 1 Sam. 18.7 The women in Israel playing answered one another in their songs It holds forth this that it resolves the question that Augustine loosed to a curious head asking what the Lord was doing before the world was he was delighting in his sonne Christ and the thoughts of the Lord Iesus in that long and endlesse age were solacing him and they were skipping and passing time in loving and longing for the fellowship of lost men and since God was God O boundlesse duration the Lord Iesus in a manner was loving and longing for the dawning of the day of Creation and his second coming againe to judgement the marriage day of union with sinners Christ was as it were from eternity with childe of infinite love to man and in time in the fulnesse of time it blossomed forth and the birth came out in a high expression of love the man-childe the love of Christ was borne and saw the light Gal. 4.4 Tit. 3.4 when Christ was ripe of love to bring forth free salvation glory glory to the Wombe and the Birth And a third Exception is But sinners dis-obliged Christ and provoked him as his enemies can it be that in time seeing how undeserving we were he could heartily and seriously die for man offer himselfe to all God may have mercy on the work of his hand but he cannot have mercy on sinners Answ. 1. It s true the Gospel is contrary to nature and not one Article more thwarteth and crosseth carnall wisedome then that of imputed righteousnesse That crosseth Morall Phylosophy so much as we can more easily beleeve the rising of the dead or any the greatest miracle the drying up of the red Sea then beleeve the Gospel for we beleeve the Gospel for miracles as motives not as causes of Faith not Miracles for the Gospel and if at the first we beleeve the Gospel for Miracles then we naturally rather beleeve Miracles and the dividing of the Red Sea and the raising of the dead then we can beleeve that Christ came to die for sinners 2. Consider with what a strong good will Christ died Luke 9.51 And it came to passe when his time was come that he should be received up he stedfastly set his face to goe to Jerusalem He hardned his face he emboldned himself to goe to Jerusalem to suffer he mended his pace and went more swiftly with a strong fire of love to expend his blood Luke 12.50 I have a baptisme to be baptized with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I fettered or besieged as the word is used Luke 19.43 till it be perfected 3. What could move Christ to lie and fancie were his weeping and tears counterfeit were his dying bleeding sweating pain sorrow shame but all shewes for the market and to take the people Isai. 53.44 Surely really he bare our sorrowes 4. His offer must be reall Joh. 7.37 for with vehemency he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stood and shouted in the Temple if any man thirst let him come to me and drinke Here is a dear fountain to all thirsty soules and most free Christ thirsteth and longeth to have thirsty sinners come gratis and drink But I doubt he beares not me in particular at good will are the promises made for me Did he love me before the world was Did Christ dying intend salvation for me This doubt draweth us to the fift particular that so I may hasten to the uses which is what sort of Faith it is that God requireth of all within the visible Church for the want whereof Reprobates are condemned Assertion 1. Saving Faith required of all within the visible Church is not as Antinomians conceive the apprehension of Gods everlasting love of Election to glory of all and every one that are charged to beleeve Saltmarsh in an ignorant and confused Treatise tells us To beleeve now is the only worke of the Gospel that is that ye be perswaded of such a thing that Christ was crucified for sins and for your sins so as salvation is not a businesse of
our working and doing it was done by Christ with the Father all our work is no work of salvation but in salvation we receive all not doing any thing that we may receive more but doing because we receive so much and because we are saved and yet we are to work as much as if we were to be saved by what we doe because we should doe as much by what is done already for us and to our hands as if we were to receive it for what we did our selves So here is short worke saith the man Beleeve and be saved there are yet these grounds why salvation is so soon done 1. Because it was done before by Christ but not beleeved on before by thee till now 2. Because it is the Gospel-way of dispensation to assure anâ— passe over salvation in Christ to any that will beleeve it 3. There needs no more on our sides to worke or warrant salvation to us but to be perswaded that Iesus Christ died for us because Christ hath suffered and God is satisfied now suffering and satisfaction is that great worke of salvation And the man taking on him to determine controversies of Arminians touching the extent of free Grace whether Christ died for all in which questions I dare make Apology for his innocency that he is not guilty of wading too deep in them he would father on the Reformed Churches of Protestant Divines that we make this a rationall way of justice That God will meerly and arbitrarily damne men because he will so as God hath put every one under a state of Redemption and power of salvation and they are damned not from their own will but from Gods The opinion by Arminians is fathered upon that Apostolick light of the Church of Christ Eminent and divine Calvine and Saltmarsh will but second them that he may appear a star in the Firmament with others of some great magnitude But saith he the other way is Christ died only for his but is offered to all that his who are amongst this all might beleeve and though he died not for all yet none are excepted that is as he saith all and every one to whom Christ is preached elect or reprobate are to be perswaded that Christ died for them in particular and yet none are accepted but they that beleeve and none beleeve but they to whom it is given And having shown some dreames of his owne touching these controversies hee concludeth with a Truth I beleeve easily Thus have I opened though weakly the mystery Weakly but wilfully and daringly But Faith is formally no such perswasion as to be perswaded Every man is loved with an everlasting love chosen and redeemed in Christ for it changeth the whole Gospel in a lie Christ obligeth no man to beleeve an untruth Now all are charged to beleeve in the Son of God and Elect and Reprobate as there be of both sorts within the net of the Kingdome are not loved with an everlasting love nor did Christ die for them all 2. It s meer presumption not Faith that all Hypocrites fleshly men slaves to their lusts idolaters covetous men remaining such never broken with any Law-work should immediately beleeve Christ is their Saviour died for them and the Father loved them to salvation before the world was True it is before a sinner beleeve he is an unpardoned an ungodly and guilty sinner but that he is unbroken yea or unconverted before he beleeve I speak of order of Nature it s as unpossible as that a thristle can bring forth figs for then he should beleeve having no new heart in him which is the only principle of Faith 3. It s a more ingenuous opinion that Christ died for all and every one though it have no truth in it selfe then to hold that he died for the Elect only and yet oblige men as Antinomians doe against their conscience to beleeve he died for all and every one that are ingaged in the practise of beleeving 4. He that beleeveth not maketh God a liar then that which is to be beleeved must be an Evangelike truth 5. Faith layeth bands on all within the visible Church to be knit together in love unto all riches of the full assurance of understanding to thâ— acknowledgement of the mystery of God and of the Father and of Christ Col. 2.1 2. to be perswaded that nothing can separate us from the love of God in Christ Rom. 8.37 38 39. To full assurance Heb. 10. without wavering or declining or bowing like a tottering wall Now sure all and every one within the visible Church to whom the command of beleeving comes Reprobate or Elect are not holden to have a full assurance that they are chosen in Christ to salvation and redeemed in his blood Assertion 2. The object of saving Faith required of all within the visible Church is 1. Christs faithfulnesse to save beleevers Heb. 10.23 Let us hold fast the profession of our faith without wavering and the Apostle backs it with an Argument that saving faith must lean upon for he is faithfull that hath promised And Paul 1 Cor. 1.9 presseth the same God is faithfull by whom yee were called unto the fellowship of his Son Jesus Christ our Lord. 2. We doe not read in the Old or New Testament that the decree purpose or intention of God to save and redeem persons in particular is the object of that saving Faith required in the Gospel For the second object of this Faith is the truth and goodnesse of that Mother promise of the Gospel Ioh. 3.16 and 5.25 that Gospel-record 1 Iohn 5.10 11 12. He that beleeveth hath life eternall and Jesus Christ came into the world to save sinners 1 Tim. 1.15 To seek and to save the lost Luke 19 1â— that he came to save me in particular is apprehended by sense not by faith for the Election of me by name to glory and the Lords intention to die for me is neither promise nor precept nor threatning if it be a History that I must beleeve its good shew me Histories of particular men now to be beleeved except of the Antichrist the second comming of Jesus Christ to judge the world Election to glory is not held forth as a promise If yee doe this yee shall be elected to glory nor is the contrary holden forth as a threatning If ye beleeve not ye shall be reprobated nor does the Lord command me to be chosen in Christ to salvation before the foundation of the world nor doth he command all men within the visible Church to beleeve they are chosen to salvation or that any one Elect person should beleeve a thing as revealed which is not revealed when he is pleased to give to any Elect person the white stone and the new name and to give him Faith by which he chuseth Christ for his portion he is then and never till then to beleeve or rather by spirituall sense to apprehend that he
is chosen to salvation from eternity so Election is neither precept nor promise but a truth of Gods gracious good will and pleasure hid in Gods mind till he be pleased to reveal it by the fruits thereof There can bee no such imaginable double dealing in the world as Arminians lay upon God For they make the Lord to say thus as imagine a King should speak to twenty thousand captives I have a good will purpose hearty intention and earnest desire to make you all and every one free Princes and pray wish obtest and beseech you subscribe such a Writ of grace for that end but I only can lead your hand at the Pen and give you eyes to see and a willing heart to consent to your own happinesse and if you refuse to signe the Bill of grace you shall be tormented for ever and ever in a river of fire and brimstone Again I have a like good will to my own justice and purpose so to carry on the designe as that sixteen thousand of you shall not have the benefit of my hand or of one finger to lead your hand at the pen nor any efficacious motion to act upon your will to obtain your consent to subscribe the Writ yea by the contrary though I of exceeding great free love will intend decree and purpose you bee all Princes of glory yet I purpose that these sixtâ—eâ— thousand whose salvation and happinesse I extreamly desire shall for their former rebellion which I with the like desire of spirit could and I only might have removed never be moâ—od to consent to this Bill of grace Now were not this the outside of a good will aâ—d should not this Prince bee said rather to will and desire the destruction of these sixteen thousand and not their honour and happinesse Asser. 3. This is the mystery of the Gospel in which I must professe ignorance and that the Lords thoughts are not as our thoughts nor his wayes as ourwayes he hath by the preaching of the gospel ingaged thousand thousands within the visible Church to the duty of their fidutiall adherence and heart resting on Christ as they would be saved and yet hath the Lord never purposâ—d to work their hearts and he only can do it to this heart-resting on Christ by faith nor hath he purchased either remission of sinnes or pardon for them If any object how can Christ in equitie judge and condemne them for not beleeving pardon and salvation in his blood when as neither pardon nor salvation are purchased in this blood to them nor purposeth he to give them faith Yet we may plead for the Lord we conceive of the decree of God as of a deep policie and a stratagem and snare laid for us whereas the Lord lies not in wait for our ruine nor carries he on a secret designe in the gospel to destroy men If Christ should say in the Gospel-precepts promises or threatnings I decree purpose and intend to redeeme all and every man but I purpose to carry on the designs so as the far greatest part of mankinde inevitably shall be lost it should be a stratagem but the gospel as the gospel revealeth not any decree or intention of God touching the salvation or damnation of men intended from eternitie Indeed the gospel as obeyed or disâ—beyed reveals Gods intentions and decrees the gospel revealeth nothing but the Lords complacencie approbation and good-liking of the sweet connexion between faith and salvation the just concatenation between unbeliefe disobedience and eternall damnation so the gospel reveals duties but not the persons saved or damned the Lords working with the gospel or the efficacie of the gospel which is a far other thing reveals the persons Now the difficulty is how the Lord can command the reprobate to beleeve life and salvation in Christ when there is no life and salvation either intended to them or purchased for them To which I answer 1. God gave a law to all the angels created in the truth If ye abide in the truth ye shall be eternally happy ye cannot say that the devils in that instant were to beleeve that God intended and decâ—eed them for eternall happines and to give them â—fficacious grace by which they should abide in the truth as their fellow-Angels did Gods command and promise did reveal no such intention of God So the Lord said to Adam and to all his seed If ye keep the law perfectly ye shall have life eternall according to that Do this and live yet was not Adam then far lesse these that are now under the Law to beleeve that God ordained them from eternitie to eternall life legally purchased or that any flesh should be justified by the works of the Law Arminians tell us that there be numbers judicially blinded and hardned within the visible Church who cannot beleeve and whom the Lord hath destined for destruction yet the word is preached to them they hear and read the promises of the gospel and the precepts Whither are they to beleeve that God intended from eternitie to them salvation and grace to beleeve I think not For they teach that Christ neither prayeth for nor intendeth to die for the unbeleeving and obstinate world as such nor decreed their salvation and except men may fancie sences on the words of Gods Spirit where learned they to expound the word World when it makes for them for all and every one of mankinde and when it makes against them for the least part of mankinde and that eâ—ther within the visible Church only or yet without the visible Church for in both Satans world of disobedient ones is the far greatest part sâ—eing the whole world lyes in sinne as John saith Let it be also remembred when Arminians say the Lamb of God taketh away the sinnes of the world that is of all and every mortall man they mean Christ takes not away nor sheddeth he his blood for the sinnes of the rebellious world so the worlds rebellion contuâ—â—acie and infidelitie against Christ must be pardoned without shedding of blood and if Christ did bear all the sinnes of the world on the crosse conditionally and none of them absolutely â—hen our act of beleeving must be the onely neerest cause of satisfaction for sinnes but why then if Christ satisfied on the crosse for the finall impenitencie and unbeliâ—fe of the rebellious world conditionally so they beleeve and be not rebellious but Arminians should say right downe Christ died for the rebellious and contumatious world and he prayes for the contumacious world as such but conditionally for he prays and dieth for the not rebellious world of all mortall men not absolutelie but conditionally so they beleeve in Christ if they beleeve not neither the prayers of Christ nor his death are more effectuall for them then for Devils To all these wee may adde that the Lord in commanding reprobates to rest on Christ for salvation though no salvation be purchased for them
example of the glory of my power and name that is the glory of justice in thee to all the world who heares of thee and then verse 18. hee returnes to the Lords free will and unhired and absolute liberty in differencing person from person Why has hâ—e mercy upon this man and not on this man if there had been such a conceit as a generall catholick good will in God to Pharoah to Esau the Apostle should now hâ—ve denyed any absolute will in God to separate one person from another Arminians can instruct the spirit of the Lord and the Apostle to say he has an equall generall goodwill and desire to save all and every one Esau as well as Iaakob Ishmael as â—saac the son of promise Pharoah as Moses or any other man but then two great doubts should remain How then hated he Esau when he was not yet born and had not done good or evill All the Arminians on earth answer that 2. But the doubt is not removed How is it that God loves Iaacob blesseth and hath mercy on him and hateth Esau and yet Esau has neither done good nor ill Arminians answer in an antecedent generall good will God indeed loved Esau as well as Jaakob Pharoah as well as another man but here is the thing that makes the separation Iacob runneth and willeth Esau is a wicked man Pharoah and others like him bloody tyrants and God sheweth mercy with another posterior and consequent will on Iacobs because he runs and wils and has mercy on him because hee pays well for mercy and has not mercy on Esau because he neither â—uns nor wills Now this is to contradict God therefore we must bear with it that men of corrupt mindes destitute of the truth rising up to plead for universall atonement contradict us But Paul resolves all the mercy bestowed on this man not on this man v. 18. on this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will Therefore hath he mercy on whom he will have mercy and hardeneth whom he will 2 unpossible it is that conversion should be grace and matter of the praise of the glory of the Lords grace to Peter rather then to Iudas except the grace of God separate Peter from Iudas by moving effectually the one to beleeve and not moving the other All the wit of men cannot say but I may glory in my own free will that I am efficaciously redeemed and saved rather then another except grace efficaciously move me in a way of separating me from another if hee had alike good will to save me and Judas and all the world but he committed the casting of the ballance in differencing the one from the other to free-will so as the creatures free-will made the consâ—quent will of God different toward the one and toward the other 3. The God who is willing to show his wrath and to make his power known in â—nduring with much long suffering the vessels of wrath fitted to destruction that he might make known the riches of his glory on the vessels of mercy which he had afore prepared to glory Rom. 9 2â— 23 is also willing because hee is willing to declare these two ends equally in some because he will the glory of power justice and long suffering in others the glory of grace and mercy because he will nor did I ever see a reason wherefore God should carry on the two great state designs of justice and mercy in such an order as he should incline more to declare and bring to passe the design of mercy then the design of justice for out of the freedom of high and deep soveraignty he most freely intended both these glorious ends Now as the attaining of his freely intended end of manifested mercy in some both Angels and Men makes visible in an eminent manner the glory of justice in other some so the attaining of his freely intended end of pure grace in the Elect doth highly indeare Iesus Christ that we should prize the blood of the Covenant the riches of free-grace to us whom he hath freely chosen leaving others as good as we to perish everlastingly And as Arminians cannot deny but that the Lord might so have contrived the businesse as all that are saved and to prayse the Lord that sits one the Thron in heaven might have been damned and should blaspheme eternally in hell the holy just Iudge of the world as he can make a revolution of all things in heaven and in earth to a providence contrary to that which is now so they cannot deny an eminent soveraignty deliberate and fixâ—d free-will in God before any of the Elect and Reprobate were placed in sâ—ch a condition of providence in which hee foresaw all that are saved or damned should bee saved or damned and that this will was the prime fountaine cause of election and reprobation 4. Paul shewing Rom. 11. That God concludes all in unbeliefe that he might have mercy on all and shewing a reason why the Lord was pleased to cast off his ancient people for a time and to engraffe the Gentiles the wilde Olive in their place saith O the depth and another reason he cannot find but bottomlesse and unsearchable freedome of grace and free dispensation to some people and persons and not to others I confesse it had been no such depth if the Lord from eternity had equally loved all to salvation but through the running willing or not running not willing of the creature had been put upon later wiser and riper thoughts and a consequent will to save or not save as Men and Angels in the high and indifferent court of their free-will shall think good there had been no other depth then is in earthly Iudgeâ— who reward well doers and punish ill doers or in a Lord of a Vâ—ne-yard who gives wages to him that labours and no wages to him that stands idle and doth nothing this is the Law of nature of Nations and no depth it s but God rewarding men â—ccording to their works and God shewing mercy in such as co-operate with and improve well the benefit of Gods antecedent will and not shewing mercy on such as doe not co-operate therewith but out of the absolutenesse of indifferent free-will are wanting thereunto But the great and unsearchable depth is how God should so carry on the great designes of the declaration of the glory of pardoning mercy and punishing justice as their should be some persons and Nations the Jewes first and not the Gentiles as of old and now the Gentiles taken into Christ and the Jewes cast off and again the Jewes with the riches of the world of Elect both Jewes and Gentiles who are chosen and must obey the Gospel and be called without any respect to works but of grace Rom. 11.5.6 7. and when the children had neither done good nor evill and were not born Rom. 9.11 and these who were nearest to Christ and did woâ—k more for the attaining
ye are not to look for so much in your selfe as in others but he is farre behind who may not follow Object 6. Nay I finde nothing in me that may qualifie meâ— for Christ. Answ. Fit and sufficient qualifications for Christ is the hire of merit that we naturally seek in our selves Antinomians doe not a liâ—tle injure us because we teach that obstinate sinners as obstinate and proud are not immediately to believe not that it is not their duty to believe but because believing is physically incompatible with these persons that are to believe since believing is the going of the sinner out off himsâ—lf to Christ and a proud obstinate and rebellious sinner never broken nor in no sort humbled under that reduplication stayes in himself But we are farre from exhorting any to stand aloof and afarre off from Christ because they cannot be prepared sufficiently for him or because they have not a present to bring the King Yea come as yee are bidden kisse the sonne but tremble and stoop faith is a lowly thing merrit or hire sufficient in halfe or in whole penny or penny worth to give to Chriâ—â— before a sinner come to Christ or after we utterly disclaim Ob. 7. But I have low thoughts of Christ and am affraid he will cast mee away how then can J have low thoughts of my self and be humbled ere I beleeve Answ. There be not any of us who teach that saving humility goeth before faith It is one thing to be broken and plowed another to be humble and harrowed the law must break the râ—ckie ground ere ye beleeve But Christ must break the clods and harrow and soften the soule true humiliation followeth faâ—th Ob. 8. But base thoughts of Christ which I finde in my selfe are most contrarie to faith I think Christ not so meek a lamb as to put a Wolfe a Tyger or a Leopard in his bosome Answ. Not any but they have too low thoughts of Christ ere they can come to him for the Gospel in whole and in part is medicine Christ has a healing tongue medicine is relative to sicknesse Christ would never have said to unbeleevers Iohn 6.39 him that commeth J will in no wise cast away If mâ—n had not naturally had such thoughts of Christ as hee is rough and strange and Lordly and so far from meeknesse that he casteth thousands of poore sinners out that come to him so Christs tongue in speaking these words is good phisick all of us have jâ—alous and strange thoughts of Christ Ye may know the disâ—ase by the phyâ—â—ck contraria contrarijs curantur The wearâ—e and loaden sinners take Christ to bee rough and not meek therefore saith Christ come unto me all ye that are wearie and loaden and I will ease you If hee bee a shepherd we naturaâ—ly think if wee cannot goe on our owne feet he has a club to beat uâ— Therefore Esai 40.11 The Lord saith Not so he will not beat â—hose that want lâ—gs of their own to follow him but he shall carry the Lambs in his bosome and gently lead those that are with young yea if converts and weak ones had not jealousies Ah Christ is above us and so lordly so just that if wee bee not as strong as others he will break us it had not been prophecied of him Esai 43. a bruisâ— dreed shall he not break a smoaking flax shall he not quench Now precious thoughts of Christ ye cannot have till ye come to Christ and buy from him a new minde and new thoughts without money Ob. 9. But beleeving is fruitlesse and unpossible if I be excluded from the number of those that Christ died for for then I am to beleeve remission of sinnes without shedding of blood and Christ shed no blood for me Answ. You are neither to lay such a supposition down thâ—â— either you are excluded from the number of those that Christ died for or included in that number neither of the two are reveaâ—ed to you and secret things belong to the Lord. It is enough to you that 1. you are not excluded for any thing that is revealed to you 2. That thou hast need of Christ and art a guilty sinner 3. That thou art commanded to beleeve As for Christs not shedding of his blood for thee say it were so it s no more absurd that you are obliged to beleeve on Christ as an al sufficient Redeemer for remission of sinnes though remission be not purchased to you in Christs blood then that you are obliged to beleeve that God will infallibly save you when as God has peremptorily reprobated you upon foreseen finall impenitencie and has decreed not to work in you to beleeve and has not purchased by his blood the grace of beleeving without the which hee seeth beleeving is unpossible Let Arminians answer the one doubt and we can answer the other onely their way maketh God to say he willeth the salvation of reprobats which in very truth hee willeth not for its protestatio facto contraria a will contrary to his dispensation toward them and so no will whereas wee acknowledge God in his promises commands charges to be most sincere and that the promises belong onely to the children of the promise not to the rebrobate Ob 10. But it s unpossible I can be fitted with sorrow for sinne or repentance before I beleeve in Christ. Answ. We teach not that you must first repent then beleeve or first beleeve then repent but that some legal acts of sorrow and bruisings of Spirit and self dispair go before faith then acts of beleeving and then evangelick repentance in seeing by faith him whom ye have pieâ—ced with your sinnes and the mourning for piercing of him Zach. 12.10 But your neede beggarlinesse sinfulnesse may well be a spur to chase you to Christ seeing Christ heighteneth his fair grace by occasion of your black sins Rom. 3.5.20.2 Rom. 3.24.25 If Christ have such a good will to draw all men ah shall he draw all men and such a fair number of all ranks and not draw me Lord Iesuâ— what aâ—ls thee at me when offices of estate are distributed and livings and pensions given to men there be some male-contents this man is preferred noâ— I It were good there were spirituall male-contentednesse with seâ—f-discontent at our own rebellion and no envying of others O that Christ who drawes all men would draw me and hee that has love for so many would out of his love cause me say Whether is thy beloved gone O thou fairest among women whither is thy belâ—ved turned aside that we may seek him with thee say there were a free gold myne in India that loadeth with gold all ships and enriches multitudes that goe thither and it has never drawn thee to make a journey thither blame thy self if thou be poor when many are enriched 1. Hath not Christ knocked at the doore of thy soule with a rainie head and frozen loâ—ks and thou
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
that high love discendeth the sweeter and the more drawing and the greatest guiltinesse not to be drawn Christ came down from a Godhead and emptied himself for us to be a worme and no man Psal. 22.6 The last of men Esa. 53.3 a doubt it was if he were in the number of men so the word importeth and he dwelt in the bush he made not his nest amongst Cedars but in the bush 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bush whence commeth Sinah or a desert and wildernesse such as was in Arabia Christ taketh it hard and weepeth for it Matth. 23.37 Luk 19.42 that he came down as a hen in the bush O but Christ has broad wings farre above the Eagle and would have made sinners in Ierusalem his young ones to nourish them with heat from his own bosome and heart but they would not be drawn And when he appeareth in a time of captivity Zach. 1. to save his people out of captivity many would not be saved he is seene ver 8. amongst the myrtle trees in the bottome It is true the myrtle tree is farâ—e above the bryâ—r and the thorn Esai 55.13 yet it s as much aâ— Christ dwels amongst the bushes and came down to the lowest plants for the Myrtle is a bush rather then a tree and growes in Vallies Deserts in the Sea-shoar Christ is a young low Plaâ—â— and a root out of a dry ground it s a matter of challenge that none believed his report and few were drawn by the Lord Iesus who is Gods arm all the strength of God and the drawing power of grace being in Christ and in Christ who came down so low in his love to us low-stooping love refused is a great deal of guiltinesse salvation it selfe cannot save when love submitting it selfe to hell to death to shame to the grave cannot save you think little to let a love song of the Gospel foure times a week passe by you but you know not what a guiltinesse it is 4. The greater the happinesse you are drawn to the higher is the sinne should Christ dâ—aw you to the Mount burning with fire to the Law-curses to the terrible sight of the fiery indignation of God men would say it were lesse sinne to refuse him but he drawes you Heb. 12.22 To Mount Sion to the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the generall assembly and Church of the first born which are written in Heaven and to God the Iugde of all and to the spirits of just men made perfect And to Iesus the Mediator of the new Covenant and to the blood of sprinkling and he addeth dispise not this he is a Speaker from heaven It s but ene house one family which is in earth and heaven they differ but as elder and younger brethren Paul Rom. 16.7 putteth a note of respect on Andronicus and Junia Who saith he also were in Christ before me There is morâ— honour put on them that are in glory before us then on us as the first born of naâ—ure and grace so the first born of glory are honoured before us we should not weep for our friends crown and honour when they die yet they be all one house then to be drawn to Christ is to be drawn to heaven he should deservedly weep for ever and gnash his teâ—â—h in hell who in right down termes refuseth to be drawn to heaven There is another ground of shewing what a high provocation it is to resist the Gospâ—l-drawings of Christs arme and it is the way of resisting the operation of grace Interpreters say on the Text that Christ's drawing when he is lifted upon the crosse is a clear allusion to the manner of Christs crucifying for he with his two armes stretched out holdeth out his breast openeth his bosome and heart cryeth who will come and lodge in Châ—â—st's heart And againe favours profered by a great friend in his death ought not to be refused and the sourâ— tree of the Crosse was Christs dead bed here he made his last will and which no dying friend doth Christ dying left his heart and bowels of tender love to his dear friends he dyed drawing and pulling in sinners to his heart What a sinne must it be to meet his love with hatred and disdaine 2. Grace moveth in a circle of life the spring and fountaine is the heart of Christ and it reflecteth back to Chriâ—ts heart he resteth not with stretched out-armes to pull while he have his friends and Church in at his heart 3. The motion of free-grace is a subduing and a conquering thing and strong to captivate our love when yee see Christ dying and leaping for joy to die for you and when yee see him set to his head a cup of thick wrath of death and hell and see him smile and sing and sigh and drink hell and death for you it layeth bands of love on the heart What yron bowels must he have who would break the cup on his face and despise his love Grace applyed to the heart maketh it ingenuous free thankfull how can the sinner with-hold his love without the greatest guiltinesse that ever Devils committed for they cannot resist Christs drawing love O what sweetnesse of strongest and captivating love to see Christ and the tear in his eye and his face foule with weeping and his visage more marred then any of the sonnes of men Esai 52.14 and a flood of blood on his body Luk. 22.44 and yet good-will and joy and delight to doe and suffer Gods will for us sitting on his browes Psal. 40.6.7 8. Heb. 10.5 6 7. Now when Christ is burnt up with love and sick of tender kindnesse to cast water on this love by resisting it is the highest Gospel-sinne that can be except despiting of the holy Ghost and a third ground of aggravating to the full this sinne of resisting Christs drawing I take from the judgement and the plague and Gospel-vengeance on such as Christ draweth and they will not be drawn and is the sinne of the times I referre these to two heads 1. This Gospel despising of Christ now reigning in the Age and Kingdoms that we live in commeth neare to the borders of the sin against the holy Ghost for the more men be convinced and enlightned if they be not drawn to Christ they are the nearer to this sinne Heb. 6.4.5 chap. 10.26.27 now may we not think hardly of these who are convinced of many Gospel-truths and yet oppose them doth not Christs love come neare them and they flye from iâ— now but to neighbour or border on the coasts of a sinne like to the sin against the holy Ghost may cost men as deare as the lossâ— of their soule and the next furnace for torment and paine to these that sinne against the holy Gâ—oâ—t 2. The â—â—mporall pâ—ague thaâ— commâ—th nearest to eternall is the judgement oâ— God on the Iewes that refused and resisted
12.10 and of the Spirit on the thirsty ground Esai 44.3 is a work of creation Ephes. 2.10 Psal. 51.10 a quickning of the dead Ephes. 2.1.2.3.4 Ioh. 5.25 2 Cor. 4.6 and the wildernesse is not here a coagent for the causing roses to blossome out of the earth 2. The effect is not wholly denyed of the collaterall cause and ascribed wholly to another If Peter and Iohn draw a ship between them with joynt strength you cannot say the one drew the ship not the other But Christ said flesh and blood maketh no revelations of Christ but his father only Mat. 16.17 Mat. 11.25.26.27 Iam. 1.18 Ioh. 1.18 Then neither blood nor the will of man contribute any active inâ—â—uence to the first framing of the new birth nor can clay divide the glory of regeneration with the God of grace who maketh all things new Asser. 2. The soule or its faculties are not destroyed in conversion Peters will which he had when he was young was the same when converted but renewed Ioh. 21.18 the Saints that Peter writeth to are not to â—unne to the same excesse of ryot as of old they wrought the will of the Gentiles 1 Pet. 4.3.4 Paul and Titus were the same men when dâ—sobedient and serâ—ing divers lusts and when converted and now washen regeneratâ—d and justified heirs Tit. 3.1.2.3.4 Paul the same man a persecuter and an Apostle but Grace made a change 1 Cor. 15.9.10 the same minde and spirit remaineth in nature but they are renewed in the spirit of the minde Rom. 12.2 Eph. 4.23 It is the same heart but turned to the Loâ—d 2 Cor. 3.15.16 Christ but removeth the scum and the drosse and the false metall and frames the man a new vessell of mercy Asser. 3. The person of the holy Ghost is not united to the soul of a beleever nor are there two persons here united or made one Spirit by union of person with person but the person is said to come to the Saints and to dwell with them and to be in them Ioh. 14.16.17 and God hath sent the Spirit of his son in our hearts crying Abba Father not that the holy Ghost in propper person doth in us formally and immediately beleeve pray love repent c. We being meer patients in understanding will affections memory as Libertines teach But the holy Ghost cometh to the Saints and dwelleth in them in the spirituall gifts and saving graces and supernaturall qualities câ—eated in us by the holy spirit and acted excited and moved as supernaturall and heavenly habits to act with the vitall influence of our understanding will and affeâ—â—ions I prove the former part 1. Because such a union of the person of the holy Ghost in us beleeving loving joying praying and immediately in us were that blasphemous dei-fying and Goding of the Saints so as beleeving loving praying were not our works but the immediate acts of the holy Ghost and either the faint manner of beleeving or the cold slacked loving and praying of Saints or their not beleeving and sinfull omission of the acts of faith love praying rejoycing could not be more imputed to Saints as their sinfull defects and transgressions but must be laid on the holy Ghosts score then we can impute the splitting of a ship to the ship it self and not to the negligent and willfull pilot who of purpose dashed the vessell on a rock but we must not in reason blame the ship but the Pilot for the losse of the ship is the onely and proper fault of the man that stirred the ship and the ship is innocent and harmlesse timber Now what sinne can be in the Saints in these supernaturall acts if the holy Ghost immediately in his owne person stirre the helme and only without us act these in us we might with as good reason say the shop that a man worketh in doth make the portrait which is a great untruth since the artificer in the shop doth it as say that the Saints doe pray beleeve rejoyce if the holy Ghost immediateâ—y doe all these in them as in a shop 2. Vpon the same ground the Lords coming down and filling Iohn Baptist from his mothers womb and the Apostles and Steven full of the holy Ghost should be the holy Ghosts personall filling of them and his immediate acting in them without any action of them in preaching praying and their heavenly bold confessing of Christ before men and there should be no difference betweene the Ark and Temple of Ierusalem filled with the immediate presence of God in the Lords manifestation of his glory there and these Saints filled with God in these works of free grace I shall not beleeve that the person of God can be said to be united to either Ark Temple Apostle or Martyr all the union is in the effects and manifestations of graces or tokens of Divine presence which are creatures rising and falling with time 3. That excellent and living â—rk the most gloâ—ious and admirable thing that heaven hath the Lord Iesus is God and man two natureâ— united in one person But both the word of God making that He that same Holy thing borne of the virgin Mary the Son of God Luke 1.5 and that same He and person who came of the Iewes according to the flâ—sh to be God blessed for ever Rom. 9.5 Hâ—br 7.3 Matth. 16.13.16 and the third generall Councell called that of Ephesus and after the counsell of Chalcedone ver 4. and 5. doe evidence to us that Christ cannot be two persons as Nestorius dreamed and one person Paul spread the Gospel from Jerusalem to Iliricum about ten hundreth miles I know not he but the Grace of God that was with him 1 Cor. 15.9.10 not hee but the Lord True but the question now is whether Paul and the holy Ghost in all these works of grace were two persons become one Spirit by union as some dreamers affirme because both did the work I beleeve not God and cloudâ— rained down Manna to Israel O but Christs father Ioh· 6. gave the Manna but the question is if the person of God were united with the clouds or any second caâ—ses producing Manna so the Lord maketh rich and poore killetâ— and maketh alive maketh snow froast fair weather dâ—outh and raine the Sunne to rise and go downe and that in his owne person Father Sonne and Spirit He he onely made Heaven Earth Sea and all creatures and the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.25 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 33.9 doe prove him to be a person who doth all these But we cannot say that the person of God must be united with Clouds Ship Sea Sunne Heavens Men fighting and Men Saving and Killing and that God personally filleth all creatures only God in the immensitie of â—is nature is all these and every where and is in them by his operation so the holy Ghost is with the Saints and dwelleth in 〈◊〉 not by union of his person to them or the immensitie
close the doore in the lowest roome so I see the throne and him that sits on it it is enough to me 2. Arg. All the tie of the covenant lyeth on God not any on man as bond or obligation for the fulfilling of the covenant or partaking of the benefits thereof Heb. 8.10 Ezech. 36.25.26 Jer. 1. the Lord promiseth to doe all and the new heart is but a consequent of the covenant where is thee in all this covenant one Word that God sayes to man Thou must do this If God had put man on these conditions then they were conditions indeed But when God takes all upon himself where are then the conditions on Mans part Give me leave suppose there should be a fault of performing in this covenant whose were the fault must not the fault or failing be in him who is tyed and bound to every thing in the covenant and saith he will do it If there bee a condition and there should be a failing in the condition he that undertaketh all things in the covenant must needs be in the fault God saith not make your selves cleane get you the Law of God in your mind get you power to walk in my Statutes and when you doe this then I will be your God and enter in Covenant with you Answ. 1. We never teach that the making to our selves a new heart is an antecedent condition required before the Lord can make the New-Covenant with us as this mâ—n would charge Protestant Divines but that it is a condition required in the party covenanting which is conditio federatorum nonfederis and such a condition without which its unpossible they can fulfill the other condition which is to believe and so lay hold on the Covenant but it is clear Antinomians think the new heart no inherent grace in us but that Christ is grace working immediately in us as in stones and the new heart is justification without us in Christ only let Crispe shew where the making of a new heart is commanded to us as a consequent and an effect of the Covenant surely the new heart the washing of us with cleane water be it an antecedent or be it a consequent of the Covenant of Grace it is a promise that God doth freely and of meere grace undertake to perform in us Ezech. 36.26 A new heart will I give you so Ier. 32.39 40. Ier. 31.33 Eâ—ech 11.19.20 Esa. 54.13 Ioh. 6.45 Ezech. 36.32 Not for your sakes doe I this saith the Lord God be it known unto you be ashamed and confounded for your own wayes O house of Israel ver 22. I doe not this for your sakes O house of Israel but for mine holy names sake which yee have prophaned amongst the heathen whether ye went and Crispe saith the Covenant in the old Testament had annexed to it divers conditions of legall washing and sacrifices whereas the New Covenant under the New Testament is every way of free grace He is farre wide conditions wrought in us by grace such as we assert take not one jot or title of the freedome of Grace away and though there be major gratia a larger measure of grace under the New Testament yet there is not magis gratia there is no more of the essence of free-grace in the one then in the other for all was free grace to them as to us why did the Lord enter in Covenant wâ—th the Iewes more then with other Nations Deut. 7.7 The Lord loved you because he loved you Was Ierusalem Ezech. 16. holier then the Ephesians Eph. 2. No their nativity was of the land of Canaan their Father an Amorite their Mother an Hittiâ—e Ezech. 16.5 Thou wast cast out in the open field to the loathing of thy person in the day that thou wast borne ver 6. And when I passed by thee and saw thee polluted in thine own blood I said to thee in thy blood live And to cause grace have a deeper impression and sinking down into the hearts bottome he repeateth it againe I said unto thee in thy blood live And will Crispe say that this iâ— not a history of free grace as farre from bribe or hire of meritâ— as in the world or will he say it was Gods meaning First wash you with holy water and sacrifice to me and performe all these legall conditions to me while you are Amorites and Hittites by kinde and that being done He enter in Covenant with you when yee have done your work He pay your wages and be your God 2. This Argument militateth strongly against every Gospel duty and the whole course of Sanctification God must so be the cause only cause of all our sinfull omissions sins under the Covenant of grace in that he promiseth to work in us to will and to do to give us grace to abstain froÌ„ sin but does not stand to his word as Antinomians teach which is an Argument unanswerable to me that its the minde of Antinomians that no justified person can sinne but that they omit good or commit ill God is in the fault not they and that the justified are meer blocks in all the course of their sanctification in all the sins they doe they are patients God should more carefully see to his own honour and not suffer them to sinne so they and the old Libertines goe on together For say that the new heart that to will and to doe to persevere stedfastly in the Grace of God were no conditions of the Covenant sure believing in the Lord Iesus is clearly a condition of the righteousnesse of faith as doing is of the righteousnesse which is of the Law Rom. 10.3 4 5 6 7 8. Gal. 4.22 23 24 25 26 27 28 say that to repent pray love God and serve him were not from God through the tye of the New-Covenant yet Gods promise his single word when he saith he will doe such and such things is as strong a tye as his Covenant and oath when he knoweth its unpossible these things that he saith he will doe can be done except he of his meer grace work them in us Now the Lord clearely promiseth that he will give repentance Act. 5.31 Sorrow for sinne the Spirit of grace and supplication Zach. 12.10 a circumcised heart to love and serve the Lord Deut. 30.6 Ezech. 36.26 perseverance in Grace Ier. 32.40 41. Esai 54.10 chap. 59.20.21 Psal. 1.3 Joh. 4.14 chap. 10.28 Phil. 1.6 Ephes. 5.26.27 1 Ioh. 2.1 Then let D. Crispe or any Libertine say when the Saints sinne in not praying in not sorrowing for sin in not willing and doing in their sinnes and falls in their Christian race to heaven let me speak in the words of Crisp whos fault is it or failing not to perform the word or promise of God God undertaketh by promise yea by his simple word to fulfill what he promiseth and saith he will work all these in us yea to will and to doe Ergo if it be not done the fault cannot
know that Christ was in mee before I beleeved and thaâ— I received him from eternity or from my conception 3. To beleeve maketh mee a sonne borne not of flesh and blood Ioh. 1.12.13 and Gal. 3.26 and by faith wee receive the Spirit This then must be nothing else but I know by the light of faith I was a sonne before and had received the Spirit before I beleeved What more absurd 4. And by faith I live not Christ liveth in mee and I am crucified and mortified that is by faith I know that I did live the life of God and was crucified to the world whereas I was dead in sinnes before I beleeved 5. And because beleeving is somewhat more then a naked act of the mind it being a fiduciall adherence unto and an affiance acquiescence heart-relyance staying on Christ or a rolling of our selves on God for salvation as is clear in the originall holy languages of scripture Psal. 18.18 Esai 26.3 Psal. 112.8 Esai 10.21 Mich. 3.11 Psal. 22 8. Psal. 55.22 1 Pet. 5.7 Cant. 8.5 Ioh. 1.12 It s too hungry a notion of faith to make it nothing but a knowing of that which really was before for heart-adherence is not an act of the mind and so not an act of knowledge but of the will and affection in which there is no act of knowledge formally though it presuppose an act of knowledge 6. Then wicked men must be in their sinnes not justified in his blood because they will not know that Christ dyed for them in particular and that Christ bore their sinnes on the crosse and justified and pardoned them long agoe all which to beleeve is to hold a lye in the right hand But to returne Asser. 7. How the Lord worketh in us to will and to do the power and the act and yet we are guilty in our omissions of good or in our sinfull and remisse manner of working with the grace of God is a point more mysterious then I dare undertake to explaine if these may give light I offer them to the Reader Posit 1. Grace free-grace is the great and Master-wheele that carrieth about heart senses foot and hand not that only but seede and tree and fruit the flower the principle dependeth necessarily on free grace and for a third the state and condition is higher then either principle or seed or fruit to bee an heir of glory is more then a supernaturall principle of gift and more then one single action above nature Grace must make the principle gratious and grace must inact and quicken the principle to bring forth and graces policie makes naturall men citizens of heaven sonnes of God heirs of life Ioh. 1.12.13 Gal. 4.4.5 Positi 2. This must stand as a ground that there is not any gracious act performed by the members but the head Christ is so interessed in it that as even the finger and toe in the naturall body cannot stirre without the motion takes its beginning from life and head so neither can the mysticall body or any joynt or member of it act or move in its supernaturall or be of grace but every individuall act of grace must pay the rent of glory to the mysticall head whose predeterminating influence does act and stirre the ship for Christ is not only the compasse and day-Starre according to which spirituall motions are directed and hand and finger foot and all see with the visive power seated in the head for they have no facultie of seeing in themselves and the Saints in these actions stirre with the light in the two eyes or seven eyes and lamps that are in the head Christ but also the real motions of grace in their physicall as well as in their morall sphere are shapen and acted by Christ It is not much though it be a wonder that a huge great ship made up of so many peeces of dry and dead timber can move regularly through so many circles compasses turnings of many coasts countreyes change of windes ten thousand miles to a certain herbrie when timber is acted and moved with the borrowed art and reason of a man stirring the helme so there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reason a wisdom in him who is made our wisdome to act the Saints in their heaven-ward motion that are carried through so many sea-circles turnings contrary windes of temptations afflictions various soule-dispensations of sweet and sowre absence presence going and coming again of Christ to such a determinate home as heaven for the Father must thank the stires-man Christ his sonne that the broken bark and all his poore friends are landed with the borrowed art of Christ and no more thanks and praise to us then to dead timber That we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the praise of his glory Ep. 1.12 as if our passive being it is a borrowed expression for we are coagents with and under Christ in the work were destinated to the praise of the glory of his grace but wee are so drawne as Christ is great Lord moderator and authour and God in the second and new world of grace as God creator is in all actions of nature Ioh. 15.5 without mee as your vine tree in whom you grow and a stock in whom you bring forth fruit every blossome of of life every apple yee can do nothing Phil. 2.13 For it is God that worketh in you to will and to doe according to his good pleasure 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you ward is not weak but is mighty in you then every word that Paul spoke Christ in him spoke it not formally as if Paul had been a mâ—er patient but efficaciously Rom. 15.18 for I will not dare to speak of any of these things which Christ hath not wroughtly me to make the Gentiles obedient by word and deed Esa. 27.3 I the Lord doe keep the Church the garden of red wine I will water it every moment lest any hurt it I will keep it night and day keeping and watering every moment is grace actuall every moment to make his tender Vines grow and preserving his own from succumbring under every temptation 2. There were no ground for Adams thankfulnesse and praise that he stood one moment or that he gave names to every thing according to their nature or ever heard with patience the command of God thou shall not eat if in every act of obedience he had not need of the actuall predeterminating influence of God nor were there ground for this prayer in faith and in patient submission to God as to one to whom we owe the prayses of the not failing of our faith Lead us not into temptation but deliver us from evil nor were there 3 any glory due to Christs advocation and intercession that we fall not fully and finally off Christ and from Christ and the state of Grace when we are tempted if free-will not the actuall influence of
of our own 3. Wee are to beleeve in the generall we being within the covenant the Lord will keep his promise Deut. â—0 6 And the Lord thy God will circumcise thine heaâ—t and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soule that thou mayest live Ezech. 11.19 And I will give them one heart and I will put a new Spirit within you 20. that they may walke in my Statutes Ezech. 36.27 then are we so to set to these duties of waâ—king in the Lords way as wee are to beleeve he will nor deny actuall grace necessary for our perseverance because it is his expresse promise Ier. 31.33.34.35.36 Ier. 32.39 â—0 Esai 59.19 20 21. Esai 54 10.11 Ezech. 36.26.27 1 Ioh 2.1.2 Matth. 16.18 Luk. 2â— 3â—.32 though in acts not fundamentall and simply nâ—cessary for our being in the state of grace the Lord hath reserved a latitude of independent Sovâ—raigntie to act the soule in these and these particular aâ—ts as seemeth good to him that every new breathing of the Spirit of â—esus may bee a new debt and obligation of free grace to Christ. We are absolutely to pâ—ay for the breathings of Christs Spirit to goe aâ—ong wiâ—h us in all the particular acts of a gracious and spirituall walking but we know the Lords absolute good pleasure is his rule hee walks by so here our desires may bee absolute in seeking where the Lord gives upon condition of â—is owne good will nor are our desiâ—es in prayer to bee conformable to Gods decree or free pleasure but to his revealed will Grace is the culours of the inhabitants and citizâ—ns of the house of the lower and higher roomes of the new Ierusalem all the way and all the home the Sainâ—s walk in this white Christ keeps not his Spouse in a close chamber it is not one great act of free grace onely when all were in one day redeemed on the crosse but dayly Christ weareth his Church as a bracelet about his neck as a seal on his heart as his Royall diadem and a crowne of glory on his â—ead as his love-ring on his hand this day grace to morrow new and fresh supply of grace the next houre grace hee has strowed all the way to heaven with new grace every day new wine new Spiknard new peâ—fume new ointments When will Christ grow old and gray-haired Never Will his heart evâ—r grow cold of love No Will hee tyre of love will he weare out of delight in the Spouse that lyeth for eternity betweene his breasts No no The love of â—hrist is alwaies greenâ— as young-like as fair and white today as from eternity this rose is not altered a whit Who knowes how grace and love in Christs breast solaced themselves in these infinite revolutions of ages before the creation how Christs heart was cheering it selfe and rejoycing to have the first day of the creation dawning that he might enjoy the love of the sonnes of men not then created Proverb 8 3â—.31 as if grace and love had thought long to finde a channell with wide banks to flow in as if Christ having infinite love within him in that long long age to borrow that expression should say when shall time begin and sinfull men and my mysticall body and desired spouse my Church have being in the world that I may out that grâ—ce on her I have love within me and lying beside me I rejoyce to have a lover as if grace in Chriâ—t hâ—d been in too naâ—row banks in the inâ—â—nite acts of the infinite minde of God and the heart of Christ and longed to have Men and Angels to give a vent to his love And that long avum the ages that were before the world was brought it green to us that long long endlesse and vast duration when time shall bee no more cannot make Christs love change the colour or grow lesse or root one Saint out of his heart When God leaveth off to bee God â—râ—ce will leave off to bee Grace Make Christ repent of Grace if you can as Christ has washen his Spouse and in regard of the guilt of sin has made her all fair and spotlesse so doth he dayly lick and purge and cleanse her in regard of the inherent bâ—ot while shee bee faire as the Sunne and all a new heaven Asser. 7. In the third consideration from this suspension of divine influence cometh our sinne as a necessary consequent and result yet so as the Lords suspension and our transgression fall both in the bosome of divine providence The Lord knoweth why be withdraweth his grace that we mâ—ght know how weighty a thiâ—g grâ—at heaven is laid upon our poor shoulders and that we would make foule woâ—k out of all wee have received and the flock the second Adam has given is if we had not Christ to stirre the ship to lead the minors to heaven to keepe the inheritance to the little heirs of Christ should evanish to nothing Poâ—tion 9. If wee consider the Lords denyall of Christ from wicked men they câ—nnot turne to God but that impotency lay in the womb of will it is not weaknesse onely but also wilfulnesse Matth. 23. verse 37. I would have gathered you saith Christ yee would not Ioh. 5.6 Christ saith to the sick man wilt thou bee made whole Then there was a stop in his will as well as in his weaknesse er 44.16 As for the word that thou hast spoken to us in the Name of the Lord we will not heaâ—ken to thee 2. Love and delight to do ill is from the strength and marrow of the will not from weaknes only the seruant that would not leave his master because he loved him is a slave for ever through love to slavery rather then through impotency to bee free In those that dâ—light to doe eâ—il Will hath a strong influence in the evil they doe every sinner esteemes his prison of hell a heaven hiâ— fetters of sinne on his legs as a gold chain about his neck 3. It is a journey of a hundreth miles to Christ it is unpossible to the naturall man to compasse it yet he may walk two of these hundreth miles though not as a part of the way he will not so much as cast a sad look after Christ the will not bestow one sigh after Christ nor know his own weaknesse nor dâ—spair of his own hability nor lie at the water-side and câ—y Lord Iesus come carry me over he positively hates Christ were it possible that the unrenewed man had the two eyes of a renewed man to see the beauty and high excellenâ—y of Iesus though he had still his own lame legs he would weep out his eyes for a Chariot to carry him to Christ hee would send sad love-challenges after Christ could these that ' are scortched in hell-fire and hear the howling of their fellow prisoners and see the ugly Devils the bloody Scorpions with which
pierced as a full vessell out of whom issueth blood and water justification and redemption from the guilt of sinne and sanctification is a drawing lover 2 Here is fulnesse of power to reconcile to himselfe all things whether they bee things in heaven or things on earth by the blood of his crosse here wee are made Chrrsts friends to doe whatsoever hee commands us Col. 1.20 Ioh. 15.15 3. Nor is there a stronger band or cord to draw men from sinne then the faith of Christs death Gal. 2.20 I am crucified with Christ neverthelesse I live yet not I but Christ livâ—th in me and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himselfe for me Gal. 6.14 But God forbid that I should glory save in the cross of our Lord Iesus Christ by whom the world is crucified to mee and I unto the world here is reciprocation of death's Paul is crucified to the world as a dead man not in the world nor one of the worlds number A mortified Saint drawne up to heaven from the earth is an odd person not under tale hee may bee spared well enough the world and the Towne he lives in may be well without him as Ioseph was the odde ladde separated foom his brethren and David none of the seven miscounted in the telling among the Ewes at the sheepfolds and forgotten as a bastard or as a dead man out of thought And againe the world is crucified to Paul for it looks like a hanged man it smells like a dead corps to a Saints sences Now thus they have not eyes more affected with the world nor eares more taken with their musick nor a heart more overcome with the lusts of the world nor a dead man set to a rich table is affected with all the dainties there or with the harping of the sweetest musician the man has escaped the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions â—f the woâ—ld to him the world has sooty fingers and dirty and picky hands it defiles washen soules but to the unmortified man the world smelleth like the garden of God Lust casteth in and well cometh to eye and heart and fancy Granadoes and fire-bals of uncleannesse sinfull pleasure has a rosie face profit has golden fingers Court and honour has a sweete breath the world is not to him an ill smelled stinking corps fit for nothing but for a hole under the earth Nay but god-Mammon looks like heaven the world a poore thing yea the world of it self is but a bagge of empty winde a fancy 1. It has no weight as touching the part of it wee count most of the earth but so many pounds of clay the dreggs the earthie bottome of the creation 2. the stage that peeces of brittle clay comes upon and weeps and laughs and lives speaks and dies 3. The flowers of it that we are most in love withall the lusts of the eye the lust of the flesh the pride of life are not of God 1 Ioh. 3.16 4 It is a house of glasse or of Ice that stands for the fourth part of the yeere for winter but is removed in the Spring and is never to be seene againe for it passeth away like a figure written on the Sea-shoar when the sea floweth 1 Cor. 7.31 5. the frenizes or passements of it pleasure profit honour are all sick of vanity and change to the Saints that are crucified and buried with Christ in whom lust is nailed to the crosse of Christ the world is a dead bagge of despised dust and though a toe or a finger of a crucified Saint will make a motion and a stiâ—re and breake a wedge of the Crosse because of the indwelling of a body of death yet hear his arguing O vaine clay-god dirty Earth I ow thee no love because my Lord was lifted up from the earth and has drawne me after him I care not for this bubble of a vaine life this transient shaddow seeing Christ could not brook it What is the fancie of a plaistered and fairded worldly glory to mee if Iesus his face was spitted on what is this painted globe of an empty perishing and death-condemned world to my happines seeing my Saviour was a borrowed body a stranger and slaughtered in the world and had all against him and alwayes the winde on his face Now let us consider what Antinomians say of mortification What is mortification saith a Mr Den but the apprehension of sin slain by the body of Christ What is vivification but our new life The just shall live by faith I may know saith the Antinomian I am Christs not because I do crucifie the luâ—â—s of the flesh but because I do not crucifie them but beleeve in Christ that crucified my lusts for me Much of this lawlesse and carnall mortification is to be found in Saltmarsh his unexperienced treatise of free Grace in which he labours to make Protestant Divines Anti-christian Legalists in the doctrine of mortification for his way is that we are to beleeve our Repentance true in Christ who hath repented for us our mortifying sinne true in him through whom wee are more then conquerers our new obedience true in him who hath obeyed the Law for us and is the end of the Law to every one that beleeveth our change of the whole man is true in him who is righteousnesse and true holinesse and thus without faith it is possible to please God for there is saith hee great deceitfulnesse in mortification of sin as it is commonly taken hee must point at Calvin and other Protestant Divines for as Papists and Arminians commonly speake and teach wee are justified by works of pennance and mortification for the not acting of sinne or conceivings of lust is not pure mortification for then children and civilly morall men were mortified persons c. It is not in the meere absence of the body of sinne for then dead or sick men were mortified persons Eatons Honey comb of justification chap. 8. pag. 164.165 Wee mortifie our selves onely declaratively to the sight of men whereby the holy Ghost seeth not us properly mortifying our sinnes out of the sight of God for then he should see us robbing Christ of that glory which his blood hath freely done before wee begin nay but when the wedding garment hath freely curified us in the sight of God then the Spirit enters in us to dwell which otherwise hee would not do and enableth us to walk holtly and righteously to avoid and purifie out of our owne sight sence and feeling and out of the sight of other men that sin which the wedding garment hath purified and abolished before out of the sight of God But this in name and thing is the doctrin of the old Libertines in Calvines time as â—e may read Calvin opuscul instructio adversus Libertinos chap. 18. pag. 450.451 The Libertines saith Calvine seeme to
and committing of fornication 2. Because for not mortifying of fornication the wrath of God comes on the children of disobedience ver 6 Now wrath comâ—s not on wicked men because they believe not that Christ abstained from fornication for them many walk in uncleannesse covetousnesse who are therefore under wrath who are not obliged to believe that because they never â—eard the Gospel 3. Such an abstinence from fornication is here commanded as the Colossians and other Gentiles walked in ver 7. and which they had now put off with the old man ver 8. But the Colossians while they were Gentiles and heard not of the Gospel did not walk in this as in a sin that they believed not that Christ abstained from fornication for them and satisfied divine justice for their fornication but their sin was that in person they committed these sinnes 1 Pet. 2.11 Dearely beloved I beseech you as strangers and pilgrims abstain from flâ—sâ—ly lusts that warre against the soule ver 24. Who his own self bare our sinnes in his own body on the tree that we being dead to sinnes should live to righteousnesse Rom. 8.11 And if the Spirit of him that raised Iesus from the dead dwell in you he that raised up Christ from the dead shall alsâ— quicken your mortall bodies ver 12. Therefore brethren we are debters not to thâ— flesh to live after the flâ—sh vers 13. for if yee live after the flâ—sh yee shall die But if yee through the Spirit do mortifie the deeds of the body ye shall live ver 10. If Christ be in you the body is dead because of sin Gal. 5.24 They that are Christs have crucified the flesh with the affections lusts Gal. 2 1â— For I through the Law am dâ—ad to the Law that I might live unto God all Gospel-commands to subdue the lusts of flesh not to serve the flesh as debters paying rent thereunâ—o to mortifie the deeds of the body not to live to our selves c. were meer precepts for justification not for sanctification and mortification of lusts and should â—urn the Saints into meere Solifidians Gnosticks empty Professors and fruitlesse trees if ouâ— mortification were not in the weakning of lusts â—bstinence from sin service and living to him who is our ransomner There is nothing more false then that ever our Divines taught to mortifie sinnes by vowes promises strictnesse and severity oâ— duties watchfulnesse scarce rising so high for mortification as Christ For its Christ and faith in his death that is the spring and fountaine of mortification yet is mortification formally in holy walking and not formally in belâ—eving for then should we be justified by mortification for sure we are justified by faith 2. Faith is a duty of the first Table respecting God in Christ as its object mortification to uncleannesse vaine-glory or the like is a duty of the second Table respecting men Asser. 4. The living of the just by faith is as well the life of sanctification as of justification its true the life of justification is the cause more compleat and perfect and the other the effect and unperfect but our spirituall condition is not only in sanctification but also in justification And only enemies of free-grace separate the one from the other and highten the one to feed men on the East wind and lessen the other as if sanctification were an accident and some indifferent Ceremony that men walk after the flâ—sh and believe that Christ for them walked after the Spirit and that is enough nor doe wee teach men to weigh their state of Grace in the scales of mortification or simple not acting of sin as mortification commeth from morall and naturall principles but as it floweth from faith apprehending Christ crucified and from the Spirit of the Father and the Son drawing the sinner to Christ and our blessednesse is no lesse in that corruption is subdued and the dominion removed then in that the curse is taken away Saltmarsh when he willeth the sinner as a sinner a Parricide a Man-slayer a slave to his lusts to beâ—ieve and apply Christ as his Redeemer without any sense of sin or humiliation at all and then saith the mans blessednesse is more to have the curse of sin then the corruption of sinne removed clearly concludeth that a man that walks after his lusts in actuall lusting against the Lord Iesus and the Gospel proud vaine selfe-righteous is as such a man to believe and so blessed and may promise to himselfe peace though he walk after the imaginations of his own heart Nor is arguing against the tentation with spirituall reason frâ—m the word as Ioseph did Gen. 39.8.9 and Job ch 2.9.10 and David 2 Sam. 16.7 8 9 10 11 12 13 14. our own power or contrary to the fighting by the shield of faith the Word of God as Saltmarsh imagineth Assert 5. It is to be reputed as a most blasphemous assertion that we know we are Christs not because we crucifie the lusts of the flesh but because we do not câ—ucifie them Pet 1. Crucifying of our lusts is a mark of our being in â—hrisâ— Gal. â— 24 Rom. 8.13 This maketh walking afâ—er the Spirit and a parting from iniquity and being pure in Spirit and dying to an 〈◊〉 of no interest in Christ contrary to Rom. 8.1 2. 2 Tim. 2.19 Math. 5.8 1 Pet. 24. Gal. 1.4 1 Pet. 1.18 and contrary to the whole Gospel which was that blasphemy of David George who taught mortification was to act all uncleannesse without shame or sense of sinne â—nd the more men are vâ—yd of the common passion that follows sin the more mortified and spirituall they are and this is very like â—â—e Libertines way who teach That to take delight in the holy service of God is to goe a whooring from God and that they are legally biassed that would mortifie the flâ—sh by watchfulnesse and strictnesse of walking whereas to put our duties on the Throne with Christ and to put Christs crown on our mortification as if we were thereby justified is the Idolatry But the delighting in the Law of the Lord and taking of the Lords testimonines for our heritage a serving the Lord with chearefulnesse and fervor of Spirit Psal. 1.2 Psal. 119.111.262 Isai. 58.13 Psal. 112.1 Rom. 7.22 Rom. 12.8 2 Cor. 9.7 Phil. 4.4 Act. 20.24 Iaem 1.2 are marks of a blessed condition If any teach that wee mortifie the flesh by watchfulnesse and strictnesse of walking as if these did merit mortification we judge it cursed doctrine but if Libertines deny as they doe that acts of mortification doe formally consist in watchfull strict and accurate walking with God in being not taken nor madly drunken with the lusts of sin but dead to pleasures as these acts flow from the Spirit of Christ we curse their fleshly doctrine also It s no consequent to say because Regeneration is not a work of nature but of the Spirit of God and the way of the
O how admirable was his love and that love was Christs last work in this life he dyed of no other sicknesse but love love love was Christs death-work Christs Testament Christs winding sheet Christs grave he took his Bride lapped in his love and hart to Paradise with him his last breath was love The myrrhe when it is withered has the same smell and a sweeter that it had while it was gâ—een Christ that bundle of myrrhe that lyeth all the night between the Churches breasts when withered and dead smelled of love for hee opened the graves and raised the dead and took a repenting sinner to Paradise with him which are acts of great love its considerable that hee is at one time a dying a drawing and a loving Saviouâ— and ask what was Christs last act on earth it s answered he dyed in the very act of loving and drawing sinners to his heart Vse We are engaged to love him and if so to keepe his commandments and to draw him after us his owne image hoâ—inesse in the Saintâ— takes Christ and causes him fall in love with us Cant. 4.9 Thou hast ravished my heart my sister my Spouse thou hast ravished my heart with one of thine eyes with a chaine of thy neck It s much love that ravishes Christ yâ—a it so overcomes him that hee professes its above him hee must desire his Spouse to looke away Cant. 6.5 Turne away thine eyes from me for they have overcome me Cant. 7.5 The king is held in his galleries holinesse makeâ— our king the Lord Iesus a captive for eternitie he will delight to see the Lambs wife his bride when shee shall bee decked up with endlesse glory Bee holy and the king shall desire your beauty ingage Christ more to love you deck your selves with chains with bracelets be attired in raiment of needle work the braver in this apparell you are yee are the lovelier to Christ the wedding garment makes you fair to the king put on the crowne of grace on your head and bee highly beloved of this Prince Ver. 33. Now this he spoke signifying what death he should dye The last article in Christs drawâ—ng of sinners is the exposition of the Evangelist Iohn who openeth to us the sense of Christs words to wit what was meant by Christs lifting up from the earth for it is not an ordinary phrase to expresse dying on the crosse therefore saith Iohn hee meaned by his lifting up from the earth the kinde and manner of his death to wit that he should bee crucified and dye the shamefull and ignominious death of the crosse it would seeme that the exposition of Iohn may be referred to the whole verse 32. What is the sense of this If Christ be lifted up hee will draw all men up to him that is if he be crucified by that shamefull and painfull death and the merito thereof he will draw all men to him and translate them from the kingdome of darknesse to the state of saving grace which is true in it self but seemeth not to bee the sense of the words 1. Because the Evangelists use to expound what may appeare ambiguous to the hearers as Ioh. 7.8.39 But this he spoke of the Spirit â—oh 20.23 Then went this saying abroad among the Brethren that that disciple Iohn should not dye yet Iesus â—aid not to him hee shâ—ll not dye So Matth. 2.16.17 18. But that Christ draweth sinners by his death was not so much controverted for to come to Christ to beleeve in Christ to bee drawen to Christ were Phrases obvious enough and known to all 2. It is most pertinent to the text that lifting up from the earth which is ambiguous and may seeme to allude to Elias his beeing carried up to heaven should bee expounded by Chriâ—â—s manner of death to wiâ— by crucifying 3. Because the holy Ghost expoundeth not the connexion of the conditionall proposition If I be lifted up from the earth I will draw all men after me which he must doe if the sense goe thus but onely speaketh of the kinde and nature of Christs death which was known to the â—ewes to bee both shamefull and cursed but in his exposition hee speaks nothing of the fruit of Christs death but of the kinde and manner of death Now that the Evangelist expoundeth the sence of Christs words what he meaned by being lift up from the earth it holdeth forth to us a necessity that the Lord speak plaine language to us in scripture and that one scripture expound another In finding the meaning of scripture these considerations may give light 1. The Scripture in the plainest expressions is dark that is high and deepe in regard of the matter which is deepe high above the reach of reason and yet the language plaine obvious easie that a virgin shall be a mother the antient of dayes a young sucking infant that through one man death digged a hole in the world and sinne passed on all through a second Man life and heaven entered again are high and deepe mysteries yet is not the Gospel obscure as Papists say 2. In meer historicall narrations and prophecies foretelling the wars of the Lamb the Dragon and the Beast the Antichrist their persuing the woman in traveling in birth to bring forth a man child the matter subject is not profound nor deepe yet the expressions are dark and covered while the works of the Lord bee a key to open his word Here 's the wisdome of God that in deepe and high mysteries necessary for salvation the Lord is plaine and lower and easier stories are foretold more darkly articles of faith are not set downe in dark and enigmaticall prophesies but plainly whereas histories of things to come are more mysteriously proposed 3. The Scripture in no place is in the popish sense dark that is that we are not to take any sense for the word of life and the object of our faith but that which the Church giveth as the sense in regard the Scripture is a nose of wax with equall propension to contradictory senses except the mistris of our faith the witch of Babel expound it and then it is for such formally the word of God as she expoundeth it 4. The holy Ghost the Authour of Scripture has concreated with the words the true native sense which all the powers on earth cannot alter Then when we sweare a covenant with the Lord in plaine easie countrey language not devised of purpose to bee ambiguous or to hold forth that all sects Antinomians Socinians Arminians Prelatiâ—all halters Anabaptists Seekers c. may salve every one his owne way and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hee thinks good to obtrude any authoritative interpretation on this covenant which it holds not forth in its owne simple words to the reader is the greatest tyranny and equivocating jugling in the world and we may easily distinguish and dispute our selves out of a good conscience or rather confesse wee had never any
intent to keep it or acknowledge it was our sin we did swear it and because unlawfull it obliges us not When wee accuse the scripture of darknesse wee would but snuf the Sun and blow at it with a pair of bellowes to cause it shine more brightly But the mischief is that wee either charge our soules beyond their stint thinking to compasse that world of the deâ—pe wisdome of God with our shorâ— fingers or we stumble at the wisdome of the Scripture because it is eccentrick to and complâ—es not with our lusts and here 's a deep not seene God intends to carry Pharoah and blinded reprobates to hell through the wood of his mysterious works and word they being blinded and hardned and they intend the same but in another notion God aimes at the same end materially with them but God levels at the glory of his owne unviolable justice they levell at the word the works of God to flatter their lusts and take up a plea with both from the womb What death he should die Two things offer themselves to our consideration 1. Christs dying 2. The kinde of his death What death he should dye Christ came into the world with as strong intention to dye as to live and to be a pained an afflicted man as to bee a man In Christs dying these considerations have place 1. The love of man can goe no farther then death greater love then this hath no man that a man should give his life for his friends Ioh. 15.13 For this Love can goe no farther then the living Lover now hee cannot goe one â—eppe beyond death Chriâ—t went on to the first and second death so farre as to satisfie justice love is like lawfull necessity neither of them can live when God is dishonoured Christ's love burnt and consumed him till he dyed love followed and persued his lost Spouse through the land of death through Hell the grave the câ—â—ses of an angry God though Christs love was both ancienter then his man-hood and survived his death love was of longer life in Christ then his life as man this Sun of love buâ—nes hard down from heaven to this day 2. It was a hard law that Christ subjected himselfe unto that die he must Heaven Angels the World could not save his life This faâ—re â—ose had life and greenesse in abundance and yet it must wither this fountaine of heaven had Sea 's of waters yet dryed up it must bee this beauty of highest glory was full and vigorous yet it must fade the Lilly of the excellentest Paradise that cast Rayes of glory and Majesty over the foure corners of the Heaven of Heavens and out-shadowed Angels Men and the large circuit of the whole Creation must finde its death-moneth and must cast its faire and timely bloome The love of loves must become pale and droup that fire of love that warmes Angels and men must become cold and there was strong and invincible necessity thus it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.54 Christ must die Mar. 8.31 the Sonne of man must suffer many things Luk. 22.27 For I say unto you saith Christ that that which is written must have an end in me Ioh. 3.14 The Son of man must be lifted upon the Crosse. Christ could not passe to heaven another way death was that one inevitable passe that he behoved to goe through there was no passable foord in the river but one there was but one strait passe and fort between Christ and his Father his glory and a saved Church and justice kept this passe Christ must lay out himselfe his life bloud estate and glory for his Church to gaine this fort and save his people from their sinnes The Law laid it on him 2. Love laid it on him 3. Our necessities and everlasting perishing burthened him 3. Might not the dead all wonder there was never before nor after nor never shall be such a Christ amongst the dead as the Lord of life all these in the dust could say O life what dost thou here among the dead the wormes and clay might say O Creator canst thou lie neare to us Would not the fountains be offended that they could not have leave to furnish a draught of cold water to their Creator who made the the Seas and the Rivers and divided Iordan with his Word would not life it selfe grieve at such a dispensation that it could stay and lodge no longer in the body of the Lord of life but behoved to be gone and leave the Prince of life to fall that he could not stand on his own feet was not bodily strength discontented that sweet Iesus complained Psal. 22.15 My strength is dryed up like a Pot-shard ver 17. I may tell all my bones Would not joy and beauty take it ill that sweet Iesus was a sad Saviour and his face foule with weeping and his faire countenance that was like Lebanon all marred and our lovely Redeemer was put to his knees to pray with strong cryes and teares Esai 52.14 Heb. 7.5 If there had been sense and reason in all the Purples Silks Fleeces wooll fine linnins that ever the earth had they would think themselves unhappy that they could not cover the holy body of the Redeemer of men and their Creator when he complained Psal. 22.18 They part my garments among them and cast loâ—s on my Vesture 4. It was to much in regard of our deservings that the Lord of life should discend to a naturall life to be under the â—owly condition of base clay but that this tent of clay that the Lord was to dwell in should be of the finest and most pretious earth that can be would seeme reason it might be said it were fitting for the glory of the God-head united in a personall union with the Man Christ that the body of the Son of God should be above paine weaknesse or the Law of death that it should be more glorious then all the pearelesse and pretious stones of the earth yea then the Sunne in the Firmament yea but Esai 53.2 he hath no forme nor comlinesse and when we shall see him there is no beauty that wee should desire him But this was incomparable condiscension of love that the Lord would take his own death upon him and assume the manhood of sick weak pained sad sighing and dying clay Esai 53.4 Surely he hath born our sicknesses and carryed our sorrowes 5. If there be any that ever tasted the sweet of life it being the most noble and desirable of created beings if it were from a glorious Angel to a poore gnat or a base worm they keep possession of life with all their desire they will part with all things men even with teeth and skin ere they quit their life Iob 2.4 The more excellent life is they struggle the more to keep it a young man will doe more then an old man for it and the old man who
haâ— but a chip of life the dregs of it or the hundreth part of an hand-breath the twentieth part of an inch yet holds it so long as there is so much as the fourth part of a dram of naturall vigorin him Now Christ had cause to love his life as any man else It was about the flower of his age the thirty three yeare of this life and it must be a noble life that dwelt personally with the God-head yet when he was called to a treaty for rendering his life hee gave it not up but upon princely and honourable quarters even that he should see his seed have a noble prize and a ransomed spouse a faire crown a rich Kingdome to mysticall Christ but hee parted with his noble and glorious life deliberatly intentionally most willingly Ioh. 10.18 there was more will more love in Christ dying then in the dying of all men from the creation to the last judgement O how he thirsted and longed to pay that Ransome he had it by him to give it out on demand he did not first die and bow his head but he first bowed his head and beckened with his hand and called upon death and then rendred his Spirit 6. O what a wonder this rose of life on the Crosse withereth in his full beauty the Sun of life would shine no more on it The prime delight of the Sons of men the second Adam from Heaven fades and life can breath no more and beauty shine no more and greenâ—sse blossome no more and when most lowly and low cloathed with a curse most lovely most Lordly and Princely because in the act of Redeeming 7. Christs death must come under a three-fold notion 1. At a torment inflicted by Gods enemies 2. As a punishment inflicted of God or sinne as a Ransome paâ—â— to justice 3. As the crown and â—nd of Christs journey In the first notion Christs death as comming from wicked men wanted three ingredients that all the wicked world and Hell could not give it 1. All the world cannot adde a curse to the death of any man God only is the Master and Lord of cursing and blessing God cast this in from heaven of his own for 2 Cor. 5.21 God made him sinne Esai 53.6 Iehovah the Lord laid on him the iniquities of us all Who said that Cursed be every one that abideth not in all that is written in the Law to doe it Gal. 3.10.13 Deut. 21.23 Deut. 27.26 the only Law-giver who can dispense curses he made Christs death a curse One death has not a curse more then another and Christs death of the crosse had not a Ceremoniall curse only in it for that was common to the deaths of all that hangeth on a tree Deut. 21.23 But the curse of the Morall Law which is upon the sinner Deut. 27.26 Gal. 3.10 13. was laid upon Christ and this is heavier then ten millions of deaths of the crosse O how many thousands and what millions of talents weight of gall vengeance did the Lord from heaven adde to the cup of Christ 2. Because Christ was made sin he behoved to be made the sinner and from Christs person his death had the sweet perfume of infinite merit a sweet smel of a savor of rest to God above all sacrifices and offerings that ever were offered to God infinitnesse of merit this Christ gave to his own death 3. The Lord gave it a third ingredient that it had acceptation even in point of Law and Iustice which no man could give to feele a smell of everlasting love peace reconciliation in bloud is the sure mercies of David O but it was white bloud to God crying bloud or rather singing blood that sings the sweet Gospel-song Abels blood cryed a song of vengeance ye are come to the bloud of sprinkling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sounds better things then the bloud of Abel Heb. 12.24 In the second notion that Christ came under the Law of dying for it is appointed for all men to die speaks much love To come to sleep which is deaths brother to come under paine weaknesse bleeding that are the neare bloud-friends of death is great love expression But to die the lowest and the saddest and sowrest of bodily infirmities and then for other mens faults it sets out the love of God In this respect Christ dying was a Ransome for justice there be foure of the sadest things in a ransome that are here 1. To give person for person is the hardest bargain by the Law of Nations they are meeker warres where moneys and gold may buy a captive God in this bargain could send captives away for neither silver nor gold nor any corruptible thing 1 Pet. 1.18 A gift a reward will not bow justice Rubies Saphires let ten earths be turned into gold of Ophir they cannot buy the offended Law of God therefore it must be man for man person for person or nothing a man is more pretious then gold 2. If you must have man for man then let proportion of common justice be kept a souldier for a souldier a servant for a servant a free-man for a free-man a master for a master yee cannot demand a King to ransome a servant Yea saith justice but I will they are but men and slaves and servants of sinne their Father Adam was indeed a King but by Law he is fallen from the crown and all his children are traytors and born servants therefore justice would have no lesse ransome then one of the Kings line one of the bloud royall and more the only heir of the crown of heaven and earth the King of Kings and the Lord of Lords he is more then an over-ransome and over-summe this is hard but infinite wisdome cannot be against justice but it was the strictest justice that ever was the Kings Sonne for the Traytors sonne the Prince for the Slave the Lord of Lords for the poor câ—ay-subject 3. But the ransome King must have honourable conditions like himself if he must be a captive let him have some freedome befitting his birth and condition now because this bargain was to be stretched out to the utmost line and border of strict justice as also it wanted not deepest mercy shining in glorious rayes through justice therefore the King standing a ransome was as farre below his place as a servant is below a King Phil. 2.6 7. You have the lowest and the highest steps who being in the forme of God thought it not robbery to be equall with God but made himselfe of no reputation and took upon him the forme of a servant a King and God made a servant Matth. 20.28 for even the Sonne of man came not to be served but to serve and to give his life a ransome for many See here the Sonne of God a ransome in his own person and the lowest of ransomes a servant farre below a King 4. It is not universall in these persons that
are given to ransome others but poor soules if they be turned in servants their life should be spared but Christ was such a ransome as must lay down his life for the captives Matth. 20.28 No ransome can come lower then a man and an innocent mans death If the captive be wounded and sickly the man that goes a ramsome for him by no Law should be sickly and wounded also 1. It is not ordinary that he that stands as a ransome for captives should take their naturall infirmities their body sighes sadnesse sorrow wants and be like them in all things but Christ was like us in all things except sin 2. And what greater hardship can you put on a ransome captive then death all these Christ did â—ndergoe for us The third and last consideration of Christs death is as it was the end of Christs journey and all his labours in the flesh and this I desire to be considered in these repects 1. As death is Christs last enemy 2. In the concomitants of it 1. As in his triumph of victory 2. His welcome to his Father 1. As death was Christs last enemy dying was to him as to man the last day and moment of his week when he entered into his Sabbath and rest and dyed never to die againe the world and devils chased him into the grave and when he was there hee was in his own land in Paradise in a Kingdome Death was the wearied way-faring-mans home the end of his race and at this place was the fore-runners gold his garland and prize even the glory set before him for the which hee indured the Crosse and despised shame he then sat down it was Christs landing port after his stormy sailing 2. He had no more to do in the merit of redemption in the way of satisfying justice for Christs buriall or lying in the grave was but his mora his lodging all night with death or a continuation of his death when he dyed all was finished the Law of God for satisfaction could crave no more as the last enemy of the body is death 1 Cor. 15.26 so it was the head Christs lasts enemy on earth 3. Heaven was Christs place of refuge his sanctuary and his asylum when Christ was in the other side of death and of time hee was in his castle in his strong Fort enemies can neither besiege him nor take him he cares not now for the worlds feud or for death or the grave Revel 1.18 There was no more law against Christ after his soul was in Paradise the believer has a perfect acquittance of all crosses when he is once in the land of glory 2. There be two considerable concomitants in Christs death 1. His victory 2. His welcome His victory was in his very act of dying that death and the justice of a divine law had their will of Christ and could demand no more of him for all engagements and to answer the bill but death and such a death it was a sort of over-plus and aboundance of ransome to God that death was put to the worse and could in justice never arrest any believer or Saint after Christ. O deaâ—h what wouldst thou have more Or what canst thou demand in law 2. Christ and all his lâ—gally were crucified and dyed and Christ and all his were not destroyed under death but Christ lived and all his with him Ioh. 14.19 when two strong enemies doe conflict and put out their strength one against another to the full and the one lives in his full strength the other must be foiled Christ after death lived and can die no more and is strong and omnipotent now death did all it could against Christ in that he dyed then he must be the Victor and death the vanquished party death was Christs Land-port his shoar after sad Sea-sailing his last stage in which he posted to glory and he came into Paradise and his Fathers Kingdome in a sweat of bloud and the Crosse accompanied him in over the threshold of the gates of heaven so he was welcommed he and all his feed who then were legally in him as one who had acquitted himselfe bravely and honourably in the businesse that most highly concerned the Lord and the glory of all his blessed attributes mercy justice grace wisdome power soveraignty c. There was a most joyfull acclamation in heaven a welcome and embracing and a hand-shaking as we say 1. Between the Father and the Sonne and this is a sweet mediâ—ation Dan. 7.13 I saw in the night visions and behold one like the Sonne of man came with the clouds of heaven and came to the Ancient of dayes and they brought him neare before him ver 14. And there was given him dominion and glory and a Kingdome that all People and Nations and Languages should serve him Now who be these that brought Christ to the Father when he ascended who but thâ— holy Angels his ministering Spirits or servants they attend his ascension to heaven as the Estates of a King wait on and convey the Prince and Heire of a Crown in his Coronation day Heb. 1.6 14. the Disciples Act. 1.10 See two men in white apparell at his ascension goe up to heaven sure there must have been a hoast of them as there were at his birth and shall be at his second comming and its little enough that the Peeres of Heaven such a glorious Parliament of the High House beare the taile of his Robe Royall and attend to welcome to heaven their Lord Creator and their head Christ by whom they stand in Court they are the servants of the Bridgroome it was much joy to them when Christ returned a triumphing Lord to heaven having done all gloriously and compleatly The Father after his death made him a great Prince and gave him a name above all names and set him at the right hand of the Majesty of God 2. And if the Lord shall say to sinfull men Well done good servant enter into the joy of thy Lord Farre more being infinitely satisfied with the travels and service of his Sonne he must say Well done well suffered O Son of my love enter into the joy of thy Fathers soul For the Fathers soule ever delighted in him Esa. 42.1 3. And to see the Father embrace his Sonne in his armes after the battels and put the Crown on his Head and set him down at his right hand and exalt him as an eternall Prince for evermore and accept all his labours and his faithfull and most successefull acquitting of himselfe in all his offices as Redeemer King Priest and Prophet must be a joyfull sight Vse 1. No Believer take it ill to die death sips at every bloud noble or low and would but drink the bloud of this celebrious and eminent Prince of the Kings of the earth 1. For besides that God has stinted our moneths and the ship cannot passe farther then the length of the cable here is the matter Christ
for imputed sinne behoved to bleed to death 2. Only Enoch and Elias were reprieved by the prerogative of free-grace we are by birth and sinne but some ounces or pieces and fragments of death and its appointed for all men to die there is more reason we should die then the Lord of life for life was essentiall to the Prince of life but life is a stranger to us man is but man but a handfull of hot dust a clay-vessell tunned up with the breathing of warme wind that smoaks in and out at his nostrils for a inch of flietting away time And sinne addes wings to the wheels of his life and layes a Law of death on man and if Christ had not come into this clay city he had been under no law of death he dies for us then we should â—arre rather have died pâ—opter quod unumquodque tale c. Now because your Redeemer laid his skin to death and was willing to kisse death believers are to esteeme of death as the crosse that Christ went through love the winding sheet and the coffin the better that they were the sleep-bed and night-clothes that your Saviour sleeped in 3. And Christ had the more cause to be willing to die that he was little beholden to this life it looked ever with a frowning face on Christ 1. The first morning salutation of this life when Christ was new born it boasted and threatned Christ with the cutting of his throat in the cradle and banishment out of his own land to Egypt 2. He had good hap all his life to sufferings hee had ever the winde on his faire face and the smoak blowing on his eyes as if his whole day had been a feast of teares and sorrow yea life and the sad and glowing crosse parted both together with Christ as if the world had sworn never to lend the Son of God one smile or one glimpse of a glad houre 3. Christ thought himselfe well away and out of the gate as he fore-telleth when the people mourned for his death Luk. 23. ver 28 29 30 31. before the destruction that came on the City of Ierusalem that killed many of the Lord of the wine-yards servants and at last killed the righteous heir 4. You may remember Christ message that he sent to Herod Luk. 13.32 I doe â—uers to day and to morrow and the third day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be perfected Heb. 2.12 It became him from whom are all things and by whom are all things in bringing many sons to glory to make the captain of their salvâ—tion perfect through sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death made Christ perfect for the Loâ—d put the faire crown of Redemption on Christs head with a very black hand it was a black boat-man that carried our Prince Iesus over the water to Paradise but sweet Iesus would have it his perfection his crown his glory to be swallowed up in deaths womb for us It s considerable that death perfecteth the head 1. As a Priest he had been an unperfect sacrifice if he had not dyed and being offered dead to God Christs dead corps had an infinitely sweet smell in the nostrils of a just God never sacrifice never burnt offering like this which perfected all 2. He had not been a perfect King and Conqueror had he not persued the enemy to his own land and made the enemies land the seat of warre and triumphed dead upon the crosse 3. He had not beene a perfect Redeemer had he not dyed and paid life for life no satisfaction without death no remission of sinnes without blood Heb. 10. but it was the heart-blood and blood with the life that was shed to God Now these same befall the dying Saints 1. While the Saints are here they are from home and not at their Fathers fire-side and this world their Step-Mother looks ever asquint on them Ioh. 16.33 And the crosse gets a charge from God concerning a Saint wâ—it on him as his keeper while he die leave him not the crosse follows the house of Christ and all the children of the house it s kindly to all the second Adams seed it is an in-come by year that followes the stock every childe may in his suffering say my father the Prince of ages even the head of the house my brother Iesus and all our kine were sufferers the sad crosse runs in a blood to us Psal. 34.19 Matth. 19.24 This is not our home I would I were ashoare and at home in my Fathers house 2. The Lord takes the righteous away from the ill to come Esai 57. When Christ was taken away vengeance came to the full on the lewes when he was in heaven Christs followers that die out-runne many Crosses as we see a man upon his life chased by his enemies gets into a strong house and with speed of foot wins his life sad dayes persue the Saints and they escape to their Castle before the affliction can reach or overtake there be some cruces posthume late-borne crosses calamities and ill dayes that come on the posterity of the godly the Lord closeth their eyes that they never see them The grave is a house the Devill and the World and affâ—ictions cannot besiege sure when a Saint is in heaven he is beyond Doomesday death and teares he defies the malignants of this world then and the warres and bloud that his own brethren can raise against him 3. What shall we say that as Christ thought himselfe maimed and he wanted a piece or an arm or legge of a Saviour and a perfect Redeemer till he dyed and then when hee dyed he was perfected indeed our redemption had been lame and unperfect had not Christ dyed and his escape through death and the land of darknesse the grave to his Fathers old crown that hee had with him befere the world was was a perfecting of Christ 1. So dying to a Saint is the Sun rising the morning birth-day of eternity the opening of the prisoners doore the Coronation-day the marriage-night 2. He is ever a lame man he wants incomparably his best halfe so long as he wants Christ in a fruition of glory all the travelling and way-fairing men in their journey toward heaven are but sick men for sicknesse is but a lamenesse of life a want of so many degrees as make up a perfâ—ct life because good health is but the flowre and perfection of life and the only perfect life Col. 3. ver 3.4 is the life of glory then all the Saints yet wanting the life of heaven must be crazie weak groaning men not healthy in a spirituall consideration while they be in heaven 3. When a Saint dies he but takes an essay of the garment and robe of glory though death make it seem strait and pinching and enters in the joy of his Lord Rev. 14.13 There is both Word and Writ and from a land where there can bee no lies from heaven blessed are the dead
sure thiâ— must be a sadder death then if Christ had dyed but for tenne men it is true it was an infinite paine in regard of the one infinite person that did beare our iniquitiâ—s yea and so subjectivè it was an infinite love with which in election and free redemption Christ followed all the Elect of God withall but terminative as his love is bounded on sundry persons Paul speaks of it as if there had been not one man loved but himselfe Gal. 3.20 Christ loved me and gave himselfe for me Though the Lord Iesus passed in one bill the election and redemption of all the family of the first born yet every soule has a white stone and a new name that no other elect man knowes but he himselfe as every flower every rose every medow and severall garden has its severall rayes beames and comfort and vigor of hear from the Sunne yet all these rayes and beames are but one in the Sunnes body so though Christ dyed but on death for all the Elect yet in the hight of paine it was many deâ—ths to him 3. Againe consider how much of life Christ had the removing of it by violence must be so much the more painfull life naturall had in Christ a sweet and peaceable dwelling the possession of life was with excellent delighâ—s like a tree growing on the bank of a sweet river of oyl wine and honey it was planted beside the glorious Godhead persâ—nally and had sweet company and that made it pleasant the more beautifull pleasant and green the flower of lesse was the more violence and paine it was to hew down this delitious tree of life and to cut him out of the land of the living it had not been so much to cut down a thistle or a thorn tree or to take away the life of a common man whose life is not priviledged with grace and the grace of a personall union with God yea the destroying of the life of an Angel could never have been such violence And then its considerable that Christ was not suffered to goe to the grave without bloud and that his skine his winding sheet were bespotted with bloud Christ paid not this sum quickly as many die its true there was more will and love infinitely in his blood then violence and paine every streame of bloud flowing in a channell of love and it s also sure the soule and the Godhead were not separated but the pretious life of Christ was expelled and that by a bloudy death out of a sweet Paradise and death was a rough sad and thorny journey to Christ weapons of Iron on hands and feet came against the Lord to fetch the soule out of the body 2. Shame The second character engraven on Christs death was shame and reproach in which consider 1. How shame could be on Christ dying 2. What shâ—me was on him 3. How it stood with his honour as King 1. Shame is taken either fundamentally in the cause or formally sinne and sinne acted by men against the Law of God is the only foundation of shame when the people fell in idolatry Exod. 32.25 Aaron made the people naked to their shame so when Tamar disswads her brother from incest 2 Sam. 13.13 she saith and I whether shall I cause my shame to goe and as for thâ—e thou shall be as one of the fooles of Israel Shame and sinne are of one blood for sinning is a shamefull reproaching of the creaâ—ure and thus Christ was no more capable of shame nor of sin for he had done no violence neither was there any guile in his mouth Christ-man came out of the wombe cloathed with a precious white Robe of innocency and abundance of grace hee never contracted one black spot on that faire Robe of the highest image of God from the wombe to the grave and so there was no shame but fundamentally glory in Christ all his life but there is shame formally in sinne and that 1. Which we call thinking of shame or being ashamed actively 2. In bearing of shame passively In the former consideration because sinne is a shamefull thing in selfe Ier. 11.13 Ye set up Altars to that shamefull thing even Altars to burn incense to Baal there is an internall blushing and shame rising from sinne when the sinner if the conscience through a habite of sinne be not turned brazen and hard thinks ill of sinne and esteemes it sâ—lf base in doing ill Rom. 6.21 What fruit had yee then of these things whereof yee are now ashamed Adam and Eve were not ashamed before they sinned now Christ man had this ingenuity which Heathens called halfe a vertue shamefastnesse or a power to think ill of sinne Christ of himselfe though he could not sinne as Adam had a power before the fall to pitty and commiserate the sick and miserable though there was no formall object for that power afore men sinned could think it of sinne Christ I say thought ill of sinne and esteemed the creature base in sinning Heathens said vertue was of a red blushing colour and the Scripture condems the shamelesnesse of sinners that are not abased themselves for sinne and cannot bee ashamed so the Lord burthens his people with this Ier. 3.3 And thou hadst a whores forehead thou refusedst to ashamed Heb. to blush Esai 3.9 The shew of their countenance that cannot blush at sinne doth witnesse against them and they declare their sin as Sodome they hid it not Zeph. 3.5 But the unjust knoweth no shame In this Christ our Lord to come to the second point being our surety though he could not be ashamed of any sinne he did himself for that he never sinned yet being made sinne for us he did did beare the shame of our sinne And so Christ was not free of shame passively as it is a punishment of sinne for it is penall evill of the creature Dan. 12.2 Many that sleep in the dust shall awake some to shame and everlasting contempt Ezech. 32.24 Elam and all her multitude are slaine they have born their shame with them that goe down to the pit That which is penall in shame the Lord Iesus did beare he saith of himselfe Esai 50.6 I gave my back to the smiters and my cheeks to them that plucked off the haire I hid not my face from shame and spiting Heb. 12.2 Hee endured the crosse despising the shame in these respects he did beare our shame 1. That hee being the Lord of glory and thought it no robbery to bee equall with the father hee abased himselfe to come so low as to be a man and the lowest of men a servant Phil. 2.6 7 8. Matth. 20.28 Esai 49.7 Thus saith the Lord the Redeemer of Israel and his holy One to him whom man dispiseth Hebr. to one dispised in soule a contemned soule abhorred by the nation to a servant of Lords 2. All the tokens of reproach and shame was on his suffering As 1. In gestures
the puting a crown of thornes on his head and a Reed for a Scepter in his hand to scorne his Kingly power saluting him with mocking and bowing the knee to him 2. In words saying Haile King of the Iewes a scorning his Propheticall dignity in blind-folding him and covering his face and saying Prophecy who is he that smot thee and to deride his Prieâ—â—hood they put a Roab on him and when he is on the Crosse and offering himself as our Priest in a sacrifice to God all that passed by wagged their head and shot out the lip saying he trusted in God let God save him then the spitting on his face in the Law was great shame Deut. 25.9 the wife of the brother that would not build his brothers house did spit on his face so Iob complaines chap. 30.10 that the children of fooles and base men abhorred him and spared not to spit on his face O but there is now much glory and beauty of glory on that face it s more glorious then the Sunne 3. His death had a speciall note of shame the death of a robber and an ill doer so it is called Christs reproach Heb. 13.13 Let us goe forth therefore unto him without the Camp bearing his reproach or bearing his crosse which was a reproachfull thing for it is a clear allusion to the manner of Christs going out of the City of Ierusalem to Mount Calvary bearing his own Crosse it was a reproachfull thing to see the Lord of glory beare shame on his back and to behold Iesus going through the City out at the Ports of Ierusalem with a shamefull Crosse between his shoulders and all the children and boyes and base ones of the City wondering at him and crying hue after him O woe to Ierusalem when they shut Christ out at their Poâ—ts and will lodge him no longer and wo to them that put that shame on him as to lay the reproachfull and cursed Crosse on his back and no man would beare it for him And the suffering of Christ Heb. 11.26 is called the reproach and the shame of Christ Psal. 22.7 But I am a worme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man of note the reproach the manifest or published shame or reproach of Adam of fraile men the contempt of the people the publick disgrace or neglect of the people Now the third particular is how could it consist with the glory of Christ as King to be shamed It is I must confesse a strange expression the Son of God shamed yet its Scripture expression Heb. 12.2 Esai 50.7 But such a shame as they could put on Christ may well stand with the personall union For 1. Shame as arising from the ill conscience oâ— sinne they could not put on Christ Ier. 2.26 As the Thiefe is ashamed when hee is found so is the house of Israel ashamed They could not catch Christ in any sinne and so though they shamed him he was not shamed nor could he hide his face for confusion 2. Shame is a breaking of the hope and confidence of these who look for great things as 2 Chron. 32.21 The Lord sent an Angel which cut off all the mighty men of valour and the Leaders and Captaines in the Camp of the King of Assyria So he returned with shame of face to his own land and Esa. 30. Ye trust saith the Lord in the shadow of Egypt ver 3. Therefore shall the strength of Pharoah be your shame ver 5. They are all ashamed of a people that could not profit tâ—em nor be a help nor profit but a shame and also a reproach now thus the confidence that Christ had in God could not be broken God could not faile Christ his hope was ever green before the Sunne he said it and it was true Esa. 50.7 Christs faith and boldnesse in his father was as hard as flint for the Lord God will help mee therefore shall I not bee confounded therâ—fore have I set my face as flint and I know that I shall not bee ashamed 3. But it is cleare in pulling off his garments and scourging him so they shamed him as Ier. 13.26 Therefore will I discover thy skirts on thy face that thy shame may appear they brought Iesus bound as if he had been a common Thiefe to Pilate Matth. 26.2 And in regard of this Esay prophecied 53.3 He was dispised and rejected of men the text will beare Christ was no body and we hid as it were our faces from him they put so much disgrace and shame on blessed Iesus he was so basely â—andled that we blushed and were ashamed to look upon him all his friends thought shame of him 1. But this was but the lying estimation of unbelieving men who could not see his glory but the repenting Thiefe when they render him most shamefull and abased by faith saw him a King who had the keyes of Paradise at his girdle when he prayed Lord remember me when thou commest to thy Kingdome and he was most un-King-like at that time and he had as much shame on him as he was able to bear he was branded as the greatest Thiefe of the three dying a Thiefes death going out at the ports of life bleeding pained cursed shamed forsaken despised mocked all his glory was now under the ashes and covered with shame the Sunne seemed to be ashamed to see the Creator of the Sun in so painfull and so shamefull a condition and therefore the Sunne runnes away and hides it selfe and is not able to behold the Lord of glory hanged on a tree the Rocks and Mountaines the stones and faire Temple as if they would burst for sorrow cannot indure so base a condition as the Creator was in now And as if death and the graves were grieved and male content to serve the justice of God for the sinne of man they will lodge their prisoners the dead no longer but the graves are opened 2. Shame is but an opinion and men can bestow their opinion amisse and so did the world on Christ there was glory and fulnesse yea infinite glory in Christ but they saw it not few see the worth fewer can weigh the weight of Christs excellency Mens glory is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meere opinion and often but a lie and it took nothing of reall glory from Christ whatever they esteemed him say that the sense of a man would judge the Sunne no better then a two penny candle this takes nothing from the excellency of the Sunne 3. The Sunne is the Sunne when it hides its beames and rayes of light and heat Christ was the Lord of glory when he drew in all his majesty and caused the Rayes of glory and honour retire and hid themselves under all the shame basenesse and disgrace that men could lay on him a voluntary condiscension of Christ was all here 3. A Curse The third Character engraven on Christs death is the curse of God in which consider 1. What a curse
was on Christ dying 2. How he was a curse and the causes of it To curse in both languages is to pray evill to devote to destruction either in word or deed now the curse that Christ was made 1. Was the Lords pronouncing him a curse 2. The setting of him a part as appointed for wrath and judgement 3. The dishonor done to him the nothinging or dispising of Christ was a part of his curse now in the first of these three we know Deut. 21.23 The Lord pronounceth him accursed that hangeth on a tree Paul in Gal. 3.10.13 applies it to Christ it was a Ceremoniall curse I grant Deut. 21. but had a speciall relation to Christ who was under a reall and morall cuâ—se for such a curse is upon the sinner for Idolatry and the highest breaches of the morall Law Deut. 27. as to sâ—t light by Father and Mother to remove the neighbours land-mark and by fraud or rapine to take his Lands from him such a curse was laid on Christ an higher curse then to be hanged on a tree to be hanged was a note of a temporall curse but except the man dyed in sinne no mark of the eternall displeasure of God but as typicall and relative to Christ for whose sake only this cuâ—se was put on the death of the Crosse it was in equivalency an eternall vengeance and that wrath which all the Elect were for ever to suffer in hell the Apostle saith Gal. 3.10 11 12 13. Such a curse as is due to these that abide not in all that is written in the Law of God to doe it was upon Christ now this was a reall and morall curse because first due to the Gentiles who were not obliged to the Law of Ceremonies and was secondly due to thousands that dyed not on the tree 2. Christ was devoted and set apart in the eternall counsell of God for suffering the punishment of sinne when God first purposed if there be order of first and second in the eternall decrees of God the Lord devoted and set apart this Lamb before the foundation of the world was laid to bee a bloudy sacrifice for sinne He was separated from the flock to be killed and for our sakes he devoted vowed and sanctified himself for that work Christ was of all mankinde separated to be an atonement and an expiation for sinne he was dieted for the race to runne through death and hell hee was fitted to suffer no man so furnished to undergoe the wrath of God as hee 3. As to be accursed comes under the third notion to wit to be dishonouâ—ed so was Christ under a curse Psal. 22.7 no man Esa. 53.3 the last of men the contempt and the refuse of men Act. 4.11 the stone rejected by you builders saith Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Nothinged stone not so much esteemed as an errand murtherer Barrabas and this death of the Crosse now especially in the Christian world is become most base as the buriall of an Asse Ier. 22. was a sign of Gods displeasure so is hanging Nâ—tions having not without Gods providence casten their consent together that it should be the death of the poore and basest of men so Peter as if it had been only of mens chusing Act. 5.30 The God of our Fathers raised up Iesus whom yee slew and hanged on a tree And Act. 2.23 whom by wicked hands ye have crucified and slain hanging on a â—â—ee is more then slaying to kill a man is all yee can doe but to put him to a base death that is cursed both of God and man is farre worse it s more then the woâ—st and that a King lineally discended of Kings and of the blood Royall the Kingly Tribe of Iudah the man on earth that only by birth and law had Title to the Crown of Iudea should be put to so base a death is the worst that wicked men and devils could doe I may adde yet a fourth consideration Gen. 3.17 Alâ— the creatuâ—es are put under the curse of mans sinnes Christ dyed such a death as took the creatures off the cuâ—se and Col. 1.20 Christ having made peace through the blood of his crosse reconciled all things to himself whither they be things in earth or things in heaven 2. Now how Christ could be a curse is harder there is a thing intrinsecally and fundamentally cursed and there is a thing extrinsecally and effectively cursed none but he that sinneth is intrinsecally and fundamentally cursed for in this regard its a personall evâ—ll Christ was not intrinsecally abhominable hatefull and an execrable thing to God Objâ—ct But if Christ suffered all that we was to suffer for our sinnes then as God must in â—ustice abhorre and hate with a hatred of abhomination the sinner and the sinner is such an one as God must let out his displeasure against him so must God hate and abhorre his person therefore Gods displeasure not only persued Christ by way of punishment that extrinsecally he was cursed but also the Lord in justice behoved to hate and abhoâ—re the person of the Son of God with the hatred of abhomination that he intrinsecally should be a curse as well as the sinner in whose person he stands Ans. Christ the surety behoved to suffer all and every punishment due to the Elect either in the same kinde and coyne as death or in the equivalency and in as good for there were some punishments that may be well changed the one in the other as death naturall or by violence was changed in the death of the crosse we have no ground to think if Christ had never come to die for us that the death of all mankinde must have been the death of the crosse so Gods hating and abominating the sinner must bee and was changed in Gods forsaking of Christ when he complained My God my God c. in regard this was all as penall and sad to Christ as the other to wit to be abominated and hated in our persons as cursed of God not to say that it was not congruous to the condition of him who is the Son of the eternall God by nature and by an unspeakable generation to be in his person abominated and abhorred of God as a man intrinsecally cursed as the sinner who sinneth in person is and not to adde also which may be said the kinde of punishment this not this is arbitrary to the Law-giver now the Apostle saith not Christ was cursed but Gal. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was made a curse for us extrinsecally a curse as 2 Cor. 5.21 God made him sinne for us that is what was penall in the curse and sinne and whatever was congruous and sutable to his holy person that the Lord Iesus came under sure as Christ took on him our nature so he changed persons and names with us legally he was made the sinner and the sinner made the Sonne there was reciprocation of imputation here Christ was you legally
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
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
God Refuted The omnipotency of Christ in drawing sinners Did Ruiz to de provid predefinitionibus per totum The Vaga necessitâ—s the confused indefinite morall necessity of late devised by Jesuites is not sufficient to conversion The Lord removeth resisting power Gods promise and covenant leadeth to draw iresistibly Conditionall promisâ—s of conversion cannot help Arminians here The immutability of the Covenant of Grace a strong argument for invincible drâ—wing of a sinner The covenant between the Father and the Sonne in making good the articles of the treaty must depend on our free will if Christ draw not sinners inviâ—cibly Articles of the covenant between the Father and the Son diversly proposed Virg. Et penitus toto divisos orbe Britannos How strongly and with what a sweet necâ—ssity Christ draweth us Vse 2. We are hardly drawne Crispe vol. â— Serm. 4 pag. 110.111 Antinomians reject the narrow way that leadâ— to life their exposition of Maâ—h 7.14 rejected as false and fleshly (a) Vol. 1. Ibid. pag. 89. (b) Serm. 1. pag. â—2 Antinomians reject all sanctification c Ser. 1. p. 18. d Crisp. vol. 1 Ser. 1. p. 21â— It was the old error of the Libertines of Antonius Poâ—quius Priest as Calvine saith Iâ—struct ad Libertinos cap 23. in opuscu pag. 460. so Pocquius existimabam me aliquid intelligere nec quicquam intelligo deus enim intellectus meus est virtus mea salus mea Calvâ—ne answers excellently Homo quidem fidelis se nihil ex seipso intelligere ceaset sed an propteria debet â—â—culos câ—anâ—dere ne quid intueatur ut vult iste insanus A man saith Calvine in Christ judgeth that he understandeth nothing of himselfe and so that he can neither pray nor beleeve without the Spirit but shall he therefore close his eyes that hee may understand nothing at all as this phrantick man imagines How we are saved in this life Henry Nicholas of low Germany taught the same doctrine a hundred yeares agoe Cha. 1. Sent. 9 For behold in this present day is the glorious comming of the Lord Jesus Christ with the many thousands of his Saints he commeth manifested which hath set himselfe now upon the seat of his Majestie for to judge in this same day which the Lord hath ordained the whole world with equity and Chap. 35. Sent. 8. Behold in this present day is this Scripture fulfilled Esai 26. Dan. 12 4. Esdras 7. 1 Thess. 4. Matth. 24. and 25. Luke 17. Acts 1. Matth. 24. Revel 14. according to the testimony of the Scripture the raising up and resurrection of the Lords dead commeth also to passe presently in this same day through the appearing of the comming of of Christ in his Majestie c. So this man denyeth any life to come or any Resurrection to which way Antinomians encline (a) Calvinus in opuse in instruc advers libertinos Cap. 23. p. 460 461 and cap. 22. p. 458 459 Pocquiuâ— in libello Scriptum est non tendes ad malum cavens ne adulteres in verbo id est in litera Scripturae ficut multi non justificati saciunt Talis â—go fui sed omnia remissa sunt Nam scriptum est abstinete vos ab adulteratione ut possitis vas vestrum in sanctificatione honore possidere cum simus mortui legi per corpus Christi ut alterâ—is simus qui suscitatus est ex mortuis ut fructisicemus â—Deo viventi non â—giturestis in came Quaere reâ—eâ—quamus veterem Adamum id est arimam nostram viventem veniamus ad â—em majorem id est ad Spiritum dictum enim suit Adâ— quod iâ—orâ—â—â—tur revera mortuus est nunc vivisicati sumus cum secâ—ndo Adam qui est Christus non â—ernendo amâ—lius peccatum quia est morioum (b) Hen Nicol cap. 34. Christ hath annointed me with his Godly being he hath Godded me (c) Rise reign error 11. (d) Er. 7. (e) Er. 8. Pocquius 16. apud Calv. in opus 463. Obdormivit Christus in cruce suit apertum latus ut cesta repertretur que est semina Ecclesia dicta unio personalis totius naturae humanae fieri omnes in unâ— membro cujus Christus est caput (f) Pocquius 16. pag. 461. Scriptum est omnia munda mundis qui autem fide purificatus est totus gratus Deo Calvinus ibid. Putidus este hanc sententiam eò applicat ut latroâ—mia scortationes homicidia pro mundis sanctâ—s rehus habeantur (g) Rise reign ruine the body of the Story p. 59 60 62. * Divers Antinomians deny the life to come and the Resurrection of the dead as did Hymeneus and Phyletus Free will free in being drawn to Christ. Arminian indifferency of will loosed from all predetermination of God blasphemous Gods decree giveth a shall be or a shall not be to all things possible Zeph. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ante parere decretum God the fâ—rst efficient and last finall cause of all beings and acts of free will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Remonstrants at the â—ynod of Dort with shame denied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the Text an easie way of â—lâ—diâ—g Scripture The generaâ—l universaâ—l and indifferent concurrence and influence of God with second causes devised by Jesuites and Arminians a dreame Indifferency of free will loosed from the dâ—minion of providence â—nthroâ—es fortune and contingency in Gods roome How God determines free-will and forceth it not Two sorts of determinations of wiâ—l It s our happinesse that free will be not the 〈◊〉 of our heaven With drawing 〈◊〉 and also a baâ—e 〈◊〉 The 〈…〉 Thâ— reasâ—â— of the Apostle word and of the Prophet Habba â—â—'s c. â— given We are to await Christs work of conversion How to deale with any that are troubled for non-conversion It s no Gospel-truth that God loves no man lesse for sin or more for inherent righteousnesse Christs graâ—e in 〈…〉 in 〈…〉 Riches or grâ—ce Overflowings of grace Thankefulnesâ— for grace required The vertues in Christ sitting him to draw sinners How the ouâ—iâ—g of Gods 〈…〉 in the Sonne Christ man in a lovely posture of drawing sinners Behold Christs 〈◊〉 Divisions and wars â—t from congregating Christ. Whiâ—e civility dangerous The revelation of Christs drawing lovelinesse and the fuâ—nesse thereof The revelation of Christs drawing lovelinesse from Christ onely and two acts thereof Bright Star c. 5. p. 38. The compleatnesse of Christs loveâ—inesse Bright Star c 4. p 30. Tâ—wn Assâ—â—tion of Grace p. 76 77 7â— Theolog Germ c. 8. p. 16. Perfection 〈◊〉 attaineâ—ble in this life What perfection of 〈◊〉 is in Châ—ist in the life comâ— The Scriâ—turs â—nd ordinances are the meanes of attaining the â—ulâ—esse of Câ—â—â—st 〈…〉 in this life Familists place their perfect oneâ— above all use of Ordinances The active passive annihilation of Familâ—sts To desist from Monkish contemplation to returne to a practicall life to Familists is
that die in the Lord that they may rest from their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the travellers may over-rest or exceedingly breath and refresh or comfort themselves after much toyle and sweating in the way therefore is death 2 Tim. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unfolding of the net or of the tent that the man may goe out or a taking up the burthen and laying it down in another Inne or a loosing the cabels of ships to saile or an untying of cords of a tabernacle to goe to a choycer place Vse 2. From Christs dying we learn to die to sinne and live to him that dyed for us 1 Pet. 2.24 Rom. 6.2 6. 2 Cor. 5.15 Mortification to this goodly and God-like Idoll the World is a speciall lesson of the death of Christ Gal. 6.14 It is a great distance and many miles about and off the roade-way to heaven to goe through such a thorny thick and bushy-wood of honours riches pleasures wordly it s a shorter and easier way to stand at a distance from the silken and golden creature and despise the fairest created excellencies that fill both sides of the Sun Antinomians would have us rest satisfied with a morall mortification in the brim of the imagination to believe that Christ dying mortified sinne and the body thereof on the Crosse and there is an end and that wee are obliged by no command no precept no law to a personall mortifying of our lusts to walk in new obedience and that all that we doe is arbitrary and free to us comming on us by the immediate Spirits impulsion for Christ works in the Regenerate as in these that are dead not as in these that are alive and that after conversion we are altogether dead to spirituall acts say they contrary to 1 Cor. 15.10 Phil. 2.13 Rom. 6.11 Gal. 2.20 1 Pet. 2.5.24 And that it is the efficacy of Christs death to kill all activity in his members that he might act all in all Yea and that there is not any command in the Gospel all is but promises Christ is obliged to doe all in us and if he suffer us to sin let him see to his own honour Yea to act by vertue of or in obedience to a command is a Law-way and we have nothing to doe with the Law But the Gospel teacheth us a reall and personall mortification and that we are to be holy as he is holy perfect as he is perfect that is a new-covenant command Gen. 17.1 That we should walk before him and be perfect that we should walk after the Lord Deut. 13.4 walk in all his wayes Deut. 5.33 take diligent heed to walk in his way Iosh. 22.5 Psal. 119.93 Prov. 2.7.20 Isa. 2.3 walk in the steps of that faith of our Father Abraham Rom. 4.12 according to this rule of the Gospel Gal. 6.16 and worthy of the vocation Eph. 4.1 worthy of the Lord Col. 1.10 in light 1 â—oh 1.7 even as he walked 1 Ioh. 2.6 after his commandements 2 Ioh. 6. honestly as in the day Rom. 13.13 in love Ephes. 5.2 as children of the light v. 8. as we have received Christ Col. 2.6 in wisdome ver 4.5 as wise men Ephes. 5.15 And the Gospel forbids and condemns walking as the Gentiles doe in the vanity of the minde having the understanding darkned being alienated from the life of God but observe by Antinomians fleshly doctrine no Gospel command under paine of eternall death bee it a command of believing in him that justifieth the sinner or of holy walking as a fruit and witnesse of our faith and justification obligeth these that are in Christ as if in regard of any Scripturall command of law or Gospel we might live as we list and follow the inspiration and leading of a lawlesse spirit separated from all word either Law or Gospel either commanding or conditionally promising or threatning We are not so to live after flesh in lasciviousnesse lusts excesse of wine revellings banquetings and abominable Idolatries 1 Pet. 4.3 not after the flesh 2 Pet. 2.10 Rom. 8.13 If yee live after ths flesh yee shall diâ— There is a Gospel threatning as a promise of life yea the armes colours the badge of Gospel grace is to deny ungodlinesse Tit. 2.11 Not to walk in darknesse nor hate our brother 1 Ioh. 2.8.9 for this is the new commandement and that the Gospel has commandements is cleare Math. 15.3 Ioh. 15.12 Rom. 16.6 Eph. 6.2 1 Tim. 1.1 The holy commandement 2 Pet. 2.21 1 â—oh 3.23 Rev. 22.14 Prov. 2.1 Ioh. 14.21 1 Thes. 4.2 1 Ioh. 2.4 3 2â— And he that keepeth his Commaadements dwels in him and he in him Ioh. 14.15 If ye love me keep my Commandements Math. 5.3 4 5 6 7 8 9.20 21 22 24. Math. 7.1.2 3 c. Vse 3. We have rich consolation from the Article of Christs dying the sinners debts are paid his band and the hand-writting of bloud and eternall vengeance is cancelled and taken out of the way the gates of the pâ—ison broken and the prisoners brought out by the bloud of the everlasting Covenant 1 Pet. 2.24 with his stripes we are healed Esai 53.5 The chastisement of our peaces or treaties of peace as the word beares were upon him and with his stripes we are healed Thâ— word of stripe in either languages is a mark of a wound where blood and humours are neighboured together it leads us to this that the only medicine of sick and dead sinners was that which is sicknesse paine swellings from nailes in hands and feet to Iesus Christ. Christ the Physitians paine was our case his wounds the healing and coverâ—ng of our wounds with his skinne and his death the life of sinners to visit the sick and help him at his bed side with consell and art is favour but its physick of grace not of nature that the Physitian should be the sick man the pained the groaning and dying Patientâ— and lye down in his bed and make his life and blood and medicine to cure our diseases and wounds In a Law-challenge the believer is so freed from eternall wrath that if Satan and conscience say Thou art a sinner and under the curse of the Law he can say its true I am a sinner but I was hanged on a tree and dyed and was made a curse in my head and Law-surety Christ and his payment and suffering is my payment and suffering Vse 4. Sinne is a sad debt the Law is a severe craveâ— 1. It s pastime to a foole to sinne it is no pastime nor sport to Christ to satisfie for sinne 2. There is as much justice and vengeance in the Gospel as in the Law the Gospel-suffering for our sin was as salt and sowre to Christ as the Law vengeance would have been to us The Lord never minded that any should beare sinne either by acting or suffering gratis and at an easie rate 3. Will yee not read bloudy justice persuing sinne on
the blew stripes and scarlet wounds on innocent Iesus back and sides his head and hands and feâ—t will ye young men Eccles. 11.9 laugh and sinne and must Christ weep and shout and cry for paine when he suffers for sinne Sinners yee have merry dayes in your lusts O but it was a dolefull and a wearisome time to Christ to pay for sinne The drunkard sings and drinks when Christ answers his bill he sighes Salomon Eccles. 2. in the dayes of his vanity sought to give himselfe to wine ver 3. to lay hold on folly and ver 10. and what ever his eyes desired he with-held not from them he kept no joy from his heart But Christ had a sad night in the garden O but he had a heavie soul when with teares and strong cryes he prayed when justice squeazeth a sweat of blood out of Christs body and hee looks like sorrow and sadnesse it selfe dying and bâ—eeding and crying My God my God why hast thou forsaken me never mothers sonne after this make a sport of sin or sinne with good will and delight What death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what quality or kinde of death he was to dye The quality and kinde of Christs death is most remarkable for three characters were printed and engraven on the death of the Crosse which Christ dyed 1. Paine 2. Reproach and shame 3. The Curse of God and man The paine in Christs death comes under a twofold consideration 1. Naturally 2. Legally the nature of the death was painefull for death of it self is painfull no man payes that debt with ease and nature smiling and sporting die who will it will cost you of your flesh when Asa dies he cryes ah my feet when David dies he complaines O my cold body the Shunamites child ah my pained head Vzzah Oh my lepâ—ous skin do not pamper nor idolize your body if wicked men have not one band or coard in their death but steal down to the grave in a moment beside deaths knowledge yet they pay deare for it Iob 24.20 The wormes shall feed sweetly on them life is a great pearl But there bee three things besides that made the death of Christ painfull 1. Violence 2. Slownesse of dying 3. Many degrees of life taken from him Violence it is to die of any disease or of paine 1. But when five or six deaths do all start equally at one land-port and at one race and strive which of them shall dispatch the poore man soonest the paine is the more yee know the complaint of our blessed Saviour Psal. 22.16 They pierced my hands and my feet and Ioh. 19.34 one of the souldiers with a spear pierced his side and forthwith came there out bloud and water here by Scripture be five deaths that invade a living man death on every hand and death on every legge and death on his side though this last came a little too late the Souldiers had no law to pierce his side but to make sure work he should be dead by a sort of chance to men which yet sweetly was subservient to the decree of God and the Prophecies Christ was thus served 2. Now a violent death it must be when strong and great nailes did pierce the most nervous parts of his body his hands and his feet one Iron wedge thrust in at his left pape to pierce his heart or to pierce through the temples of the head would quickly have dispatched him 2. As for the slownesse of his death foure leasurely and slow violent deaths to cause him to bleed to death were hard the word saith the bloud is the life of the living creature then look how long his bloud was comming out his life was dropping out as long They say the death of the Crosse will keep a man aliv with his life in on the Crosse above three or foure hourese the man dying and yet cannot die these languishing deaths procuring a cruell favour such as is deaths slow pace and yet quick torment are images of hell where men seek death but cannot finde it because death sleeth from them 2. The lentnesse of death is much when death is divided into foure quarters death at every hand and at every foot makes the paine greater when the weight and trunck of Christs living body lifted up from the earth hangeth upon four paining and tormenting pillars the Lords pierced hands and feet as if death had delighted to hold Christ long at Sea and denyed him the last sad service 3. And Christ had been before dying a terrible death in the garden when he had been seeâ—hed and boyled in a bloud of sweat and two circumstances evidence that the two Theives death was nothing in slownesse of torment comparable to Christs death 1. The sad and direfull Prefaces and preparatories to Christs death as he was in the night before in a soule death in the garden and in a sweat of bloud there trickled out of his body down upon the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were drops great hail-stones of blood frozen or hâ—ardened together as Stephanuâ— thinks through extreame terror he was scourged against all Law and crowned with thornes 2. And so was he weakened in body as he was not able to beare his own crosse it was his own complaint Psal. 22.17 I may tell all my bones what ever the story of passion say how Christ could have been so lean in twenâ—y and foure houres its evident he complaines his â—â—rength was dryed up like a pot-sheard and that death was more painfull to Christ then to these thaâ— dyed the same death yea Christ began to die the night before he was then under violent death of soule and body above the houres that hee was on the Crosse when others are long tormented with paine that paine is rather the fore-runner of death then death for death stayes but a moment in doing that sad service in bringing the soule out but death all this time twenty foure houres was acting upon Christ both the second death the Lords anger and curse being on him and then bodily paine with the curse of the law all this time wrought upon him Some say gall and vinegar were given to men to be crucified to make them lesse sensible of that extream paine And consider his death legally may we not say as Christ in bearing the paines of the second death did suffer that which all the Elect should have sustained in their souls for ever so Christ did bear many millions of bodily deaths it may be a question if Christs suffering for Peter be Christs suffering for David for sure Peters sins and Davids sins together are more then Davids sins alone and if on Christ the Lord laid the iniquity of us all â—sai 53.6 it must be a greater punishment then if the Lord had laid the iniquity oâ— some few one or two upon Christ say that the Elect were three millions of redeâ—med ones as we cannot deâ—ermâ—ne the number