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 ^  Some  cafes  of  foule-trouble  in  weake  bcleevers,  5* 
 grounds  oj^bmiffion  under  theabfenfe  of  Chrift,      3* 
 
 H&T  with^e  flowings  and  hcightnirigs  of  Free  grace,  are  opened.  ^». 
 
 ^£      D  e liver pd in  Sermons  on  the  Evangel  according  to  S.  J  ohn  Chap,     *5fc 
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 ^T  Where  alfo  are  interjected  fome  neceffary  Digreflions^for  ~§fc 
 
 ^t  the  times,  touching  divers  Errors  of  Antinomians,  and  a  fliort  vindi-  ^ 
 
 •3^     cation  of  the  Doctrine  of  Protefiants,  from  the  Armittian  pretended  univerfality      £$> 
 
 aT        of  Chrifts  dying  for  all,and  every  one  of  mankind 5  the  Mof  all  and  fained  — 
 
 ^T  of  reiiftible  converfion  of  finner^,  and  what  faith  is  required  of  all 
 
 i5^  within  the  viable  Church,  for  the  want  whereof,  many 
 
 jjC  are  condemned.  ^ 
 
 ^~ —  -  -  .  W-- ^, ^^ 
 
 IF  By  Samuel    Rutherfurd,  Minifterof  the  Gofpel,  and  d£ 
 
 ^v  and  Profeflbr  of  Divinity  in  the  Univeriity  of  S.  Andrews  in  Scotland,  ~?y? 
 
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 ^g-  Proy.  30.4,  #^  w  6#  7/4^  and  what  is  his  Sonne*  name  if  thou  canft  tell  >  *3& 
 
 ^c  Efai.55.8.  He 'W '04 'taken from  Prifon3and  frwtptdgmeitt,  and  who  (hall  decUrcbh    3T 
 T&  Generation  i  J*jF? 
 
 €  — -—  M 
 
 £g.  L  OH  VON,  3& 
 
 ££•  Frintedjby^.  "D.  for  Andrew  Crook e  at  the  Green-Dragen 
 ^§1  O     in  /^w/.r  Church-yard.    1^47.       $ 
 
 way 
 
I    I 
 
TO   T  HE 
 
 IVDICIO  VS    AND 
 
 Qodty  ^Reader. 
 
 #,  in  this  luxuriant  and  wanton  Age 
 of  proud  and  ranke  wits  •,  any  fliould 
 write  of  this  kind,  and  bee  wanting 
 to  the  exalting  of  the  Plmt  ofnnmn<% 
 theflmre  oflffai,  Jefus  Chrift,  and  to 
 the  dew  of  his  youth,  the  free  grace 
 of  God,  his  heart  may  cenfure  his  pen,  and  he,  who 
 is  greater  then  the  mans  heart,  fhoi  Id  challenge  him. 
 The  weake  and  low  ayme  of  a  (inner,  writing  of  a 
 Saviour,  andfuch  a  Saviour  (hould  be,  that  Faith  and 
 fenfe  may  goe  along  with  tongue  and  pen,  but  how 
 (hort  moft  men  come,  of  reaching  fuchan  end,who 
 cannot  but  confefle  < 
 
 The  minde  may  bee  calmed  a  little  in  this,  that, 
 though  to  fpeake  highly  of  Chrift ,  bee,  in  poorc 
 men,  who  are  fo  low  under,  .and  unequall  to  fo  great 
 a  Province,  a  marring  rather  of  his  dignity,  and  a 
 flattering  ofChrift,then  a  reall  prayfing  of,  or  point- 
 ing him  out  in  all  his  vertucs  and  lovclinc ffe,  in  re- 
 gard that  the  fQuleneffeof  the  breath  of  a  (inner  may 
 blacken  the  beauty  of  fuch  a  wanfeendent  and  in- 
 compaiablc  flowre,thac  Bfdab  a  high,  eminent,  and 
 
 A  z  Cofpel- 
 
To  the  Reader. 
 
 Gofpcl-Prophet  is  at  his  wits  end,  at  a  non-plus,  a 
 {land,  and  giveth  over  the  matter  as  a  high  quefti- 
 on  •,  Who  Jhall  declare  his  generation  ?  And  another, 
 Efihto  8*     what  is  his  name,  and  what  is  his  Sonnes  name ,  if  thou 
 canjl  nll?h\\  that  ever  wrot,lye  down  under  this  load, 
 and  though  many  now  a  dayes  give  out,  they  have  fo 
 much  of  the  Lord-fefus ,  that  they  are  Chrifled and 
 [wallowed  up  in  his  love,  yet  fhouldlthinkitallhappi- 
 neffe,   //  /  could  but  tell  Chrifts  name,  and  were  fo 
 deep  learned  as  to  know  how  they  call  him.  In  truth, 
 in  regard  of  any  comprehenfive  knowledge,  we  but 
 fpeak  and  write  our  gueffings,  our  far-off  and  twy- 
 lightapprehenfionsot  him  5  and,  in  regard  of  com- 
 ming  up  to  the  cleare  vifion  of  a  Gofpel- noon-day 
 light,  as  wee  are  obliged  •,  wee  but  caft  the  blimi 
 mans  club,  and  but  play  (as  children  doe  with  the 
 golden  covering,  and  filken  ribbens  of  an  Arabicke 
 Bible  that  they  cannot  read)  about  the  borders  and 
 \      margent  of  the  knowledg  of  Chrift  <  O  how  rawly  do 
 the  Needle- headed  Scboole-men  writot  Chrift  !  O  how 
 fubtile  and  Eagle-eyed  feeme  they  to  be  in  Speculati- 
 ons !  Grave-deepe,,  or  rather  hell-deep,  touching  his 
 grave-linnens,what  become  of  them,  wHenhee  rofe 
 v  from  the  dead,and  thechefle-nutcullourofhishaire, 
 and  the  wood  of  hisCrofle,  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  <:  rave  <  And  howfarre  from  that. 
 Cant.  8. 6.  Sit  mee as  a  fealeon  thy  hearty  as  afignet  on 
 thine  arme, 
 
 There  be  volumes  written  of  Chrift;  Sermon  up- 
 on Sermon^  and  net  line  upon  line  onely,  but  Bookc 
 upon  Book  ,  and  Tombe  upbn  Tombe.  And  ah ! 
 we.arebucatthc  firft  fide  of  the  fingk  Catechiftne 
 
 of 
 
To  the  Reader. 
 
 of  Chrift,  fpelling  his  firft  elements  5  yea,  Salomon 
 was  but  at.  What  is  his  Name?  I  feare,  too  many  of 
 us  know  neither  name  nor  thing  *  nay,  in  this  lear- 
 ned Age,  when  dntinomiansmit  book  after  book  of 
 Chrift,  I  fhould  fay,  for  all  their  crying,  o  the  Geh 
 ftl-fpirity  the  Gofpel-ftraine  of  Preachings  the  My  fiery  of 
 free  grace y  (which  few  of  them  know)  that  one  ounce* 
 one  grainc  of  the  fpiritualland  pra<5Hcall  knowledge 
 of  Chrift  ismoic  to  bee  valued  then  talent-  weights, 
 yea,  Ship- loads,  or  mountaines  of  the  knowledge  of 
 the  dumbe  Schoole-letter. 
 
 They  fay,  the  Saints  are  perfeft,  and  their  works 
 perfetf,  I  flanderthem  not,  read  MafterTfaw,  M.  Town  afi 
 Eaton^znd  Saltmarfh.   But  how  ignorant  are  they  Qffir''ff}*ce>^ 
 the  Gofpel,  how  ill  read  and  little  vcrfed  in  Chrift?  e«o«ihI«/ 
 Yea,  as  Luther  faid,  Takeaway  finne,  and yee  take  away  comUcDnp. 
 Chnfi  a  Saviour  of  fmnerss  how  little  acquainted  with,  f^C^l 
 and  how  great ftrangers to  their  owneheariS  are  they  m^i.&c.' 
 in  writing  fo.  ThereisafulnefTeUconfcfiTej  and  an  ^ahmalfll 
 aU-fulmffe,  and  allfulveffe  of  God,  Ephef,  3.  i9.  But  ^X' 
 I  much  doubt,  if  this  compleat  all-fulneffe  of  God,  be  Luther**  ^ 
 in  this  fide  of  eternity  •,    fure  it  cannot  ftand  with  ^eVd.D* 
 our  halfe-penny  candle,  nor canit  be  that  in  our  fou!e,^///;2Anv 
 with  the  darkeneffeof  an  in-dwelling  body  offinne,  *«u>n»;»s, 
 fhould  ihine  the  noone-day-vifion  of  glory,  called 
 Theologia  Ueridiana  vtfionis. 
 
 'Tis  true,  Pauls  ravifhment  to  the  third  heavens* 
 zfohns  being  in  the  Spirit,  and  feeing  the  heavens  o- 
 pened,  and  beholding  the  Throne,  and  him  that  fate 
 on  it,  and  the  troupes  cloathed  in  white,  that  have* 
 come  out  of  great  tribulation,  do  cleareiy  evidtnce,$aints 
 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  hrujalem,  and  let  them  fee  3 
 
 A  3  through  \ 
 
Te  the  Render. 
 
 through  that  hole  the  young  morning  glances  of  the 
 day-light  of  glory,  and  a  part  of  the  Throne,  and 
 thehalfe  or  his  face  that  fitson  the  Throne,  and  the 
 glorious  undented  ones  that  ftand  before  the  Throne 
 but  this  fulndfc  doth  not  overflow  to  bnmroe  and 
 banke  ,  the  Vc/fctl  is  in  a  capacity  to  receive  many 
 quarts  and  gallons  more  of  the  new  Wine  of  glory, 
 that  giowes  in  that  new  Land  of  Harmony.    Now 
 jlmtncmians  lay  all  ourperfr&ionon  }  ftificationard 
 Rt  million  of  finnes-,  yet  pardon  of  finnes  (except  in 
 the  fenfe,  which  is  a  graduall  accident  of  pardon,  and 
 not  pardon  it  felfej  is  not  like  the  new  Moone  that 
 receives  fuller,  and  more  light  till  it  bee  full  Moone-, 
 for  Rerrvflion is  as  perfect  and  full  a  frecdome  from 
 the  Law  guilt  and  wrath  to  come,  at  the  fitft  moment 
 of  our  juflification,  as  ever  it  (hall  be,  they  afcrjbe 
 not  our  perfection  in  this  life  to  Sana-ification,which 
 yet  they  mult  doe,  if  finnein  itsnatureand  being  dwel 
 
 not  in  us"  -  /•/•/.      r       u 
 
 And  for  our  ingagement  to  ^efm  Chrifi  ,  for  the 
 price  and  ranfomehe  hath  payed  for  us,  we  have  no- 
 thing to  fay,  but  pay  praifes  to  our  Creditor  CM/?, 
 or  rather  fufpend,  while  we  be  up  before  the  Throne, 
 with  the  millions  of  broken  men,  the.ingagcd  Saints, 
 that  there  wee  may  fing  our  debts  in  an  everlalhng 
 Pfalme,  for  here  wc  $m  but  figh  them  •,  the  booke 
 of  our  in^agements  to  Chrift  is  written  full,  Page 
 and  Margent  within  md  without;  its  a  huge  book  or 
 many  volumes,  and  the  millions  of  Angers  to  whom 
 Chrift  is  head,  CtL  2.10.  owe  their  Redemption 
 from  poffible  finnes,  and  poffible  chaines  of  etcrnall 
 vengeance,   that  their  fellow- Angels  a&oatty  lye 
 under.  Then,  O  what  huge  fummts  are  all  the  inha- 
 bitants of  bea'uen  owing  to  Chrift?  a  ■• 
 
 And 
 
To  the  Readtr. 
 
 And  what  can  J/igels  and  Men  fay,  but  Cbrift  is  the 
 head  of  Principalities  and  Powers,  Col.  2.  10.  Yea,  the 
 Head  over  all  things  to  theChttychy  which  is  his  My,  the 
 fulnejfc  of  him  that  fillet h  all  in  all,  Ephef.  (.22,23. 
 The  Chiefetaine  often  thoufands,  yea,  of  all  the  Lords 
 millions, and  hoafts  in  heaven  andeaith,  Cam.  5.10. 
 When  allthe  created  cxprt  (lions,  and  dainty  flowres 
 of  being,  Heavens ,  Sunne ,  Moone ,  Srarres ,  Seas, 
 Birds,  Fifties,  Trees,  Flowres,  Herbes  that  are  in  the 
 element  of  nature,  or  ifluedout  of  Chrift,  there  bee 
 infinite  poflibilities  of  morerich  beings  in  him,  when 
 out  of  Chrift  doe  ftreame  fuch  rivers  of  full  grace 
 to  AngeUzvA  Men,  and  to  all  Creatures  befide,  that 
 by  participation,  in  their  kinde,  communicate  with 
 them  in  drops  and  bedewings  of  free  goodnefle  5 
 it  being  a  refult  of  courtefie  and  freeneffe  of  Media- 
 tory grace,  that  the  fyfteme  and  body  of  the  Crea- 
 tion; which  for  our  finne  is  condemned  to  perifb, 
 fhould  continue  a~dfubfift  in  being  and  beautie,  Yet 
 6  what  more,  and  infinite  more  of  whole  and  endre 
 Chrift  remaineth  in  him  never  feene  •  nay,  notcom- 
 prehenfible  by  created  capacities  •  and  when  not  one- 
 ly  in  the  Sphere  of  grace,  but  in  that  higheft  Orbe 
 and  Region  of  glory,  luch  hoafts  and  numerous  troups 
 of  glorified  Peeces,  redeemed  Saints,  and  cleft  An- 
 gels that  arc  by  anticipation  ranfoirmcd  iiQm  their 
 contingent  fall  into  finne,  and  poffible  eternity  of 
 vengeance,  doe  ftand  befide  him  as  created  emanati- 
 ons, and  twigs  thatfprang  out  of  Chrift,  there  i  an 
 infinitenefte  invifible  and  incompreher.fible  in  him  •, 
 yea,  yet  when  allthtfe  chips,  created  leavings,  fmail 
 bloftomes,  daughters,  and  births  of  goodnefte  and 
 grace  have  ftreamed  ouc  from  him,  he  is  the  lame  in- 
 finite  Godhead,  and  vvouldJ  and  docii  ouc-ty  re,  and 
 
 weary 
 
To  the  Reader. 
 
 weary  Men  and  Angels  >  and  wharfoevcr  is  poflibleto 
 be  created,  with  the  only  a&  of  wondring,and  furvey- 
 ing  of  fo  capacious  and  boundlefTe  a  Chrift  .  here 
 is  Gofpel-worke  for  all  eternity  to  gioryfied  work- 
 men, Angels  and  Ransomed  Men ,  to  digge  into  this 
 Gold-mine,  toroulethis  foule-delighting  and  preci- 
 ous ftone,  to  behold,  view,  inquire,  and  fearch  into 
 his  excellency.  -And  this  is  the  faciety,  the  top  and 
 prime  of  heavens  glory  and  happine(Te,to  fee,  and  ne- 
 ver out- fee,  to  wonder,  and  never  over- wonder  the 
 vertucs  of  him  that  fits  on  the  Throne  $  to  bee  filled, 
 but  never  fatiatc  with  Chrift.  And  muft  it  then  not  be 
 our  finne,  that  we  ftand  aloofe  from  Chrift?  Sure- 
 ly, if  we  did  not  love  the  part  above  the  wholevand 
 the  droffeof  that  parr,  even  the  fro  ward  will,  more 
 rheficur  foule-,  Chrift  (hould  not  be  fo  farre  out  of 
 either  requeft  or  fafliion,  as  he  is. 
 
 If  AntlmmiAm offend,  or  fuch  as  are,  out  of  igno- 
 rance, feduced,  hate  mcfor  heightning  Chrift,  notin 
 a  GofpeUicenie,  as  they  doe  $  but  in  a  ftri&  and 
 acurare  walking,  in  commanding  of  which,  bothlaw 
 and  Gofpel  doe  friendly  agree,  and  never  did,  and 
 never  could  jarre,  or  conteft  5  I  threaten  them,  in  this 
 I  write,  with  the  revenge  of  good  will,  to  have  them 
 faved,  in  a  weake  ay  me,  and  a  farre  off,  at  leaft,  dc- 
 fire,  to  offer  to  their  vi:w  fuch  a  Gofpel-Idea,  and 
 rep  dentation  of  Chrift,  as  the  Prophets  and  Apo- 
 files  have  fliewnelnthe  word  of  his  Kingdome,  who 
 opens  the  fecrcts  of  the  Father  to  the  Sonnes  of 
 men. 
 
 And  for  Armenians  now  rifen  in  England^nd  fuch  as 
 are  both  Armimans  and  AntimmUns,  luch  as  is  M.  Den^ 
 and  others,  they  lye  ftated  to  me  in  no  other  view, 
 hut  as  enemies  of  the  grace  of  God  -  and  when 
 
 Amino- 
 
Vd  the  Reader. 
 
 Antinomians  and-  Anabtptifls  now  in  England,  joync 
 hands  with  Pelagians,  lefiits,  and  ^drmtmms-  [can- 
 not  but  wonder,  why  the  Arminians,  Socinians  and 
 Antichriftiapdbtfexs  of  free  grace,  and  iiee-WLll-wor- 
 fhippers,  (houid  bee  more  defended  and  patronized 
 now,  as  the  godly  party,  then  at  that  time,  when  the 
 Godly  cryed  out  fo  much  againft  them,  and  outr 
 prayed  the  uncleane  Prophet  out  of  the  Land  •,  Sure 
 a  white  and  a  black  Dcvill  muft  be  of  the  fame  kin- 
 red.  Grace  is  alwaies  grace,  never  wantonnefTe. 
 
 Nor  can  we  ynough  praife,  and  admire  the  Sow- 
 ings, the  rich  emanations,  and  deep  living  Springs  of 
 the  Sea,  ot  that  fulneffe  of  grace  that  is  in  Chrift. 
 Come  and  draw,  .the  Well  is  deepe,  and  what  drops 
 or  dewings  fall  on  Angels  or  Men,  are  but  chips  of 
 gf  that  hige  and  boundlefTebt)dy  of  the  fulnefle  of 
 grace  that  is  in  Chrift  •,  One  Lillic  is  nothing  to  a 
 boundleffe  and  broad  field  of  Lillies.  Chrift  is  the 
 Mountaine  of  Rofes*,  O  !  how,  high,  how  capacious 
 how  full,  how  beautifull,  how  greene  5  could  we  fmell 
 him  who  feeds  among  Lilltefy  till  the  day  breake,  and  the 
 Jhaddowes  flee  away,  and  dive  into  the  gold  veines  of  the 
 unfearchable  Riches  of  Chrift,  and  be  drunken  with 
 his  wine  •/  we  ftiould  fay,  Us  good  to  he  here-,  and  to 
 gather  up  the  fragments  that  fail  from  Chrift  His 
 Crowntfhines  with  Diamonds  and  Pearles,  to 
 through  all  Generations:  The  Land  of  tmanueLis  an 
 excellent  fiyle.  O  hut  his  heatvenlyes  well,  and  mrmely,  and 
 heart fomely,  nigh  to  theSunne^theSunneofrighteoafncffe^ 
 the  fruit  of  the  Land  is  excellent,  glory  growes  on 
 the  very  out-fields  of  it.  O  what  dewings  of  pare 
 ,and  unmixed  Joyes  lye  for  eternity,  on  thefe  eter- 
 nally fpr  nging  mountains  and  gardens  of  Spices  5 
 and  what  doe  we  here  ;  Why  doe  we  toy  ic  our  felves 
 
To  the  Redder, 
 
 in  gathering  {ticks  to  our  neft,  when  to  morrow  wee 
 Hull  be  gone  out  of  this?  Would  thefe  confiderati- 
 ons  out- worke  and  tyre  us  €>ut  of  our  felfc  to  him,  it 
 were  our  all-happinefTe. 
 
 i.  Many  Ambafiadcurs  God  fent  to  us,  none 
 like  Chrift,  he  is  God,  and  the  noble  and  fubftantiall 
 techisj.  reprelentation  of  God,  the  very  felfc  of  God,  God 
 fending, and  God  fent,  the  fellow  of  God,  his  compa- 
 nion ^  and  God,  and  not  another  God,  but  a  Sonne* 
 another  fubfiftenccand  perfon. 
 
 2.  For  kindred  and  birth,  a  begotten  Sonne,  and 
 never  begunnc  to  be  a  Sonne,  nor  to  have  a  Father  5 
 of  Gods  moft  ancient  houfe,  a  branch  of  the  King 
 of  Ages  that  was  never  young.  And  in  reference  to 
 US,  the  frfi  begmen  of  many  brethren. 
 
 3.  For  Office  ^  never  one  like  him,  to  makepeace 
 betwecne  God  and  Man,  by  the  bloud  of  an  eternal! 
 Covenant,  a  dayes-man  wholly  for  God5  God  in 
 nature,  tnind,  will,  power,  holyneflfe,  and  infinite 
 perfe&ion,  a  dayes-man  for  himiclfc,  a  dayes-man 
 wholly  for  us,  on  our  fide,  by  birth,  bloud,  good- 
 w  ill,  for  «*,  with  us^  and  us,  in  nature. 
 
 4.  What  unwearinefle  of  love  fuiting  us  in  Man- 
 age; what  is  Chrifts  good  will  in  powring  out  his 
 Spirit ,  his  love,  his  fouie,  his  life,  himfelfc  for  us; 
 had  Chriftmore  then  his  owne  noble  and  excellent 
 fi/fe  to  give  for  us  £ 
 
 5.  How  long  he  feeks  •  how  long  anight-rainc 
 wet  his  locks  and  hairc  ]  How  long  a  night  is  it,  he 
 ftands  at  the  Church-doore  knocking  <  Cant.  5.  1. 
 Rtvel.  3.  20,  there  be  many  houres  in  this  night  ^  fince 
 hee  was  preached  in  Paradice ,  and  yet  he  ftands  to 
 this  day,  how  faine  would  he  come,  and  how  glad 
 would  he  be  of  lodging  5  the  arme  that  hath  knocked 
 
 five 
 
To  the  Reader. 
 
 five  thoufand  yeares  akes  not  yet,  behold  bee  /lands 
 And  knocks,  and  will  not  give  over  rill  all  be  his,  and 
 till  the  Tribes  in  ones&nd  twees  bee  over  $ordin>  tndaf 
 mth  him  in  the  good  landt>  hee  cannot  want  one,  noi: 
 haifc  an  one^  yea,  Ioh  6  39.  not  a  bit  of  a  Saint* 
 
 6,  The  finners  on  earth,  and  glorified  in  heaven  are 
 of  one  bloud  •,  they  had  once  as  foule  faces,  and  as 
 guilty  foules  on  earth,  as  you  and  I  have*  6  b«£ 
 now  they  arc  made  faire,  and  ftand  before  the  Throne 
 walhed,  and  without  fpot  *  grace  and  glory 
 hath  put  them  out  of  your  kenning,  but  they  are 
 your  borne  brethren ,  all  the  Seas  and  Fountaines 
 on  earth  cannot  wafh  afunder  your  bloud  and  theirs, 
 and  there  is  not  upon  any  in  that  renowned  Land,  the 
 marke,  impreffion,  (haddow,  or  ftcad  of  any  blot  of 
 finnej  and  Chrifl  waflieth  as  cleanenow,as  ever  he 
 did  -,  you  are  not  fo  black,  nor  fo  fin-burnt,  but  he  will 
 make  you  white  like  all  the  reft  of  the  children  of  the 
 houfc,  that  you  (hall  misken  your  felfe  for  beauty  of 
 glory  5  thou  art  at  the  worft  a  finner,  and  but  a  (inner, 
 and  a  (inner  is  nothing  to  Chrift. 
 
 7.  There  fliall  be  ufc  for  free  grace  in  the  Land 
 ot-glory,  every  new  day  and  monethof gloty  [Ri 
 us  fo  apprehend,  as  if  there  were  peeces  of  endlcffe 
 Eternity ,  for  our  weaknefle)  fliall  be  a  new  debt  of 
 free  grace,  becaufe  Chrift  is  never,  never  (hall  bee 
 our  debter,  merit  of  creatures  cannot  enter  heaven 
 for  eternity,  the  holding  of  glory  (hall  be  free  grace 
 withoutend,  then  mult  Chnfts  relation  of  a  Credi- 
 tor, and  ours  of  debtors  grow,  and  be  greener  for 
 evermore  in  an  cternall  bud,  ever  fpring,  and  never 
 the  top  and  flowre  of  harveft,  and  we  ever  pay,  and 
 ever  praife,  and  ever  wade  in  further  and  deeper  in 
 ia  the  Sea  rf  free  lc*ve,  and  the  growing  of  the  new 
 
 U)2  contra&ed 
 
Jo  the  Redder. 
 
 contra&ed  debts  of  eternall  grace,    and  the  longer 
 thefc  white  Companies  and  Regiments  that  followes 
 the  Lambe  live  there,  the  more  broken  debters  are 
 they,  fo  as  Chrift  can  never  lay  afiJc  his  Crownc 
 of  grace,  nor  we  our  Diademe  of  glory,  holdcnftill 
 by  the  onely  Charter,  and  eternally  continued,  wri- 
 ting of  free  grace  ,    prorogated  and  fpunne  out 
 dayly   (to  b  rrow    that  word,   where  no  Tyme 
 grovves)  in  a  threed  as  long  as  eternity,  and  the 
 fivirg  of  God  •,  O  the  vaft  and  endlcflTc  thoughts, 
 and  O  the  deprh  of  unfearchable  grace  i 
 
 8,  Better  a  thoufand  times  live  under  the  go- 
 vernment and  tutorie  of  Chrift,  as  be  your  own,  and 
 live  a  will.  Live  in  Chrift,  and  you  are  in  thefub- 
 usbs  of  heaven,  there  is  but  a  thinne  wall  bctweene 
 you  and  the  land  of  praifes  •  yeeare  within  an  houres 
 fayling  of  the  (hereof  the  new  Cdnaan.  Whendeath 
 digges  a  little  hole  in  the  wall,  and  takes  downe  the 
 failes,  yee  have  no  more  adoe  but  fet  your  foot  downe 
 in  the  faireft  of  created  Pa  radifes, 
 
 p.     Its  unpoffible  Chrift  can  bee  in  heaven,  and 
 peeces  and  bictsof  ChriftMyfticallfhouldbeinhelJ,. 
 or  yet  Jong  on   earth.    Chrift  will  draw  in  his 
 legges,  and  his  members  on  eanh  in  to  himfelfe,and 
 up  neerer  the  head,  and  Chrift^  and  you  rauft  bee 
 under  one  roofe.    What  i  Manfions  are  nothing; 
 many  Manfions  are  little  *  yea  many  Manfions  in 
 Chrifii  Esthers  Heufe,  are  created  chips  of  happinefle, 
 and  of  bloud  and  kinne  to  nothings  if  they  be  crea- 
 ted,  ah  I  we  want  himfdfe,  and  Jfhould  refufehea- 
 ven  if  Chrift  were  not  there,  take  Chrift  away  from 
 heaven,-  and  its  but  a  poore,  unheartfome,   darke, 
 waftedwelling  -,  heaven  without  Chrift,  fliouldlook 
 like, the  direfull  la&dof  death.  Ah  /  faith  Chrift, 
 
 your 
 
19  the 'Reader. 
 
 vour  joy  muft  be  lull,  7»*i4.  3.    1  mil  come  again, 
 and  receive  ym  to  mi  (tlfe,  that  whcrel  am,  there  yemay 
 k  alCe.  I  confeue  ManGons  a  e  but  as  places  of  bri- 
 ars and  thorncs  without  Chad,  therefore  I  would 
 have  heaven  for  Chrift,and  not  Chriftfor  heaven. 
 10      Formall  blcflednefle  is  created,  but  obje- 
 aive'happinefle  is  an  uncreated  Godhead.  Let  the 
 waters  and  (beames  retire  intone  bofome^of  this 
 deene  Fountaine  and  Spring  of  lnfiniteneffe,  and 
 there  can  they  not  rot,  nor  fowre,  nor  deaden,  but 
 are  kept  frefh  for  ever,  come  and  grow  upon  this 
 ftockthe  eternally  greene  and  ever  fpringing  treeof 
 life  and  vou  live  upon  the fatne{ie,fap,fweetncfTe,and 
 life'of  this  renowned  plant  of  Paradice  for  ever. 
 
 ,.  Ana£  of  living  in  Chrift,  and  on  Chrift, 
 inthe'a&s  of  loving,  feeing,  injoying,  embracing, 
 reftingon  him,  is  that  noone-day  mvtmtyw&Thto- 
 Itie  ofbeatificevifion.  There  is  a  generall  aflembjy 
 of  immediatly  illuminated  Divines  rounc 1  about  the 
 throne,  whoftudy,k<aure,  preach.praifc  Chnft  night 
 Si-day.  O  what  jaies,  what  irradiations  and  dart- 
 tmPS  of  inteileauall  fruition,,  beholding,  enjoying, 
 living  in  him,  and  fervour  of  loving  come  from 
 bat  face,  that  God-vifage  of  the  Lord  God  Almtgky, 
 ml  the  Lamk  that  is  h  the  midft  of  them,  and  ovcr- 
 covis  weights,  and  loads  the  beholders  withmand 
 without,  and  then  there  muft  be  reflexions,  and  reach- 
 iLs  of  intelleauall  vifion,embracing,loying,  wonde- 
 dfing,  returning  backe  to  him  againe,  in  a. circle  of 
 S  and  th<5i  who  but  the  Bridegrome  and  the 
 lPife,the:Lambswife,inanaftofaneternalleipou. 
 fiL  marrying,  and  banquetting  together 5  who 
 ^Chrift  Ld8his  followers  <  Who  but  the  Al  bff 
 
To  the  Reader. 
 
 ii.    AndT  fo  eminent  is  the  wifdome,  and  depth 
 of  theunfcarchable  riches  of  the  grace  of  Chrift,that 
 though  God  need  not  finne,  and  finne  bee  contrary 
 to  his  holy  and  moft  righteous  will,  yet  the  defigne, 
 the  heavehly ,  lovely ,   moft  holy  ,    ftate-contri- 
 vanceof  finnes  entrance  in  the  world,  drawn  through 
 the  fields  of  free  grace,  proclaimcth  the  eminencie 
 and  never-enough  admired  and  adored  art  and  pro- 
 found wifdome  of  God  5  had  finne  never  been,  the 
 glorious  fecond  perfon  of  the  ble(fed Trinity,  and  the 
 ctcvmll  Spirit  had  been,  and  muft  be  the  fame,  one 
 ever  blcued  God  with  the  Father.  For  the  glorious 
 one  Godhead  in  three  admirable  fubfiftences  comes 
 under  no  ads  of  the  free  will  and  foveraignc  coua* 
 fells  of  God,  the  Godhead  being  moft  abfoiutely 
 afid  effcntially  neceffary.    But  we  ihould  have  wan- 
 ted for  eternity,  the  myfterious  Emanuel,  the  beloved^ 
 the  white  and  ruddie,  the  chiefe  among  tenne  thoufands 
 Chrijt ,  God  man,  the  Saviottr  of finners  ;  for  no  fickc 
 finners  and  no  faving  foule-phyfitian  of  finners,  no 
 captive  no  Redeemer,  no  flave  of  hell  no  lovely  ran- 
 fome- payer  of  heaven,     a.  There  fhould  have  been 
 no  Gofpel,  no  a&uall  redemption  on  earth,  no  Gof- 
 pel-fong  of  Ranfomcd  ones  in  heaven,  Worthy  is  the 
 Lambe,  &c.  Had  finne  never  been,  there  had  never 
 been  one  whifper  nor  voyce  in  heaven  of  a  Lambe 
 facrificed  and  flainc  for  finners,  there  had  been  no 
 G pipcl-  tune  of  the  now-cternall  fong  of  free  grace  in 
 heaven  $  there  had  been  filencc  in  that  blefled  Affem- 
 bly  of  the  firft  borne  of  any  Pfalme,  but  of  Law-mu- 
 fickc5  men  obeyed  a  Law  without  being  in  debt  to 
 the  grace  of  a  Mediator,  and  therefore  they  live  eter- 
 nally.   3.  Grace,  free  grace,  (hould  never  havecoinc 
 out  on  the  ftage,as  vifihlc  tothe  eye  of  Men  and  An- 
 
 gib 
 
T$  the  Readtr. 
 
 gels.  4.  If  finnc  had  never  broken  in  on  the  world, 
 thcGueftsof  f rec  grace  that  now  are  before  the  throne, 
 and  once  were  fouleand  uggly  finners  on  earth,  Mary 
 Magdalene  with  her  feven  Devils,  Paul  with  his  hands 
 once  hot  and  fmoaking  with  the  bloud  of  the  Saints, 
 and  his  heart  ficke  with  malice,  and  blafphemy  againft 
 Chrift  and  his  followers,  and  the  reft  of  the  now- whit 
 and  wafhen  ones,  whofe  robes  are  made  faire  in  the 
 bloud  of  the  Lambc,  and  all  the  numerous  millions 
 which  none  can  number,  whofe  heads  now  are  war- 
 med, in  that  beft  of  lands,  with  a  free  crowne,  and 
 arc  but  bits  of  free  grace,  fhould  not  have  been  in  hea- 
 ven at  all,  as  the  free- holders  and  tenants  of  the  exalted 
 Redeemer,  the  man  fefm  Chrift  s  there  had  not  beene 
 onetenentof  pardoning  mercy  in  heaven.  But  O  what 
 depth  of  u  nfcarchable  wifdome  to  contrive  that  love- 
 ly plot  of  free  grace^  and  that,  that  River  and  Sea  of 
 tioundleflc  love  fhoi  Id  runne  through,  and  within  the 
 banks  of  fo  muday,  Inkie,  and  polluted  a  channell  as 
 the  tranfgrtflions  and  finnes  of  the  Sonnes  of  Adamy 
 and  then  that  on  the  fides  and  borders  of  that  deepe  Ri- 
 ver fhould  grow  green,  budding,  and  blooming  for  c- 
 vermore  fuch  Rofes  and  Paradice-Lilicsfmellingout 
 heaven  to  Men  and  Angels 3  as  pardoning  mercy  to  fin- 
 ners, free  and  rich  grace  to  traitors  to  the  crowne  of 
 heaven,  the  God-  love  of  Chrift  $efa  to  man.  Come 
 warmcycur  hearts  all  intelle&uall  capacities,  at  this 
 fire  5  O  come  ye  all  creared  faculties,and  fmell  the  pre- 
 cious ointments  of  Chrift,  O  come  fit  down  under  hiV 
 fhaddow,  taft  and  eat  the  apples  of  life.  O  that  Angels 
 would  come,  and  generations  of  men,and  wonder^ad- 
 mire,adorc,fall  down  before  the  unfearehable  wifdom 
 ©f  this  Gofpel-art  of  the  unfearehable  riches  of  Chrift, 
 %}.  If  then  love,  and  To  deep  Gofpel-lovebedefpi- 
 
 fed. 
 
To  the  Reader. 
 
 fVd,  broken  tpen  fleighting  furety-love,  and  marriage- 
 love,  and  then  dying  iafuch  a  debt  as  trampled  on  Co- 
 venant-Iove,bloud-lovemt  ft  beareafted  with  the  lad- 
 deft  charge  of  G  ofpel- vengeance.   I  wuld  htve  faved 
 you^andyee  wquldnot  be yai/^comming  from  the  m  outh 
 of  Chriftrnuftbea  feale  to  all  the  curfesot  the  Law 
 and  a  vengeance  of  eternal!  fire  beyond  them    But  we 
 either,  in  thefe  fad  times,  will  have  the  grace  of  Chri(t 
 a  Cypher,  and  yet  to  doe  all  things,  which  is  the  Anti- 
 minims  wanton  licentioufhefle,  or  free  willtodoeall 
 things.and  grace  to  doe  nothing,buc  that  nature  fliould 
 betheuinpire,andSoveraigne,  and  grace  the  fervant 
 and  vaffell,  which  is  the  ArminUns  pride  for  feare  they 
 bebeholden  toJ>e[us  Chrijl,  and  hold  heaven  on  a  wri- 
 ting of  too  free  grace  $  fure,the  Gofpel  goerh  a  middle 
 way,and  the  difference  of  Devils  white  or  black  ftiould 
 not  delude  us,for  both  are  black,and  tegd  to  the  black- 
 neffeofdarkenefIe$andfhjft  the  foule  of  Chrift,  and 
 break  up  a  new  North- weft  way  to  heaven,  that  our 
 guid  to  glory  may  not  be  the  Captaine  of  our  falvati- 
 on,  who  brings  many  children  to  glory,  but  cither 
 loofe  licence  without  Law,  or  lordly  pride  without 
 Gofpel- grace.  Now  the  very  God  of  peace  cftablifli 
 usin  his  truth,  and  in  fuch  a  thorny  wood  ot  faife 
 Chrifts,  and  falfe  Teachers,  give  us  the  morning-ftar, 
 and  his  condud  to  glojy,  who  knows  the  way*  and  is 
 the  mj^the  truth,  and  the  life. 
 
 Yours  in  the  Lord  Icfus, 
 
 &  % 
 
A    TABLE    OFTHE 
 
 Contents  of  the  Treatife. 
 
 OPening  of -the  Words.  Pag.  I. 
 
 It  is  good  in  our  minde  to  act  ourfuferings  ere  they 
 come.  Pag.2.> 
 
 Tarts  of  the  Text.  Pag.  3. 
 
 Five  particulars  touching  Chrjfisfoulc- trouble^ . 
 How  jure  and  heavenly  Christ  s  affe It  ions  are.  3 . 4 . 
 
 Our  affe  c~lion  are  muddy  4.5.6. 
 
 The  perfection  of  Chrifis  afeclions.  4.  $ . 
 
 tfhat  peace  Chrifi  had  with  his  foule -trouble.  6r 
 
 *A 'troubled  fouleconftfiedwitb  theperfonall  union, — and  how 
 this  mufi  be,  and  how  it  can  be.  7.8. 
 
 Godexatlednotfatif action  for  finnes,  by  neceffity  of  nature %    8, 
 The  way  of  grace  how  lovely.  ^9* 
 
 Chrifi  infouU-trouble,  and  yet  the  union  not  dijfolved.  9. 
 
 Families  tench  that  Chrifi  is  incarnate  in  beleevers.  1  o, 
 
 Christ  fuffered.inhis  Joule  kindly, andnot  by  concimitancie  only. 
 
 II. 
 Chrifis  precious  foule.  Ijable  tofuffering.  it. 
 
 yye  are  to  be  are death  patiently,  feeing  Chrifi  dyed.  12. 
 
 ]Vo  wonder  all  things  bee  ly able  to  change,   fince  Chrifi  was  in 
 foule- trouble.  l2%13» 
 
 Who.  t  lov-  in  Chrifi  s  under  t  a  king  far  m .  T  } . 
 
 Christ  cs.fi  up  his  accounts,  and  few  what  hee  was  to  give  out} 
 arid  rahf.t  to  get  in,  in  his  furring  for.ns.  -i«4 
 
 Loves  way  of  fairing  man.  14  . 
 
 Our  foftntjfe  and  felfe-wifdome  in  fufering.    .  15.16 
 
 Our  mif  judging  of  (jod  under  the  crofte*  16 
 
 OurcoldtftftoflovetQ  Chrifi. 
 
 (O 
 
 7 
 
 Evangelic*^ 
 
A  Tabic  of  the  Contents. 
 
 Evangelic^  love  is  more  then  Law* love  j  8 
 
 Sinnes  againft  love  are  wounding^  1 8 
 
 What  a  Joule  troubled  for  finne  is.  19 
 
 Ghrifis  being  over-clowded,  incomparably  the  greatest  foulc- 
 trouble  that  ever  was.  \y 
 
 Chrifi  was  to  bleed  for  ftn*e>  as  finne.  21 
 
 According  to  the  fulne(fe  of  the  prefence  of  the  God-head,  fo 
 
 ,  heavie  was  Chrifts  love.  21 
 
 An  tinomians  err  ours  touching  the  nature  of  finne.  2  3 
 
 Antinomian  err ours  touching  doubtings ,  forrow  for  finne,  con-  , 
 feffion,  &c.  23.24 
 
 D.  Crifps  Lihertinifme  that  Paul  "Rom.  7.  perfonateth  the  per- 
 fon  of  a  fcrupulous  many  and  htd  no  read  caufe  to  forrow  for, 
 feare,  or  confe(fe  finne.  2  ^  3  5 
 
 M.  Archer  in  the  like  errour.  25.  26 
 
 Trouble  of  unb e lief e  for  finne  is  finnefull  26 
 
 Some  fits  of  the  ague  of  the  Spirit  of  bondage,  may  recurve  and 
 trouble  a  beleever.  26 :.  2  7 
 
 Loves-feloufies  and  doubting  argue  faith.  2  J 
 
 Doubting  may  confifl  with  faith*  27 
 
 Dangerous  andunfound  pofitions  of AntinomfanSitouching  trou- 
 ble for  finne  in  the  juftified.  a8 
 D  oubtings  prove  th  not  a  Joule  to  be  under  a  covenant  of  works. 29 
 The  fewes  under  the  Old  Tefament  juftified,  might  be  troubled 
 
 in  foule  for  finne  as  we,  thej  and  we  juftified  by  the  fame 
 
 grace.  29 
 
 Trouble  for  finne  is,  and  ought  to  be  in  thofe,  who  are  delivered 
 from  obligation  to  et email  wrath.  3 o.  3 1 
 
 No  Law-wakening  in  us  by  nature.  32 
 
 How  the  Saints  need  joy  after  fin%rather  then  after  affliction.  3  3 
 Shine  is  pardoned  otherwife  then  in  removall  ef  obligation  to 
 etemall  wrath.  34 
 
 The  double  dealing  ef  Antinomian  "Treacher s  in  confeffton  of 
 finne  s ,  in  public^  their  confeffton  being  onely  in  regard  of  un- 
 fa lee  vers  mixed  with  beleever  s.  34 
 A  two  fold  pardon-  of  finne.  1.  A  relaxation  from  et  email. 
 2,  From  tempora/i  wrath.  35 
 Sin  is  fomeume split  for  temporary  punijhment,  and  to  remove 
 1  emp  orarj  punijhment  is  to  pardon  fin  in  Scripture-fenfe.     3  6 
 
 Soule* 
 
A  Table  of  the  Contents. 
 
 Softie- troubles  in  devils  and  men  muft  be  extreame.  3  8 
 
 Conference  the  for  eft  enemy.  3  8 
 
 The  t  err  ours  of  an  evill  confcience.  3  8 
 
 Difference  betweene  the  foule-torment  of  the  damme  d^  And  the 
 
 Saints  yin  3 .  joints.  39 
 
 fydpunijheth  fometimes  th*  finnes  of  his  children  withfyiritu- 
 
 all  punifhments.  40 
 
 Chrifts  foule-  trouble  differ  en  t  from  ours.  4  3 
 
 The  caufes  of  foule  defer tions.  43 .  4  4.  4  j 
 
 Soule  defer tions  Jbarpened  with  fenfe  44 
 
 Defer tions  after  evident  and  full  manifeftations  of  God,  44.45 
 D  efertion  under  a  three-fold  confideration.  45 
 
 Patience  requifite  under  [oule-trouble.  46 
 
 We  are  not  Jo  freed from  fin, being  jufti$ed%  but  there  is  aground 
 
 of  diftance  betweene  the  Lord  and  us.  46.47 
 
 Mtf~ judging  thoughts  of  Chriftin  us  by  nature.  47 
 
 Sinne  not  ever  the  caufe  of  defertion*  47*4$ 
 
 Ext  email  heavy  judgements,  and  feule-defertions  not  Pedago- 
 
 gicaU,  but  common  to  the  Saints  under  the  N.Teft,  48. 49 
 Azkive  defertion  is  not  our  fin, but  the  Lords  trying  of  us.  49 
 Defertions  more  proper  to  the  Saint sythen  to  the  unregenerat.^9 
 Chrifts  defertion  of  another  nature  then  ours*  4^ 
 
 D efertion  not  melancholic.  5  o 
 
 The  various  dijpenfation  of  God  in  leading  foules  to  heaven.  5  r 
 Divers  caufes  of  defertion.  5  \ 
 
 Continuated  manifeftations  of  Chrift  nece(f*ry .  51.52 
 
 Divers  reafons  why  we  are  not  to  quarrell  with  Divine  difpen- 
 
 fat  ion  in  defertion.  5  2, 
 
 Gods  manifeftations  his  owne%  and  mo  ft  free.  j  z 
 
 Submiffton  and  charity  required  to  Gods  difpenfations.  j  1 
 
 Apprehenfions  biggejt  and  mo  ft  terrible  in  defertion ,  becAufe  of 
 
 thedarkeneftc  of  the  minde.  5  > 
 
 Sathan  can  raife  our  apprehenfions   to  fwetling  thoughts  of 
 
 Gods  dijpenfation,  as  too  greevous  to  be  borne.  54 
 
 Our  Uve  is  fweyed  with  jealoufies  and  mif-giving.  54, 5; 5 
 
 D  ivine  difpenfation,  not  our  rule.  5  5 
 
 Vnbeliefe  is  querulous  :  mif-beleeving  of  our  ft  ate  too  frequent 
 
 in  defertion,  but  more  of  Christ.  5  5 
 
 Mif  judging  of  our  attions  frequent  in  defertion.  tf.  5  7 
 
 (O  2  Ajuipomi- 
 
A  Table  6i  the  Contents. 
 
 Antinomians  miftakc  touching  anxietj  for  fin ne.  57 
 
 We  may  long  for  Christ abfent,  hut  not  mifi-judge  him.     57.58 
 IXivers  confiderable  reafons  of  Chrifts  ab fie  nee.  58.59 
 
 Miffudgwg  argueth  foftneffe  of  nature,    and  weakeneffe  of 
 judgement.  59.60 
 
 Stints  mufti  look?  for  a  growing  crojfe.  60 
 
 A  growing  fait  Iff  or  growing  creffes.  6\ 
 
 Anxitie  in  Chrift.  61,62 
 
 A  fwne/ejfe  oblivion  in  Christ.  '  62 
 
 Hoiv  Chrift  s  fen  fit  ive  affection  are  under  a  Lair. .  6z 
 
 Chrifts  loffe  great.  6z 
 
 The  perfonall  union  hindred  not  the  operations  of  fmnclejfe  hu- 
 mane infirmities.  6z 
 Chrifts  anxiety  ftnnelejfe.  63 
 Nomtftake  in  thrifts  foule '  defer  tea.                                      63 
 Chrift s  defer 't ion  re all.                                                              63 
 fudiciall  mifpending  of  our  a]fe  Bions.  64 
 Row  Chrift  w  M  for  fake  n.  64 
 The  finnCr  Jbiftlefte  in  judgement.                                      64.65 
 No  hypocrites  formally  in  hell,  and  at  the  I  aft judgement.       65 
 A  wakeritd confidence  fpeechleffe.                                          6^.66 
 Three  demands  of  ju/Iice  given  in  againft  Chrift,  66 
 Help  neerer  in  trouble,  then  we  apprehend.  6j 
 Chrift  made  nfe  of  Faith  in  trouble,  for  our  caufe*  68 
 Chrifls  death- gripe.  69 
 Daub  tings  for  want  of "qualifications ,  how  cured.            69.70 
 Two  falfe  wayes  of  curing  doubting,   whether  the  foule  bee  in 
 Chrisly  or  not.  70 
 To  argue  no  faith  from  faint  performances  of  duties  is  un\uft 
 reafoning*  yO 
 Howfarre  we  may  argue  no  faith  from  finfull  walking*           Ji 
 i\ntinomianS  'doubt  s  touching  the  fpiritfialleftate  of  the  foule, 
 •  difcujfed  and  dif proved.  7  2 
 ^The  .immutabilitie  of  Gods  love  no  ground,  but  multitudes  may 
 doubt  whether  they  be  in  Chrifl,  or  not.                         72.7  ; 
 SaUmarili  examined  in  this  point.                           72. 73.74.75' 
 Ancccffitie  of  inherent  fignes  and  qualifications  to  doubt  mo; 
 foules.                                                                          73*74 
 How  &$£  loveth  his  Sonne  Chrislx  and  beUevtrs  with  the 
 
 fame 
 
A  Table  of  the  Conrentrs. 
 
 fame  love.    J  .  .      ,    -»  74 
 
 How  far  Santlification  may  evidence  thatafoule  is  in  Chrifi  q  6 
 From  no  fanclifieation  we  ma)  conclude  no  jufiification.         7  J 
 Protefiants  make  mortification  and  repentance  fome  other  thing 
 the.nfuth.        ,  11^ 
 
 Regeneration  and  jufiification  not  one,  7  ^ 
 
 jVo  affurance  can  flow  from  alts  performed  by  our  good  nature. 
 
 / 
 
 Antinomian  Afortification  a  deleft  on*                      '  J  9 
 
 How  ivefeeforgiveneffe  in  our  felves.  19 
 
 Antinomians  deny  all  inhere-nt  holinejfe  in  us.  80 
 
 How  we  are  to  fee  grace  in  our  felves*  80 
 JSfothingnefte  in  our  felves  highteneih  the  price  of  Chrifi.        8.1 
 
 How  Minifiers  are  to  deale  with  troubled  foul's  8 1 
 
 Chrifi  more  to  be  chofen  then  the  comforts  of  Chrifi.  8  2 
 Vnder  foule-trouble  we  are  to  doe,  but  not  to  confide  in  what  we 
 
 doe.                                     .  p 
 
 Love-jealoufies  under  defer ttoru  *>4 
 
 Defertions  have  a  time.  84 
 
 Chrifi  recommences  his  ab fence  with  double  foiling.  84 
 
 Works  of  fanclifieation  though  polluted  withfinne,  may  bottome 
 
 o  ^ 
 ajfurance.  ~  5 
 We  doenotalftimes  know  that  we  beleeve.  .  .  85.86 
 There  is  need  of  all u all  influence  of  grace  to  the  refieil  know- 
 ledge ofourjpirituall  ftate.  ^ 
 The  witneffing  of  fanclifieation  fometime  darke.  86 
 Duties  performed  in  faith  not  contrary  to  grace.  87 
 Hard  to  be  comforted  indention.  <*7 
 Senfe  of  Chrifi  s  ab  fence  cannot  be  out-re  afoned.  8  6. .  8$> 
 AH  in  glory  Jhort  «f  what  they  owe.  |  '9° 
 God  cannot  be  quarrelled  in  defertion.  '  9° 
 We  cannot  beare  fulneffe  of  glory  in  this  life.  9$ 
 Longing  0fter  Chritt  ftrongeft  m  ab  fence.  91 
 The  languifbingfoule  may  pray  home  Chrifi. 
 Chrifts  love  not  Lordly.  /  9Z 
 The  Lords  returne  after  fad  defer t ion  joyfuiL  9**91 
 How  mere  Chrifi  is  in  defertion.  93 
 Phrifi  pardoneth  andrarely  pwifbeth lov*-errours.  94 
 Jtsalie  that  none  are  to  quefiion  their faith.  94 
 as  Sakmarfh/^.                  C  O  3 
 
 We 
 
A  Table  of  the  Contents. 
 
 We  are  to  brtceve  after  Chrift  s  fafhiont  not  our  ewne.  95 
 
 Saints  -may  doubt  whether  they  beleeve  §r  no.  96 
 
 Doubting  in  beleevers proveth  them  not  to  bee  under  the  Law, 
 
 91 
 
 Santtification  of  it  felfe,  is  an  infallible  ft gne  of  juftification% 
 
 but  not  ever  fo  to  us.  98 
 
 How  atts  of  fantlicat urn  make  good  that  we  beleeve.  99 
 
 Affurance  may  flow  from  other  marks  then  the  immediate  te- 
 ftimony  of  the  Spirit*  $9.  1 OO 
 
 The  inward  teftimony  of  the  Spirit.  1 00 
 
 The  Holy  Ghoftfpeaketh  by  marks.  #  1 00 
 
 How  Anunomizns  compare  evidences  of  marks  and  of  faith  to- 
 gether. 1 01 
 D  egrees  of  freedeme  of  grace.                                       1  o  1 . 1  o  1 
 Antinomians  denying  preparation  mufl  be  'Pelagians.  102 
 The  bro/:d  Seale  of  the  Spirit  excludetb  not  all  doubting.      1  02 
 Doubting  of  the  truth  of  Faithyis  that  unbelief e  that  exclu- 
 de th  tu  out  of  our  heavenly  reft.                                       1 04 
 That  we  may  knew  juftification  by  fanttification,  proved.  105 
 Wor^  done  in  faith  are  not  doubt fome  evidences  of  juftijicati* 
 on.  106 
 Works  may  prove  faith9  and  faith  Works*  107 
 Hew  fantlifcation  doth  prove  'justification.  108 
 Peace  from  juftification^  and  from  fantlificatiou,  how  different. 
 
 no 
 To  be  affured  of 'right eoufnejfe,  and  know  that  wee  are  in  that 
 ftatey  two  different  things.  1 1 1.1 1 2 
 
 M.  Cornwel  proveth  what  U  not  in  aueftion.  112 
 
 Many  things  ours  both  by  debt  ofpromifetand  by  grace.  1 1 2.1 1 3 
 Conditional  Gofpel-promifcs  argue  free  graceynot  debt*  1 1 3 
 Cjojpcl'promifcs  made  to  aSis of  fanclification.  Il6.li J 
 
 Antinomians  deny  all  conditional promifes.  117 
 
 What  kind  of  faith  was  in  Chrift.  1 1 7. 1 1 8 
 
 How  faith  of  D  e pen  dance  was  in  Chrift.  1 1 8 
 
 The  not  feeing  of  Godmiy  ft  and  with  perfonall  union.  \\% 
 
 A  rare  providence  that  Chrift  is  put  to  (God  fave  mc.)  119 
 We  are  not  to  ft  or  me  that  we  are  not  heard  atfirft.  1 20 
 
 R eafons  why  our  prayers  are  not  \ver  heard  at  fir  ft.  120 
 
 We  are  readier  to  pray ,  then  to  praife.  1  a  1 
 
 Chrift 
 
A  Table  of  the  Contents. 
 
 Chtift    bottomed  his  fray er  on  the  fweet  relation  of  a  Father 
 
 and  a  Sonne.  1 21.122 
 
 Sonne s  onely  can  pray.  ibid . 
 
 The  power  of  Prayer.  123.124 
 
 Chrifis  houre-fufferings.  125 
 
 He  fuffered  in  value  what  we  fboulik  have  fu ff ere d.  ib id . 
 
 Whence  commeth  the  dignity  of  Chrifis  fuffering.  126 
 
 Chrifis  loffe  great  from  his  excellency .  127 
 
 How  Chrifis  fuferings  were  bounded,  being  infinite.  ib  id . 
 
 Our  debt  of  love  to  Chrifi  e  t email.  1 2  8 
 
 Our  fuffcriugs  fbort.  ibid. 
 
 We  are  not  too  weary  for  length  of  time  in  fuferings.  1 3  o.  1 3 1 
 
 Chrifis  death  foure  and  b lac k£  to  nature  and  Chrifi :,  and  why. 
 
 131. 132 
 
 Chrifi  fenfible  vf  paine  and  death.  ibid. 
 
 Gods  anger  again fi  Chrifi.  ibid. 
 
 The  perjonall  union  not  dijfolved  in  fuflering.  1 3  3 
 
 Chrifi  bare  the  whole  Croffe,  and  we  but  chips  of  it.  1 34 
 
 Soules  of  great  value  with  God,  notfo  with  us.  1 3  5 . 1 3  6 
 
 Strength  of  Chrifis  love.  137 
 
 Death  fweetned in  Chrisl.  ibid. 
 
 Chrifis  will  Subordinate  to  Qods ;  doubts  removed.  138.1:9; 
 
 Gods  revealed  will,  not  his  decree  our  rule.  ibid. 
 Aconditionall  defire,  though  not  agreeable  to  a  fojitive  Law> 
 
 no  finne.  1^0 
 
 ligles  touching  our  fubmiffion  to  Gods  VpiB.  1 41 
 
 Nine  confidirabh  objetlions,  comfortably  anfwered.  142.143. 
 
 ,j      ,  144.145 
 
 Thirteene  eonfderable  Rules  touching  fubmiffion  to  Provi- 
 dence. 144.145. 146.147.148. 1^.150.15 1, 0r. 
 Cjods  wifdome  in  creating  good  and  ill.  1 4^» *  47 
 tsjfflittioxs  proportioned  to  every  mans  meafure.  ibid. 
 7~he  R  oyall  prerogative  of  providence.  152.153 
 It  cannot  be  counter-wrought.  1  54.1  ^5 
 We  dote  much  on  the  f wee t  accidents  of  Chrifi y  and  love  him* 
 felfe  toolittle.  155.15(5 
 Submtjfion  to  the  ah  fence  of  God.  156.157 
 Chrifis  retnrne  no  merit.  ibid. 
 The  worke  of  Redemption  rational,  and  full  ofcaufes  and  rea- 
 
 fons. 
 
A  Table  of  the  Contents. 
 
 fons.  I  ?8 
 
 Afflictions'  are  to  bee  weighed*    I.   Who.    2.  How.     3.   For 
 what  end.  1 5  p. 1 60 
 
 Blind  and  dumbe  Crowes.  ibid. 
 
 Chrift  willing  to  fuffer.  160.  \6 1 
 
 An  agent  in  his  fuffer ing*  .  162 
 
 Intended  his  Spoufe.  ibid. 
 
 To  be  active  for  God,  andfubmifsive*  163 .  1 64 
 
 The  Charters  of  a  right  intention  in  ferving  godt  1 64. 16 $.166 
 Chrifts  love  tooke  ftrength  from  difficulties.  ibid. 
 
 How  the  Lords  glory  is  to  be  fought  by  us.  1 67,168 
 
 Six  confiderationt  of  err  ours  therein*  1 67. 1  68. 1 69  1 70 
 
 Chrift  e  ver  heard.  ibid* 
 
 Our  failings ,  in  e xpe  fling  to  bee  heard,  in  five  confederations* 
 
 171. 172. 173 
 All  Chvms  goodandours  fiom  heaven.  ibid. 
 
 iT^/k  traffitjuing  with  heaven.  1 7 3,  1 74 
 
 C/W  clear eth  agoodcaufe9  though  darkned  ibid. 
 
 ~~The  ftandall  of  the  Croffe  removed  1 75 .  176 
 
 H$n>  the  Lord  was  glorified  in  C  hrift.  177.178 
 
 Omntpotency  maketh  glory  of  an)  thing*  1 78. 1 79 
 
 cJ^^Z/zj  ^/or^  vaine.  jpp. 
 
 The  G off  el  darke  to  us.  *8o 
 
 O  ur  under fianding,  affections,  andheart,  heretkaiin  (jodsytill, 
 word,  andworks.  181.182.185 
 
 Sinne  and  err  our  broody ,  truth  but  one.  1 84 
 
 Angels  kept  faft  their  birthright.  1 8  $ .  1 8  6 
 
 Seven  confederations  of  convitlion.  186.187,188 
 
 mil- here  fie.  285. 
 
 Chrift  a  mcftpublike per f on,  &  all  excellent  thinos.and  .rood  men 
 *f*  .     1 88a  8^.1  po 
 
 Chrifts  office  warrants  us  to  apply  him.  ipo.  i#z 
 
 The  Saints  a  my  fiery.  ibid. 
 
 Hopes  good  prophecy  ing.  ip2. 195 
 
 Fi  ye  characters  of  the  World.  1 94, 1  p  r 
 
 Ttf/j1  world  differenced  from  the  other,  ip£ 
 
 fudged  of  Chrift  ^  waits*  iP7*ip8 
 
 J^W  a  Trince  the  D evill  is  net,  in  three  points*  ibid. 
 
 What  a  Prince  he  is  in  fotvc  prints*  andwhata  Godhead  he  hath, 
 
 i  pp.  200 
 Twifc 
 
A  Tabic  of  the  Contents. 
 
 Twife  judged,  ibid. 
 
 Sathans power,   I.  Naturall.  2.  Acquired.  3.  Sinnefull.101. 
 
 lOl.&feq. 
 IH  Angels  knew  not  the  incarnation  before  they  fell.  ibid. 
 
 They  have  no  Princedome  in  knowing  the  thoughts,  or  over  free 
 will.  20  j.  204 
 
 Sathans  legall  power.  ibid. 
 
 To  tempt.  204.  205 
 
 jrhat  temptation  is.  205.206.207 
 
 Sathans  outward  power  over  men,  2c 8. 209 
 
 How  God  onely,  not  Angels,  knows  the  heart,  and  why,     20p. 
 
 210.211 
 Sathans  power  over  the  (freatnres*  2 1 2 
 
 Over  fences  and  foule*  21 3 
 
 How  Sathan  ftnneth  yet.  214 
 
 His  pnnijhment.  215.216 
 
 Sath*ns  knowledge  hurt,  and  how.  ibid. 
 
 His  fadneffe.  ibid. 
 
 H*  faith,  d»jpaire.  216.  Obduratiox.iij 
 
 Ghrift  his  fudge,  and  how.  217,218.2  9 
 
 Five  obfervable  conftderatior.s  thereof.  ibid. 
 
 Stat  e-  wit  again  ft  Ch^ift^  ft  ark  Jolly .  2  20 
 
 Famil  ifts  vaine  opinion  of  the  D  evill  and  finne,  221.222 
 
 Sinne  agawft  light  devillijb*  222.223 
 
 Objuration,  ibid. 
 
 Tenne  motives  to  the  good  fight.  274.225 
 
 Six  points  concerning  drawing.    1 .    The  drawing  it  felfe. 
 2.  The  drawer.     3.    The  perfons  drawne.     4.    To  whom. 
 5.  The  condition.     6.  The  way  and  manner- 
 Of  dr4wingt  foure  points.    1.  The  expreffion.    2.   Reafons 
 moving  Chrift  to  draw.     3.   The  manner.    4.  The  power. 
 
 226.227.2:8,  &c. 
 2V *  violence  in  drawing  28 
 
 0#r  $ndi}ofition  to  be  drawne.  229.2  30 
 
 UV  naturally  hate  Chrift.  2  29'.  2  1 0.231 
 
 fpj'iZ,  **f  weaken* ffe,  the  caufe  why  we  are  notdr.iwn. :  32.233. 
 Theftrength,  greatne(fe,freene(fe  of  grace',  in  6.  Portion's.*  2  3  3, 
 
 234  &c. 
 Theplace,  Ezech.  16.  8.  p.&c.  opened  in  12  Articles  of  free 
 
 ( <0  W 
 
A  Tabic  of  the  Contents. 
 
 love.  234  235.236. 
 
 Chrift  gracious  for no  hire,  237.238.2  p 
 
 Preparations  before  converfion  in  a  four e fold  confederation, 
 
 240.  21i>&c. 
 How  there  be,  and  be  no  preparations  before  converfion,       240. 
 
 241,  &c. 
 
 How  a  defire  to  pray,  and  beleeve,  is  prayer  and  belief  e^  how 
 
 not,  342.243 
 
 A  Roy  all  prerogative  in  converfion,  244 
 
 Antinomizns  objections  for  immediate  beleeving  without  any 
 
 preparations,  or  breakings  of  the  foule,  loofed.      245.249. 
 
 :47>&C. 
 Saltmarfh  his  experiences  in  the  Method  of  converfion,  tryed, 
 and  found  light,  249. 250.25 1 
 
 The  Antinomian  faith  prefumptiom  24^  2  5  o 
 
 Tifteene  Propofitions  opening  our  Doctrine  touching  prepara- 
 tions. 251.252.253 
 Twelve  Affertions  againft  Antinomians  in  the  DoBrine  of 
 Preparations,                                        239.  240,  &c. largely. 
 Dijp options,  before  renewed  drawing  of  converted  joules,  260. 
 
 26 1  /  The  fignes  thereof. 
 Anitnomimconfejfionof  finnes  refufedA        ^  257 
 
 ti&w  the  promifes  of  the  Gojpel  are  held  forth  1 0  finners,  as  fin- 
 ners 2>8 
 T  reparations  make  us  nothing  le(fe  finners,  then  if  wee  wanted 
 them*  259 
 The  doubt  of  conditionall  Goffel-promifes  difcu (fed again  fl  Au^ 
 tinomians.                                                      2  61.. 6  2. 2  63 
 Infivepofitions.                                                      264.  :65,&c. 
 What  conditions  we  reje  ft,  and  we  admit  in  theGoffiej.      261. 
 
 262.263 
 Obedience  in  the  Law  and  Golf  el  the  fame,  and how \     261.264 
 How  e/eclion,  purification,  falvation,   are  of  grace t  but  diffe* 
 rently.  265 
 
 The  decree  of  God,  and  mans  liberty  fight  not.  266.267 
 
 Grace  inherent  in  the  Saints.  268 
 
 Baftafd  preparations.  it  a 
 
 G  ods  /yfethoa  tn  deliverances.  169  :  70 
 
 Ubercmcs. 
 
A  Tableof  the  Contents. 
 
 Libertines  jW/W)'  make  Juftif  cation  and  "Regeneration  one.ij\% 
 *  272 
 
 How  Law  and  love  work?  **  drawing  ftnners,  27^»27 } 
 
 The  particular  manner  of  drawing,  not  knowne  to  us ,    275.276 
 DrawingMouUand  Phyficall,  277,278 
 
 Inspirations  without  Scripture,  re]eBed%  270.27 1 
 
 Chnfts  oratory  in  drawing,  ft  rong,  280.281 
 
 His  love  in  drawing,     I.    Violent.      2.    Speedj.      3.    Vehe- 
 ment.   4.     RealL     5.   Lovely.    6.    Strong,  28 1. 28 2.2 8 3 
 Drawing  by  love  fweeter  and  ftricler  then  by  Law,    283.284 
 Way  of  loves  working.  ibid. 
 
 Binding  lovelinejfe  in  Chrift.  285.286, 
 
 Drawing  power  ofChrifts  Kingdome,in  many  particulars ,286 
 
 287.288.289 
 D rawing  arguments  in  Chrifi  from  beauty ,  200. 25? r 
 
 What  beauty ,  291. 292.293.2^4.29  5.296 
 
 From  gaine,  206.297 
 
 From  Honour ,  ibid. 
 
 A  furvey  of  Chrift.  298.299.300 
 
 Libertines  enemies  to  grace.  3  00.  ;o  1 
 
 Great  things  reported ofthewaies of  God,  301.302.203 
 
 Objections  removed,  30^3°4 
 
 The  Lord  draweth  by  proportion,  by  charming*  3  o  5 . 3 06 
 
 By  condifcention,  306 
 
 By  inter nail  \application,  307.308 
 
 By  externa/1  accommodation  of  word  and  providence,,-  ibid. 
 In  regard  of  meanes,  time,  difpofition^  anticipation  of  the  in- 
 tention^ 309 
 Fit  words y  310 
 .  The  J  efui  ts  congruous  vocation  rejected,  311 
 The  Arminian  refuted,  ibid. 
 The  Proteftants  converfion  proved.  312,315,314 
 The,,  middle  fcience  a  phancie.  3  \  2, 3  1 .3 
 The  Vaga,  and  confufednecejfity  of  Did.  Ruiz,  refuted,  315 
 Arguments  for  indeclinable  and  i.rreftftible  converfion  preffed, 
 
 /f 0 »  /0££y&  »*  *r*  *  *  £*  drawne  to  Chrift.  £19.320 
 
 Antinomians  reject  Santtifieation,  321 
 
 #7'#  &W  w  in  this  life  compleatly  faved^  and  feme  to  deny 
 
 (  d)  2  with 
 
A  Table  of  the  Contents. 
 
 with  Families,  the  life  to  come,  and  the  refurrettiou.    %  J  2  ? . 
 
 3>3>34 
 Tree  will  not  forced.  326 
 
 Arminian  tndifereng  of  will  refufed.  3  16. 3  27 
 
 And  their  confufed  loofe  decrees  of  things  contingent,      327. 
 
 328,329,330 
 
 God  determines  freewill.  *  3*8,329,330,331 
 
 The  ffes  of  the  DeBrine.  33 1,332, 
 
 How  to  deale  with  fuch  as  are  troubled,  thej  are  not  drawne. 
 
 j  ,  ,  333.334 
 
 Grace  in  drawing  inferres   Riches  and  overflowings  of  grace. 
 
 Vermes  of  Chrifi  fitting  him  to drawfinners.  33^>3  37 
 
 The  power  and  fulnefie  of  Chrifi s  drawing  vertue  in  many  bran- 
 ches. 34°>34i  >34*-343 
 Perfection  not  attainable  in  thk  life.  341 ,  342 
 Scriptures  and  ordinances  flighted  by  Familifts  and  Anctnomi- 
 
 ans.  345>34*>547><#r. 
 
 Rife  of  Familitme.  332. 
 
 Lovelineffeof  Christ.  In  1.    J^nion.  21  Satisfaction.   3.  %efi. 
 
 4.  Senfe.     5.    Satisfatlion.     6.    Living  in.    7.    Loving 
 
 of  Chrifi.  —  3*4>355>35^357 
 
 „  Vnion  with  Chrifi.  3  5 ^3  3  57 
 
 Familifts  heaven  and  hell,  and  being  of  creatures  in  God,  refuted. 
 
 35^359 
 
 The  foule  living  and  loving  in  Christ.  360,361,362 
 
 The  State  of  the  quefiiontouchingvniverfallattonement.  365, 
 
 366 
 Tbeplace,Rom.io.i8.  Have  they  not  heard,  SccJifcujfed.  365 
 
 366,3^7 
 Of  univerfall  grace.  36$ 
 
 Of  Arminian  election.  36^,369 
 
 Arminians  goe  upon  fix  univerfalities.  3  69,3 .70,3  7 1 
 
 Vntverfall,     I.  Will  of  God  to  fave  aff.     2.     Vniverfali "Re- 
 demption.    3.  Covenant.     4.  ^conciliation.      5.    Voca- 
 tion.    6.  Pojfible  Apoftacjof  all.  37°>37i 
 The  Eletl  particularly  defignid  by  perfons^  names,  &c.    \q\ 
 
 2*7 2    27 2 
 
 Election  and  Redemf  tion  of  the  fame  Sphere,  3  7  j 
 
 -d/.Moores 
 
A  Table  of  the  Contents. 
 
 J^Moores  and  the  Arininian  opinion  of  univerfall Redempti- 
 on 375*37* 
 The  Arminian  difiinUion  of  Redemption  purchafedto  ak,  pof- 
 
 fibly  apply ed  to  none,  examined.  3  7  6>  377,78 
 
 Moorcs  diftintlion  of  a  reconciliation  of  all  with  God,  and  all 
 
 tothemfelves,vaine.  37$M8o,38  f  ,382,^. 
 
 1  Pec.  2.21.  lfai.53.6.  The  Lord  laid  on  him  the  iniquity  of 
 
 us  all,  explaned  and  vindicated.  179>3%® 
 
 I  Cor.  5.1 4,15.  proveth  no  vniverfall  reconciliation.  5  Si 
 
 Nori  Tim.2.4.tf.  381,382,383,384,385 
 
 lAoorcs  frivolous reafons  anfwered.  385,386,387,388,389 
 Joh.  1 .  29.  Behold  the  Lambe  of  God,  &c.  vindicated.      3  8p» 
 
 The  Arminian  condition  of  preaching  the  G  off  el  not  revealed 
 to  thoufands,  and fo  cannot  oblige.  39-^91 
 
 Chrifis  dominion  not  a  naked  power  to  faveyfuch as  may  con- 
 fifi  with  the  damnation  of  aU.  ,  393,394,395  ,&c. 
 
 Proved  by  fifteene  Arguments,  to  %99 
 
 There  is  as  good  ground  in  Scripture  for  the  univerfall  converfi- 
 onandfalvation  of  all,  and  every  onet  as  for  the  univerfall 
 redemption  of  all  and  every  one.  400,40 1 ,402  - 
 
 M.  Denne  the  Arminian  and  Antinomian  anfwered,  403,405, 
 
 The  plate  of  Joh.  $.16.  God  fo  loved  the  World,  &c.  vindica- 
 ted and  opened.  405?  ,4 1  o 
 All  Redeemed  from  wrath,  redeemed  from  iniquity ,  412,413 
 Chrifl  pur  chafed  faith  te  us  by  his  death.  4 1  3 . 4 1 4 
 Other  Arguments  to  prove  that  Chrift  dyed  not  for  all,  and  eve- 
 
 ryone.  413>4*4>415>4i<> 
 
 What  is  never  done,  is  not  Gods  will  fimply.  ibicf . 
 
 What  the  revealed  will  of  God  is.  ibJC|, 
 
 All  arguments  from  Gods  willt  love%  mercy  &c.  againfi  parti- 
 cular election  and  redemption, with  e  quail  fire  ngth  of  reafon; 
 conclude  againfi  Arminians.  41 6,47,41 8 
 
 Gods  revealed  will  express  not  to  us  his  decree,  intention,  and 
 purpofe  that  the  thing  be>  but  his  approbation  or  hatred  of  it, 
 be  it,  or  be  it  not.  41 8,419 
 
 The  word  World  proveth  nothing  againfi  tu  \  the  place  Joh.  5. 
 i.d.  againe  cvnftdtred*  419,420,424 
 
 (d)  1  A*< 
 
A  Ta'bleof  the  Contents. 
 
 An  ele  cl  World  in  Scrip  ture.  422 
 
 5.  Rules  to  expound  the  particle  All,  £?,  Wre^  422,423,424, 
 
 425 
 2  Pet.  3. 9.  The  Lord  will  have  none  to  perifti,  &c.  vindicated. 
 
 428 
 
 Godwillethnot  aH  and  every  one  to  be  faved.  418.42P 
 
 The  common  nature  of  man  a(fumedby  Chrift  proveth  no  mere, 
 
 he  redeemed  ally  and  ever  j  one,  then  that  all,  and  every  one 
 
 fitteth  in  that  nature  with  him  on  his  throne*  43  o,  43 1 
 
 Hcbr.  2. 9,  He  tafted  death  for  every  mzn,vindicated,  4 ;  1 ,43  2 
 
 The  pUce  Rom.  5.  By  one  mans  offence,  &c.  is  for  particular, 
 
 not  for  univer fall  redemption*  432,433,434,435 
 
 And  1  Cor.  1 5.  435,436 
 
 The  place  1  Joh.  2. 1 .  cleared  for  us*  43°^437>4"3  8 
 
 And  2Pet.2.i.  ibid. 
 
 And  1  Tim.  4.  10.  ibid. 
 
 Chrifi  hath  a  ferious  good  will  to  drawfmners  to  himfelfe *  4  J  8 , 
 
 Foure  objections  of  weake  ones  anfwered. 
 
 The  gofpel framed  in  the  wifdome  of  God>  that  none  might  de- 
 fy at  re  to  open  a  doore  of  faith  f  I .  To  beleevers*  2.  T»  [in- 
 ner s,  3.  To  vifible  Saints.  4.  To  men.  5.  To  all.  6.  To 
 that  which  u  mo  ft  comprehensive,  the  World.  440,44 1 , 
 
 442,443 
 Chrift  forry  that  we  come  not *  ibid. 
 
 What  Gods  revealed  wtll  is.  443,444 
 
 Any  wiH  to  fave  all  contrary  to  gods  nature  and attribute .f.444 
 
 445 
 
 Chrift  frilling  to  draw  ally  heart-exceptions  removed.        446, 
 
 _        '  ■  447^4^449 
 
 Ezecn.  33.10.  explained*  447,448 
 
 Prov,  8.  30.  Ancient  love  explained.  ibid. 
 
 What  fort  of  faith  God  reauireth  of  all  and  every  one,  that 
 hearetheGoJpel ;  Antinomians  dreame  of  a  faith  which  is 
 the  apprehenfion  of  the  eternall  love  of  eletlion.     449, 4>o 
 
 4*i 
 
 This  faith  hath  for  its  objeel  a  lye,that  Godhathchofen  all  and 
 
 every  man  to  glory,  a  lye,  and  is  no  faith.  45 1 ,45  2 
 
 The  faithfulnejfe  and  mercy  t>f  aqo^el-SavioHr  \  the  ebjecls 
 
A  Table  of  the  Contents. 
 
 of  faving  faith.  ibid. 
 
 Arminians  lay  double  dealing  on  God.  417 
 
 Its  a  myftery,  that  Godobli^eth&ll  in  the  viftble  Church  to  reft 
 on  Chrift  as  a  S 'aviour \ though  falvatton  be  not  parchafed  to 
 *H.  4i7>4i  8 
 
 The  Cjcftelrevealeth  not  Gods  decree  and  intenthn,  whom  hee 
 j^  purpofethto  fave  or  damne.  41 8,4 19 
 
 How  Chrift  dyethfor  the  world.  41  p 
 
 Goddealeth  fincerely  with  all,  whom  he  commandeth  to  beleeve. 
 
 4IP420 
 
 Gods  wife  framing  of  Goffd-invitations  without  any  mans 
 
 name  in  particular.  420,  421 
 
 The  fufficiencie  of  power  in  Chrift  to  fave,  the  objetl  of  that 
 
 faith, for  the  want  of  which  reprobates  are  damned.  4  2 1,42  2 
 
 The  objetl  of  fiduciall  refting  on  Chrift.  423 
 
 Objections  of  weake  ones  agatnft  their  grounds  of  beleeving  re* 
 
 moved.  423,424,4-5 
 
 The  Arminian  Argument  agatnft  particular  Redemption  taken 
 
 from  hope,   affurance,    cenfolation,  propounded  in   all  its 
 
 ftrengthy  Anfwered,  and  retorted  on  t hem/elves      424,4  2  5, 
 
 426,427 
 Vniverfall  Redemption  fur  nifheth  no  grounds  of  affurance  and 
 conjolation,  but  fuch  as  may  ftand  with  the  reprobation  and 
 damnation  of  all.  Q,  425,426 
 
 M*  Moore  fuggefteth  hope  and  the  Gojpel-comfortsofthe  Spirit 
 of  fefus  Chrift  to  Indians,  Americans,  Turks.  ibid. 
 
 Arminians  render  Godpendulom  and  doubt fome  426 
 
 Fruftrated  in  his  hope  and  ends.  427.428 
 
 Faith  the  fir  ft  morning  and  dawning  of  election,  ibid. 
 
 The  Arminian  hope  and  comfort,  and  their  wild  Divinity  not  in 
 Scripture.  428.42^.4:0 
 
 The  Lords  generall  goodwill  to  fave  aHy  and  every  one,  com- 
 fortleffe.  43^33 
 
 The  fount  aine  good  will  of  god  feparateth  elected  per fons  from 
 others.  43M33 
 
 Arminians  refolve  all  in  mans  wiM  and  merits*  43  4  ^  5 
 
 Paules  0*f-«7,  O  the  depth,  opened.  435.436 
 
 Onely  free  grace,  not  freewill,  maketh  one  to  differ  from  ano- 
 ther. 437'43  8 
 
 The 
 
A  Table  of  the  Contents. 
 
 The  abundance  of  grace.      -  n  43944° 
 
 tXiilov*)  efpeciallj  a  threefold,  epftuall  iff  God,  no  lip- love 
 
 in  him.  440  441 
 
 Chrifts  love  cannot  mif-carrj.  ibid. 
 
 Very  athve.  44* 
 
 Ten  objections  from  feare  of Reprobation  and  ftnney  that  fee  me 
 
 to  hinder  beleeving, removed.  4  3    '4 ■•'•  41 
 
 Chrlfi  ctin  draw  a*  guilty ,  as  thou  art.  447*44^ 
 
 The  per  Jon  to  whom  we  are  drawne  moft  confiderable  from  feve- 
 
 rall  excellencies  in  him.  449-45  °-4  5 l  «4  5  2 
 
 Chr  ift  a  home  and  reft.  4  5 l 
 
 Three  parts  of  Chrifts  compleatnejfe ;  1.  Hisfulnejfe.         453 
 
 2.  His  primacy.  •  45  3454 
 
 3.  H#  excellencie.  454.455.456 
 rRefifting  of  Cbrifta  high  finne.  457 
 Chr  ift  good  at  drawing  of  finners.  ibid.  458.  459 
 Refifting  a  great  finne.  459.460 
 Marks  of  a  meere  Moralift.  46 1.462 
 Errours  of  Libertines  touching  Free  wiH.  462.^63.464 
 ?f  W  aUivitie  we  have  in  our  converfion.  464 
 The  faculties  of  the  foule  not  deftrojed.  464.46  5 
 Grace  inherent  in  us,  not  the perfon  of  the  Holy  Ghoft.     464. 
 
 465.466.^67 
 
 The  Blafphemy  oft he  Libemne  H.  Nicholas,  who  fatd,  he  was 
 
 Godded.  f  ibid. 
 
 7"^  »»i^»  0/  f &*  Holy  Ghoft  with  the  Saints,    not  ferfonall. 
 
 ^  67.468.469 
 Grace  and  Free  will  joyned  in  ablings  in  afourefoldfenfe.    46% 
 
 469.470 
 The  co  venant  of  grace  how  conditional  I.  47  r  .47  2.47  3 
 
 Crifpe  refuted.  47  2.^7  3 .474 
 
 D ijferettces  betweene  Law  and  Gofpel.  47  2 
 
 £r*f  *  i»  the  Old  Teftament,  W  fuftification  the  fame  in  Na- 
 ture, with  that  in  the  New  Teftament.  47447  5  ^76 
 How  faith  is  a  condition  of  the  Covenant.  476.477 
 How  grace  atleth  in  all  Chrifts  Members.  475?.  f 80 
 Chr isl  onely3n9t  any  creature y  Man  or  An0el  can  calme  a  dif- 
 quieted  fonle.  480.481 
 The  Lords  deniall of  grace  folic th  under  a  three-fold  confidc- 
 
 ratioiu 
 
A  Tabic  of  the  Contents. 
 
 ration.  -381.48  24  8  3 
 
 The  ftcedome  of  grace  evidenced  in  Angels.  4$^ 
 
 In  the  conversion  of  men.  4  83.48  \ 
 
 IVe  are  to  pray,  when  under  indifpofitions  we  cannot.  ibid. 
 
 Flejb  and. Spirit  in  their  uf  s  and  downes.  485.486 
 
 In  what  cafes  God ufeth  to  withdraw.  ibid. 
 
 We  are  to  fiirre  and  blow  grace  our  pelves.  486.487 
 
 JHow  we  finne  in  not  doing,  though  atluall  pre  determinating 
 
 (trace  be  not  in  our  power.  487.488.48p 
 
 How  we  leave  God,  ere  he  leave  us.  485? 
 
 How  we  are  to  bekeve  that  Godwilljoyne  his  influence  of  actually 
 
 grace.  489.490 
 
 Grace  not  a  Morall  (parkje.  490.49 1 
 
 Mens  impotencie  to  come  to  Chrift,  wilfull.  ibid. 
 
 The  condition  of  Chrifls  drawing.  49  2 . 493 
 
 Chrifis  and  our  leaving  of  the  earth,  and  the  reafons.       493. 
 
 4P4-4P5 
 Chrifis  dying  a  fpeciatl  ground  of  Mortification.  4 9  6M  97 
 To  be  cructfed  to  the  World  what  %t  is.  497.498 
 
 How  bafe  the  earth  is  to  a  Saint.  ibid. 
 
 Antinoauan  Aiortificatlon  fie Jhly,  and  refuted*    490.491. 492 
 Libertines  and  Antinomians  compared  together,  from  jome  paf- 
 faZes  °f  Calvinelnftrnft.  ad verf.  Liber cinos.  500. 501.  502. 
 
 "  „  5°M°4-5°*-5°6 
 
 Sinnes  of  the  fufiified,  to  Antinomians  no  finne s.         50 2. 503 
 
 Senfe  and  feeling  of  finne s  to  Antinomians.  5  o  3 . 5  o  4 
 
 now  a  Convert  cannot  fall  in  the  fame  finne  againe.     506. 507 
 Sorrow  for finne ^habituaU  in  the  Saints,  contrary  to  Saitmarth. 
 
 507.508.5cp 
 Mortification  not  an  aft  of  Faith.  5  op.  5 1  o.  5 1 1 
 
 Mortification  perfonall,  Phyficall,reafft  not  the  Antinomian  im- 
 putative and apprehenfive  Mortification,refuted.$e9.$  10.5 1 1 
 Antinomians  deny  finne  to  be  in  thejufiified.  5 1 2..  5 1 2 
 
 The  fiefily  difiinftion  of  Denne  and  other  Antinomians,  of  fin 
 in  the  confidence, and  finne  in  the  converfation,refuted.    513. 
 
 514 
 
 Mortification  it  in  abfiaining  from  finne ,  and  in  the  remi  fi- 
 ne ffe  and  faintneffe  of  the  powers  oj  thefouleto  att  finne. 
 
 (<)  To 
 
A  Table  of  the  Contents. 
 
 To  live  by  Faith,  includeth  fantttfication.  ibid* 
 
 Afinner3  as  a  [inner  not  humbled,  ts  netto  beleeve  applicatorily. 
 
 J 1 8. 519.5*0 
 Holincffe  and  Morall  vertues  much  different.  5  20, 5  2 1  " 
 
 To  adde  to  Antinomian  Mortification  is  to  adde  to  Chrift.  521. 
 
 *22 
 
 Eight  Queries  propounded to  hntincm'vins,  touching  the  Law, 
 
 Enthyiiafmes,  go/pel- commands,  finnes  of  the  jujftfied,  &c. 
 
 522.525 
 D  iverr  Manifeftations  of  Chrifis  deadneffe  to  the  world.     5  24. 
 
 525 
 
 The  Lords  various  difpenfation  in  leading  feme  to  heaven,  in 
 
 ftewings  of  free  grace ,  others  in  low  defer  tions.         5  25.5 16 
 Chrift  jtrong  to  fave.  528 
 
 Minded  us  much  in  death.  528.529 
 
 The  World  a  weake  thing  to  Chrift.  5  29 . 5  3  o 
 
 Chrift  ft rong  on  the  Crojfe.  ibid. 
 
 Fr evidence  mo  ft  fpeciallm  excellent  things.  5  3  0. 5 .3 1 
 
 A  three-fold  excellency  of  the  working  of  Chrift  on  the  Cro(fe+ 
 
 531.532 
 Chrift  draw es  finners,     1.   Lovingly.  532 
 
 2.  Suffering  paine  ibid. 
 
 3.  Strongly.  53M33*  Compleatly.  Ibid. 
 5 .  Finally,  dy ing  and  drawing.  5  3  3 . 5  34 
 WW  fr  ;*,  to  be  lifted  up  from  the  earth.  5  34. 5  3  5 
 The  Scriptures  deepe,plaine,  not  obfeure,  why  wee  accufe  them. 
 
 535-53* 
 Chrifts  dying.  ibid. 
 
 The  kind  of  his  death*  5  3 7. 5  3  8 
 
 4$V  w*  confiderations  of  Chrifts  dy  ing.  5  3  7  •  5  .>  8 . 535? 
 
 Chrifts  love  went  to  death  with  him*  ibid. 
 
 Chrift  willing  to  die,  and  mnft  dye.  ibid. 
 
 .  ssfwondr ing  that  Chrift  Jhould  dye.  ibid. 
 
 Reafon  would fay ^Chrifts body  Jbeuti  be  precious  as  the  Sunne. 
 
 ibid. 
 
 Its  much  that  Chrift  Should  part  with  life*  5  9 
 
 Three  ingredients  in  Chrifts  death.    1.  The  curfe*   2.  Merit. 
 
 3 .  D  ivine  acceptation.  5 40 .  54 1 
 
 Fenre  fad  conditions  in  the  ranfome  that  Chrift  payed.  541 
 
 l.  A 
 
A  Table  of  the  Contents. 
 
 1.  A  man  given  for  a  man.   2.  A  King  for  a  fervant*     3.   A 
 King  handled  as  aflave.  ibid. 
 
 The  ranjome  given  nut/}  die,  r  4  2 
 
 Death  the  end  of  Chrifts  labours*  ibid. 
 
 Chrifts  victory  in  dying,  5*43 
 
 His  welcome.  5^4 
 
 Comforts  to  dye  from  the  dying  of  Chrifi.  5^4.  J4  j 
 
 Chrifihad  good  hap  to  the  Croffe.  ibid. 
 
 Death  perfected  Christ.  54^547 
 
 Life  lame  without  the  life  hid  with  Chrift.  5  47*  5  4 8 
 
 Tteall  Mortification  preyed  from  Chrifi s  death.  5  45 .  54^ 
 
 Comfort  of  pardon  from  Chrifis  death.  549 
 
 Sinne  fweety  fuffermg  for finne  fad.  5  50 
 
 In  the  kind  of  Chrifis  death ,  three  Characters.  1 .  Paine. 
 
 2.  Shame.   3.  ACurfe.  55°»55I 
 
 In  the  paine  of  Chrifis  death  three  1,  Violence.  ibid. 
 
 2.  S  low  neffe  of  dying,  ibid. 
 
 3 .  Many  degrees  of  life  taken  from  Chrifi.  5 5 0. 5  5 1 . 5  74, 
 H<nv  Chrift  was  capable  of  Jhame.  ibid.  555 
 Hownot.  55S-55& 
 How  fhame  penall  might  ft  and  with  the  dignity  of  his  perfon. 
 
 How  Chrisi  was  a  curfe.  55%*559*56& 
 
 Death  naturall  and  violent.  561 
 
 Indifferent  accidents  of  death  561 
 
 How  a  man  is  ripe  for  death.  162.56$ 
 
 Chtr  errors  and  fancies  touching  the  Croffe.  5^4-5^5 
 
 The  blond  not  dryed  off  Chrift,  while  he  w&  inheaven.       ibid* 
 We  condemne  the  wifdome  pf  C/od,  in  our  murmuring  under  the 
 Cr*ffe.  566 
 
 How  far  re  we  may  chufe  our  owne  Croffe.  5  67 
 
 The  circumftanees  that  fall  in  our  croffe ,  dreffed  by  infinite  wif- 
 dome.  *  567.558 
 
 That  a  bleffed  Spirit  take  on  him  to  bee  a  cur  fed  finner,  admi- 
 rable. 571.572 
 Wee  are  not  freed  from  the  Law,  as  a  rule  of  right  eoufneffe, 
 
 511-511 
 
 Neither  Law  nor  Cjofpel  oblige th  a  be le ever  t*  Sanftification, 
 
 by  the  Antinomian  way.  574. 5  j6 
 
 (e)2  Wc 
 
A  Table  of  the  Contents. 
 
 We  are  no  more  under  the  Gojpel,  nor  under  the  Law,  by  the  An- 
 tmomian  »><*jr.  574-575 
 
 Antinomians  enemies  to  clofe  walking  with  God.  57  5 .  57^ 
 
 iJMen  naturally  are  not  awed  by  the  Law.  576*5  77 
 
 Antinomians  oblige  not  belecvers  to  perfonall  walking  with 
 God.  578 
 
 The  Law  leave th  not  off  to  bee  a  rule  of  righteoufnejfe,  becaufe 
 it  giveth  not  grace.  579 
 
 IE  very  naturall  man  under  the  Law.  581.582 
 
 A  My  fiery  of  Antinomians,  that  aHmeanes,  not  effectually  mo- 
 ving the  will§  are  not  me  ones,  laying  bonds  on  the  confeience. 
 
 582.585 
 Antinomians  take  away  all  ufe  of  teaching  and  exhorting.  5  84 
 Faith  leofeth  us  not  from  the  Law.  ibid. 
 
 Obeying  of  Gody  becaufe  of  the  direction  of  Law  and  G  of  pel  is 
 to  Autinomians  a  controuling  of  the  free  Spirit.  $  8^ 
 
 The  Law  as  the  Lawy  required  perfect  obedience;  but  the  Law 
 as  Evangelized,  rtquireth  not  perfect  obedience,  that  we  may 
 be  juftified.  5  8p 
 
 The  Antinomim  do  ftrine  propounded  by  the  car  nail  Libertine, 
 Komq.  590.591 
 
 The  Law  is  not  meerely  pajftve.  $91,592 
 
 How  Faith  and  new  obedience  are  the  meanes  of  our  delivery 
 from  the  body  of  fin,  the  former  from  the  guilt ,  and  that  per- 
 fectlyy  and  At  once,  in  jufiification;  and  the  other  from  the 
 blot  and  in-dwelling  of  finne,  and  that  by  degrees,  in  San- 
 ftification.  592-5*4 
 
 How  we  are  faved without  works.  594*59$ 
 
 How  Godaeeounteth  the  good  work*  of *bc  juftified,  porfeft* 
 
 595-596>597<59* 
 
CHRIST   DYING. 
 
 AND 
 
 Drawing  Sinners  tohimfelfe. 
 
 John    12. 
 
 27.  Now  k  my  fonle  troubled  :  &nd  what  JhaU  I  fay  g 
 Father,  favemefrm  this  honre  :  Bwt  for  this  caufe  came 
 I  unto  this  honre. 
 
 28.  Father,  glorifie  thy  Name. 
 
 T  is  a  queftion  whether  thefe  words  of  ourJW-  Ofemg  of  the 
 viours  Soule-trouble  be  nothing  but  the  feme  wtrds. 
 words  and  prayer  which  Matthew  chap.  26. 
 and  Luke  22.  relate,  to  wit,  O  my  Father,  if 
 it  be  poffible,  let  this  c up  pa  jfe  from  me,  when 
 his  foule  was  troubled  in  the  garde*,  in  his  ago- 
 nie :  Some  think  them  the  fame,  others  not.  It  is  like  they 
 %e  words  of  the  fame  matter ;  for  firft,  when  Chrlfi  uttered 
 thefe  words,  hee  was  neare  his  furTerings,  and  on  the  brink  of 
 that  hideous  and  dark  fea  of  his  moft  extreme  paine,  and  drew 
 up  a^ainlt  hell,  and  the  Armies  of  darknefle  ;  as  the  ftory  ftiew- 
 eth.  But  th it  the  Lord  uttered  thefe  fame  words  in  the  garde*, 
 and  not  before,  is  not  apparent ;  becaufe  upon  this  prayer  it 
 is  faid ,  Then  came  there  a  voyce  from  heave*,  &c.  A  voyce 
 fpeaketh  to  him  from  heaven :  now,  Mat*  26.  Luk±  22.  no 
 
 B  voyce 
 
lis  fafe  to  wake  ejfayes  of  crojfes  ere  they  corns. 
 
 voyce  is  like  to  have  come  from  heaven  ;  for  when  hee  prayed 
 in  his  agonie,  there  were  no  people  with  him,  as  here,  becaufe 
 of  the  voyce  the  people  being  prefent,  Seme  [aid  it  thundered, 
 ethers  J aid ',  an  Angel  Jp \*ke  from  heaven  : .there  being  now 
 with  thrift  in  thegardspi  when  hee  prayed,.  O  my  Father j&c* 
 none  fave  Peter,  "fames  £n<&  John,  the  three  famous  witness  of 
 his  extreme  flittering,  and  of  his  young  heaven,  of  his  transfigu- 
 ration on  .the  Mount,  when  hee  acted  the  Prelndiam  and  the 
 image  and  reprefentatlon  of  heaven  before  them,  as  is  cleare, 
 Jdat.i6..vcrf.'$y.  Andhewfis  removed  from  them  alfo  >Mat.26. 
 3£.  Luk.22.4T.  and  they  vtiere fleepng,  in'his  agonie,  Mat.i6*. 
 4o,  43 ,  45T.  But  now  there  is  a  waking  people  with  Chrift,vjho 
 heard  this  voyce.  But  I  deny  not  but  it  is  the  fame  prayer  in 
 hn[^  1  even  as  fuppofe  it  were  revealed  to  a  godly  man,  that 
 hee  Were  to  futter  an  extreme,  violent,  and  painfull  death ;  and 
 wit  hail,  fome  feurfull  foule-defertron,  as  an  image  of  the  fecond 
 death ;  it  (hould  much  affright  him  to  remember  this,  and  hee 
 might  pray  that  the  Lord  would  either  fave  him  from  that  fad 
 houre,   or  then  give  him  grace  with  faith  and  courage,  in  the 
 Lord,  to  endure  it :  fo'here;  Chrifl^God  and  man,knowing  that 
 -  ^  ..       hee  Was  tcb.ear.erhe  terrors  of  cne  firft  and  fecond  death,  doth 
 mind  to  aft  our  a<^  over  afore-hand  ( the  time  being  neafe)  the'  forroW  and 
 juffcrings  ere    anguifK  of  heart  that  hee  was  to  fuffer  in  his  extreme  fntterings  r 
 my  come,       as  it  were  good,  ere  the  cratfe  come",  to  act  it  in  our  mmd,3nd 
 take  an  efray  and  a  lift  of  Chrifts  croffe,  ere  wee  beare  it ,  to 
 try  how  handfomely  wee  would  fet  back  aiid  ilioulders  under, 
 the  Lords  crolle.  I  doe  not  intend  that  wee.  are  to  imitate  the 
 Martyr  who  put  his  hand  in  the  fire,  the  night  before  hee  fufc 
 fered,  to  try  how  hee  could  endure  burning-quick ;  but  that 
 wee  are  to  lay  the  fuppofition,  what  ifitfo  fall  out ;  (as  Chrifi 
 being  perfwaded  his  fuffering  was  to  come„acl:ed  forrow,  trou- 
 ble of  foule  and  prayer  before-hand ; )  and  to  refolve  the  fad- 
 deft,  and  antedate  the  cr*(fe3  and  fay  with  our  owne  hearts,  Lee. 
 the  Worft  come ;  or  to  fuffer  our  feare  to  prophecy,  as  fob  didJ: 
 chap.  3.  verf.25.  yet  fuppofe  the  hardeft  befall  me,  I  know  what- 
 to  doc ;  as  the  Hn]nft  Steward  refolveth  on  a  way,  beforehand,, 
 how  to  fwimrhe  through  his  neceffiries,Z/*£.i6.4.  The  Lord. 
 afteth  judgement,  and  what  they  fhall  pray  in  the  time  of  their . 
 extremity,  who  now  fpit  at  all  praying  and  Religion ;  they  (hall, 
 bp  reiigious-in  their  kind,  when  they  (hall cry,  ReyeL6.  \6» 
 
 Month* 
 
dn  0p(nmg  of  the  words. 
 
 Mountains s  and  recks,  fall  on  its,  and  hide  us  from  the  fac?  of 
 him  that  fit  teth  on  the  throne^  and  from  thewrathof  the  Lamk. 
 You  cannot  btleeve  that  a  Lambe  {hall  chafe  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  moun* 
 tainesyto  hide  tfcmfelves.  But  the  Lord  a<freth  wrath  and  judge- 
 ment, before  your  eyes.  Men  will  not  fuppofe  thereall  (tory  of 
 hell.  Say  but  with  thy  felfe,  Oh  !  Shall  I  weep,  and  gnaw  my 
 tongue  fo~  faint,  in  a  fea  of  fire  and  brimfl<me  f  Doe  but  fore- 
 fancie,  I  pray  you,  how  you  lhall  look  on  it>  what  thoughts  you 
 will  have,  what  you  (hall  doe,  when  you  {hall  2  Thef.i  9.  be 
 pnnifhedyeith  everlafling  deftrutlicn,  from  the  pre  fence  of  the 
 Lord,  and  from  the  glory  of  his  power,  1.  Foreseen  forrowes 
 have  not  fo  fad  an  impreffion  on  the  fpirit.  2.  Grace  is  a  well- 
 ad  vifed  and  refblute  thing,  and  has  the  eyes  of  providence  to 
 fay  in poflible  events,  What  if  my  Scarlet  embrace  the  Dung- 
 hill, and  Providence  turne  the  Tables.  3;  It  is  like  wifedome' 
 (grace  is  wife  to  fee  afarre-ofF)  to  fore-acl:  faith,  and  refolve 
 to  lie  under  Gods  feer,  and  intend  humble  yeelding  to  God  -,  as  1 
 
 In  the  Complaint  Wee.have  1.  the  Subject- matter  of  it,  The  Pans  of  the 
 Lsrds  troubled-foule.  2.  The  Time ;  Now,  is  my  fade  trcu-  Text. 
 bled.  2.  Chrisls  Anxiety  wrought  on  him  by/  this  trouble; 
 What  Jball  1  fay  ?  or,  which  is  the  fenfe,  What  fiutt  I  doe  f 
 4.  And  a  fhoare  is  (eenat  hand  in  the  ftcrme,  a  prefent  rock  in 
 the  raging  fea  :  What  (halt  thou  fay  ?  Lord  Jefes,  what  {hah 
 thou  doe.?  Pray :  and  hee.prayeth,  father ^  fave  me  from,  this 
 bottre. '  5.  The.re.is  a  fort  or  correction,  orrather  a  limitation  ; 
 Bat  for  this  caufe  came  I  to  this  boure.  The  Lord  forgetting  his 
 paine,  embraceth  this  evillhoure.  6.  Going  on  in  his  refolu- 
 tion  to  embrace  this  fed  houre,  hee  prayeth,  verf.  28.  Father, 
 glorifie  thy  Name. 
 
 .  Touching  rhe  firft,  the  Soule ^trouble  of  Chrifi^wto.  are  to  Vive  Vanm- 
 tonfidcr,  1.  How  it  can  confift.  with  peace.    2.  How  with  the  UX!  t0-<c,}t'l& 
 perfonall  union.    3 .  What  caufe  there  was/  %  What  love  and  ^^   l°ule' 
 mercy  in  fefns  to  be  troubled  for  us.    5.  What  ufe  wee  muft 
 make  of  this. 
 
 1 .  Pof.  This  My  foule  thus  troubled,  was  like  the  earth  be-  H&*  pn  aid 
 fore  the  Ml,out  of  which  grew  roles  without  thorns,or  thirties,  h£lverf   «. 
 before  it  was  curfed.  Chrittsmspx,  his  forr^ow,  were  flowers  ^^, 
 
 13  %  that 
 
Cbrijts  afftftiws  fwe  and  heavenly. 
 
 that  fmelled  of  heaven,  and  not  of  finne  :  All  his  affections  of 
 feare,  forrow,  fadnefle,  hope,  joy,  love,  defire,  Were  like  a  foun- 
 taine  of  liquid  and  meked  filver  ;  of  which  the  bankes,  the 
 head-fpring,  are  all  as  cleare  from  drofle,  as  pure  Chryftall :  fuch 
 a  fountaine  can  call  out  no  clay,  no  mudde,  no  dirt,  When  his 
 affections  did  rife  and  f well  in  their  acts,every  drop  of  the  foun- 
 taine was  finlefle,  perfumed  and  adorned  with  grace ;  fo  as  the 
 more  you  ftirre  or  trouble  a  well  of  Rofe-water,  or  fome  pre- 
 cious liquor,  the  more  fweet  a  finell  it  cafts  out :  Or,  as  when 
 a  fummer  foft  wind  bloweth  on  a  field  of  fweet  llofes,  it  dif- 
 fufeth  precious  and  delicious  fmells  through  the  aire. ,  There  is 
 0ur  a$?.*m  fucn  niudde  and  dregs  in  the  bottome  and  banks  of  our  affecti- 
 ve muddie.  ons^  t^t  w^en  our  anger,  forrow,,  fadnefle,  feare,  does  arife  in 
 their  acts,  our  fountaine  cafteth  out  finne.  Wee  cannot  love, 
 butweeluft  ;  nor  feare,  but  wee  defpaire  ;  nor  rejoyce,  but 
 wee  are  wanton  and  vaine  and  gaudie  ;  nor  beleeve,  but  wee 
 prefume  :  wee  reft  up,  wee  breath  out  fin,  wee  caft  out  a  fmell 
 of  bell,,  when,  the  wind  bloweth  on  our  field  of  weeds  and 
 thirties ;  our  foule  is  all  but  a  plat  of  wild-corne,  the  imagi- 
 nations of  our  heart  being  onely  evill  from  our  youth.  O  that 
 Christ  would  plant  fome  of  his  flowers  in  our  foule,  and  blefle 
 th«  foyle,  that  they  might  grow  kindly  there,  being  warmed  and 
 nouriftied  with  his  grace;  If  grace  be  within,  in  fad  preffiires 
 it  comes  out  :;  A-.Saint  is  a  Saint  in  affliction  ;  as  an  hypoaite 
 is  an  hypocrite  :  and  every  man  is  himfelfe,  and  cafts  a  fmell 
 like  himfelfe,when  he  is  in  the  furnace.  Troubled  Christ  prayes. 
 Tempted  fob  beleeves,  Job  ip.  25.  The  fcourged  Apoftles  re- 
 Joyce,  Jtti$. 41.  Drowned  Jonah  looks  to  the  holy  Temple, 
 Jonah  2.4. 
 
 2.  Christ s  affections  were  rationall;  reafon  ftartsup  before 
 feare  :  reafon  and  affection  did  nol  out-run  one  another,  foh.  1 1. 
 33.  when  Christ fees  his  friends  weep,  hee  weeps  with  them : 
 and  that  wjrich  is  exprefled  in  our  Text  by  a  PalTive  Verb> 
 h  4/i>x*  TE-a^ajtl«/,  My  foule  is  troubled^  is  there  exprefled  by 
 an  Active  Verb,.  Hee  groned  in  the  Spirit,  ^  erapetzjev  *ctw)ov, 
 and  bee  troubled  himfelfe ;  Hee  called  upon  his  affections5  and 
 JT^lZf-  Srace  aud  1]i8hc  was  ^  and  Matter  of  his  affection's,  There 
 fitiiw.  was  m  Christ   three  things  which  are  not  in  us  :  Rrft? 
 
 The  God-head  p^rfonally  united  with  a  Man,  and  a  Mans  fouk 
 had  an  immediate  influence  on  his  affections.  This  was  Chrifts 
 
 pe-rfonall 
 
Chrifts  ajfetlions  pure  and  bewenlj. 
 
 perfonall  privikdge  ;  and  to  want  this ,  is  not  our  (inne  :  to 
 have  it,  Was  Chrift  s  glory  :  But  the  nearer  any  is  to  God,  the 
 more  heavenly  are  the  affections.  Secondly,  When  GW  framed 
 the  humane  nature  and  humane  foule  of  Christ,  hee  created  a 
 more  noble  and  curious  piece,  then  was  the  firft  Adam  I  It  is 
 true,  hee  was  like  us  in  all  things,  except  fmne,  and  eflfcntially 
 a  man  ;  but  in  his  generation  there  was  a  cut  of  the  art  of  hea- 
 ven in  ChriB  more  then  in  the  forming  of  Adam,  or  then  in  the 
 generation  of  men,  fuppofe  man  had  never  finned;  as  Lu^i. 
 3  5.  The  power  of  the  mo  ft  High /hall  over-shadow  thee  ;  never 
 man  was  thus  to  be  borne.  Whence  give  me  leave  to  think, 
 that  there  was  more  of  GWin  the  humane  nature  of  Christ,  as 
 mature  is  a  veflel  coming  out  of  the  Potters  houfe,  then  ever 
 was  in  Adam,  or  living  man  5  though  man  had  never  finned : 
 And  fo,  that  hee  had  a  humane  foule  of  a  more  noble  ftructure 
 and  fabrick,  in  which  the  Holy  Ghoft,  in  the  act  of  fanctificati- 
 on,  had  a  higher  hand,  then  when  Adam  was  created,  according 
 to  the  image  of  God ;  though  hee  was  a  man  like  m  in  all  things, 
 fwne  excepted. 
 
 3.  Vof.  Undeniably,  Grace  did  fo  accompany  Nature,  . 
 that  hee  could  not  feare  more  then  the  object  required.  Had 
 all  the^ftrength  of  men  and  Angels  been  mafled  and  con- 
 temperated  in  one,  they  fhould  have  been  in  a  higher  meafure 
 troubled,then  Chrift  was :  So  how  much  trouble  was  in  Chrift s 
 affections,  as  much  there  wasof  reafon,  perfumed  and  luftered 
 with  grace.  Hee  was  not  as  man  in  his  intellectual^,  wife,  or 
 defirous  to  be  wife,  (as  Adam  and  Evah&xxA  men  now  are  taken 
 with  the  difeafe  ofcuriofity)  above  what  was  fit:  So  neither 
 were  his  affections  above  banks ;  hee  few  the  blacked  and  dark- 
 eft  houre,  that  ever  any  faw  ;  fuppofe  all  the  fufferings  of  the 
 damned,  for  eternity,  were  before  them  in  one  fight,  or  came  on 
 them  at  once,  it  fhonld  annihilate  all  that  are  now,  or  (hall  be  * 
 in  heJl>  Chrift  now  faw,  or  fbre-faw  as  great  fufferings,  and 
 yet  1 .  bdeeved,  2.  prayed,  3.  hoped,  4r  was  encouraged  under 
 it,  5.  fuffered  them  to  thebottome  with  all  patience,  6,  rejoy- 
 ced  in  hope,  Pfal.i  6. p.  Now  our  affections  rife  and  fwell  before 
 reason  :  1 .  They  are  often  imaginary,  and  are  on  horfe-back  and 
 in  armes  at  the  {lining  of  a  ftraw.  3.  They  want  that  ckarneff© 
 and  ferenity  of  grace  that  Chrift  had,  through  habitual!  grace 
 following  nature  from  the  womb.  3.  Wee  can  raife  om  affecti— 
 
 B  3  ons, 3 
 
Chrijls  affections  fun. 
 
 ons,  but  cannot  allay  them  :  as  fome  Magicians  can  raife  the 
 Devil!,  but  cannot  conjure,  or  command  him  :  or,  fome  can 
 make  wane,  and  cannot  create  peace.  It  is  a  calumnie  of  Pa- 
 pifts,  that  fay,  that  Calvin  did  teact*  there  was  defpaire,  or 
 any  diftempct  of  reafon  in  Cbrift ;  when  as  Calvin  faith,  Hee 
 ftill  beleeved  with  full  afurance.  And  this  extremity  offoule- 
 trouble  Was  nioft  rational!,  coming  from  the  infallible  appre- 
 henlion  of  the  mod  prefllng  caufe  of  foule- trouble,  that  ever  li- 
 ving man  was  under. 
 Whnpsce         4.  Pof.  Chrift  had  now  and  alwayes  Mcr all  peace,  or  the 
 Cm .»  bad     grace  of  peace,  as  peace  is  oppofed  to  culpable  raging  of  Con- 
 ™f, ^fouk-  (cience.  Firft*  Hee  never  could  want  faith,  which  is  a  ferenity, 
 quietnes,and  filence  of  the  foule  and  afforance  of  the  love  of  God. 
 Secondly,  Hee  could  have  no  doubting,  or  finfull  difturbance 
 '  of  mind ;  becaufe  hee  could  have  no  confeienee  of  guilt,  which 
 could  over-cloud  the  love  and  tendcreft  favour  of  .his  Father  to 
 him.  Htwzzs  peace  is  oppofed  to  pain e,  and  fenCe  of  wrath  and 
 punifhment,  for  the  guilt  of  our  finnes,  fo  hee  wanted  Phyficall 
 peace,  and  was  now  under  penall  difturbance  and  difquietncfle 
 of  foule.  So  wee  fee  fome  have  peace,  but  not  pardon ;  as  the  " 
 fecure  finners,.  iTk^.].  Secondly,  Some  have  pardon,  but 
 not  peace  ;  as  David,  Pfal:  3  8.  3.  y/ho  had  brake*  bones  ;  and 
 compiaineth,  verf.  8 .  J  am  feeble  and  fore  broken,  I  have  roar:d 
 by  reafon  of  the  difquietnefe  of  my  heart.  And  the  troubled 
 Church,  Pfal.77. 1,2,3,4.  Sonie'have  both  peace  and  parden; 
 as  fome,  \i\{e  Steven,  that  are  fo. neare  to  the  Crowne,  as  they, 
 are  above  any  challenges  of  Confcknce  :  It's  like  Sathun  giveth 
 over,  and  defpairethof  theie,  whom  hee  cannot  over- take,  be- 
 ing fo  neare  the  end  of  the  race.    When  the  funne  rifeth  firft, 
 the  beames  over-gilde  the  tops  of  green  mountaines  that  look 
 toward  the  Eaft,  and  the  wprld  cannot  hinder  the  fun  to  rife : , 
 Some  are  fo  neare  heaven^  that  theeverlafting  Sunne  hath  be- 
 gun to  make  an  ever  Ming  day  of  glory  on  them  •  the  ray  e's  that 
 come  from  his  face  that  fits  en  the  throne,  fo  over^golderh  the 
 foule,  that  there  is  nopombility  of  clouding  peace,  or  of  hinder- 
 ing day-light  in  the  foules .  of  fuch.    Some  have  neither  peace 
 not  pardon ';  as  thofe  in  whole  foule  hell  hath  taken  fire.'  Chrift 
 never  needed  pardon,  hee  was  able  to  pay  all  hee  was  owing  * 
 hee  needed  never  the  grace  of  forgivenefle,  nor  grace  to  be  fpa- 
 red  \  Godjptircd  him  not*  Ged  could  c^cad  no  lefle  bloud  of 
 
 him; 
 
A  troubled  foule  con [ijltd  with  the  perfonalt  union. 
 
 him,  chenheefhed;  but  hec  received  an  acquittance  of  juftifi- 
 cation/never  a  pardon  of  grace  ;  1  Tim.  3.16.  fufiipedin  the 
 Spirit, 
 
 The  third  Point  is,  How  a  troubUd  foule  can  (land  with  a  j  troubled  foul 
 perfonall  union..  Can  God,  can  the  foule  o^  God  be  troubled  ?  conjifledwhh 
 I  ihall  mew, -raft,  How  this  mull  be  :  Secondly,  How  this  can  tbe  perfonall 
 be.   Itmuftbe,  rlrft,  Becaufe  the  lo fie  of  heaven  is  the  greatefl:  u"10*'      ,. 
 lofle.  Tc  ranfome  a  King  rcqtiireth  more  millions,  then  pence  mn*  \e. 
 to  ranfome  (laves.  When  wee  were  cad  and  .forfeited,  more^i  yw  & 
 than  an  hundred  and  forty  fotire  thonfand  Kings  (in  the  Lords  can  be. 
 decree  they  were  Kings  )  were,  caft  out  of  heaven  :  where         ?» 
 was  there  gold  on  earth  to  buy  heaven,  and  fo  many  Kings  f 
 And  yet  Juitice  mult  have  payment ;  a  God-troubled  Saviour, 
 and  a  Soule- troubled  God  was  little  enough.   Oh,  faith  Love 
 to  infinite  Juftice,  What  will  you  give  for  me  ?  will  you  buy 
 me  ?  my  deare  children,  the  heires  of  eternal!  grace  ?  A  price 
 below  the  worth  of  fo  many  Kings ,  Juitice  cannot  heare  of  $ 
 equall  it  muft  be,  or  more. 
 
 Secondly,  Law  cannot  deep  fatisfied  with  a  Mans  foule-        2a 
 trouble ;  for  as  (inne  troubles  an  infinite  Gods  foule,  fo  farre 
 as  our  darts  can  flie  up  againft  the  Sun,  fomuft  the  foule-trou- 
 ble  of  him  who  i$  God,  expiate  (in- 
 
 Thirdly,  Heaven  is  -notoriety  a  tranfeendent  Jewel,  deare  in  je  j 
 it  felfe,  but  our' Father  would  propine  Rebels  with  a  Son- 
 fhip  and  a  Kingdome ,  which  is  deare  in  our  legal!  efteeme. 
 What  ftahdeth  my  Crowne  to  God  ?  Why  it  could  not  poiTi- 
 bly  be  dearer;  The  foule  of  God  was  weighed  for  it:  that  not 
 onely  freedome,  but  thedeareft  of  prices  might  commend  and 
 cry  up,  above  all  heaven's, t_Ckrifts  love. 
 
 Fourthly,  if  my  foule,  or  your  foules,  O  redeemed  of  the  40 
 Lord,  could  be  valued  every  one  of  them  worth  ten  thou- 
 fand  millions  of  foules,  and  as  many  heavens,  they  could  not 
 over-weigh  the  foule  of  God  $  the  foule  that  lodges  in  a  glori- 
 ous union  with  God :  and  the  lofle  of  heaven  to  the  troubled 
 foule  of  this  noble,  and  high  and  lofty  one,  though  but  for  a 
 time,  was  more,  and  infinitely  greater  then  my  lofle  of  heaven  j 
 and  the  lofle  of  all  the  eleel  for  eternity. 
 
 Fifthly,  I  love  not  t®  difpute  here,  but  God,  if  wee  fpeake         jj , 
 of  his  abfolute  power,  without  refpecl  to  his  free  decree,  could 
 have  pardoned  fionc  without,  a  ranfome.,  and  gifted  all  M*n*  I 
 
 kind, 
 
■2c 
 
 8  A  troubled  foule  cwftfttd  tvith  the  perfinaB  union. 
 
 -  ■  ■  -  ■  — 
 
 kind  and  fallen  Angels  with  heaven,  without  any  fatisfacftion 
 God  exafted  0f  either  the  (inner,  or  his  Surety ;  for  hee  neither  punifoeth  fin, 
 K^iwr  tenders  heaven  to  Men  ox  Angels  by  neceflity  of  nature, 
 ce$tylfZtwQ.^  tJie  ^rc  cafteth  out  heat,  and  the  funne  light;  but  freely: 
 onely  fuppofing  that  frame  of  providence,  and  decrees  of  pu- 
 nifhing,  and  redeeming  (inners,  that  now  is,  the  Lord,  could 
 not  but  be  fteaddie  in  his  decrees ;  yet  this  is  but  neceflity  con- 
 ditionall,  and  at  the  fecond  hand.  But  here  Was  the  bufinefle, 
 God,  in  the  depth  of  his  eternall  wifdome ,  did  fo  frame  and 
 draw  the  defigne  and  plot  of  faving  loft  man,  as  fidvation  was 
 The  way  of     to  ninne  in  no  other  channell,  but  fuch  an  one, the  bank  where- 
 'hwly  of  wis  the  freeft  grace  and  tendered  love  that  can  enter  in  the 
 
 heart  of  Men  or  Angels ;  for  hee  drew  the  lirves  of  our  hea- 
 ven through  grace,  all  the  Way. 
 
 Secondly ,  Grace  hardly  can  work  but  by  choice  and  vo- 
 .  luntary  arbitration  :  choice  and  election  is  futable  to  Grace. 
 Hence  Grace  cafts  lots  on  Man,  not  falne  Angels ;  and  the 
 eternall  lot  of  tranfeendent  mercy  mud  fall  on  the  bofome  of 
 facob,  and  fome  others ,  not  on  Efau  and  others.  And  our 
 Lord  contrived  this  brave  way,  to  out  his  grace  on  us. 
 
 Thirdly,  And  hee  would  not  have  love  to  lodge  for  eternity 
 within  his  owne  bowels,  but  muft  find  out  a  way  how  to  put 
 boundlene  mercy  to  the  exchange  or  bank,  that  hee. might  traf- 
 fique  with  love  and  mercy,  for  no  gaine  to  himfelfe ;  and  there- 
 fore freely  our  Lord  came  under  baile ,,  and  -lovely  neceflity, 
 to  ftraine  himfelfe  to  iflue  out  love ,  in  giving  his  one  Sonne 
 (hee  had  not  another)  to  die  for  man  :  Hee  framed  a  fuper- 
 naturall  providence  of  richeft  grace  and  love,  to  buy  the  refute 
 of  creatures,  foule  finners,  with  an  unparalleled  fampier  of  ten- 
 der love,  to  give  the  Bloud-Royall  of  heaven,the  eternall  Branch 
 of  the  Princely  and  Kingly  God-head  a  ranfome  to  Juftice.  You 
 Jtnne  ((kidi  the  Love  of  loves)  and  I  fttffer :  Ton  did  the  wrong, 
 J  makj  the  mends  :  You  finne  and  ftngin  your  carnaH  jeyes,  I 
 Jigh,  I  weep  for  jour  joy.  The  faireil  face  that  ever  was,  v^s 
 foule  with  weeping  for  your  (infull  re  joy  ring.  It  Was  fitting 
 that  f  ree-love,in  the  boweils  of  Chrifty  ftiould  contrive  the  way 
 to  heaven  through/w-A?z'* ;  Wee  fhould  never  in  haven,  cafi 
 dotvne  our  Crownes  at  the  feet  of  him  that  fits  on  the  throne, 
 with  fuch-  fenfe  and  admiration,  tf  wee  had  come  to  the  Crown 
 by  Law-doing,  and  not  by  Gofpel-conlKiing  on  a  rich  Ranfom- 
 
 payer. 
 
A  troubled  fiule  conftjltdwith  the  ferfonall  union, 
 
 Piyer.  O  that  eternall  banquet  of  the  honey-combe  of  the 
 Love-debt  of  the  Lamb  that  redeemed  us,  for  nothing,  all  the 
 fnaulders  in  heaven  are  for  eternity  on  an  ad  of  iifting-up,  and 
 heightening  Chrifts  free-love,  who  has  redeemed  them,  with 
 fo  free  a  redemption ;  but  they  are  not  all  able,  though  Angels 
 help  them,  to  lift  it  up  high  enough  :  its  fo  weighty  a  Crown 
 that  is  upon  the  head  of  the  Prince-Redeemer,  that,  in  a  man- 
 ner, it  wearies  them,  and  they  cannot  over-extoll  it. 
 
 Now,  this  muft  be  a  myftery ;  for  though  the  eflence  of  God,  c  hrift  ijf  *u 
 and  more  of  God  then  can  be  in  a  creature,  were  in  Chrift,  trouble  mttbt 
 and  in  the  mofl:  noble  manner  of  union,  which  is  perfbnail ;  union  not  dtf 
 yet,  as  our foule  united  to  a  vegetive  body,  which  doth  grow,/ -toed. 
 deep,  eat,  drink,  doth  not  grow,  fleep,  or  eat ;  and,  as  fire  is 
 mixt  or  united  with  an  hot  iron,  in  which  is  denfity  and  Weighty 
 and  yet  there's  neither  denfity  nor  weight  in  the  fire ;  fo  here, 
 though  the  God-head,  in  its  fulnefle,  was  united,  in  a  moft  ftricl: 
 union,  with  a  troubled  and  perplexed  foule,  and  the  faltering 
 nature  of  man,  yet  is  the  God-head  (till  free  of  fuffering,  or  a- 
 ny  penall  infirmities  of  the  foule  :  The  vigour  and  colour  of 
 ,  a  faire  Rofe  may  fuffer  by  the  extreme  heat  of  the  funne,  when 
 yet  the  fweet  fmtll  doth  not  fuffer,  but  is  rather  enlarged  by 
 exhalation  :  Yet  is  there  great  halting  in  thefe  comparifons ; 
 becaufe,though  the  foule  cannot  be  fick  when  the  body  is  diftem- 
 pered,  for  there  is  nothing  of  the  Elementary  nature,  nor  any 
 contewiperation  of  Phyficall  humours  in  it,  becaufe  of  a  more 
 fublime  and  pure  constitution ;  yet  there  is  fuch  alliance  and  in- 
 tire  fociety  between  the  foule  and  the  body ,  that  the  foule, 
 through  concomitancie  and  fympathy,  docs  fuffer;  as  the  In- 
 dweller  is  put  to  the  worfe,  if  the  houfe  be  rainy  and  dropping : 
 The  foule  findeth  fmoke  and  leakings  of  paine,  in  that  its  pinned 
 in  a  lodging  of  fick  clay,  and  fo  put  to  wifiS  an  hole  in  the  wall, 
 or  to  efcape  out  at  doore  or  window  ;  as  often  our  fpirits  are 
 over-fwayed  fo  withdiftafte  of  life,  becaufe  of  the  foure  acci- 
 dents that  doe  convey  it,  that  they  think  the  gaine  of  life  not 
 fo  fweet,  as  it  can  quit  the  coll.  But  the  blefied  God -head, uni- 
 ted to  the  Man- hood,  cannot  fo  much  as  for  companies  caufe  be 
 fick,  pained,  or  fuffer ;  nor  can  the  God-head  be  weary  of  an  u- 
 nion  with  a  troubled  foule  :  Wee  conceive,  in  the  grave  and 
 death,  that  glorious  fellowfliip  Was  never  diflblved. 
 
 Secondly,  Many  things  may  fuffer  by  irvvajSon  of  contraries ; 
 
 C  a^ 
 
io  A  troubled  fiuU  conftficd  with  the  perfonaS  union. 
 
 as,  (hoot  an  arrow  againft  a  wall  of  brafie,  fame  impreflion  may 
 remaiue  in  the  wall,  to  witncfle  the  violence  that  has  been  there ; 
 and  wee  know  that,  They  fbaH  fight  againft  thee,  but  they 
 /ha/I  not  prtvaile  :  But  the  bleiled  God-head  in  Chrifl  is  unca- 
 pable  of  an  arrow,  or  ofjrepercuflion ;  there  is  no  a&ion  againft 
 God ;  hee  is  here  not  fb  much  as  a  coaft,  a  bank  or  bulwarke> 
 capable  of  receiving  one  {pitting  or  drop  of  a  fea-wave ;  one- 
 ly  the  Man  Chri^i,  the  Rofe  of  heaven,  had  in  his  bofome,  at 
 his  root,  a  fountain?,  Oh  how  deep  and  refreihing,  that  kept 
 the  Flower  greene ,  under  death  and  the  grave  I  when  it  Was  . 
 plucked  up,  it  was  faire,  vigorous,  green  before  the  firnnc  j  and 
 thus  plucked  up,  and  above  earth,  bloflomed  faire  I : 
 
 Thirdly,  Not  onely  the  influence  and  effects  of  the  glorious 
 God-head  did  water  the  Flower,  and  keep  ftrength  in  Christ, 
 (  {oy  I  think,  God  can  keep  a  damned  man  in  the  doubled  tor- 
 ments of  everlafting  wrath,  with  ftrength  of  grace,  courage, 
 faith,  the  love  of  Christ  for  ever ,  as  hee  could  not  be  over- 
 come by  hell  and  devils ,)  but  there  was  the  fulnefie  perfonall 
 of  the  God-head,  that  immediatly  fuftained  the  Man  Christ;  it 
 Was  not  a  delegated  comfort,  nor  fent  help,  nor  a  menage  of 
 created  love,  nor  a  borrowed  flowing  of  a  fea  of  fweetneffe  of 
 y$muMs       confolation";  but  6W  in  proper  perfon,  infinite  fubfiftence,  the 
 teach  that      perfonali ty  of  the  Sonne  of  God  bo ttomed  all  his  fufferings ;  the 
 fJr^T* U ™ke  ^an-hood  was  imped  and  (locked  in  the  fubfiftence  of  the  tree 
 "elvers!*       °f  Me-  Its  true,  God  is  a  prefenthelp  to  his  Saints  in  trooble; 
 but;  his  helping  is  in  his  operation  and  working  ;  but  hee  is 
 Mifeinirvc     jnQt  Pcr^°na^y  united  to  the  foule.    Its  abominable  that  fome 
 p/AntinoAi,    Famulisls  teach,  that  as  Christ  was  once  made  fie fh9  fo  hee  is 
 *%-.  j  i.  now  firft  made  fie Jb  in  us,  ere  wee  be  carried  to  perfection.  Be- 
 
 caufe,  not  ai/y  Saint  on  earth  can  be  fo  united  perfonally  to 
 God,  as  the  Son  of  Man  ;  for  hee  being  made  of  a  woman,  of 
 the  feed  of  David,  xhz.Son  of  Man,  hee,  and  not  any  but  hee, 
 is  the  eternally  of  god,  God  b/effodfor  ever.  The  Child 
 born  to  us,  is  the  mighty  God,  the  Father  of  age,  the  Trince 
 of  peace,  Ifai.  9.(5.  Rom.  9.5.  Gal.  4.4.  There  is  a  wide  diffe- 
 rence between  him  the  fecond  Adam,  and  all  men,  even  the 
 fir it Adam  in  his  perfection.  1  CV.15.47.  If  Christ  fuffered 
 without  diflolving  of  the  union,  God  keeping  the  tent  of  clay5, 
 and  taking  it  to  heaven,  with  him,  in  a  perfonall  union,  then* 
 Gvdcw  in  the kweft  defection  dwcllin  hf$ Saints.  We  com* 
 
 plains 
 
The  C4Ufe  ofchrifts  foule- fsfcrmg. 
 
 n 
 
 piaine  in  oar  foule-trouble,  of  CbriFl-s  departure  from  us,  but 
 hee  is  not  gone ;  our  fenfe  is  not  our  Bible,  nor  a  good  rule  ; 
 there  is  an  errour  in  this  Compafle. 
 
 The  third  Particular  was  the  Caufe :  What  caufe  was  there?  Chrift  fjjt„ 
 Tapi&s  fay  there  Was  no  reafon  otcbritts  foule-fuffering,  ex-  red  inhufwte 
 cept  for  fympathy  with  the  body.    Wee  belceve,  that  Chritt  IwdtyAfidtii 
 becoming  Surety  for  us,  not  his  body  onely,  but  his  foule  e-  hJ  cwxi- 
 fpecially  came  under  that  neceffity,  that  bis 'foule  tvtu  in  our  ancy  °mjt 
 foulesfiead;  and"  fo  what  was  due  to  our  foules  forever,  our 
 Surety  of  juftice  behoved  to  fufFer  the  fame.  Ifai.  73. 10.  Hee        lc 
 made  bis  foule  an  offering  for  finne.  Sure  for  our  fin.  Nor  rnuft 
 wee  reftrtd  the  foule  to  the  body  and  temporary  life,  feeing 
 hee  exprefleth  it  in  his  owne  language,  And  nevris  my  feuie 
 troubled. 
 
 Secondly,  There  was  no  reafon  of  Chritts  bodily  fufferings,        ^ 
 when,  in  the  garden,  hee  did  fweat  bloud  for  us  ;  nor  had  a- 
 ny  man  at  that  time  laid  hands  on  him ;  and  all  that  agonie  hee 
 was  in,  came  from  his  foule  onely. 
 
 Thirdly,  Nor  can  it  be  more  inconfiftent  with  his  blefled  5^ 
 perfon,  Being  God  and  Man,  and  the  Sonne  of  God,  that  hee 
 fujfered  in  his  foule  the  wrath  of  God  for  our  finnes,  then  that 
 his  foule  Was  troubled,  and  exceeding  forrowfull,  heavie  to  the 
 death,  in  an  agonie  ;  and  that  hee  complained,  My  God,  my 
 God,wby  haft  thouforfaken  me  .?  And  the  caufe  of  this  fouie- 
 trouble  was  for  finners ;  this  was  Surety-fuffering.  The  choiceft 
 and  moft  (lately  piece  that  ever  God  created,  and  deareft  to  God,  C^jKe^ 
 being  the  Second  to  God~man>  was  the  Princely  foule  of  Chrifi%  ^wMofa* 
 it  was  a  Kings  foule ;  yet  death,  by  reafon  of  finne,  pafleth 
 upon  it  ,•  and  not  a  common  death,  but  that  which  is  the.  mar- 
 row of  death,  the  firB-borne  and  the  ftrongeft  of  deaths,  the 
 wrath  of  God,  the  innocent  paine  of  heU,  voyd  of  defpaire  and 
 hatred  of  God.  If  I  had  any  bell  on  me,  I  fhould  chufe  aa  inno- 
 cent hell,  like  Cbrisls :  Better  fuffer  ill  a  thoufand  times,  than 
 finne  :  Suffering  is  rather  to  be  chofen,  than  finne.  It  was  pain, 
 and  nothing  but  paine  :  Damned  men,  and  reprobate  devils, 
 are  not  capable  of  a  godly  and  innocent  hell,  they  cannot  chufe 
 to  fuffer  hell,  and  not  fpit  on  faire  and  fpotlefle  J  uftice ;  becaufe 
 Chrisls  bloud  Was  to  wafh  away  fin,  hee  could  not  both-fully 
 pay,  and  contract  debt  aifo.  But  if  it  be  fo,  that  death  finding 
 fo  precious  a  Surety  as  Ckritts  Princely  and  finkfle  foule,  did 
 
 C:  "  ■    jnake 
 
12         if  Chrift  ditdjn  are  to  bcare  with  a  moruU  condition. 
 
 make  him  obey  the  law  of  the  Land,  ere  hee  efcaped  out  of  that 
 w  are  t9  Land,.  What  wonder  that  wee  die,  who  are  born  in  the  Land  of 
 beare  death  death  ?  No  creature  but  it  travelleth  in  paine,  with  death  in  its 
 patiently,  be-  bofome,or  an  inclination  to  ^Mother ^Nothing,  whence  kcame* 
 caufz  Chrift  q^  oneiy  goeth  between  the  mightieft  Angel  in  heaven,  and 
 *xL  Nothing :  All  things  under  the  Moone  muft  be  fick  of  vanity 
 
 and  death,  when  the  Heire  of  all  things  jmamg  in  amongft  dy- 
 ing creatures,out  of  difpenfation,by  Law  muft  dye.  If  the  Lords 
 foule,  and  the  foule  of  fuch  a  Lord  dye  and  fuffer  wrath,  then 
 let  the  faire  race  of  the  world,  the  heavens,  look  like  the  face^ 
 of  an  old  man,  full  of  trembling,  white  haires,  and  wrinkles, 
 Pfal.102.26.  Then  let  man  make  for  his  long  home;  \zzTime 
 it  ftlfe  waxeold  and  gray-hair'd.  Why  (hould  I  defire  to  ftay 
 here, when  Christ  could  not  but  pafle  away  ? 
 Nowomfer  all  And  if  this  fpotlefle  foule  that  never  finned  was  troubled, 
 tktvgs  be  lya-  what  wonder  then  many  troubles  be  to  the  (inner  ?  Our  Sa- 
 ble to  ckwge,  viour9v?ho  promifeth  foule-reft  to  others 3cannot  have  foule-reft 
 fi?m  Chrift  jj}mfeife .  his  foule  is  now  on  a  wheele  fore  tofled,  and  all  the 
 .-jnjou.e-  crcatures  are  Up0I1  aWhcele,and  in  motion ;  there  is  not  a  crea- 
 ture fince  AdamCmmdy  fleepeth  found.  Wcarinefle  and  motion 
 is  laid  on  Moon  and  Sunne,  and  all  creatures  on  this  fide  of  che 
 Moon.  Seas-:-ebbe  and  flow,  and  that's  trouble;  winds  blow, 
 rivers  move,  heavens  sxA  ftars  thefe  five  thoufand  yeares,  ex- 
 cept onetime,  have  not  had  fixe  minutes  reft;  living  creatures 
 wajk  apace  toward  death;.  Kingdomes,  Cities,  are  on  the  wheele 
 of  changes,  up,  and  downe ;  Man-kind  runne,  and  the  difcafe 
 of  body-trouble,  and  foule-trouble  on  them,  they  are  motion- 
 lick,  going  on  their  feet,  and  Kings  cannot  have  beds  to  reft  in. 
 The  fix  Jajes  Creation  hath  been  travelling  and  ftiouting  for 
 paine,  and  the  Child  is  not  born  yet,  Rom.  8. 12.  Thispoore 
 woman  hath  been  groning  under  the  bondage  of  vanity ,  and 
 fhall  not  be  brought  to  bed,  while  fefus  come  the  fecond  time 
 to  be  Mid-wife  to  the  birth.  The  great  All  of  heaven  and  earth, 
 fince  God  laid  the  firft  ftone  of  this  wide  Hall,  hath  been  gro- 
 ning, and  weeping,  for  the liberty  of  the  fonnes  of  GodR.om.%. 
 ai.  The  figure  of  the  fajftng-nwaj  world,  I  Cor.  7. 3 1,  is  like 
 an  old  mans  face, full  of  wrinkles,and  foule  with  weeping :  we 
 are  waiting,  when  ^r/wfliali  be  revealed  from  heaven,and  fliall 
 '  c*me  and  wipe  the  old  mans  face.  Every  creature  here  is  on 
 teftet*  none  of  them  can  fit  or  lie,  Chrifo  foule  now  is  above, 
 —  r  "  noublt,, 
 
All  things  going  domt>  Ckifis  love  cter nail,  i  j 
 
 troable,  and  rcfts  fweetly  in  the  bofome  of  Gad.  Troubled 
 Soules,  Rejojce  in  hope.  Soft  and  childifti  Saints  take  it  not  well 
 that  they  are  not  every  day  feaftcd  with  Chri&s  love,  that  they 
 lie  not  all  the  night  between  the  %edee/)ntrs  brefts,  and  are 
 not  dandied  on  his  knee ;  but  when  the  daintieft  pkee  of  the 
 Man  ?<?//#,  his  precious  foule  Was  thus  fick  of  foule-trouble,and 
 the  noble  and  celcbrious  head-Heire  of  all,  the  firft  of  his  King- 
 ly houfc,  was  put  to  deep  grones  that  pierced  skies  and  heaven, 
 i  and  rent  the  rocks,  why  but  finners  fhould  be  fubmiffive,wherk . 
 Cbrift  is  pleated  to  (ot  children  down  to  waike  on  foot,  and 
 hide  himfelfe  from  them  ?  But  they  forget  the  difference  be- 
 tween the  Innes  of  clay,  and  the  Home  of  glory.  Our  fields  here 
 are  fowne  wkhteares,  griefe  growes  in  every  furrow  of  this 
 low-land.    You  (Ml  lay  foule  and  head  down  in  the  bofome, 
 and  between  the  brefts  oifefta  Chritt;  that  bed  nmft  be  fbfc 
 and  delicious,  its  perfumed  with  uncreated  glory.  The  thought? 
 of  all  your  now  foule- troubles,  (hall  be  as~fliadowes  thatpaf- 
 fed  away  ten  thoufand  yea  res  agoe,  when  Christ  ftiall  circle 
 his  glorious  arme  about  your  head,  and  you  reft  in  an  infinite 
 compalTe  of  furpafiing  glory  ;  or  when  glory,  or  ripened  grace, 
 (hall  be  within  you,  and  without  you,  above,  and  below,  when 
 feet  of  clay  (hall  Walk  upon  pure  furpaffing  glory  :  The  ftreet 
 of  the  City  was  jure  gold:  There  is  no  gold  there,  but  glory 
 onely ;  gold  is  but  a  fnadow  to  all  that  is  there. 
 
 It  Were  poflibly  no  lelTe  edifying  to  fpcake  a  little  of  the 
 Fourth,  What  love  and  tender  mercy  it  was  in  Chri #,to  be  fo 
 troubled  in  foule  for  us. 
 
 i.Tof  Selfe  is  precious ,  when  free  of  finne,  and  withaU  fphtttweis 
 felfe-happy.  Chrift  was  both  free  of  (in,  and  felfe-happy ;  what  Chrifl  s  »*. 
 then  could  have  made  himftirre  his  foot  out  of  heaven,  fo  ex-  fa{*&zfn 
 cellent  a  Land,  and  come  under  the  pain  of  a  troubled  foule3  m* 
 except  free,  ftrong  and  vehement  love,  that  was  a  bottomiefle 
 river  unpatient  of  banks  ?  Infinite  goodnefle  maketh  Love  to 
 fwell  without  it  felfe,  foh.i  5.13.  Goodnefie  is  much  moved 
 with  righteoufnefle  and  innocency  ;  but  wee  had  a  bad  caufe, 
 becaufe  finners :  But  goodnefle  (for  every  man  that  hath  a  good 
 caufe,  is  not  a  good  man)  is  moved  with  goodne-Ge :  we  were 
 neither  righteous,  nor  good  ;  yet  Chrift,  though  neither  righ-      g 
 teoufnefle  was  in  us,  nor  goodnefle,  would  dare  to  dye  for  u$t 
 Rom.5.7,8.  Goodnefle  and  grace  (which  is  goodnefle ior  ns> 
 
 C  3  *"    jkfer-  - 
 
J4  L9vt  the  caufi  ^Chrifts  under-taking  fir  us. 
 
 deferving)  is  bold,  daring,  and  venturous.  Love,  which  could 
 not  flow  within  its  owne  channell,  but  that  Chnfislov?  might 
 be  out  of  meafure  love,  and  our  of  meafure  loving  would  our. 
 run  wickednefie  in  rrlan. 
 ^,  .„  n  2-  T°f'  Had  Chrifi  feen,  when  hee  was  to  inhere  his  foiil^ 
 -  Chnft  caff  up  in  che  paines  of  the  fecond  death,  that  the  expence  Sv SJ  out 
 
 »« *^i™     fa<*  b^ore,  wee  might  value  his  love  more  ;  But  ChHSl  had 
 
 out,  ind-xbat  leafure  from  eternity,and  wifdome  enough  tocafl:  up  his  counts 
 
 togn  i^in     and  knew  what  hee  was  to  give  out,  and  what  to  reeeive  in  ! 
 
 J  *<Y/*   fo  hee  might  have  repented  and  given  up  the  bargaine.  Hee 
 
 Knew  that  his  bloud,  and  his  one  noble  foule,  that  dwelt  in  a 
 
 perfonail  union  with  God,  was  a  greater  famine,  incomparably 
 
 then  all  his  redeemed  ones.  Hee  fliould  have  in  little,  he  fhould 
 
 but  game  loft  finnets;  hee  (hould  empty  out  (in  a  manner)  a 
 
 hire  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.    Chrifi  the  buyer,  commended  the 
 
 Wares  ere  hee  bargained,  CW.4.7.  Thou  art  all  fare,  my  love, 
 
 there  s  not  a  Act  in  thee.  Chrifi  judged  hee  had  gotten  a  noble 
 
 prize,  and  made.an  heavens  market,  when  hee  got  his  Wife  that 
 
 hee  ferved  for,  in  his  armes^;  f3.llm  Hee  faw  the  travell 
 
 ofhufoHle,  md  was  fatisfied  :  Hee  was  filled  with  delight  as 
 
 ahillBanqiietter.  If  that  ranfome  hee  gave  had  been  little,  hee 
 
 would  have  given  more. 
 
 3.  Pof.  It  is  much  that  nothing  without  Chrifi  moved  him 
 Loves  ny  tf  to  this  engagement.  There  was  a  fad  and  bloudy  warre  be- 
 Jaws  um.    *ween  divine  Juftice  and  Tinners  ;  Love,  Love  pre/red  Chrifi: 
 
 it0a  w  Wf  rTCl t0  c?me,and  f?rve  the  §reat  King,  and  the  State  of 
 lolt  Mankind,  and  to  doe  it  freely.  This  maketh  it  two  favours. 
 Its  a  conquering  notion  to  think,  that  thefinners  heaven  bred 
 tirft  in  Chrifi s  heart  from  eternity ;  and  Oat  Lave,  freeft  Love 
 was  the  bloflome,  and  the  f^d,  and  theonely  contriver  of  our 
 cternall  glory  :  that  free  Grace  drove  on  from  the  beginning 
 of  the  age  of  God,  from  everlafting,  the  faving  plot  and  Tweet 
 defigne  of  redemption  of  foules.  This  innocent  and  fouie-re- 
 joycing  policy  of  Chrifi s  taking  on  him  the  feed  of  Abraham. 
 not  of  Angels,  and  to  comedowne  in  the  Jhape  ofnfervant. 
 to  the  land  of  his  enemies,  without  a  Pafle,  in  regard  of  his  fuf- 
 ierings,  fpeakcth  and  cryeth  the  deep  wifdome  of  infinite  Love. 
 
 Was 
 
Wtt  art  foft  and  felj <f-  wife  in  Offerings.  i  y 
 
 Was  not  this  the  wit  of  free  Grace  to  find  oik  fuch  a  myfteri- 
 ous  and  profound  difpenfation,  as  that  God  and  man  perfonaliy 
 (hould  both  doe  and  fuiFer ,  fo  as  Juftice  mould  want  nothing, 
 Mercy  be  fatisfied,  .Peace  fiould  kjjfe  righteotifnefte,  and  Warre 
 goe  on,  in  juftice,  againfl:  a  finleflfe  Redeemer  ?  Angels  bow-r 
 in*  and  [looping  downe  to  behold  the  bottome  of  this  depth, 
 i  Per.  i .  1 2.  cannot  read  the  perfect  fenfe  of  the  infinite  turn- 
 ings and  foldings  of  this  myfterious  love.   O  Love  of  heaven, 
 and  faireft  of  Beloveds,  the  flower  of  Angels,  wky  earned  thou 
 fo  low  down,  as  to.be-fpotand  under-rate  the  fpotlefle  love  of 
 all  loves,  with  coming  nigh  to  black  finners  ?  Who  could  have 
 beleeved  that  lumps  of  hell  and  finne  could  be  capable  of  the 
 Warmings  and  fparkles  of  fo  high  and  princely  a  Love  f  or  that 
 there  could  be  place  in  the  breLf  of  the  High  and  lofty  One,for 
 forlorne  and  guilty  clay.  But  wee  may  know  in  whofe  breft 
 this  bred ;  fure  none  but  onely  the  eternall  Love  and  Delight  of 
 the  Father  could  have  outed  fo  much  love :  had  another  done 
 it,  the  wonder  had  been  more.  Bur  of  this  more  elfe- where. 
 
 Wee  may  hence  chide  our  foft  nature ;  the  Lord  fef/u  his  Vfe  r. , 
 foule  was  troubled  in  our  bufinefle,  wee  ftartat  a  troubled  bo-  Ourfojtncjft 
 dy,  at  a  fcratch  in  a  penny-broad  of  our  hyde.  Firft,  There  is  ^Mt^if*' 
 in  nature  afilent  impatience,  if  wee  be  not  carried  in  a  chariot    om  in  ftt$*~ 
 of  love,  in  Chrifts  bofome,  to  heaven ;  and  if  wee  walk  not  nvi%  T 
 upon  fcarlet,  and  purple  under  pur  feet,  wee  flinch  and  mur- 
 mure. 
 
 Secondly,  Wee  Would  either  have  a  filken,  a  foft,  a  perfu-  4. 
 med  crofle,  fugered  and  honyed  with  the  con  folat  ion's  of  Chrift, 
 or  wee  faint ;  and  providence  muft  either  brew  a  cup  of  gall 
 and  worm-wood  maftered  in  the  mixing  with  joy  and  fongs, 
 elfe  wee  cannot  be  Difciples.  But  Chrifts  Crofle  did  not  fmile 
 on  him,  his  Crofle  was  a  erode,  and  his  ftiip  failed  in  bloud,  and 
 his  blefled  foule  was  fea-fick,  and  heavie  even  to  death. 
 
 Thirdly,  Wee  love,  to  farie  in  fre(h  waters,  within  a  ftep  to         ^ 
 the  fhoare,  weeconlider  not  that  our  Lord,  thought  affiift.- 
 
 not,  and cmjhnot,  *)2to  from  his  heart,  Lam.  3.  33.  yet  hee 
 
 affli&eth  not  in  fport :  punishing  of  finne  is  in  God  a  ferious, . 
 grave,  and  reall  work :  no  reafon  the  crofle  fhould  be  a  play  ; 
 neither  Stoicks  nor  Christians  can  laugh  it  over  \  the  Crofle  caft 
 a  fed  glowme  upon  Chrift, , 
 
 Fourthly,', 
 
1 6  We  are  fifi  andftlfe-wife  infujfering. 
 
 '  4.  Fourthly,  we  Forget  chat  bloody  and  fad  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  fuper- 
 flitious  daies  of  Prelats.  What  a  fweet  life,  what  a  heaven, 
 what  a  falvatxon  is  it,  we  have  in  Chrift?  and  we  know  the 
 deach,  the  grave,  the  foule-trouble  of  the  Lord  fefu*,  travelled 
 in  paine  to  bring  forth  thefe  to  us.  Heaven  is  the  more  heaven, 
 that  to  Chrift  it  was  a  purchafe  of  blood.  The  Crofle  to  all  the 
 Saints  muff  have  a  bloody  bit,  and  Lyons  teeth,  it  was  like  it 
 felfe  to  Chrift,  galiie  and  foure,  itmuft  be  fo  to  us.  Wee  can- 
 not have  a  Paper-crofTe,  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  veflell,  melt  it  in 
 the  fire,  and  caft  a  new  mould  of  it. 
 5.  Fifciy,the  more  of  Gsd  in  the  Cro(]e,thefweeter :  as  that  free 
 
 grace  doth  budde  out  of  the  black  rod  of  God ,  to  the  foule 
 that  Teeth  not,  and  yet  beleeveth,  and  loveth  ;  the  Croffe  of 
 Chrift  drops  honey,  and  fwceteft  confolatlons.  Wee  figh  under 
 ftroakes,  and  we  beieeve.  The  firft  Adam  killed  us,  and  buri- 
 ed us  in  two  deaths  ,  and  fealed  our  grave  in  one  peece  of  an 
 houre ;  he  concluded  all  under  wrath.  Now  how  much  of  Chrift 
 is  in  this?  Omnipotence,  infinite  wifedome,  (when  Angels 
 gave  us  over,  and  flood  aloofeat  our  miferie,  as  changed  lovers) 
 free  Grace,  boundlefle  love  ,  deeped  and  richefl  mercy  in  fe- 
 Jiu  Chrift  opened  our  graves,  and  raifed  the  dead.  Chrift  died 
 and  rofe  againe,  and  brought  againe  from  the  dead  all  his  buri- 
 ed brethren. 
 g  Sixtly,We  can  wreftle  with  the  Almighty  ,as  if  we  could  di- 
 
 fcipline  and  governe  our  felves,better  then  God  can  do;  Murmu- 
 ring fleeth  up  againft  adifpenfation  of  an  infinite  Wifdome,  be- 
 cause its  Gods  difpenlation,  not  our  owne,  as  if  God  had  done 
 Our-mif-jutg-  the  fault,  but  the  murmuring  manonely  can  make  amends,  and 
 tr-ttf  Goi,  right  the  (lips  or"  infinite  Wifdome.  Why  is  it  thus  T*ithmcey 
 under  the  £ord  ?  (faith  the  TVreftler.)  JVhy  doe  ft  thou  mif- judge  Chrift  ? 
 CT0J?e'  he  who  findeth  fault  with  what  the  Creator  doth,  let  him  be  man 
 
 or  Angel,  undoe  it,  and  doe  better  himfelfe,  and  carry  it  with 
 him. 
 ~  Seventhly,  we  judge  God  with  fenfe,  with  the  humor  of 
 
 reafon,  not  with  reafon ;  the  oare  that  God  rolleth  his  veflell 
 withall,  is  broken  (fay  we,)  becaufe  theendof  che  oare  is  in  the 
 
 Water; 
 
We  em  much  to  Cfoifts  love. 
 
 >7 
 
 water  :  Providence  halteth  (fay  we)  but  What  if  fenfc  and  hu- 
 mour fay,  a  ftraight  line  is  a  circle  >  The  world  judged  God  jn 
 perfon  a  Samaritane,  one  that  had  a  devill,  if  we  mif-judgehl? 
 perfon,  We  may  mif- judge  his  providence  and  wayes.  Sufpend 
 your  fenfe  of  Gods  wayes,  while  you  fee  his  ends  that  are  un- 
 derground, and  inftead  of  judging,  wonder  and  adore,  or  then 
 beleeve  implicitly  that  the  way  of  God  is  equally  or  doe  both, 
 and  fubmit,andbe  filent.  Heart-dialogues,  and  heart- fpeeches 
 againft  God,  that  arifes  as  fmoake  in  the  Chimney,  are  challeng- 
 ings  and  fummons  againft  our  highe.ft  Landlord,  for  his  owne 
 houfe  and  land. 
 
 Secondly,  Ir  Chrift  gave  a  foule  for  us,  hee  had  no  choifer  L- 
 thing:  the  Father  had  no  nobler  and  dearer  gift,  then  his  only  y 
 begotten  fonne ;  the  fonne  had  no  thing  dearer  then  himfelfe, 
 the  man  Chrift  had  nothing  of  value  comparable  to  his  foule,  ^colfnw°f 
 
 €  2, 
 
 and  thatmflft  runnea  hazzardforman.  The  Father,  the  Sonne, 
 thtlAmChrift,  gave  the  excellenteft  that  Was  theirs,  for  us.  In 
 this  giving  and  taking  world,  we  are  hence  obliged  to  give  the 
 beft  and  choifeft  thing  we  have  for  Chrift.  Should  wee  make  a 
 table  of  Chrifts  acts  of  love,  and  free  grace  to  us,  and  of  our 
 linnesandaftsofimthankefulneiTetohim,  this  would  be  more 
 evident  ;  as  there  was  (i.)  before  time  in  the  breaft  of  Chrift 
 an  eternall  coale  of  burning  love  to  the  (inner ;  this  fire  of  hea- 
 ven is  everlafting,and  the  flames  as  hot  to  day  as  ever;  our  coale 
 of  love  to  him  in  time,  hath  fcarce  any  fire  or  warrneneffe,  all 
 fire  is  hot:  Oh,  we  cannot  warme  Chrift  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  worlds.  Col.  I. 
 21.  Heires  of  wrath  bj  nature.  Chrift  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  lee  fall  one  rough  word  to  all 
 the  fonnes  and  daughters  they  have ,  for  the  Lord?  God  /pared 
 mt  hi$  Sonne ,  but  gave  him  to  the  death  for  m  all.  Earthly  Fa- 
 thers fpare,  clap  their  Sonnes,  Servants,  Friends ;  Magiftrdtes, 
 flattering  Paftors,  their  people  in  their  blasphemies  fbrhim. 
 
 3.  Chrift  gave  his  (bule  to  trouble,  and  to  the  horrourof  the 
 fecond  death  for  you ;  confult  with  your  heart,  if  you  have  quit 
 one  luft  for  him.  Chrift  laid  afide  his  heaven  for  you  ;  his 
 Whole  heaven,  his  v^hole  glory  for  you,  and  his  Fathers  houfe ; 
 
 D  arc 
 
 vu 
 
1 8  Howflr&ng  Chrifts  love  #,  fowwetkc  ours  u. 
 
 arc  you  willing  to  part  with  an  acre  of  earth,  orhoufe,  and  in- 
 heritance for  him. 
 
 4.  In  calling  us  out  of  the  (rate  of  fin,  to  grace  and  glory ;  oh 
 
 I  mail  make  this  fad  reckoning  with  fefus  Chrifi.  Oh,  Chrifi 
 
 tnmeth  his  fmiling  face  to  mee,>in  calling,  inviting,  obteding, 
 
 praying,  that  I  would  be  reconciled  to.  God,  I  turnemy  back  to 
 
 him ;  he  openeth  his  bread  and  heart  to  us,  and  kith,  Friends, 
 
 Doves,  come  in  and  dwell  in  the  holes  of  this  r<?cJ^-y  and  wee 
 
 life  our  heele  againd  him.  O  what  guilt  is  here  to  (cratch  Chrifi* 
 
 bread  ?  when  he  wiileth  ypu  to  come,  and  lay  head  and  heart  on 
 
 his  bread  ;  this  unkindnefte  to  Chnfis  troubled  foule,  is  more 
 
 then  (in  :  finne  is  but  a  tranfgrefllon  of  the  Law.  I  grant  it  is 
 
 an  infinite  But.  But  'its  a  tranfgrefllon  of  both  Law  and  Love, 
 
 tofpurne  againd  the  warme  bowels  of  Love,  to  {pit  on  gracc^ 
 
 on  tendernefle  of  infinite  Love,  The  white  and  ruddie,  the 
 
 faired  of  heaven,qffereth  to  kiife  Blacke-Moores  orfearth,  they 
 
 teOCzetzefc    w^  nc*  come  neere  to  him.  'Its  a  heart  of  Flint, and  Adamant, 
 
 love  it  mare     that  fpitteth  at  Evangclike  love  :  Law- Love  ts  Love ;  Evan- 
 
 thtn  u»-      gelike  love  is  more  rhen.love,  'its  the  Gold,  the  floure  oi:  Chrifi  s 
 
 teve.  Wheat,  and  of  .his  fined  Love.  font.]. 6.1  rcfe  up  to  open  to  my 
 
 beloved,  but, my  beloved  had  withdrawne  himfelfe ,  and  was- 
 
 gone,  my  foule  pa  fed  away  when  he  Jpak£.  There  be  two  words 
 
 sins  eitinft    ^ere  c011fiderable,  to  prove  how  wounding  are  finnes  againd  the 
 
 Lave  arc         lovtoi  Chrifi.  I.  My  be loved hath  withdrawne  himfelfe  •  the 
 
 vojn  mg,      yQXt  ^  p^  ^^  and  my  beloved  had  turned  about.  ArL 
 
 Mont,  circumjerdt,  Pagnin.  in  theMargen,  verterat  fey  the  old 
 Verfion,  declinaverat.  Chrifi  being  unwilling  co  remove,  and 
 wholly  goe  away,  heeonely  turned  afide,  asfrr.31.22.  How- 
 
 longwilt  thou  goe  about,  pfWtnn  O  thou backzfliding dtugh* 
 
 ter.  This-intimateth  10  much,  as  Chrifi  taketh  not  a  direct 
 journey  to  goe  away,  and  leave  his  owne  children,  onely  hee 
 goeth  a  little  afide  from  the  doore  of  the  foule,  to  teftifie  hee 
 would  gladly,  with  his  foule,  come  in.  Now  what  ingratitude 
 is  it  to  fhut  him  violently  away  ?  2.  My  foule  wat  gene,  the  old 
 
 Verfion  is.  My  foule  melted,  at  his  f peaking    "Dy     my  foule 
 
 faffed  over,  or  went  away  5  to  remember  his  ravirtiing  words, 
 at  broke  my  life  and  made  me  die :  (fo  is  the  Word  elfewhere 
 
 ufed), 
 
Whdt  a  troubled  Joule  forfirme  is.  ,j  p 
 
 ufed)  that  I  remembrcd  a  world  of  love  in  him,  when  he  knock- 
 ed, laying  Open  to  me  my  fifter,  my  love ,  my  dove  ;  to  finne. 
 againlt  fo  great  a  bond  as  Grace,  muft  be  the  finne  of  (innes, 
 and  amongft  higheft  (innes,  as  is  cleare,  inthefe  that  Hone  againft 
 the  Holy  Ghoft ;  then  it  muft  be  impoflible  to  give  Grace  any 
 thing,  we  but  pay  our  debts  to  grace ;  wee  cannot  give  the 
 debt  of  Grace  to  Grace  in  the  whole  fumme. 
 
 It  cannot  then  be  a  finne  intrinfecally  and  of  it  Felfe  to  bee  yfe  .3. 
 troubled  in  foule,  if  Chrift  was  under  foule- trouble,  for  finnes 
 imputed  to  him. 
 
 .Hence  let  me  fray  a  little  on  thefe  two;  Firft,  what  a  trou- 
 bled confeience  is :  Secondly,  what  courfe  the  troubled  in  foule 
 arc  to  take  in  imitation  of  Chrift,    A  foule  troubled  for  finne  ivhstaSoult 
 muft  either  be  a  foule  feared  and  perplexed,  for  the  penali  dif-  troubled^ 
 pleafure,  wrath,  and  indignation  of  God,  or  the  eternall  punifti-  finne  is* 
 ment  of  finne,  as  thefe  come  under  the  apprehenfion  of  the  evill 
 of  punifiiment ;  or,  for  finne  as  it  faileth  againft  the  love  of 
 God,  or  for  both.  In  any  of  thefe  three  refpecls,  it  is  no  finne 
 to  be  foule- troubled  for  finne,  upon  thefe  conditions  :  1.  That 
 the  foule  bee  free  of  faithlefle  doubting  of  Gods  love.  Now 
 Chrift  was  free  of  this,  he  could  not  but  have  a  fixed,  in  tire, 
 and  never  broken  confidence  of  his  Fathers  eternalllove.  If  we 
 have  any  finne  in  our  foule-troubie  for  finne,  it's  from  unbeliefe, 
 not  from  foule-trouble ;  if  their  be  mud  and  clay  in  the  (teams, 
 it  is  from  the  bankes,  not  from  the  fountaine.  Or,:2.  if  the  foule 
 fcare  the  ill  of  punifiSment,  as  thegreateft  ill,  and  as  a  greater 
 then  the  ill  of  finne,  there  is  more  paffion,  then  found  light  in 
 the  feare,  this  could  not  be  in  Chrift ;  the  averfion  of  the  Lords 
 heart,  from  the  party  in  whom  there  is  finne,  either  by  reall  in- 
 herence, or  by  free  imputation,  and  the  in-drawing  of  rayes, 
 and  irradiations,  and  out-flo  wings  of  divine  love  is  a  high  evili 
 in  a  foule  that  hath  any  thing  of  the  nature  of  a  fonne  iniiim; 
 now  there  was  as  much  of  a  fonne  in  Chrift :,  as  a  mans  -nature 
 could  be  capable  of  :  and  the  more  of  God  that  was  in  Chrift.,  CMb  btfrg 
 as  the  fulnefie,the  boundlede  infinite  Sea  of  the  God-hestd, over-  overclouded 
 flowed  Chrift  over  all  the  banks,  then  for  Chrift  to  be  under  a  ^f"^!9 
 cloude,  in  regard  of  the  out- breathings  of  eternall  love,  was  sow-trwhle 
 in  a  fort,  molt  violent  to  Chrift,  as  if  he  had  been  tome  from  that  ever  »<*% 
 himfcife,  andtherefore  it  behoved  to  be  an  extreame  foule-  trou-  he  hfii%  fQ 
 tie;  Chrift  being  deprived,  in  amanner,  of  himfelfe:  and  &'*"&• 
 
 D  2  his 
 
20  Whatfotile-  trouble  for  finne  is. 
 
 his  onely  foules  fubftantiall  delight  and  Paradife.  And  this 
 could  not  be  a  finne,  but  an  ad  of  gracious  Soule-forrow,  that 
 finne  and  hell  intervened  between  theMoone  and  the  Sunne  ; 
 the  foule  oiChrifiy  and  his  Lord  ;  the  more  of  Heaven  in  the 
 foule,and  the  more  of  God:  the  want  of  God  and  of  Heaven 
 is  the  greater  Hell.  Suppofe  we  that  the  whole  light  in  the  bodie 
 of  the  Sun  were  utterly  extinct,  and  that  the  Sunne  were  tur- 
 ned in  a  body  as  darke  as  the  outfideof  a  Caldron,  that  fliould 
 be  a  greater  lofle,  then  if  an  halfe  penny  candle  were  depri- 
 ved of  light.  Chrifi  had  more  to  loie,  then  a  world  of  millions 
 of  Arareh  ;  Imagine  a  creature  of  as  much  Angelike  capacity, 
 as  ten  thoufand  times,  ten  thoufand  thoufand  of  Angels,  all  con- 
 temperated  in  one ,  if  this  glorious  Angel  were  rilled,  accor- 
 ding to  his  capacitie,  with  the  higheft,  and  moil  pure  and  refined 
 glory  of  heaven;  and  againe  were  immediady  ftript  naked  of 
 all  this  glory,and  then  plunged  into  the  depth  and  heart  o(HeH, 
 and  of  a  lake  of  more  then  Hells  ordinary  temper,  of  fire  and 
 bnmftone ;  or  fuppofe,  God  fliould  adde  millions  cf  degrees 
 of  more  pure  and  unmixed  wrath  and  curfes,  this  Angels  foule 
 muft  be  more  troubled,  then  wee  an  eafily  apprehend ;  yet 
 this  is  but  a  comparifon  below  the  thing;  but  the  Lord  f  ejus 
 m  whole  perfon, .  heaven  in .  the  higheft  degree  was  carried  a- 
 bout  with  him,  being  throwne  down  from  the  top  of  fo  high 
 a  glory,  to  a. fad  and  fearefull  condition,  anapny,  and  fwea- 
 ting  of  blood,  (God  knowes  the  caufe)  that  ihoutingand  tears 
 of  this  low  conditio^  drew  out  that  faddeft  complaint,  My 
 God,  my  God,  why  hafithotiforjakenme  f  his  loffe  muft  be  in- 
 comparably more  then  all  we  can  fay  in  thefe  fliaddowes. 
 
 This  fheweth  the  caufe,  why  there  is  not  among  troubles  any 
 fo  grievous,  as  the  want  of  the  prefence  of  God,  to  a  foule  fatte- 
 ned, and  f eafted  with  the  continuall  marrow  and  fatnefle  of  the 
 Lords  houfe.  No  fuch  complaints  read  you,  fo  bitter,  fo  pathe- 
 tkke,  and  comming  from  deeper  fenfe,  then  the  want  of  the 
 fenfe  of  Chrifi s  love.  It's  broken  bones, and  a  dry ed up  body 
 to  David;  it's  bitter  weeping  and  crying,  like  the  chattering 
 of  a  Crane  to  Ez,echiah  ;  it's  more  then  ftrangling,  and  brings 
 fob  to  pray  he  had  been  buried  in  the  wombe  of  his  mother,  or 
 ihathe  had  never  been  borne,  or  his  mother  had  beenealwaies 
 great  with  him  -y  it  is  fwoning,  and  the  foules  departure  out  of 
 tkbody,fictoefleanddeaphto  the  Spoufi,  Cant.  j-verf.  6.8. 
 
 it's: 
 
faule'treubtefor  fiwe  is.  21 
 
 it's  Hell  and  diltndhon  to  Heman,  Pfal.  88. 15.  It  is  tofere- 
 mUh  the  curfing  of  the  Mefienger  that  brought  tidings  to  his 
 Father,  that  a  man-child  was  borne,  and  a  wifhing  that  hee 
 never  had  being,  nor  life ;  it's  death  to  part  zhQ  lover  from  the 
 beloved,  and  the  ftronger  love  bee,  the  death  is  the  more 
 death. 
 
 But  m  all  that  we  yet  have  faid,  Chrisis  gre3teft  Soule-  trou-  Chnft  »at  to 
 bk  as  a  Sonne  (for  that  he  was  cfientiaily)  was  in  chat  his  holy  hie?  J  for  fa  .■., 
 foule  was  iiddtd  and  made  heavle  even  to  death,  for  finne*  as  ai  Pn*e' 
 finne,  and  as  contrary  to. his  Fathers  love.  The  Elect  finned  a- 
 gainft  the  Lord,  not  looking ,to  him,  zsdthev  Lord,  or  Father:  ^ 
 
 but  Cbrijt  payed  full  deare  for  finne  ;  eying  Godzs  Lord,  as      ^  ^ '? 
 Father.   Wee  looke  neither  to  Lord,  to  Law,  nor  to  Love,      V       a  /1 
 when  we  finne  ;  Chrifl  looked  to  all  three,  when  hee  fatisfied 
 for  finne.  Chrift  did  more  then  pay  our  debts;  it  was  a  fumme  ^   ^ 
 
 above  price  chat  he  gave  for  us ;  it  is  a  great  queftion,  yea  out  of  v-  /    I 
 
 all  queftion,  if  all  mankind  redeemed  came  neere  to  the  worth, 
 to  the  goodly  price  given  for  ns. 
 
 So  according  to  the  fenfe  of  any  happinefie,   fo  muft  the  According  to 
 Soulc-trouble  for  the  lofie  of  that  happinefiebe,  in  due  propor-  thefuhrtfft  of 
 tion.     Firft,  as  We  love,  fo  is  forrow  for  the  lofie  of  what  *¥ £'$£*$ 
 we  love,  faakob  would  not  have  mourned  fo,  for  the  lofTe  of/^MvjwL-' 
 a  fervant,as  of  his  Sonne  fofeph.  Now  no  man  enioying  God,  chriih  lofe 
 could  have  a  more  quicke  and  vigorous  fenfe  of  the  enjoyed  un&aMim- 
 Ged-kead,  then  Christ :  fo  his  apprehenfion  and  vifion  of  God  ow« 
 muft  have  beenftrong.     2.  Becaufe  the  union  with  the  God- 
 head,  and  communion  of  f  uinefle  of  Grace  fri>rn  the  wombe, 
 muft  adde  to  his  naturall facilities,  a  great  edge  of  fenfe;  his 
 foule  and  the  faculties  thereof  were  never  blunted  with  finne ; 
 and  the  larger  the  veflell  be,  the  fulnefie  muft  be  the  greater  : 
 What,  or  who,  of  the  higheft  Seraphims,  or  Dominions >  or 
 Principalities,  among  Angels,  had  fo  large  and  capacious  a 
 a  fpirit  to  containe  the  fulnefie  of  God,  as  Chrift  had  ?  When 
 Salomons  heart  was  larger  then  the  f and  in  the  Sea-Jbore\  and 
 he  was  but  a  fhaddow  of  fuch  a  foule,  as  was  to  dwell  perfo- 
 nally  with  the  fulnefie  of  the  Godhead  bodily  ;  O  how  capaci- 
 ous and  wide  muft  the  heart  of  the  true  Salomonbz}  It  being 
 to  containe  many  Seas,  and  Rivers  of  Wifdome,  Love,  joy>% 
 Goodnefle,  Mercy,  above  millions  of  Sandes,  in  millions  of 
 Sea-lhoares.  What  bowels  ofcompaffion  and  love,  of  meeke- 
 
 T>  3  neflc; . 
 
%  z  What  [auk-trouble  fir  fwneM. 
 
 ■  neft'cgentknes,  of  free  grace  muft  be  in  him?   Sinceall  thou- 
 ,  lands  of  Elected  fouies  fate  in  thefe  bowels,  and  were  in  his 
 heart,  to  die  and  live  with  him,  and  withall,  fmce  in  his  heart 
 was  the  love  of  God  in  the  higheft.  Love  muft  make  a  ftrong 
 impreflion  in  the  heart  of  Chrift,  and  the  ftronger,  purer,  and 
 more  vigorous  that  Chrisis  intellectuals  are,  the  deeper  his  ho- 
 ly thoughts  and  pure  apprehenfions  were,  and  more  fteeled 
 with  fulnefle  of  Grace;  his  fruition,  fenfe,  joy,  and  love  of  God% 
 muft  be  the  more  elevated  above  what  Angels  and  Men  are 
 capable  off.  Hence  it  muft  follow  ,  that  Cbrift  was  plunged 
 in  an  uncouth,  and  new  world  of  extreame  forrow ,  even  to 
 tiie  death ,  when  this  ftrong  love  was  Ecclipfed.  Imagine  that 
 for  one  Spring  and  Stimmer  feafon,  that  all  the  light,heat,  moti- 
 on, vigour,  influence  of  life,  (hould  retire  into  the  body  of  the 
 Sunne,  and  remaine  there,  what  darkenefs,  deadnefs,  whithe- 
 ring,  (hould  be  upon  flowres,  herbs,  trees,  mountaines,  valleys, 
 beafts,  birds,  and  all  things  living  and  moving  on  the  earth? 
 Then  what  wonder,that  Chrifts  Soule  was  extreamly  troubled, 
 his  blefsed  Sunne  was  now  downe,  his  Spring  and  Summer 
 -gone  ;  his  Father  a  forfiking  God,  was  a  new  World  to  him, 
 •and  I  (hall  not  beleeve  that  his  complaint  came  from  any  error 
 of  judgement,  or  miftakes,  or  ungrounded  jealoufies  of  the  love 
 of  God :  As  his  Father  could  not  at  any  time  hate  him  ;  fo 
 neither  could  he  at  this  time,  attu  fecnndo,  let  out  the  fwect 
 fruits  of  his  love ;  the  caufe  of  the  former  is  The  nature  of  GW , 
 as  the  ground  of  the  latter  is  a  difpenfation  above  the  capaci- 
 tie  of  the  reafonof  Men  or  Angels.  We  may  then  conclude, 
 •that  fefusChrtfis  Soule- trouble,  as  it  was  rational!,  and  ex- 
 treamely  penall ;  fo  aifo  it  was  finnelefs,  and  innocent,  feldoine 
 have  we  Soule-trouble  finnelefs,  but  it  is  by  accident  of  rhc 
 way.   For  our  pailions  can  hardly  rife  in  their  extremity,  (ex- 
 cept when  God  is  their  onely  object)  but  they  goe  over  fcore, 
 yet  Soule-trouble  intrinfecally  is  not  a  finne. 
 
 Then  to  be  troubled  for  fin,  though  the  perfon  be  fully  per- 
 
 swlctrouhie   fwaded  of  pardon,  is  neither  fin,  nor  inconfiftent  with  the  ftate 
 
 for  p*%  is  in-   Qf  a  jaft^e^  peffon  .  nor  is  it  any  act  of  unbeleefe,  as  Antinc- 
 
 twjcca  yvo    mfas(£feiy  fyppofe.  For  (l)  Xo  be  in  foule- trouble  for  (in 
 
 i .         which  cannot,  to  the  perfect  knowledge  of  the  perfon  troubled, 
 
 eternally  condemns,  was  in  fefru  Chrifi  ;  in  whom  there  was 
 
 no  fpot  of  fin.   And  Antiwmians  fay,  Sin  remaining  fin  eflen- 
 
 tially, 
 
What  foule-  trouble  for  finne  is,  2$ 
 
 tially,  mufthave  a  condemnatory  power  :  foas  its  unpolfible  Antinomies 
 to  feparate  the  condemnatory  power  of  the  Law ,   from  the  err0r  tmhipj 
 mandatory  and  commanding  power  of  the  Law.    (2.)  Be-  the  nature  of 
 caufeas  to  abftaine  from  fin  as  it  offendeth  againft  the  love  of  fan 
 God  (hewing,  mercy ,   rather  then  the  Law  of  God  iniiieling         *•■ 
 wrath,  is  fpiritua'l  obedience;  fo  alfo  to  be  troubled  in  foule 
 for  fin,  committed  by  a  juftihed  pcrfon  againft  fo  many  fweet 
 bonds  of  free  love  and  grace,  is  a  fanctified  and  gracious  for- 
 row  and  trouble  of  foule.    (  ?.)  To  be  troubled  for  fin,  as         *    . 
 ofFenfive  to  our  heavenly  Father,  and  againft  the  fweetnifie  of 
 fee  Grace  and  tender  love,  includeth  no  acl  of  unbekefr,  nor 
 that  the  juftified  and  pardoned  finncr  thus  troubled  is  not  par- 
 doned, or  that  hee  feareth  eternall  wrath,  (as  Antinomians  ima- 
 gine) no  more  then  a  fons  griefe  of  mind  for  offending  a  ten- 
 der-hearted father  can  inferre,  that  this  griefe  doth  conclude 
 this  foa  under  a  condition  of  doubting  of  his  ttate  of  fon-fhip 
 or  filiation,,  or  a  fearing  hee  be  dif-inheri  ted.  Wee  may  fears 
 the  Larda)yd  hu -goodness ^Hof.}.}.  as  u:£ll  as  wee  feare  his  c- 
 ternall  difpleafure.    (4.)  Sanclificd  foule-trouble  is  a  fon-        4,, 
 lie  commotion  and  agonie  of  fpirit,  for  trampling  under  feet 
 tender  love,  fpurning  and  kicking  againft  the  lovely  warm nefle 
 of  the  flowings  of  the  bloud  of  atonement ;  checks  and  love- 
 terrors  or  love-feavers  that  Chrifts  Princely  head  was.  wet  with 
 the  night-raine,  while  hee  was  kept  out  of  his  owne  houfe,  and 
 fuffered  to  lodge  in  the  ftreets  ;  and  feare  that  the  Beloved  with- 
 draw himfelfe,  and  goe  fcek  his- lodging  elfewhere,  as  Cam*  5. 
 4,5.   Pfal.  5.0,  10.  and  that  the  Lord  cover  himfelfe  i$ith  a 
 cloud,  find  return  to  his  place  ,  and  the  influence  of  the  rayes 
 and  beames  of  love  be  fufpended ;  are  fweet  expreflions  of  fi- 
 liall  bowels,  and  tendernefle  of  love  to  Chris},  Antiiiomims 
 
 Libertines  imagine,  if  the  hazard  and  feare  of  hell  be  re-  e nor:  touch- 
 moved,  there  is  no  more  place  for  feare,  foule- trouble,  or  con-  '&  doublings  9 
 feflion  :  Therefore  they  teach ,  that  there  is  no  afturance  true  {^/efa&c ' 
 and  right  jMlefte  it  be  without  fear  andJoubting*.     (2. J  That  *  story  o/tbi*. 
 to  call  in  que  ft  ion  -whether  God  be  my  deare  Father,  after,  or  rife, reign  yand 
 upon  the  commijjion  of  fome  hainotu  finnes,  (as  murther,  iih.M**of  htm- 
 ceB}&c.)  doth  prove  a  manjo  be  under  the  covenant  of  works^*  ?om,*nMf*-  ■ 
 (3.)  That  a  man  wufi  be  fo  farre  from  being  troubled  for  fin,  kmd'J^' 
 that  hee  mufi  take  no  notice  of  his  fin,  nor  of  his  repentance*,  p^^ 
 Yea,  Vt+Crifp,  vol*  2 %  Serm.  x,  pag,  2c,  23,22.  iaith^  %h*re  'ily.uC+p.ii 
 
2^  -Differ  C rifps  perverting  of  Rom .  7, 
 
 nvt*  no  cau\ 
 
 u/e  why  Paul  (Rom.7.)  flould  fearefin,  or  a  body  of 
 death  i'hccanfe  in  that  place  Paul  doth  (faith  hee)  perfoliate 
 a  fcrupuious  fpirit,  and  doth  not  fpeaJ^out  of  his  owne  prefect 
 cafe,  as  it  was  at  this  time,  when  hee  fpeaks  it ;  but /peaks  in 
 the  perfon  of  another,  jeiabeletver  :  and  my  reafenis>  Paul 
 inrefpeel  of  his  owne  perfon,  what  became  of  his  fin,  was  al- 
 ready refolved,  Chap.8.  I.  There  is  now  no  condemnation ,&?. 
 hee  knew  his  fins  were  pardoned,  and  that  they  could  not  hurt 
 
 him.  c 
 
 Anfw*   Obferve  that  Arminius,  as  alto  or  old,  Telagiw, 
 cxponed'Rom.7.  defemi  regemto,  of  a  halfe  renewed  man,  in 
 whom  feme,  which  inclines  to  veniall  fins,  rights  with  reafon ; 
 that  fo  the  Full  and  perfectly  renewed  man  might  feeme  to 
 be  able  to  keep  the  Law,  and  be  free  of  all  mortall  fin.    And 
 Crifb  doth  here  manifeftlv  free  the  juftified  man  of  all  fin :  why  ? 
 becaufe  hee  is  pardoned/  So  then  there  is  no  battell  between 
 the  Flefi  and  the  Spirit  in  the  juftified  man ,  by  the  Amino- 
 mian  way  to  heaven ,  which  on  the  Flefbes  part ,  that  lufyth 
 arainft  the  Spirit,  deferveth  the  name  of  fin,  or  a  breach  of  the 
 Law  :  Oncly  its  Afintts  mem  qui  peccat,  non  ego  ;  as  the  old 
 ©  Cr.ft  ft   Libertines  in  Calvin  s  time  faid,  The  flefh  does  the  fin,  not  the 
 joule  Liberd.  man;  for  the  man  is  under  no  Law,  and  fo  cannot  fin.  But  that 
 nifme,  that    Paul,  Rom.7.  fpeaks  in  the  perfon  of  a  fcrupuious  and  troubled 
 Paul  Rm.  7*  confcience,  not  as  its  the  common  cafe  of  all  the  regenerate,  in 
 t?fi*fttb4   whomfin  dwcUs   is  a  foule  and  fleflily  untruth.    (1.)  To  be 
 JSSS1T  carnaU  in  part,  as  Yerf.  14.  to  doe  which  wee  allow  not  to  doe 
 had  vo  mil    what  wee  would  not,  and  what  wee  hate,  to  doe,  is  the  corn- 
 eal to  cw-    mon  cafe,  not  peculiar  to  a  troubled  confeience  onely  ,   but  to 
 fijfefiweor   ail  the  Saints,  GW.j. 1 7«    (20  P**/fpeakethnetof  beleeving, 
 com;  !aim  of    as  hee  muft  doCj  g  hee  fpeak  onely  of  a  fcrupuious  and  doubt- 
 .Wrfeantt.   .     confcience.  but  hee  fpeaketh  of  v&t^y^&v,  ww,S- 
 Xei,  ofworkin^vQdaS*doing,l7yl^  willing  1^1^  not  of 
 beleeviir*  onely,  or  doubting  :  Now  it  is  not  like  the  Aposlle 
 does  perfoliate  a  fcrupuious  foule,  of  whom  hee  mlinuates  no 
 fuch  thing;     (3. )  A  fcrupuious  and  troubled  confcience  will 
 never  yeeld,  fo  long  as  hee  is  in  that  condition,  that  hee  does 
 any  *ood,  or  that  hee  belongs  to  God  •  as  is  cleare,  Pfal. 88. 
 P/al.  38.  Pfal.77.i,*,3A,&c-  but  Paul  in  this  cafe  yceideth, 
 het  does  good,  hates  evill,  delights  in  the  Law  of the  Lord in 
 the  inner  man ;  huh  a  defire  to  dec  &o°d>  hath  a  tiw  m  b*  mind 
 
What  a  trHbkdfidtftr  finne  is.  15 
 
 that  refifteth  the  motions  0/ the  fiefo.  (4.)  Yea,  the  Apofile 
 then  had  no  caufe  to  fcaie  the  body  of  finne,  or  to  judge  himfelf 
 wretched ;  this  was  his  anbeleef  e,  and  there  was  no  ground  of 
 his  fearc ;  becaufe  hee  was  pardoned,  hee  knew  that  he  was  freed 
 from  condemnation.  It  was  then  Paul's  finne,  and  is  the  fmfull 
 fcrupulofity  of  unbeleevers  to  fay,  being  once  juftified,  Sinne 
 dwells  in  me,  and  there  is  a  law  in  my  members  .rebelling  again  ft 
 the  law  ofmj  mind,  and  bringing  me  into  captivity  unto  the  law 
 effinne  ;  and  /  am  carnally  and  fold  under  fin  ;  and  I  doe  evill, 
 even  that  which  I  hate  ;  for  all  thefe  are  lies,  and  fpeeches  of 
 unbeleefe :  The  juftified  man  (inneth  not,  his  heart  is  clean,  hee 
 doth  nothing  againft  a  law.  But  I  well  remember  that  our.  Di- 
 vines, and  particularly, Chemnitius,  Calvin,  B e^a,  prove  againft 
 Papists,  that  concupifcence  is  (in  after  bapcifme,  even  in  the  re- 
 generate ;  and  it  is  called  eleven  or  twelve  times  with  the  name 
 of  fin,  Rom.  c.  6.  C,  7.  c.  8.  and  they  teach  that  o£  Auguftine 
 as  a  truth,  Inefl  non  ut  non  fit,  fed  ut-non  imputetur.  So  We 
 may  ufe  all  thefe  Arguments  againft  Libertines,  to  prove  wee 
 are,  even  being  juftified,  fuch  as  can  fin,  and  doe  tranfgrefle  the 
 Law  ;  and  therefore  ought  to  confefle  thefe  fins,  be  troubled 
 in  confcience  for  them,  compkine  and  figh  in  our  fetters, though 
 wee  know  that  we  are  juftified  and  freed  from  the  guilt  of  fin, 
 and  the  obligation  to  eternall  wrath.  But  fin  is  one  thing,  and 
 the  obligation  to  eternall  wrath  is  another  thing  :  Antinomi- 
 es confound  them,  and  fo  miftake  grofly  the  nature  of finne, 
 and  of  thz  Law,  and  of  Jufiification.  Some  imprudently  goe 
 fo  farre  on,  that  they  teach,  That  be  lee  vers  are  to  be  troubled  Mr*  Archer, 
 in  heart  for  nothing  that  befalls  them ,  either  in  finne,  or  in 
 affli&ion.  If  their  meaning  were,  that  they  fliould  not  doubt- 
 ingly,  and  from  the  principle  of  unbeleefe  call  in  queftion  their 
 once  fealed  purification,  wee  fhould  not  oppofe  fuch  a  tenent ; 
 but  their  reafbns  doe  conclude ,  That  wee  jhould  no  more  be 
 fhaken  in  mind  with  finne,  then  with  ajflitlions,  and  the  punish- 
 ments of  fin ;  and  that  no^withftanding  of  the  higheft  provo- 
 cation wee  are  guilty  of,  wee  are  alwayes  to  rejoyce,  to  feaft  on 
 the  confplations,  of  Christ*  j.  Becaufe  trouble  for  fin  arifeth 
 from  ignorance , or  Unbeleefe,  that  beleevers  underfiand  not  the 
 work  of  God  for  them,  in  the  three  'Terfons  -,  the  Fathers  ever- 
 lasting jdecree  about  them  ;  the  Sons  unien  with  them,  andhead- 
 Jbip  to  them,  hu  merits  >  *nd  inter cejfion -9  the  holy  Spirits  in- 
 
 £  habitation 
 
i6  A  hleevers  fettle-  trouble  for  fin. 
 
 Saltation  tn  them^  And  bis  ojfce  toward  than,  te  workak their 
 work*  for  then*,  till  his  make  t  htm  meet  for  glory.  2.  *Be~ 
 caufe  fuch  trouble  is  trouble [ome  to  Gods  heart,  as  a  friend's 
 \~*M'£f~  troul*lc  ist0  hi*  fronds  ;  but  efteciaUy s  be  caufe  the  Spirit  of 
 \ rl-kcverT  b™A*g*  #***&  returns  aga'me  to  the  jxfiified,  Rom.  8. 1 5.  (<\)0 
 w  U*»7' •»  ®Ut  Icrave  leavt  .t0  clearc  our  Doftrine,.  touching  foule- trou- 
 j  ;h  141.      ble  for  fin,  in  the  juftified  pcrfon. 
 
 After.  1.  No  doubting,  no  perplexity  of  unbeleefe,  dejure, 
 fropdfithns    ought  to  psrplexe  the  foule  once  juftified,and  pardoned.    1 .  Be- 
 ikarivg  the    caufe  the  Patent  and  Writs  of  an  unchangeable  purpofe  to  fave 
 MtwJ*  theele^  and  the  fobfcribed  and  refolvedupon  A&of  atone- 
 fji^roublc.    metotand  free  redemption,  in  Chrisl,  ftandeth  uncancelled  and 
 firme,  being  once  received  by  faith ;  the  juftified  foule  ought 
 Trouble  (f  tin-  not  fo  t0  ^  troubled  for  fin,  as  to  mif-judge  the  Lords  by-^aft 
 beletfc  for  fa  Work  of  faving  Grace.    1 .  Becaufe  the  beleever,  once  juftified, 
 ufi/jull.        is  to  beleeve  remiflion  of  fins,  and  a  payed  ratifome-:  If  now 
 hee  fiiould  beleeve  the  Writs  once  Cigned}  were  cancelled  again, 
 ftee  were  obliged  to  beleeve  things  contradictory.    2.  To  be- 
 leeve that  the  Lord  is  changed,  and  offand  on,  in  his  free  love 
 and  eternall  ptirpofes,  is  a  great  flandering  of  the  Almighty. 
 3.  The  Church  Pfal.  77.  acknowledge th  fuch  misjudging  of 
 God,  to  be:the  fonles  infirmity,  P&l.  77. 10.  Ifaid,  This  it  my 
 infirmity. 
 
 After.  2.    Yztydc  fatto ,  David  a- mart  according  to  Gods 
 
 sme-fn  of   huh,  1  Sam.i  2.12,1  3.  fell  in  an  old  feaver,  a  fit  of  the  difeafe 
 
 the  afixofibe0?  the  Spirit  of  fandage,  Pfal.32.  3.  JVhen  I  kept  filence,my 
 
 Spirit  of  bon-  bones  waxed  bid,  through  my  roaring  all  the  day  long.  V.4.  For 
 
 d*ge  may  re-  day  and  night  thy  hand  was  heavie  upon  me,  my  moifture  istur- 
 
 rTab'  an<h      ned  ™te  the  drought  of  fummer.   So  the  Church  in  Afaph's 
 
 luvtr.  a  *'  ^0X^  PfalSJI*!.  My  fore  ran  in  the  night,  and  ceafed  not: 
 
 cither  his  hand  was  bedewed  with  teares- in  the  night,  as  the 
 
 Hebrew  beareth  \  or  a  boyl  of  unbeleefe  broke  ipon  me  in  the 
 
 night,  and  flacked  not,    Verf.7.  Will  the  Lor dc aft  offforever? 
 
 will  hee  be  mercifutt  no  more  I  Then  faith  and  doubting  both 
 
 may  as  well  be  in  the  foule,  with  the  life  of  6W,  as  health  and 
 
 ffekneflein  one  body,  at  fundry  times  -•  and  k  is  no  argument 
 
 at  all  of  no  fpirituall  affiiratace,?and  of  a  foule  under  rhe  Law  or 
 
 £        covenant  of  works.,  to  doubt  :  as  ficknefie  argueth  life,  no  dead 
 
 corpfe  is  capable  of  ficknefIe,or  Mindnefle ;  thefe  are  infirmities 
 
 rftat  neighbour  with  lire :  fe  doubting  with  forrow,  becaufe  the 
 
 poore 
 
A  jajtifttdfrnk  how  troubled  for  fin,  %y 
 
 poore  foul  cannot/in  thatexigcqcc,b.ekeve,is  of  kin  CP  the  life  of 
 God  :  the  life  of  fefiu  hat)?  infirmities,  kindly  to  it,  as  fomc 
 difeafcs  are  hereditary  to  fuch  a  family.     2.  The  habit  or  ftatc 
 of  unbeleefe  is  one  thing,  and  doubcings  and  love-jealoufies  is  L0ve.j^0Jl^ 
 another  thing,  Our  love  to  Chrifi  is  fickiy,  crazie,  and  full  of  (jm„^  jouyt. 
 jealou(ie$  and  fufpitions.  Temptations  mike  falfe  report  $Angs  m$* 
 Chrifi,  and  wee  eafily  belceve  them.  Jealoufies  argue  love,  and  Ujth  • 
 the  fkongeft  of  loves,  even  marriage-love.     3.  By  this,  all  ads 
 of  unbeleefe  in  foules  once  juftified,  and  fan&ified,  (foould  be 
 unpoffible.  Why,  then  the  Lards  Difciples  had  no  faith,  when 
 Christ  fajd  to  them,  Why  doubt  jee,  O  jee  of  little  faith  f  It 
 happily  may  be  anfwered,  that  the  Difciples  Mat. 8.  doubted 
 not  of  their  fon-fhip,  but  pf  the  Lords  particular  care  in  bring- 
 ing them  to  fhore,  in  a  great  fea-ftorme.  To  which  I  anfwer,  ^-^^ 
 Its  moft  true,  they  then  reared  bodily,  not,  directly,  foule-fhip-  way  t0^ 
 Wrack  j  but  if  it  was  finfull  doubting,  otChrtfts  care  pf  {hem,  vttbfcuib, 
 Mdjter,  car  efi  thou  nn  for  us  I  tfre  point  is  concluded,  That 
 doubting  of  Christ s  care  and  love  may  well  inferre,  a  foule 
 h  not  utterly  void  of  faith,  that  k  in  a  doubting  condition. 
 4.  The  morning  dawning  of  light,  is  light ;  the  firft  fpringing        jr 
 of  the  child  in  the  belly,  is  a  motion  of  life  $  the  leaft  warmings 
 of  Chriiis  breathings,  is  the.  heat  of  life  :  When  the  puife  of 
 Chrifi  new  framed  in  the  foule  rnoveth  moft  weakly,  the  new 
 birth  is  not  dead ;  the  very  fwonings  of  the  love  of  Chrifi ^  can- 
 not be  incident  to  a  buried  man.     $.  When  Chrifi  rebuketh        5. 
 little  faith  and  doubting,  hee  fuppofeth  faith  :  hce  who  is  but  a 
 finking,  andcryeth  to  Chrifi,  is  not  drowned  as  yet.     6.  The        ^ 
 Difciples  prayer,  Lordincreafe  our  faith  ;  Chrifis  praying  that 
 the  faith  of  the  Saints,  when  they  are  winnowed, may  not  faile ; 
 the  exhortation  to  be  firong  in  the  Lord,  and  in  the  power  of  his 
 might,  prove,  the  Saints  fai:h  may  be  at  aftand,  and  may  (tag- 
 ger and  (tide.    7.  The  various  condition  of  the  Saints  ;  now        - 
 its  full  moon,  againe  no  moon  light  at  all,  but  a  dark  ecclipfe ; 
 evidenceth  this  truth.  The  beleever  hath  Rowings  of  ftronga&s 
 offai:h,jo),love  ;  fupernaturall  pillions  of  Grace  arifing  to  an 
 high  fpring-tidc,  above  the  banks  and  ordinary  coafts. ;  and  a- 
 gai  \y  a  low-ground  ebbe.  Tiie  condition  in  ebbings  and  flow- 
 in  s,  in  full  inanifeftations  and  divine  raptures  of  another  World, 
 when  the  wind  bloweth  right  from  heaven,  and  the  breath  of 
 ^efm  Chritts  mouth,  and  of  fad  abfence*  runneth  through  the 
 
 E  a  Song 
 
a  8  Soulc-mMcfir  (inneinthejuftificd* 
 
 Song  of  Solomon,  the  book  of  the  Pf alines,  the  book  of  Job,  as 
 thrceds  through  a  web  of  filke,  and  vcines  chat  are  the  itrin^s 
 and  fpouts  carrying  bloud  through  all  the  body,  lefle  or  more. 
 
 Affer.  J.  The  juftified  foule  once  pardoned,  receiveth  never 
 the  Spirit  of  bondage,  Rom.  8.  15.  to  fear e  againe,  eternal! 
 wrath;  that  is,  This  Spirit  in  the  intention  of  the  habit,  fuch 
 as  was  at  the  firft  converfion,  when  there  was  not  a  graine  of 
 faith  ;   doth  never  returne,  nor  is  it  confident  with  the  Spi- 
 rit »f  Adoption.  Yet  happily  it  may  be  a  queftion,  if  a  convert 
 brought  in  with  much  fweetnefle,  and  quiecnefle  of   Spirit, 
 fhall  fall  in  fome  hainous  finne ,  like  the  adultery  and  murther 
 of  D.vid,  have  not  greater  vexation  of   Spirit,  then  at  his 
 firft  converfion,  but  more  fupernaturall. 
 ■  story  of  the       But  ycc  tms  mu&  ^anc^  ^  a  condemned  error,  which  (a)  Li- 
 TifeyreigViCr-  bcrtines  doe  hold,  That  frequency  or  length  of  holy  duties, 
 roTtfo^ifj  j  or  trouble  of  Confcience  for  neglecl  thereof,  are  all  fignes  of 
 one  under  a  Covenant  of  Works.    And  that   which  another 
 b  Saltmarfli    (b)  of  that  way,  faith  in  a  dangerous  medicine  for  wounded 
 Free  Grace*   fbules.  where  there  is  no  Law,  (as  there  is  none  in,  or  over 
 **u    •£//.*  4  tjic  jnftified  foule)  there  is  no  tranfgreffion,  and  where  there  is 
 vlngcroiu       no  tranfgreffion,  there  is  no  tronble  for  ftnne,  all  trouble  ari- 
 (tn dun found    fing  from  the  oblige ment  of  the  Law,  which  demands th  a  fatif- 
 f> prions  of     fatlion  of  the  foule,  for  the  breach  of  it ,   and  fuch  fatisfa- 
 A^tinemians  Slion  as  the  foule  knowes  it  cannot  give,  and  thereby  remaines 
 btefor'inxl     unquiet  ;  like  a  debtor  that  hath  nothing  to  pay,  and  the  Law 
 in  tbejufiifed  *00>  being  naturally  in  the  foule  ,  M  the  Apoftle  faith,  The 
 Confcience  accufing,  or  elfe  excufing.  It  is  no  mar  veil,  that 
 fnch  foule s  Jhouldbe  troubled  for  finne,   and  unpacified,  the 
 Law  having  fuch  a  party,  and  ingagement  already  within 
 them  ;  which  holding  an  agreement  with  the  Law,  in  Tables 
 and  Letters  of  ftone,  muft  needs  worke  ftronglj  upon  the  jpi~ 
 rits  of  fuch  as  are  but  faintly  and  weakely  inlightned,  and 
 are  not  furnijhed  with  Golf  el  enough  to  an fwer  the  indictments , 
 the  conviclions,  the  terrors,  the  cur/es  which  the  Law  brings. 
 •Mafia  At-    And  a  third,  (c)  And  indeed,  Gods  people  (faith  he)  need  more 
 chcr  if  be  be     joyes  after finnes,  then  after  sifflittions,  becaufe  they  are  more 
 tbc  Author      fsj}  £orPne  fy  tym  .  and  therefore  God  ufeth  finnes,  as  meanes 
 hrt  for  belte-    ^J  w^ieh  he  leades  in  his  joyes  into  them  in  this  world,  and  al,1s 
 vas^i^ty.   i»  the  world  to  c*me9  their  finnes  yeeld  them  great  joyes  ;  In- 
 deed, in  fome  resells,  they  fhall  joy  moft  at  the  lafi  day^wh* 
 
 have 
 
Settle  -  trouble  for  fmnc  in  the  juftified.  2  9 
 
 have  finned,  leafi  ;  But  in  other  rejpefis,  they  have  mofi  joy , 
 who  have  finned  mofi  ;  (for  finne  th?]  little  or  much,  they  ail 
 fiall  enter  into  joy  at  laft^rfrc. 
 
 Now  all  this  is  but  a  turning  of  Faith  inte  Wantonnefle, 
 whereas  Fairh  of  all  graces,  moveth  with  lowed  fayles  ;  for 
 Fai this  not  a  lofcy,  and  crying,  but  a  fofc  moving,  and  humble       .  . 
 grace  ;  for  then "Davids being  moved,  and  his  heart  finking  ve%  £Hfj 
 him  at  the  renting  of  King  Sauls  garment,  (hould  be  underage  rote  ^ 
 covenant  of  Works,  and  fo  not  a  man  according  to  Gods  owne  der  4  covenant 
 heart,  for  a  fmitten  heart  is  a  troubled  foule.  David,  Aha-  oj  wrfct. 
 ham,  Rem.  4.  and  all  the  Fathers  under  the  Law,  Were  jufti- 
 fied by  the  imputed  righteoufnefle  of  Chrifi,  apprehended  by 
 Faith,  as  we  are  Rom.  4. 23.  Now  it  was  not  written  for  A- 
 brahams  fake  onely,  that  it  was  imputed  to  him.  Verf.  24*  ^Ht 
 far  us  aifo>  &c.   David  ought  not  to  have  been  troubled  in 
 foule  for  finne,  for  his  (inneswere  then  pardoned;  nor  could 
 the  Spirit  of  the  Lord  fo  highly  commend  fofiahs  heart-mel- 
 ting trouble  at  the  reading  and  hearing  of  the  Law :  nor  Chrifi 
 ownethetearesandSoule-troubleofthe  Woman,  as  comming 
 fromnootiier  fpring,  but  much  love  to  Chrifi,  becanfemany 
 finnes  were  pardoned ;  if  this  Soule-trouble  for  finne  had  argu- 
 ed thefe  to  bee  under  the  Law,  and  not  in  Chrifi  ;  nor  can  it 
 be  faid,  that  the  Sain  rs  of  old  were  more  under  the  Law,  then 
 now  under  the  Gosjl,  iri  the  fenfe  we  have  now  in  hand  ;  that 
 is,  that  we  are  tobelefle  troubled  for  finne  then  they,  becaufe 
 our  jufiification  is  more  perfect,  and  the  blood  of  Chrifi  had  The  Jews 
 lefle  power  to  purge  the  Confcienee,  and  to  fatisfie  che  demands  y4lP^w&t 
 of  the  Law  before  it  was  (bed,  then  now  when  it  is  fbed  :  or  ^X7or%ne 
 that  more  of  the  Law  Was  naturally  in  the  hearts  of David,  fo-  ^  Mf^Jfa 
 fiah,  and  the  Saints  of  old,  and  fo,  more  naturally,  unbeliefe  wjujlifitdby 
 mud  be  in  them,  then  is  in  us,  by  namre,  under  Gofpel  mani-  thefamegrace, 
 feftations  of  Chrisl.  Indeed,  the  Law  was  a  ieverer  Pedagogue 
 to  awe  the  Saints,  then  in  regard  of  the  outward  difpenfation 
 of  Ceremonies,  and  Legall  ftrielnefle  5  keeping  men  as  malefa-  - 
 ftors  in  clofe  prifon, till  Chrifi  {hould  come.  But  imputation  of 
 Chrislf  righteoufaefs,  and  blefTednefs  in  the  pardon  of  finne, 
 and  fo  frcedome  from  Soule-trouble  for  etermi!  wrath ;  and 
 the  Lawes  demanding  the  Confcienee  to  pay,  what  debts  none, 
 Were  able  to  pay,  but  the  Surety  onely,  Was  one,  and  the 
 fame  to  them,  and  to  us ;  as  Pfal.  3  2.1,2,  compared  with  Rem. 
 'l  E3  4-i>2> 
 
30  Scttk4roHble for  ftnne  i*  the  juftifitd* 
 
 4.  1,1,3,4,5,6.  andP/i?/.  14.  with  £0*0,3.9,10,11,12,13,14, 
 IQ.  20.  and(?«*.  17.9.  c<*/>.  22.  1  8.  Dw.  27.  26.  WithGV/. 
 3.  10,11,12,  13,  14.    Heb.6.  n,  14,15,16,17,  18,  19,  2Qr 
 -     Who  dare  fey,  that  the  belecving  f  ewes y  dyed  under  the  <:gtrfe 
 of  the  Law,  Dent.  27.  26  .?  For  (6  they  muft  perifti  eternally. 
 Gal,  ".to.  F^r  04  many  as  are  of  the  works  of  the  Law, arc  under 
 thee Hr fe  .-Then  there  muft.be  none  redeemed  under  the  OldTe- 
 ftament ,  nor  any  juftiSed ,   coatrarie  to  exprcfie  Scriptures, 
 PfaL    2.  1,?.  #0^.4.1,2,3,4,5,6.  GaL  3.  14.  Aft.  15. 11. 
 Aftsil.  16,  17.  i?0*#.  10.  1,2,3.     Now  ^#j-  if.li.Hrefcm 
 leevethat  through  the  grace  of  the  Lord  fefits,  we  fyall  befa- 
 ved  as  well  as  they.  And  as  they  were  olefsed,  in  that  their 
 tranfgreffion  wo*  forgiven,  and  their  ftnne  covered,  and  that 
 the  Lord  imputed  no  iniquity  to  them,  Pfal.  3  2. 1,2.  our  blef- 
 fednefs  is  the  fame,  Rem.  4.  6, 7,8.  and  Chrtft  as  he  was  made 
 acurfe  for  them,  fo  for  us  ;  that  Gal.  3.  14.  the  bleffmg  of 
 Abraham  might  come  on  m  the  Gentiles,  through  fefus  Chrift, 
 that  we  might  receive  the  fromife  of  the  Spirit,  through  faith: 
 And  God  fent  forth  his  Sonne  made  of  a  Womany  made  under 
 the  Law  5  for  the  fewes  who  as  heires  we're  under  Tutors,  as 
 we  are  under  the  Morall  Law  by  nature,  that  we  might  be  re- 
 deemed by  him,  That  wee,  who  are  under  the  Law,  might  rc~ 
 ceive  the  adoption  of  Sonnes,  GaL  4. 1,  2,  <,4«   And  God  gave 
 the  like  gift  to  the  Gentiles,  that  he  gave  to  the  Jewes,  even 
 repentance  unto  life,  Acls  11. 16, 17.  Then  the  Law  could 
 crave  them  no  harder  then  us  ;  and  they  Were  no  more  juftitie^ 
 by  works,  then  We  are,  Tea  following  righteoufneffe ,  they  at- 
 tained it  not,  becaufe  they  fought  it  not  by  faith,  but  as  it  w*re 
 by  the  works  of  the  Law  ;  for  they  flumbled  at  the  flumbling 
 ft one '■+  that  was  layed  in  Sion%  Rom.  9.  31,  32,33.  And  the j 
 being  ignorant  of  Gods   righteoufneffe ,  and  going  about  to 
 Trouble  for      eftablifb  their  owne  righteoufneffe, have  not  fubmitted  them-' 
 fmzh,  and   felvestothe  righteoufneffe  of  God,   Rom.  IO.  1,2,  3.  and  fa 
 ought  to  be  in  came  ftiort  of  juftification  by  Grace,  fo  doe  we.  If  then  to  the 
 *&fi**bo      juftified  Jewes,  There  was  no  Law ^  no  tranfgreffion,   and  fo 
 frlmolVrart  no  treHbk  for  ftnne  ;  all  trouble  of  Conference  arifing  from  the 
 ontoeterndl  obligement  of  the  Law  5  as  k  muft  bee,  becaufethey  were 
 ipmb.  freed  fr  mthe  cur{e  of  the  Law,  and  juftified  in  fefus  Chris?, 
 
 by  his  Grace,  as  weare ;  then  were  they  under  no  fmiting  of 
 heart,  nor  wounding  of  Confcience  more  then  we  axe ;  which 
 
 it 
 
StHle-troHbkforfinm  in  tbejufofied.  j  \ 
 
 n  manifeftiy   folfe  in  David,  and  in  fofiab,  and  many  of  the 
 Saints  under  the  Old  Testament.  Hence  what  was  finnefuli  and 
 unbeleeving  Soule- trouble  for  finne  to  them,  muft  be  finnefuli 
 Soule-trouble  to  us  in  the  fame  kind.    The  Law  did  urge  the 
 fewes,  harder  then  us,  in  regard  of  the  Mofaicail  burden  of  Ce- 
 remonies, and  bloody  Sacrifices,  that  pointed  out  their  guilti- 
 nefle,  except  they  iliould  flee  to  Christ  \  (2.)  In  regard  of 
 Gods  difpenfation  of  the  feverer  punifaing  of  Law-tranfgreffi- 
 on,  and  that  with  temporariepunifoments,  and  rewarding  o- 
 bedience  with  external!  profperitie  -  (3.)  In  urging  this  Do- 
 ctrine more  hardly  upon  the  people,  to  caufe  them  not  reft  on 
 the  letter  of  the  law ;  but  feeke  to  the  promifed  Maffiah,  in 
 whom  onely  was  their  righteoufnefle ;  as  young  heires  and 
 minors  are  kept  under  Tutors,  while  their  Non-age  expire :  but 
 (1.)  Who  dare  fay,  that  the  Saints  under  the  OldTefiamentt 
 who  lived  and  dyedinthecafeofremiifion  of  finnes,  of  ialva- 
 tionandof  peace  with  God,  Gen.  49. 18.  \Pfal.  37.37.  PfaL 
 73.25.  Prov.  14.  32.  Ifai.  57. 1,2.  Hebr.  II.  13.    PfaL  32. 
 1,2.  Micha.  7.18,19.  Ifai.  43.25.   ferem.  50.  20.   P faint. 
 31.5.  and  were  undoubtedly  blefled  in  Christ,  as  we  are,?/*/, 
 lip.  1,2.  Pfalm.6$.^.  PJ aim,  1.1,2,3.  PJd.  144.  14, 15. 
 PfaL  14^.5.  Job  5.17.    Pfalm.  84.4,  5.    and  dyed   not 
 under  the  curfe  of  God,  or  were  in  capacity  to  be  delivered; 
 by    Christ,    after  this  life,    from  the  wrath  to  come, 
 and  the  curfe  of  the  Law  ?  (2.)  That  they  were  to  truft  to  the 
 merit  of  their  owne  works,  or  feeke  righteoufnefle  in  them- 
 felves,  more  then  we  ?  (3.)  Or  that  they  beleevednot,  or  that 
 their  Faith  was  not  counted  to  them  for  Righteoufneftt ?,as  it  is 
 With  us  ?  Gen.  15.5,6".  Rom.  4.  3,4^5,6,7,8.  PfaL  32.  1 ,  2. 
 (4.)  Yea,  they  beleeving  [n  the  Mejfiah  to  come,  were  no  more 
 under  the  Law,  and  the  domioioqof  finne,  then  wee  are,  Rom, 
 6>  6>7 >  8,  p.  Rom.  7. 1 ,  2,  3, 4,  5, 6,7.  Rom.  8, 1,  2.   Mich* 
 7. 18,  ip.  //^i.  43.25.  fer.  50.20.  PfaL  32. 1,2.  but  under 
 grace,  and  pardoned,  and  faved  by  Faith,  as  we  are,  Heb.  1 1 . 1 , 
 i>3>4>5>*>7>%>9f*o,n,i2,ii.    Gal.$.  10,13.   JBs  u. 
 *6, 17.  Rom.  p.  31, 32,  33.  (5.)  Yea?  the  Law  was no  leile 
 a  Letter  of  condemnation  to  them,  then  to  us.  Rom.  8.  3.  #00*. 
 10.  3.  Deut.iy.  26V  (?<*/.  ..3.10-,  13.  2  Cor?.7.j,%.  13-14,15. 
 (d.)  Tfoj  drank*  of  the  fame  fyiritualll^fifke  with. its i  and  tin 
 Rock*  was  Chrifti  1  Cor.  io.  1 ,  2,3,4.  Heb^i  3'.&.  and  were  fa- - 
 ??d  by  grace,  atweflas  we,  Afts  1  J.ii.  2.  U% 
 
3  %  Soule- trouble  for  ftrwe  in  the  jujlifed. 
 
 2.  It's  true,  Jofwhs  tendemefle  of  heart,  Davids  fmiting  of 
 heart,  trua  Womans  weeping,  even  to  the  waftiingof  Chrtsrs 
 f.et  withteares,  Peters  weeping  bitterly  for  the  denying  of  his 
 Lord,  as  they  were  woundings,and  Gofpel-afteclions,and  com- 
 motions of  love  ifluing  from  the  Spirit  of  ^p//<?#,oflove,grace, 
 and  nothing  but  the  turtles  love-forroW;  fo  it  is,  moft  falfe, 
 that  they  were  no  (bule  trouble  for  finne,  as  if  thefe  had  beene 
 freed  from  all  the  Law  of  God,  and  thefe  foule-commotions 
 were  not  from  any  fenfe  of  the  curfe,  or  the  Law,  or  any  de- 
 mands of  Law,  to  pay  what  jufiice  may  demand  ofthejelfe-con** 
 demnedfinner  ;  yet  were  they  acls  of  foule-trouble  for  fin,  as 
 fin :  and  it  iTiall  never  follow,  that  the  parties  were  under  no 
 tranfgreffign,  and  no  law,  becaufe  under  no  obligement  to  eter- 
 natl  wrath ;  for  fuch  an  obligation  to  eternal!  wrath,  is  no  chain 
 which  can  tye  the  forts  of  adoption,  who  are  warned,  juftified, 
 pardoned  ;  and  yet  if  the  juftitied  and  pardoned  fay,  they  have 
 no  fin,  and  fo  no  reafon  to  comphine  under  their  fetters,  and 
 figh  as  captives  in  prifon,  as  Paul  doth,  Rom.j.  24.  norcaufe 
 to  mournefbr  in-dwelling  of  (in,  they  are  liars  and  Grangers  to 
 their  owne  heart,  and  doe  lleep  in  deep  fecurity  ;  as  if  fin  were 
 fo  fully  removed  both  in  guilt  and  blot,  as  if  tears  for  fin  as  fin 
 fhould  argue  the  mourning  party  to  be  in  the  condition  of  thofe 
 who  weep  in  hell,  or  that  they  were  no  more  obliged  to  weep ; 
 yea,  by  the  contrary,  to  exercife  no  fuch  affection,  but  joy*  com- 
 fort, and  perpetuated  acls  of  folace  and  rejoycing  ;  as  if  Chrifi 
 fad,  in  the  threftiold  of  glory,  with  -his  owne  hand  wiped  ail 
 teares  from  their  eyes  already. 
 
 3.  Nor  fee  I  any  reafon  why  any  fhould  affirme,  That  the 
 Law  h  naturally  as  a  party  in  the  foule  y  of  the  either  regenerate 
 
 I .         and  juftified,  or  of  thofe  who  are  out  of  Chrift.     ( 1 .)  For  the 
 Law's  in-dwelling,  as  a  party  ingaging,  by  accufing  and  con- 
 demning, is  not  naturally  in  any  fonne  of  Adam ;  becaufe  there 
 is  a  deeping  confeience,  both  dumbe  and  filent  naturally  in  the 
 ioule :  and  if  there  beany  challenging  and  accufing  in  the  Gen- 
 tile-con fcience,/co«f.  2.  as  ftirring  is  oppofed  to  a  filent  and  dumb 
 confeience  that  fpeaketh  nothing,  fo  the  Law- accufing  is  not  na- 
 turally in  the  foule  ;  a  fpirit  above  nature  (I  doe  not  meane  the 
 No  L4*-      -Spirit  of  regeneration)  mull  work  with  the  Law,  elfe  both  the 
 waffeninpin  Law  and  fin  lie  dead  in  the  foule:  the  very  law  of  nature  heth 
 vi  i}  num*  as  a  dead  letter,  and  ftirreth  nor,  except  fome  wind  blow  raore 
 
 or 
 
Sottle»tt 'Oublt  for  fin  in  the  juftified.  3  3 
 
 or  lefle  on  the  foule,/J«w.7.8,p.     (2.)  That  the  Law  wakcneth        Xt 
 any  (inner,  and  maketh  the  drunken  and  mad  finner  fee  himfeife 
 in  the  fea,and  failing  down  the  river  to  the  chambers  of death », 
 that  hee  may  but  be  occafioned  to  caft  an  eye  on  (hore,  on  fefns 
 Chri&y  and  wi(h  a*  landing  on  Chrisl>  is  a  mercy  that  no  man 
 can  father  on  nature,  or  on  himfeife.     (3.)  All  fenfe  of  a  (in-         jj 
 full  condition,  to  any  purpofe,  is  a  work  above  nature ;  though 
 it  be  not  ever  a  fruit  of  regeneration.     (  4. )  Its  true,  Chrifi         * 
 UAcheth  a  mans  fo  file,  through  the  fhining  of  Gojp el- light ',  to 
 anfwer  all  the  enditements  of  the  Law,  in  regard  that  Chrift 
 the  Ranfamerfiops  the  Law's  month  with  bloud>  elfe  the  (inner 
 can  make  but  a  poore  and  faint  advocation  for  himfeife  ;  yet  this 
 cannot  be  made  in  the  confcience  without  fome  foule-trouble 
 for  (in.     (?.)  Its  ftrange  that  Gods  people  need  more  joy  after         c. 
 finne,  then  after  afflittion  ;  and  that  in  fome  rejpett,  they  have  How   the 
 mofi  joy,  who  have  finned  mo  ft :  Sure,  this  is  accidentall  to  (in,  Ssmtt  med 
 this  joy  is  not  for  fin  ;  but  its  a  joy  of  loving  much,  becaufe  fy>  ra^cr 
 much  is  forgiven.  Forgivenefle  is  an  aft  of  free  grace,  fin  is  no  tlwajuiaf- 
 Work  of  grace :  Sin  grieves  the  heart  of  God,  as  a  friend's  trou-  faaim. 
 ble  is  trouble  to  a  friend :  the  beieever  is  made  the  friend  of 
 God,  J  oh.  1 5.1 5.  and  it  muft  be  curfed  joy  that  lay  in  the  Womb 
 of  that  which  is  moft  againft  the  heart  of  Chrifi  ;  fuch  as  all 
 fin  is.  Yea,  to  be  more  troubled  in  foule  for  (innes,  then  for 
 afflictions,  fmellethof  a  heart  that  keeps  correfpondence  with 
 the  heart  and  bowels  of  Chrifi,  who  wept  more  for  ferufalems 
 fins,  then  for  his  owne  afflictions  and  crofle.    As  fome  ounces 
 of  everlafting  wrath  in  the  Law,  with  a  talent  weight  of  free 
 Gofpel-mercy  would  be  contempercd  together  to  cure  the  (in- 
 ner •  fo  is  there  no  rationall  way  to  raife  and  heighten  the  price 
 and  worth  of  the  foult-Redeemer  of  finners,  and  the  weight  of 
 infinite^ove  fo  much,  as  to  make  the  (inner  know  how  deep 
 .a  hell  hee  waTpluhged  in,  when  the  bone  aketh  exceedingly*: 
 for  that  the  Gofpel-tongue  of  the  Phyfician  Chrifi  (hould  lick 
 the  rotten  bloud  of  the  foules  wound,  fpeaketh  more  then  ima- 
 ginable free-love.  Nor  doe  wee  fay,  that  Gofpel-mourning  is 
 wrought  by  the  Law's  threatnings ,  then  it  were  fervile  for- 
 row ;  but  its  wrought  by  .the  doclrine  of  the  Law,  difcovering 
 thefoulnenc  and  finfulnefTe  of  (in,  and  by  the  doctrine  of  the 
 Gojpelz  the*  Spirit  of  the  Gojpel  (tuning  on  both :  Qtherwife, 
 founds,  breathings,  letters  of  either  Law  or  Goftel,  except  the 
 
 F  breathings 
 
34  tarda*  of  fin  net  ever  a  remwdtttfeurndl  w$h. 
 
 breathings  of  heaven  fliine  on  them  and  animate  them,  can  doe 
 no  good. 
 Sin  id  ptrio*       4(fer.  4.    Sinnes  of  yoach  already  pardoned  as  touching  the 
 mi  ctberwife  obligation  to  eternal  wrath,   may  fo  rife  againft  the  childe  of 
 then  in  rem-  God,  as  he  hath  need  to  aske  the  fbrgivenefle  of  them,  as  touch- 
 >v*Uof  thug*-  tngt\,e  removing  of  prefent  wrath,  fenfeof  the  Want  otGods 
 rMwutb'    P^tence,  of  the  influence  of  his  love,  the  cloud  of  fadneflc 
 and  deadnes,  through  the  want  of  the  joy  of  the  Holy  Ghoft, 
 and  ancient  confolations  of  the  dayes  of  old.  Pfal.  00. 7.  Wee 
 are  confumed  in  thy  wrath,  and  by  thy  hot  dijpleafore  we  are 
 terrified.  Verf.  8.  Thou  haft  fet  ottr  iniquities  before  thee ,  and 
 our  fecrct  finne  in  the  light  of  thy  face.    This  was  not  a  moti- 
 on of  the  rlefh  in  Mofes  the  man  of  God.  Antinomians  may 
 io  dreame,  thefurie  of  the  Lord  waxed  hot  againft  his  people: 
 fo  faith  the  Spirit  of  God  :  nor  is  this  conceit  of  theirs  to  be 
 credited  againft  -the  Text  that  Mofes  fpeaketh  in  regard  of  the 
 reprobate  party  \  Mofes  by  immediate  inspiration  doth  not 
 pray  for  the  beauty  and  glory  of  the  Lord,  in  the  fenfe  of  his  love 
 to  be  manireftedona  reprobate  partie.  Antinomian  Preachers 
 deatinrof       *n  our  ^mcs  confeffc  finnes  in  publike,  but  its  the.  finnes  of  the 
 Ammcnuan  reprobate  and  carnali  multitude,  that  are  in  the  Society  mixed 
 Preachers  in    with  the  godly  j  they  thinke  it  a  worke  of  the  rlefh  to  confefle 
 cGvfefirvof     their  owne  finnes  ;  this  is  to  fteale  the  word  of  the  Lord  from 
 ^Um^tr"    dispeople.  So  David,  PfaL  2^7,  ^member  not  the  finnes  of 
 conjejponbe-   my  youth,  nor  my  trangrejfions.  The  finnes  of  his  youth,  as 
 ivgomlyin    touching  obligation  to  etcrnall  wrath,  were  pardoned,  Ique- 
 regardtftke    ftionitnot;  but  in  regard,  God  was  turned  from  him  in  the 
 uxbtiavm     ftamings  0f  love,  and  his  finnes  fealed  up  in  a  bagge  in  regard  of 
 WeliZu      innumerable  evils  that  lay  on  him  :  he  prayeth,  Verf.  1 6.  Turn 
 thee  unto  me.   Hebr.  Set  thy  countenance  on  me.  Gods  favour 
 in  the  fenfeof  it,  WW  turned  away  ;  and  Verf.  1 8.  Looke  upon 
 mine  afflitlion  andpaine,  and  for  give  all  my  finnes  •    the  Word 
 
 KtW  with  a  point  in  the  left  fide  of  V  k  to  carry  away,  ferotne 
 
 aufer,  take  away  ati  my  finnes  Ifai.  53'.  4.  hee  carried,  or  did 
 bear  e  as  a  burden  our  iniquities.  Vatablus,  portavit*  ^Pagnin. 
 farce  ,  condona ,  Spare  or  pardon  all  my  finnes  :  then  finne 
 hcere  is  pardoned  onely  according  to  the  prefent  paine  and 
 gr iefe  of  body  and  fouk  that  was  on  David,  P&L^p.  4.  For 
 m\n?  iniquities  Are  gone  over  mine  head :  44  a  heavy  burden, 
 
 they 
 
Vwdon  rffw  not  ever  a  rew$VAUofeternall  wwb  j  j 
 
 they  are  too  heaviefor  me.  Wee  have  no  reafon  to  beleeve  thac 
 David  thought  himfelfe  already  a  condemned  man,  and  now 
 in  bell,  though  fome  fparkes  of  hell's  wrath  and  fire,  not  in  any 
 fore  as  (atisfa&ory  to  divine  juftice,  or  as  a  fruit  of  Gods  hatred 
 and  enmity,  can  tall  on  the  children  of  God ;  yet  its  not  imagi- 
 nary, but  reall  anger.    God  was  really  angry  with  OHofes  at  a  tvtfoli 
 the  waters  of  ft  rife.  The  thing  that  David  did  againft  Vriah  dif-  ^rdon  of  (in  i 
 f  leafed  the  Lord :  not  in  David's  opinion  onely.    And  though  lt  aT^axtr,S 
 ,the  hell  for  a  time  in  the  foule  of  God's  children,  and  the  heH  of  ^V^^ 
 the  reprobate,  differ  in  effence  and  nature,  in  that  the  hell  of  the  l0ja^vwb, 
 reprobate  is  a  fatisfactory  paine ,    2.  and  that  ie  floweth  from 
 the  hatred  of  God;  but  the  hell  of  the  godly  not  fo  :  yet  in  this 
 materially  they  are  of  the  fame  fee  ;  that  the  one  as  well  as 
 the  other, .  are  coaks  and  flames  of  the  fame  furnace  \  and  nei- 
 ther are  imaginary.  Then  againe,Sinnes  of  youth  long-agoe  par- 
 doned, though  fome  times  dearly  beloved,  are  like  the  ghoft  of 
 a  deare  friend  fome  yeares  agoe  dead  and  buried,  that  re-appea- 
 reth  to  a  man,  as  dead  Samuel  did  to  Saul ;  look  how  loving 
 and  deare  they  were  alive,  they  are  now  as  terrible  and  dread- 
 full,  when  they  appeare  to  us  livingout  from  the  land  of  death : 
 fo  are  fins  of  youth,  when  they  rife  from  the  dead,  and  were 
 pardoned  in.  Chrift  long-agoe,  they  appeare  againe  to  David, 
 and  fob,  and  the  Saints,  with  the  vaile  and  mask  or  hew  of 
 helly  andfeaied  with  temporary  wrath.  P/W.pp.8.  Thou  waft 
 a  God  that  pardonedft,  or  forgave]}  tb?n*i  though  thou  tookift 
 vengeance  of  their  inventions.   The  fame  Word  Dpi  is  given 
 
 to  God,  when  hee  taketh  vengeance  on  his  enemies,  Num.  3 1.3. 
 Efay  1.  24.  I  will  be  avenged  of  mine  enemies.  2  King.  p.  7. 
 That  I  may  avenge  the  blond  of  mj  fervants  the  Prophets.  So 
 is  Che  Word  t*p3  vengeance  uitd.Deut.^i.^.  Hee  will  render 
 
 vengeance  to  his  adverfaries.  And  if  one  and  the  fame  tempo- 
 rary judgement  in  the  twoTheeves  that  were  crucified  with 
 Chrift,  be  fo  differenced,  that  mercy  is  damped  on  the  fame 
 death  t&  thqone,  and  wrath  to  the  odier.;.  wee  may  well  fay 
 there  is  a  temporary  vengeance  and  wrath,  that  befalleth' both 
 the  Saints  and  the  Reprobate  in  this  life ;  and  the  difference  is  . 
 in  the  mind  and  intention  of  God,  in  both.  And  that  God  par« 
 doneth  fin,  when  hee  removeth  temporary  wrath :  So  2  Sam. 
 12*1}.  Nathty  fayth  to  David,  The  Lord *Jf9k*tbf*»fed  thy 
 
 F  1  finne 
 
~ 
 
 36  Pardon  of  fin  not  evtr  aremovalL  of  etermll  wrath. 
 
 finne  to  pajfe  away,  why  ?  Thou  {halt  not  die.  This  is  meant  of 
 temrwraU  death  ^efpecially;  as  the  context  cleareth,  V.io.  The 
 [word  Jhall  not  depart  from  thine  houfe*  And  V.14,  The  child 
 borne  to  thee  jhall  fare ly  die.    Then  the  Lords  putting  away 
 of  Davids  fin,  was  in  looting  him  from  the  fword,  in  his  own 
 pcrfon,  not  in  his  houfe  and  children ;  for  by  proportion  of 
 divine  juftice,  (though  tempered  with  mercy)  the  Sword  was 
 punished  with  the  Sword.  I  doe  not  exclude  relaxation  from 
 sinve  is  Com-  eternal!  punifament,  but  remiffion  going  for  relaxation  or  pu- 
 rine put  for    nifhment.  Then  as- there  be  two  forts  of  punifhmenis  ,  one 
 temporary  pu-  temporary,  and  another  the  eternal!  wrath  to  come;  fo  there 
 vifk-met}t,*?jd.axe  in -Scripture  two  forts  ofremiflions,  one  from  the  tempo- 
 re remove      rar„  another  from  eternall  punifhment.   Therefore  Cm  is  put 
 
 temporary  tit*  c    JT     .n  ^  ;,.      .    .      .      ,r  .  ,     _   A .   .      r 
 
 TtifbKetjt  is  to  tor  punifhment ,  Uen.4.15.  Mine  iniquity  (iaith  Cam)  is  more 
 
 pardon  fin,  mthen  I  can  beare  *  orr  My  pnnijhment  is  more  then  1  can  bear. 
 
 Scripture*       Levit.24.15.  Hee  that  curfeth  his  God,  Jhall  beare  his  finne. 
 
 fenfe,  £2e(<t  2  3.49,  Andjee  Jhall  beare  the  finne  s  of  your  Idols.  Num. 
 
 p.  1 3 .  The  man  that  is  cleane  —  andforbeareth  to  eat  the  Pa(fe- 
 cver,-r- that  man  Jhall  beare  his  finne.  So-  when  God  layeth  fin 
 to  the  charge  of  the  finner,  in  punifaing  it,  hee  is  faid  to  lay  a 
 burden  on  the  finner,  2  King.?,  25.  And  to  remove  this  bur- 
 den, is  to  pardon  the  (in.  2  Chron.j,  14.  If  my  people  humble 
 themfelves,  then  will  I  heare  from  heaven,  and  will  forgive 
 their  finne,  and  will  he  ale  their  land ;  by  removing  the  locnfts 
 and  the  pefiilence.  See,  the  pardoning  of  their  fin  is  exponed  to 
 be  the  removing  of  the  locufis  and  pefltfence.  And  to  call  fins 
 to  remembrancer  to  punifli  fin  :  The  Shunamite  faith,  1  King, 
 1 7a  8.  Art  thou  come  to  me  (O  man  of  God)  to  call  my  fin 
 to  remembrance,  and  to  flay  my  fonne  f  fob  complaineth,  c.  1 3. 
 2.6.  Thou  make  ft  me  to  ppfftf*  x^e  inlciuttiesofmyyouth.  Now 
 though  out  of  unbeleefe  hee  might  apprehend,  that  hee  was  call 
 off  of  God,  and  a  man  rejected  of  God,  and  that  his  fins  were 
 never  pardoned,  and  hee  himfelfe  never  delivered  from  the 
 wrath  to  come. ;  thefe  legall  thoughts  might  keep  ?*b  in  si  di- 
 ftance  from  God,  to  hiaowne  finfull  apprehenfion ;  yet  it  (hail 
 be  unpoflible  to  prove,that  fob  in  all  thefe  complaints  had  no 
 other  but  a  meere  legall  efteeme  of  Gods  difpenfation  j  and 
 that  ^.  God  (lamped  not  temporary  wrath,  and  The  paine  of  a 
 hidden  and  over-douded  God,  the  fubftra&ion  of  the  fenfe  of 
 divine  manifefecions  of  ioye,  ($he  Lord  ftanding  behind  the 
 
 wall) 
 
Pardon  of  fin  not  ever  a  removall  of et  email  wrath.  3  7 
 
 wall)  in  all  chefe  afflictions.    Now  its  known,  tharas  thefe  are 
 often  trialls  of  the  faith  of  the  Saints,  yet  are  they  foure  fruits 
 of  our  flefaly  indulgence  to  our  car  nail  delights  ,  and  of  our 
 not  opening  to  onr  Beloved,  whenhee  kgockethy  Cant. 5..  2,3,4, 
 5,6.  And  though  the  godly  doe  ftedfaftly  beleeve  their  falvation 
 is  in  aCaftle,  above  lofing ;  yet  in  reafon,  fin  bringing  broken 
 bones,  *Pfal.  51. 10.  a  fad  cloud,  the  damming  up  of  a  fpring 
 of  Chrifts  love  fpread  abroad  in  the  heart,  a  temporary  hell  in 
 the  foule,  it  muft  be  forrowed  for,  hated,  mourned  for,  confef- 
 fed ;  and  yet  in  all  thefe  there  is  no  neceility  of  fucha Law-fpi- 
 rit  of  bondage  to  work  thefe,  nor  is  faith  in  any  fort  diminish- 
 ed;  but  put  to  a  farther  exercife.  And  the  fame  fad  fruits  fbi- 
 low  from  the  fins  of  the  Saints  under  the  New  Teftament,  as 
 may  be  cleared  from  Revel.  2. 5, 1  (5, 22.   %^veL  ?.  3, 17, 18. 
 2  Cor.  1 . 8, 9, 10.  2  Cor.  2. 7.    2  Cor.  7.  5, '6>  7.  Revel,  3. 20. 
 fob.  14. 1 .  Nor  can  wee  thinke,  that  the  ftridneile  of  the  Law 
 cave  thofe  under  the  Law  an  indulgence  not  to  be  a  whit  trou- 
 bled in  foule  for  fin,  as  it  over-clouded  the  influence  and  flow- 
 ing of  divine  love,  fuppofe  they  had  afiiirance  of  freedome  from 
 the  wrath  to  come,  as  is  evident  in  the  Spoufe,  Cant. $.1^2^^ 
 5,6*.  2Ltidchap.i.i6yij.  chap.q.y.  Nor  is  it  true,  that  Gofpel- 
 grace  and  liberty  entitleth  the  Saints  now  to  fuch  wantonnefle 
 of  peace,  as  that  perfbns  fully  aflured  of  deliverance  from  the 
 curfe  of  the  Law,  are  never  to  be  troubled  for  fins  committed 
 in  the  ftate  of  free  juftiflcation ;  nor  are  they  any  more  to  mourn,  ,  *  it 
 
 nor  gronc  under  fins  captivity,  nor  to  confefie  fin,  in  regard  that 
 Chrifts  blond  hath  wafhed  foul,&  eyes,andiaces  from  all  tears ;  ; 
 and  the  falvation  of  the  Saints  in  this  life  is  not  in  hope  onely/ts 
 wheat  in  the  blade,  but  aduall,  as  in  the  life  to  come ;  and  there- 
 fore, holy  walking  and  good  works  can  no  more  be  meanes  or  the 
 way  to  the.Kingdome,  (as  M.  Townc  and  other  Antinomies 
 fey)  then  motion  within  the  City  can  be  a  way  to  the  City,  in 
 regard  the  man  is  now  in  the  City,  before  hee  wdk^at  all. 
 
 Affer.  5 .  li'feftts  Qhr'^b  had  foule- trouble,  becaufe  of  di viric 
 Wrath,  for  our  fin,  and  was  put  to  a  fweat  of  bloud,  GW.roaft- 
 ing  Chrift  quick  in  a  furnace  of  divine  juftice ,  though  every 
 blobe  of  fweat  in  the  Garden  was  a  fea  office  grace,  not  his 
 eyes  onely,  but  his  face  and  body  did  fweat  out  free  love  from 
 his  foule,  Lnk.ii.  44.  Heb.  5.7.  what  mull  fouie-trouble  be 
 ia-a  fired  conftknee  ?..  Its  ao  wonder  that  wicked  men,  wreft- 
 "  F  3  ^% 
 
3  S  ihc  herror  effoule-trouUefor  fane* 
 
 Sou/c-t rouble  ^ng  with  everfafting  vengeance,  cannot  endure  it.  The  Devili's 
 in  dcvUU  and  predominant  (m  being  Uafphemous  defparre,  hee  tempts  moft 
 run  muft  bz     to  his  owne  predominant  fin  ;  the  iflue  and  finall  intent  of  all 
 extreme*        fa  tenlptat[ons  .[$  defpaire :  becaufe  Devills  are  living  and  fwim- 
 ming  in  the  fphere  and  element  of  juftke,  they  cannot  beare  it  • 
 they  cry  to  Christy  the  whole  company  and  family  making  the 
 defpiting  of  Chrift  a  common  caufe,  Art  thou  come  hither  @*- 
 croivia-«j,  to  torment  us  before  the  time  t  Mat.8.20.  Pro.18.14. 
 Thefpirit  of  a  man  will  hare  his  infirmity y  the  (pint  is  the  fined 
 mettall  in  the  man,  hut  a  wounded  fpir it, who  can  beare  that  I 
 So  the  Hebrew  readeth.  Any  thing  may  be  borne,  but  breake 
 T*  A™*      c^  mans  ^°^>  anc*  Dreake  the  choyceft  peecein  the  foule,  the 
 [mf  wmy.  confcjencCj  w^0  can  thcn  ftand  >  As  confeience  is  the  fweeteft 
 bofome-friend  of  man,  fo  it  is  the  forcft  enemy.  David  is  per- 
 fected by  his  Prince,  and  hee  beareth  it ;  Jeremiah  caft  in  the 
 dungeon  by  the  Rulers,  Friefts,  and  Trophets,  and  hee  over- 
 cometh  it  -,  fob  perfecuted  by  his  friends,  and  hee  ftandeth  un- 
 der it ;  Chritt  betrayed  and  killed  by  his  owne  fervants  and 
 kinfaien,  and  hee  endureth  it  3  the  Apostles  killed,  fcourged,  and 
 imprifoned  by  the  fewes,  and  they  rejoyce  in  it.   But  fudas  is 
 but  once  hunted  by  a  Fury  of  hell  in  his  owne  breft,  and  hee 
 leaps  over-board,  in  a  fea  of  infinite  wrath  :  Cain,  Saul,  Achi- 
 tophel,  cannot  endure  it  ;  Spira  roareth  as  a  Beare,  and  cryeth 
 out,  0  that  I  were  above  God ;  though  wee  may  hope  well  of 
 
 Vnlvilillt  his  eterna11  ftate-  Nero  afcer  to nis  other blouds  hee  ^d  Mled 
 feknee.  ^is  Mother  Agrippina,  hee  could  not  deep,  hee  did  often  leap 
 
 out  of  the  bed,  and  was  terrified  with  the  vifions  of  heft.  Eter- 
 Vftty,  the  refurreclrion,  and  the  judgement  to  come,  are  virtually 
 m  the  confeience.  2.  What  is  feare  ?  A  tormenting  paffion. 
 To  hang  a  living  man,  by  anuntwifted  threed,  over  driver  of 
 unmixt,  pure  vengeance,  and  let  the  threed  be  wearing  weaker 
 and  weaker ,  what  horrour  and  paleneffe  of  darknefle  muft  be 
 on  the  foule?  3.  Whatforrow  and  fadnefle,  when  there  is 
 not  a  fhadow  of  comfort  ?  But  4.  pofitive  defpaire,  rancour, 
 and  malke  againft  the  holy  Majefty  of  God*,  when  the  foule 
 Caall  wiflh,  and  die  of  burning  defire,to  be  above  and  beyond 
 the  fpodefle  efTence  of  the  infinite  Majefty  of  God  -,  and  ftuli 
 burne  in  afire  of  wrath  againft  the  very  exiftence  of  God,  and 
 bjafpheme  the  Holy  One  of  Ifrael,  without  date,  fob  faith  of 
 luch,  (ckaf, ijao.)  in  this  lite,  Terrjrs  t*k*  hold 9fhim  us  v*- 
 
 tcrs, 
 
*£*+ktrw  rf fiule-tr table  fir fi»*e.  39 
 
 terstanda  tempo  ft  fteaUth  him  away  in  the  night. 
 
 But  confider  what  it  is  to  the  Saints  ;  job  comphineth, 
 chap.  14.  16.  Doe  ft  then  watch  ever  my  finne  ?  V.  17.  LMy 
 tranfgreffion  is  fealed  up  in  a  bag  ,  And  thou  fewcft  up  mine 
 iniquity.  Vatabl.  Thou  appeareft  to  be  a  watchfull  obferver  of 
 mine  iniquity,  and  add? ft  (as  Ari.  Mont  a.)  punijhment  to  pu* 
 nijhment \  fewing  ft*  to  fin,  to  mike  the  bag  greater  then  it  is. 
 Now  though  there  be  a  mif-judging  unbeleefe  in  the  Saints, 
 yet  it  is  certaine  God  doth  inflifl  penall  defertions,  as  reall  pee- 
 ces  ok.  hell,  on  the  foules  of  his  children,  either  for  triall,  as  in 
 Job  1  or  punilnment  of  (in,  as  in  David  i  whole  bones  were 
 broken  for  his  adultery  and  murther,  Pfitfc  51.10.  and  whofe 
 moifture  of  body  was  turned  into  the  drought  offu7nm?r}thvoi\gh 
 the  anger  of  God  in  his  foule,  till  the  Lord  brought  him  to  the 
 acknowledgement  of  his  (inland  pardoned  him,  PfaL  32.3,4, 
 5,6.    But  fbme  will  fay,  Can  the  Lord  inflicT:  fpirituali  puniQV 
 ment,  or  any  of  hell,  or  the  lead  coale  of  that  black  furnace  up- 
 on the  foules  of  his  ovvne  children  >  To  which  I  anfwer,  Its 
 but  curiofity  to  difpate  whether  the  paines  of  hell  y  and  the 
 flames  and  fparkles  of  reall  wrath,  which  I  can  prove  to  be  re- 
 ally infli&ed  on  the  foules  of  the  Saints  in  this  lire,  be  penal- 
 ties fpirituali,  different  in  nature.  Certaine  there  be  three  cha- 1  w7nth*rA 
 rafters  fealed  and  engraven  on  the  paines  of  the  damned,  which  tormzmj/tbe 
 are  not  on  the  reall  foule-punilnments  of  divine  wrath  on  the  dinned,  and 
 foules  of  the  Saints.   As   1.  What  peeces  of  hell,  or  broken0/^  saints% 
 chips  of  wrath  are  fet  on  upon  the  foules  of  dtferted  Saints,  are in  S  poinn, 
 honied  and  dipped  in  heaven,  and  fugared  with  eternall  love.        **".; 
 Gods  heart  is  toward  Ephraim  as  his  deare  child,  and  hi*  bow- 
 els turned  within  for  their  mifery,  even  when  hee  fpeaks  againft 
 than;  fer.  31.  20, 21.  But  the  coals  of  the  furnace  caft  upon 
 reprobates,  are  dipt  in  the  curfe  of  God  ;  yea  fo  as  in  a  fmall 
 affliction,  even  in  the  mif-carrying  of  a  basket  of  bread,  and  the 
 lone  of  one  poore  oxe,  there  is  a  great  Law-curfe3  and  intolera- 
 ble vengeance ;  Deut.27.26,  Chap.  28.17,?  1.  And  againc,  in 
 io  the  in-breaking  of  a  fea  and  floud  of  hell  in  the  foule  of  the 
 child  of  GW,  a  rich  heaven  of  a  divine  prefence,  PfaL  22.  V.i, 
 89.  Pfal.18. 4,5,6.     (2.)  The  hellifl*  paines  infMed  on  re-         *••• 
 probates,  are  Law-demands  of  facisfa-.^ory  vengeance,  and  pay- 
 ment to  pure  jutlice ;  but  fire-fiafties,  or  flamings  of  hell  on  the 
 defcrted  Saints ,  are  medicinall ,  or  exploratory  corrections,  . 
 
 though  1 
 
40  The  horror  of  fiuU-trouble  for  fm*t* 
 
 though  relative  to  juftice  and  puniftiments  of  fin,  yet  is  that  ju- 
 ftice mixed  with  mercy,  and  exa&eth  no  Law-payment  in  thofe 
 '$,         afflictions.     3.  Defpaire,  and .  blafphemous  expoftulating  and 
 quarrelling  divine  Juftice,  are  the  infeparable  attendants  of 
 the  flames  and  killings  of  wrath,  in  reprobates  ;  in  the  godly 
 there  is  a  clearing  of  juftice,  a  fubmifllon  to  God,  and  a  fiienc 
 Pialme  of  the  praife  of  the  glory  of  this  juftice,  in  this  tempo- 
 rary heU ,  no  leffe  then  there,  is  a  new  Song  of  the  praife  of  free 
 grace  in  the  eternall  glory  of  the  Saints ,  perfected  with  the 
 Lamb* 
 c  God punijb'       Nor  (hould  this  feem  ftrange,  that  God  puniftieth  the  fins  of 
 ftbfometimes  j^  children  with  fuch  fpirituall  plagues  of  unbeleefe,  and  jea- 
 chUdren°litb  ^0U&QS>  an<*  tying  mif-judgings  of  GW  in  their  fad  defertionSj 
 fpirituali pu-  more  then  that  the  Lord  puniftied  the  lifted-up  heart  ofHez.e- 
 nijhmnts.      kiah  with  leaving  him  to  rail  on  his  owne  weight ;  and  Davids 
 idlenefle  and  fecurity,  with  letting  him  fall  in  adultery  ;  and  Pe- 
 ter's felfe-confidence,  with  a  foule  denying  of  his  Lord.  But 
 its  a  fad  difpenfation,  when  GWcleaveth  a  Saint  with  a  wedge 
 of  his  own  timber ;  and  linketh  one  finfull  mif- judging  of  God, 
 in  this  feaver  of  foule-defertion,  to  another :  and  juftice  feweth 
 (in  a  permifiive  providence)  one  fin  to  another,  to  lengthen  the 
 chaine,  if  free  Grace,  a  linckof  Gold,  did  not  put  a  period  to 
 the  progrefle  thereof.    Now  wee  are  not  to  look  at  this  as  an 
 The  pkceiob or^inary  akm*cy  :  f°^s  exprefiions  are  very  full,  chap. 6. 4. 
 £.'4,  The  ar-  For  the  arrowes  of  the  Almighty  are  within  me  ,  the  poyfon 
 rowes  ot  the  whereof  drinketh  up  my  fpirit  :    the  t  err  ours  of  God  doe  fet 
 Almi£hty,&c  themfelves  in  aray  'againfi  me.  An  arrow  is  a  deadly  weapon, 
 opened:  when  jts  (^ot  by  a  mar^  or  by  an  Angel ;  but  its  foft  as  oyle 
 
 in  comparifon  of  the  arrow  of  the  Almighty.    1 .  Its  the  arrow 
 
 of  HtP .  The  Almighty  did  frame  and  mould,  and  whet  it  in 
 
 heaven.  2.  The  arrow  Was  dipt  in  poyfon,  and  hath  art  from 
 hell  and  divine  juftice.  Gne  Devill  is  ftronger  then  an  hoaft  of 
 men;  but  legions  of  BeviRs  are  mighty  ftrong,  when  fuch  Ar- 
 chers of  hell  are  fent  to  (hoot  arrowes  that  are  poyfoned  with 
 the  curfe  and  bloudy  indignation  of  heaven.  3.  What  a  fad 
 ftrokemuft  it  be,  when  thearmes  of  Omnipotency  draweth 
 the  bow?  The  armes  of  God  can  fhogge  the  mountaines  and 
 make  them  tremhle,  and  can  move  the  foundation  of  the  earth 
 put  of  its  place,  and  take  the  globe  of  heaven  and  earth  and  can 
 
 caft 
 
The  horrent  of  Souk  trouble  for  finne,  4 1 
 
 caft  it  out  of  its  phce,  mere  eafily  then  a  man  cafts  a  flung  (tone 
 out  of  his  [and.  When  hee  putteth  forth  the  ftrength  ef  Om- 
 nipotency  againft  the  creature,  what  can  the  man  doe  ?  4.  E- 
 very  arrow  is  not  a  drinking  arrow,  the  arroWes  of  divine  wrath 
 drinke  bloud:  Suppofe  a  thoufand  horfe-leeches  Were  (ct  on  a 
 poore  naked  man,  to  drink  bloud  at  every  part  of  his  body,  and 
 let  them  have  power  and  art  to  fuck  out  the  marrow,  the  oyle, 
 the  fap  of  life,  out  of  bones  and  joynts ;  (ay  alfo  that  one  man 
 liad  in  his  veins  a  little  fea  of  bloud,  and  that  they  were  of  more 
 .then  ordinary  thirft  and  power  to  drink  the  corpfe  of  the  living 
 man,  as  dry  as  ftrawes  or  fiaxe  ;  what  a  paine  would  this  be? 
 Yea,  but  it  were  tolerable.  5 .  Arrowes  can  but  drink  bloud; 
 arrowes  arc  (hot  againft  the  body,  the  worft  they  can  doe  is  to 
 drink  life  out  of  liver  and  heart,  and  to  pierce  the  ftrongeft 
 'bones  ;  but  the  arrowes  of  the  Almighty  are  (hot  againft  fpirits 
 andfoules :  The  fpirit  is  a  fine,  fubtile,immortall  thing.  IfaL 
 31.5."  The  horfes  of  Egypt  are  fejh,  and  not  ftirit.  The  fpirit  is 
 a  more  God4ike  nature ,  then  any  thing  created  of  God*  The 
 Almighty*  s  arrowes  kill  fpirits,  andfoules  :  There's  an  arrow 
 that  can  pierce  flefa,  joynts,  liver,  heart,  bones,  yea  but  through 
 the  foulealfo  :  Never  an  Archer  can  fhoot  an  arrow  at  -the 
 foule,;  but  this  the  Almighty  cm  do?.  Say  your  arrow  killed 
 the  man,  yet  the  foule  is  laved.  6.  Many  love  not  their  life 
 to  death,  as  the  witness  of  fefus  :  Death  is  death,  as  clothed 
 with  apprehenfions  of  terror ;  no  man  is  wretched,  a Bu  fecun- 
 do,  within  and  without,  but  hee  that-bilejveth  hirhfelfe  to  be 
 Co:  here  are  terrors,  felfe- terrors  :  fexemiah  could  prophefie 
 no  harder  thing  againft  Pafbur  ;  The  Lord  (faith  hee)  hath  not 
 called  thy  name  Pajhur,  but  Magor-miffabib.  Jer.20.3.  Thou 
 Jhalt  be  a  terror  to  thy  felfe.  Compare  this  with  other  paines  ; 
 fob  Would  rather  chufe  frogling,  or  the  dirk  grave ^  and  the 
 grave  co  nature  is  a  fad,  a  black  and  dreadful!  houfe  ;-but  a  be- 
 leever  may  gee  beyond  the  grave.  What  doe  the  glorified  jbi- 
 rits  feare  a  grave  now  ;  or  are  they  airraid  of  a  corHn,  and  a 
 windin.5-lh.eer,  or  of  lodging  with  the  wormes  and  corruption  ? 
 or  is  burning  quick  a  terror  to  ihem  ?  No,  not  any  of  thefe  can 
 •run  after  or  over-take  them  \  and  they  know  that.  But  felfe- ter- 
 rors are  a  hell  carried  about  with  the  man  in  his  bofome,  hee 
 cannot  run  from  them.  Oh  I  hee  lieth  down,  and  hell  bedderh 
 with  him;  hee  fleepech,  and  hell  and  hee  dreame  together  ;  he 
 
 G  rifetb, 
 
42 7M  herrer  if  fault-trouble  for  font* 
 
 rrfeth,  and  Wgocth  to  the  fields  vvithhini-  hee  za^TZw 
 garden,  there  is  hell.  Its  obfervable,  a  Garden  is  a  Parad  f  h 
 art;  and  CAW*  was  as  deep  in  the.*e.«>and  w^iiiX 
 hell  for  our  iins,  in  a  garden,  a  place  of  pleafure.as  on  the  cFo/7? 
 a  place  of  torment.   The  man  goes  to  his  table,  O  -  hee  d Zl 
 not  ear,  hee  hath  no  right  to  the  creature  ■  to  eat  i*  fc^j  hit 
 fo  helium  every  difh  :  To  live  is  hnne,  far^w^ySS 
 ftranghng^  every  aft  of  breathing  is  fin  and  hdl.  4c  ,0l  1 
 £W,  there  is  a  dog  as  great  as  a  monntaire  before  ks  ev,- 
 Here  be  terrors.  But  what,,  one  or  two  terrors  are  not  much  '■ 
 -though  too  much  to  a  foule  fpoyled  of  all  comfort     7£l' 
 terrors  of  God  {God  is  alwayes.  in  this  fad  play)  doe  fit  '.£? 
 fives  m  bat  tell  array  againfi  me.   Or,  Chap.  16.  ti   hI  , 
 Mrs  compared  me  about  round.  Hebr.  his  great  one's  ■  or  hL 
 cowmen  <bce:uifc  they  are  many,  or  becauft  the  sreat  one^H 
 fight  afarre-oft)  have  begged  me.   So  a  GWf7  J!   1  It 
 7.1 6.Sam*ei  vent  in  a  circuit  to  £ethel,md  GUgal,md  MiC- 
 peh.  Andf*&&j.  Tee  Jhallbefiege  Jericho.  TheivrTtn  ofTW 
 and  an  army  of  terrors  blocked  up  poore  fob,  and  Emed £ 
 Now  here  be  thefe  fore  prdlures™  the  foule, , T£ i 
 man  cannotlook  out  to  any  creature-comfort,  or  creature-hefo 
 Say  that  an  Angel  from  heaven  would  ftand  for  him,  or  a  3 
 conference  would  plead  comfort  to  him,  it  ftould  folacehinT. 
 but  the  man  cannot  look  out,  nor  can  hee  look  up  pral  zo  ,,' 
 The  enmity  of  God  is  a  fad  thing.    2.  A  battell  array  fe^not  rf 
 one  man,  but  of  many  enemies :  Say  the  man  had  one  foule  it 
 rhould  be  his  enemy  ;  and.  that  hee  had  a  hundred  foules   hee 
 mould  have  a  hundred  enemies  ;  but  as  many  millions  of 
 thoughts, as  in  his  Wearifome  nights  efcape  him,  hee  hath  as  ma- 
 ny enemies ;  yea,  as  many  creatures.as  many  ftones  of  the  field 
 as  many  beafts,  fo  many  enemies,  fob  5.2?.  Hof.2  8    rhlTd 
 gave  to  the  Father  Propofitions  of  peace,  and  to"  the  Voo-e 
 foule  under  fenfe  of  wrath,  they  are  nothing  :  The  feare  of  hell 
 is  a  part  of  realU,//  to  the  man  whoknowes  no  other  drinT 
 but  thathee  is  not  reconciled  to  GU.  Creatures  behind  hini 
 and  before  h.m,  heaven  above,  and  earth  below,  and  creature 
 on  every  fide,  within  and  without,  ftand  with  the  weaponsof 
 Wo,,  and  of  an  angry  God,  agarnft  h.m  ;  friends,  wife  fer 
 vants,  acquaintance,  have  fomething  of  wrath  and  belt  on  them  ' 
 the  man  <n  his  own*  thought  is  an.out-law  to  them  all  •  and  the 
 
 Leader 
 
The  form  of fonk-troHblt for  fwnt.  43 
 
 Leader  of  all  thefe  Archers  is  God.  God,  God  is  the  chiefe  par- 
 ty. Sec/^  19.11,13,14,15,16,17.  And  there  you  fee,brethren, 
 acquaintance*  kinsfolke,  familiar  friends,  man-fervant,  maid-fer- 
 vant,  wife,  young  children,  bone,  skin,  flefh,  are  all  to  Job 
 as  coals  of  the  faQofhell.  And  Ifai. 8. 2 1,2 2,  Men in  this  Jhali 
 enrfe  their  king^and  their  god. 
 
 After.  6.  Thefe  being  materially  the  fame  fouie- troubles  of 
 deferted  and  tempted  Saints,  and  of  plagued  and  curfed  Re- 
 probates, doe  differ  formally  and  cflentiaily  according  to  Gods 
 heart,  his  difpenfation  and  intentions,  his  mercy  and  his  juftice 
 regulating  them  :  So  I  {hall  fpeake  of  the  difference  betweene  Cbrift  foute* 
 Chrifis  troubled  foule,  and  the  Saints  trouble.  2.  Of  fome  trouble  dijfe- 
 wayes  of  Gods  difpenfation,  in  the  foule-trouble  of  the  Saints.  ™*f"n  GUrs 
 Touching  the  former  ;  there  was  in  Chrisls  foule- trouble, 
 i.  No  mif-judging  of  God  •  but  a  ftrong  faith,  in  that  he e  ft.  11 
 named  God  his  Father,  and  God.  2.  In  that  as  this  trouble 
 came  to  a  height,  and  more  few  ell  was  added  to  the  fire  of  di- 
 vine Wrath,  Luk*  22.44.  c^clev^epcy  Tzpavfix^o,  hee  prayed  with 
 more  extenfion  of  body  andjpirit :  hee  extended  himfelfe  in  fer- 
 vour of  praying.  And,  He  b.  5 . 7.  Hee  offered  prayers,  and  <xe- 
 TMficts,  humble  applications  of  thepoore,  or  oppreffed ,  that 
 make  their  addrcfle  to  one  who  can  help  them  :  hee  put  in  to 
 God  an  humble  Petition,  and  a  Bill  to  his  Father ,  as  an  over- 
 whelmed man,  and  hee  offered  this  Bill,  &  xfctc/>?s  i*xvf<*u 
 •with  an  hideous  cry  and  tears.  Revel.  14.  18.  The  Angel  cryei 
 •with  a  loud  voyce.  To  cry  with  a  full  and  lifted  up  voyce,  or 
 with  a  fhout ;  fois  the  Verb  ufcd,^?/?.i  8.40.  when  men  cry y\ 
 andcafl  away  their  clothes,  and  cafi  dufl  in  the  aire.  3.  His 
 foule-trouble  and  death  was  fatisfadory  to  divine  juftice,  for  our 
 finncs  j '  hee  being  free  of  fin  himfelfe  :  which  can  agree  to  no 
 foule-trouble  of  the  holiesl  Saint  on  earth.  But  touching  the 
 fecond :  Thefe  Portions  may  fpeak  fomevvhat,  to  cleare  the  way 
 of  the  foule-trouble  of  Saints. 
 
 1 .  Pofition.    Confcience,  being  a  mafic  of  knowledge,  and 
 if  there  be  any  oyle  to  give  light,  its  here ;  its  then  likeft  it  felf,  r>~  caufettf 
 whenitmoft  beares  wimefle  of  well  aid  ill-doing.  Now, We ■A«fe-A/ctfi- 
 are  more  in  (inning,  then  obeying  God ;  and  becaufe  of  thecor-°*x* 
 ruption  of  nature,  the  number  of  naturall  confeiences  that  are  a- 
 wake  to  fee  fin,  are  but  very  few.  And  when  the  renewed  con- 
 fcience is  on  the  vvorke  of  feeling  and  difcerning  guikinefle,  in  J 
 
 G  2  its 
 
a  m  offinntrs  foule-di(fcrti$n^t 
 
 its  beiVxemper,  The  more  life  the  more^nfe  :  Sick  ones  in  a 
 souk-dijjertu  fwoon,  or  dying  perfons  that  doe  neither  heare,  fee,  nor  fpeak, 
 emyflwpencd  ^  halfe-gate  amongft  the  dead.  The  confcience  lyfe  of  over- 
 wu  jevje.      fc^jng3  anc{  fo  under  over-fenfe  of  fin,  is  in  (o  farre  in  a  feaveT: 
 for  often  afeaver  is.  from  the  exfuperancy  of  too  much  bloud, 
 and  ranknetfe  of  humours,  the  vefltls  being  too  full ;  and  there- 
 1      fore  its  like  a  river  that  cannot  chufe  butgoe  over  banks,  the 
 channell  being  a  veflell  too  narrow  to  containe  it  all 
 *D<rcrtiws         *•  ?6f-  Therefore  often  the  time  of  fome  extreme  diriertion- 
 ajtcr  tvidcvt  w&  foiile-trcuble  is,  when  Chritt  hath  been  in  the  (bule  with 
 aniUUmam*  a  full,  high  Xpring-tyde  of  divine  manifestations. of  himfelfe. 
 jejfatms  of    And  if  wee  confider  the,  efficient  caufc  of  diflertion,  which  is 
 •  Gods  wife  difpenfation  :  when  Paul  hath  been  in  the  third  hea- 
 
 ven, on  m  hyperbole  &  great  exceflc  of  revelations,  God  thinketh 
 then  good  to  exercife  him  with  a  mejfenger  of  Satan ;  which 
 by  the  weakntfle  and  fpirituall  infirmity  hee  was  under,  wan- 
 ted not  a  diflertion,  lefle  or  more,  what  ever  the  meflenger' 
 was  ;  as  it  feems  to  be  flethly  luft,  after  a  fpirituall  vifion.  Paul 
 was  ready  to  think  himfelfe  an  Angel,  no tflefi  andbloud;  and 
 therefore,  2  Cor.  12.7.  hee  faith  twice  in  one  Verfe,  This  be- 
 fell me,  /vet  pH  \)TZifouittoiJi.c£j[ ,  That  Ifhouldnot  be  lifted  up  a- 
 bove  ordinary  Comets,  up  among  the  ftarres.  But  if  wee  con- 
 fider the  materiall  caufe,  it  may  be,  that  extreme  and  high  over- 
 flowing of  Chrifts  love  brake  our  weake  and  narrow  veflells : 
 Cant.  5.1.  there  is  a  rich  and  dainty  feafl:  of  Chrift,  I  am  come 
 into  my  garden  ,  my  Sifter  ,  my  Sp&ufe  ,  I  have  gathered  my 
 myrrhe  with  my  fpices,  I  have  eaten  my  honey-comb  with  my 
 honey,  I  have  drunks  my  wine  with  my  mitke  ;  eat,  O  friends, 
 drinkf,  yea  drinkg  abundantly,  0  beloved.  Yet  in  that  Song, 
 the  Spirit  of  God  fpeaketh  of  a  fad  diflertion  in  the  next  words, 
 I  Jle.ey  ,  but  mine  heart  waketh  ;  it  U  the  vsyce  of  my  Be* 
 loved  that  kriocketh,&c.  There  is  not  onely  impiety,  but  want 
 of  humanity  ,  that  the  Church  had  rather  that  wearied  fefus 
 Christ  fliould  fall  down  and  dye  in  theftreets,  in  a  rainy  and 
 fnowie  night,  when  his  locks  were  wet  with  raine,  then  that  he 
 fhould  come  in  and  lodge  in  the  foule,  And  let  us  not  thinkc 
 that  the  threed  and  tracl:  of  the  Scriptures  coherence,  one  Verfe 
 following  on  another,  as  the  Spirit  of  God  hath  ordered  them, 
 is  but  a  cafl:  of  chance,  or  an  humane  thing :  When  the  Sp&ufe 
 lideth  on  the  high  places  of  Jacob }  and  faith,  Ifohtya  3.  Sing, 
 
 O  he  a- 
 
Of  bduvtrs  fiuk-diffmions .  ^ 
 
 O  heaven,  and  be  joyfully  O  earthy  and  breaks  forth  into  fin?* 
 ingy  O  mountaines  ;  for  God  hath  comforted  his  people,  and 
 veill  have  mercy  on  his  afflicted.  Yet  this  Was  nothing  to  tht 
 aftiifted  people;  Verfe  14.  But  Sion  faidy  The  Lord  hath  for- 
 faken  me,  and  my  Lord  hath  forgotten  me.  When  the  Lord's 
 J&fciples,  Mat.ii.  are  in  the  fweeteft  life  that  ever  they  were 
 in,  at  the  transfiguration  of  Chrift,  when  they  faw  his  glory, 
 and  Peter  faidy  Matter,  it  is  good  for  us  to  be  here,  even  then, 
 they  muft  appcare  to  be  weak  men  ;  and  Chris!  mull  forbid 
 and.  rebuke  their .  faithleffe  feare,  Verf.  6,  They  fell  on  their  fa- 
 ces, and  were  fore  afraid.  I  leave  it  to  the  experience  of  the 
 godly,  if  Jeremiah  his  finging  of  praife  in  one  Verfe,  Chap.io* 
 1 3.  and  his  curfing  of  the  day  that  hee  was  borne  on,  in  the 
 next  Verfe,  verfi^.  the  order  of  Scripture  being  of  divme  in- 
 fpiration,  doe  not  fpeak  Gods  difpenfation  in  this  to  be  fuch,  as 
 to  allay  and  temper  the  fweetnefte  of  the  confolation  of  a  feaft 
 dlQods  high  manifcftation,  with  a  fad  diilirtion.   So  John  his 
 glorious  foule-ravifriing  comforts,  in  feeing  the  feven  golden 
 Candlefticksy  and  the  Sonne  of  man  in  fuch  glory  and  ma  jefty, 
 Revel.i.i23i$,  14, 15.  Yet  it  appeares  to  be  a  ditfertion  that 
 hee  is  under,  when  Chrift  forbiddeth  him  to  feare,  and  when 
 hee  muft  have  the  hand  of  Chrift  laid  on  his  head ,  and  when 
 hee  falleth  down  at  Chrislsfeet  as  dead,  V.17.  18.  And  when 
 Ifaiah  faw  the  glorious  vifion,  Chap.  6.  The  Lord  fitting  on 
 his  throne,  high  and  lifted  up  ;  it  muft  be  a  throne  higher  then 
 the  heaven  of  heavens,  that  he  fneth  on;  and  his  traine  filling 
 the  Temple,  It's  a  diflertion  he  falleth  in.  verf.  5.  Then  [aid 
 1,  woe  is  me, for  lam  undone,  becaufe  I  am  a  man  of  uncle  ane 
 lips,  and  I  dwell  in  the  midft  of  a  people  of  unclean  lips :  for 
 mine  £yes  have  feene  the  King,  the  Lord  of  Haafis  ;  he  was 
 a  pardoned  man  before.  It's  fo  with  us,  while  the  body  of  (in 
 dwelleth  in  us,  that  We  cannot,  being  old  bottles,  beare  new 
 wine ;  and  therefore  the  fulnefle  of  God,  breaketh  crazie  lumps 
 ©f  finfull  flefh  and  blood:  as  a  full  tide,  is  preparatorie  to  a  low 
 ebbing ;  and  full  vefCls  in  the  body,  to  a  feaver.  Would  Chrifi 
 in  his  fulnesofthe  irradiations  of  glory,  breake  in  upon  us;  he 
 feould  breake  the  bodily  organs,  and  over-mafter  the  foules 
 faculties,  that  all  the  banks  of  the  foule,  fhould  be  like  broken 
 Wals,  hedges,  or  clay  channels  ;  which  the  inundation  of  a  river, 
 hs  demoUflbed,  and  carried  away  from  the  bottom.  Flefliand 
 
 "     "  9  3  $*4:i 
 
dcr  a  three 
 fold  conjid.- 
 turn, 
 
 Tiithncz  re- 
 
 q*lliu  under 
 
 foul* 'trouble. 
 
 4$  Divers  raits  tombing  oxr  misjudging  in  dijfcrtitns. 
 
 Wood  is  not  in  a  capacitieofover-joy,  andean  hold  buc  little  of 
 heaven,  no  more  then  earth,  cold  beare  fuoh a  glorious  creature 
 as  the  Sunne  :vve  muft  be  both  more  capacious,  and  wider,  and 
 ftronger  veuels,  before  we  be  made  fit  to  containe  glory ;  wee 
 arc  leaking,  ani  running-out  veOsjto  containe  grace.  Manifefta- 
 tions,  and  rays  of  Divine  love  ;  are  too  ftrong  Wine  that  grew 
 up  in  the  higher  Canaan^  for  our  weake  heads. 
 
 csfftr.  3 .  Differ tion  commeth  under  thefe  confederations : 
 i.  As  its  a  crofle,  andapunifomentof  finne;  2.  Asa  triall 
 frommeere  Divine  Difpenfation  :  3'.  As  it's  a  finne  .on  our 
 part,  fuU  of  finfull  mi f- re prefen rations  of  Christ. 
 
 In  the  fir,ft  confideration ;  wee  are  to  fubmit  to  any  penall 
 over-clowding  of  firift  :  1.  Becaufe  the  eye  cannot  water 
 to  looke  on  any  Crofle  of  Chrift,  where  Faiths  afpeft  goeth 
 before,  and  faith,  Though  I  fit  in  darkened ,  yet  I  ft  all  fee 
 light.  2.  There  is  required  a  fort  of  patience  under  finne,  as 
 5its  either  a  puniihment  of  an  other  finne,  as  David  was  fub- 
 mifliffc  to  the  finfull  railing  of  Shimei,  and  the  wicked  trea- 
 sons, and  inceftuous  pollutions  of  his  Concubines,  by  his  fon 
 Abfolom.  Or  as  finne  dwelleth  in  us,  and  in  Divine  Difpenfa- 
 tion  muft  be  our  Crofle,  as  well  as  our  finne ;  we  are  to  bee 
 grieved  at  our  finnes,  as  they  crofle  Gods  holy  will :  but  as 
 they  are  our  owne  croflcs,  and  thwart  our  owne  defires,  and 
 now  are  committed  by  us,  or  dwell  in  us,  we  are  not  to  bite 
 at,  and  utter  heart-raylings  againft  Divine  providence,  who 
 might  have  prevented,  and  efficacioufly  hundred  thefe  finnes  5 
 and  yet  did  not  hinder  them.  3.  This  Difpenfation  fhouldbe 
 adored,  as  a  part  of  Divine  wifdome;  that  broken  foules  are 
 not  wholly  cured,  till  they  be  in  heaven.  Sinne-is  adif-union 
 from  God  :  fefus  doth  not  fo  compleady  foder  the  foule  to 
 God,  but  the  feame  hath  holes  and  gapings  in  it ,  by  reafon 
 of  the  in-dwellings  of  finne,  Rom.  7.17.  18. 19.  22.23.  And 
 fince  Libertines  will  confound  Jnfiification  with  Regewrxtion^ 
 we  fay,ther  fttftification  they  fpeak  off,is  never  perfected  in  this 
 life.  And  becaufe  finne,  as  fin  which  remaineth  in  our  flefh,muft 
 make  God  and  the  foule  at  a  diftance ;  there  cannot  be  fuch  per- 
 fect peace  as  excudeth  all  foule-trouble;  the  blew  fcarre  of  the 
 wound  remaineth  fo,  and  the  dreggs  of  that  domeftick  falling- 
 ill,  that  we  have  of  our  firft  houfe  of  Adam,  arefo  feated  in  us, 
 that  as  fome  difeales  recurre,  and  fome  paine  of  (he  head,  when 
 
 an 
 
 Wt  are  not  fo 
 
 fnedjrcm  fir, 
 €vev  behg  )ti- 
 flified,  but 
 there  it  a 
 ground  of iif 
 union     be* 
 iwcen  the 
 Lord  and  tu. 
 
Divers  conftderatiom  $four  mi f judging  in  dijferthns*  47 
 
 an  Eaft-wind  bloWeth  ;  fo  the  difeafe  wee  have  in  our  head, 
 the  frft  Adam,  fticketh  to  us  all  our  life;  and  when  tempta- 
 tions blow,  wee  Rnd  the  relicts  of  our  difeafe  working,  and 
 foaming  out  the  fmeli  of  the  lees ,  and  fent  that  remameth, 
 Chrifi  has  need  to  perfume  our  ill  odours,  with  his  merits,for 
 our  begun  Sanclirkation  is  fo  unperfecl:,  as  that  yet  our  water 
 fmelles  or  the.  rotten  veflell,  tke  flefh ;  and  we  cannot  but  have 
 our  illhoures,  and  our  ficke  daies«  and  fo  a  difpofition  tofinful 
 difcrtions.    4.   Unbeliefe  naturally  (rocked  in  the  body  of  fin,     r .  ^  . 
 is.  humerous  and  ill  minded  to  Christ  :  there  is  a  lyar  in  our  tk0'Jyitvf 
 houfe,  and  ailanderer  of  Christ,  chat  upon  light  occallons  can  cbrffl  hmby 
 raife  an  ill  fame  of  Christ,  That  he  is  a  hard  man,  and  gathers  nature* 
 w here  he  did  not  fow  :   that  Christ  is  nice  and  dainty  of  his 
 love,  that  he  is  too  fine,  too  excellent,  and  majeftick  tocondi- 
 fcend  to  love  me :  and  take  this  as  the  mother- feed,  ofallfinne- 
 full  defer tions,  to  blame  Christ s  fweet  inclination,  to  love  us 
 as  Well,  as  his  love.  /  knew  thou  wast  a  hard  man  •  it's  dange- 
 rous to  have  ill  thoughts  of  Christ s  nature,   his  conftitution, 
 attu  primo.  The  next  will  bee  to  cenfure  his  waies,  his  fave- 
 ing,  and  hts  gatherings  which  I  take  to  bee  the  currant  ob- 
 jection of  old  Pelagians,  zn&  late  Arminins.  O,  he  mull:  ga- 
 ther where  he  did  never  fow,  if  he  command  all  to  beleeve  un- 
 der the  paine  of  damnation,  and  yet  he  judicially  in  Adam,  re- 
 moved all  power  of  beleeving :  fo  hee  putteth  out  the  poore 
 mans  eyes,  and  cutteth  off  his  two  leggs,  and  commandeth 
 him  to  fee  with  no  eyes,  and  Walke  with  no  leggs,  under  paine 
 of  damnation  :  men  beleeve  not  they  hate  Christ  by  nature ; 
 and  hatred  hath  an  eye  to  fee  no  colour  in  Chrifl,  but  blacknefle;- 
 as  the  inftanceof  the  Tharifees  doth  cleare  ;  who  faw  but  de- 
 vilry in  thefaireft  works  of  Chrifi,  even  in  his  cafting  out  of 
 Devils, 
 
 Atfer.    4.  Difetions  on  the  Lords  part,  are  fo  often  meere  sin  m  ev(r 
 trials 5  as  we  may  not  thinke  they  are  greateft  llnners  who  are  tbecaufe  of 
 moftdiflerted.    Diifertion  fmelleth  more  of  Heaven,  and  of  defer  Hon- 
 Chrifi  diverted  for  our  finnes,  then  of  any  other  thing ;  it's  the 
 difeafe  that  folio wes  the  Royall  feed,  and  the  Kings  blood  ; 
 it's  incident  to  the  mod  heavenly  fpirits  ;  Mofes,  David,  He- 
 man,  Afaph,  E^echiah,  Job, Jeremiah,  the  Church*  Pfal.102. 
 Lament,  chap.  1.  chap.  2.  3*4*  it  is  oarethat  adhereth  to  the 
 choi&ftgold.  But  how  is  it,  fay  fome,  that  you  read  of  fo  little 
 
 fouk- 
 
,  M|— ma      mi  ■  ||  —  _  '  "I" '        
 
 48         Divers  Confider ations  of  our  mi f  judging  in  dijfcrtiens. 
 
 External 
 hex  vy  judge- 
 ments, ar.d 
 fuuk-djferti- 
 onsnotPidtu 
 gofictitl)  but 
 common  to 
 the  Sdintt  un 
 Mr  the  New 
 Tcftamcnt. 
 
 foulc-diflcrtion  in.  the  Apofiles,  and  Bcleevers  under  the  New. 
 Tefiamenty  and  fo  much  or'  it  under  the  Old-Tefiament  f  Is  it 
 nor,  becaufe  it  belongeth  to  the  Law  and  the  Covenant  or 
 Works,  and  to  the  Spirit  or  the.  0  Id  Tefiament ,  and  nothing 
 to  the  Gofpel  of  Grace  >  So  Antinomians  dreame.  I  anfwer, 
 We  read  indeed  oF  heavier  and  ftronger  externall  pretfuses  laid 
 on  men,  to  chafe  them  to  Chrifi  under  the  Law,  then  under 
 the  Gofpel  :  Becaufe  the  Gofpel  fpeaketh  of  curfes  and  judge- 
 ment in  the  by ;  and  the  Law  more  kindly ,and  more  frequently, 
 becaufe  or  our  difobedience ;  and  of  the  preparing  of  an  infant- 
 Church,  under  none-age  for  Chrifi.    But  though  the  Gofpel 
 fpeake  ieile  of  Gods  feveritie  m  externall  judgements,  as  in  kil- 
 ling fo  many  thoufands,  for  looking  into  the  Arke,  for  Idola- 
 trie;  yet  the  Apoftle  faith,  that  thefe  things  were  not  m^erely 
 "  Pedagogical^  and  Jewifh :  fo,  as  becaufe  the  like  are  not  Writ- 
 ten in  the  New-Teftamenty  itfoliowcth  not,  they  belong  not  to 
 us  ;  for  (  Erith  he  )  1    Cor.  10.  6.  Now  thefe  things  were  onr 
 examples  verf.  1 1 .  Now  all  thefe  things  happened  unto  them  for 
 ex  ample  Sy  and  they  are  written  for  our  admonition,  upon  whom 
 the  ends  of  the  worldare  come.  Ergo,the  like  for  the  like  (ins  do, 
 and  may  befall  men  under  the  Gofpel.  Moreover,nevergreater 
 plagues  then  were  threatned,  by  Chrifi s  owne  mouth  ;  never 
 wrath  to  the  full  came  npon  any,in  fuch  a  meafure,as  upon  theCi- 
 ty  of  ferufalem  and  the  people  of  the  f ewes, for  killing  the  Lord 
 ef  glory.  And  though  no  fuch  dillertions,  be  read  of  in  theA- 
 poftles,  as  of  Job  ( who  yet  Was  not  a  Jew,  and  yet  more  diver- 
 ted   then  David,  Heman,   or   any  Prophet)  Ezecbiah,  the 
 Churchy  Lament.  Chap.  2.  and  3.  Yet  we  are  not  hence  to  be- 
 leevc,  that  there  were  never  fuch  differ tions  under  the  New 
 Teftament.  For  as  externall  judgements,  fo  internall  foule-mals, 
 are  common  to  both  the  Saints  under  the  Old,  and  New-Tefia- 
 ment  :   as  is  evident  in  Paul  2  Cor.  1.  8,9.  2  Cor.  5.  ir. 
 2  Cor.  7. 4,  5,  6.  1  Pet.  1.6,  7.  and  as  both  were  frequent 
 under  the  Old-Tefiamenty  fo  Were  thej  written  for  our  learning. 
 And  if  it  were  to  the  J  ewes  meerely  Pedagogicall,  to  have  ter- 
 rors without,  and  feares  within,  and  to  be  preyed  out  of  me  a. 
 fure  :  or  to  afflid  their  foules  for  (inne,  were  a  worke  of  die 
 law ;  then  to  .be  afflicted  in  confeience,  were  a  denying  that 
 Chrifi  is  come  in  the  flefh.  And  limply  unlawfull,  whereas  the 
 Ltrds  ab  fence  is  a  punillimentof  the  Churches  ^  not  opening  to 
 
 Chrifi 
 
Divers  Ccnfiderations  of  our  mi f judging  in  diffcrtiens*  49 
 
 Chrifi,  Cane.  5.  4,  5,6.   And  Gods  aft  of  wieh-drawing  his 
 lovely  prefence,  is  an  ad  of  meere  free  d.ifpenfacion  in  6^ 
 not  our  finne.   For  this  would  be  vvellconfidercd,  that  the 
 Lords  a&ive  diflertion,  in  either  not  co-operating  with  us, when  Active  After- 
 wee  are  tempted ,  or  2.  his  not  calling,  or  the  fafpcnding  of :t™* s™ •  *™ 
 his  aftive  puliation  and  knocking  at  the  dooreof  our  foule,  or  £™^  r\v» 
 3.  the  not  returning  of  a  prefent  comfortable  anfwer,or  4.  the  fjf  w, 
 with-diawingof  his  Giining  manifeftations,  his  comforts,  and 
 the  ftnfeof  the  prefence  efcjeftu  Chrift,  cannot  be  formally 
 our  finnes  :  indeed,  our  unbeleefe,  our  finning  which  refulteth 
 from  the  Lords  non-co-ope  rating  with  us,when  wee  are  temp- 
 ted, our  mif- judging  of  Chrift  ±  (as  if  it  were  a  fault  to  him  to 
 (land  behind  the  wall)  which1  are  in  our  difTertions  paflive,  are 
 Cmncs. 
 
 After.  5 .   SadcTeft  difTertions  are  more  incident  to  the  godly ,•  D/ftirtiovs 
 then  to  the  wicked  and  naturall  men  ;  as  fbme  moth  as  molt  or-  more  prefer  to 
 dinary  in  excellent  timber,  and  a  worme  rather  in  a  fatre.  rafe  s™m* ****** 
 then  in  a  thorneor  tjiiftle*  And  fure,  though  unbeleefe,  fears,  nte™ 
 dpubtings,  be  more  proper  to  naturall  men,  then  to  the  Saints, 
 yet  unrregenerate  men  are  not  capable  of  iinfull  jcaloulies  of 
 Chrift'slove,  nor  of  this  unbeleefe,  which  is  incident  to  dif- 
 fertion  wee  now  {peak  of;  even  as  marriage  jealoufie  falleth 
 not  on  the  heart  of  a  Whore,  but  of  a  lawfullSpouie.  2.  Ac- 
 cording to  the  meafure  and  nature  of  love,  fo  is  the  jealoufie, 
 and  heart-fufpitions  for  the  want  of  the  love,  whence  the  jea- 
 loufie is  occafioned  :  The  foule  which  never  Erit  the  love  of 
 Chrifiy  can  never  be  troubled,  nor  jealoufly  difpleafed  for  the 
 want  of  that  love.   And  becaufe  Christ  had  the  love  of  God 
 in  another  meafure,  polEbly  of  another  nature,  then  any  mortal! 
 man,  his  foule- trouble,  for  the  want  of  the  fenfe  and  actuall 
 influence. of  that  love,  rnuft  be  more,  and  of  an  higher,  and  it 
 may  be  of  another  nature,  then,  can  fall  within  the  compafleof 
 our  thoughts  :  never  man  in  his  imagination ,  except  the  man 
 Christ,  could  Weigh,  or*  take  a  life  of  the  burden  of  ChrisTs    ' 
 foule- trouble.   The  lighted  corner  or  bit  o^Chrift's  Satisfacto- 
 ry Crofle,  (hould  be  too  heavie  for  the  fnoulders  of  Axgels  and  thrifts  differ- 
 Men.  You  may  then  know  how  eafic  it  is  for  many  to  ftand  on  ^j*  **  A]°*r,it 
 the  fhore,  and  cenfure  Davidm  the  fea ;  and  what  an  oven,  burSm 
 and  how  hot  a  fire  mud  caufe  tljt  moisture  of  his  bah  tHrne  to 
 the  drought  of  fummer*  The  Angels ,]q{\x%Qs  have  bm  ^theory 
 
 H  and 
 
 1 
 
<D'jfertion  not 
 
 5  o  Divers  Conftder&nom of  our  rnif-judging  in  diffmions . 
 
 and  the  hcar-fay  of  a  ftandcr-by,  when  they  fay,  Woman  y  why 
 -ptcpcfi  thoH  ?  Shee  had  flepc  little  that  night,  and  was  up  by 
 the  firft  glimmering  of  the  dawning,  and  lought  her  Saviour 
 with  teares,  and  an  hea vie  heart ,  and  found  nothing  but  an 
 empty  grave  ;  O  they  have  taken  away  my  Lord,  and  I  know 
 not  where  they  have  laid  him.  And  the  daughters  of  %erufalem 
 ftood  but  at  the iick  Spoufes  bed  fide,*  avid  not  fo  neare  when 
 fliee  complaints,  /  am  fick^of  love.  To  one  whofe  wanton 
 reafon  denyed  the  fire  to  be  hot,  another  faid,  Put  your  finger 
 in  the  fire,  and  try  if  it  be  hot.  Some  have  faid,  All  this  fonle- 
 tronbie  is  but  melancholy  and  imagination  :  Would  you  try 
 whether  the  body  of  an  healthy  and  vigorous  man,  turned  as 
 dry  as  chafie,  or  a  withered  halfe-burn:  ftick,  through  foule- 
 paine,  be  a  cold  fire ,  or  an  imagination ;  and  what  phyficke 
 one  of  the  fmalleft  beames  of  the  irradiation  oi \  Christ's  fmi- 
 ling  countenance  is  to  fuch  a  ibule,  you  would  not  fpcake 
 fo. 
 
 Apr.  6.  Why  fome  of  the  Saints  are  carried  to  Abraham's 
 bofome,  and  to  heaven  in  Chrift's'  bofome,  and  for  the  mofly 
 feaft  upon  fweet  manifeftations  all  the  way,  and  others  are  oft- 
 nerin  the  hell  of  foule- trouble,  then  in  any  other  condition,  is 
 teadivg  fytles  am ongft  the  depths  of  holy  So veraignty.  (i.)  Some  feed  on 
 to  heaven.  honey,  and  are  carried  in  Christ's  bofome  to  heaven ;  others 
 arc  fo  quailed  and  kept  under  water,  in  the  flouds  of  wrath, 
 that  their  firft  fmile  of  joy  is  when  the  one  foot  is  on  the  (hore, 
 and  when  the  morning  of  eternities  Sunne  dawnes  in  at  the 
 window  of  the  foule.  Some  fing,  and  live  on  fenfe  all  the  way ; 
 others  figh,  and  goe  in  at  heavens  gates  weeping,  and  Christ's 
 firft  kiffe  of  glory  dryes  the  tears  off  their  face.  (2.)  Chrifi 
 walkes  in  a  path  of  unfearchable  liberty,  that  fome  are  in  the 
 fuburbs  of  heaven,  and  feele  the  fmell  of  the  dainties  of  the 
 K in%s  higher  houfe,  ere  they  be  in  heaven ;  and  others,  children 
 of  the  fame  Father,  paflengers  in  the  fame  journey,  wade  through 
 hell,  darknefle  of  feares,  thornes  ofdofibtings,  have  few  love- 
 token*  till  the  marriage-day.  ($.)  There  be  not  two  fundry 
 wayes  to  heaven  $  but  there  are  (I  doubt  not)  in  the  latitude  of 
 Sovereignty,  hundreds  of  various  difpenfations  of  God,  in  the 
 fame  way.  ferufalem  is  a  great  City,  and  hath  twelve,  and  ma- 
 ny ports  and  angles  and  fides  to  enter  at  ;  but  Chrifi  is  the 
 oneonely  way  s  hee  keeps  in  all,  and  brings  in  ail  $  hee  keeps 
 
 in 
 
 The  variow 
 difpenfations 
 cf  God  in 
 
DivmCmftdtmhrn  ofourmfyttdguigin  difltrtim.  5 1 
 
 in  Angels  that  they,  never  came  out,  hee  brings  in  his  many 
 children  to  glory.  But  fome  goe  to  heaven,  and  till  the  twelfth 
 houre  know  nothing  of  finne%  death,  God,  Chrift,  heaven  and 
 heU,:  Grace  tooke  a  thort  cut,  and  a  compendious  way  with 
 the  repenting  Thiefe.  Chrift  cannot  onely  runne,  but  fly  pod 
 with  fome  in  few  houres  to  heaven  :  Grace  hath  Eagles  wings 
 to  fome ;  and  fome  wreftle  with  hell,  fight  with  beafts,  make 
 warre  with  lufts ,  and  are  dipt  in  and  out,  as  the  oars  in  the 
 river,  in  flouds  of  wrath  from  their  youth,  and  a  long  time. 
 Caleb  and  fojbua  for  two  generations  were  in  the  Journey  to 
 Canaan  ;  many  thoufands  not  borne  when  they  entered  the 
 Journey,  yea  new  generations  arofe,  and  entered  into  that  good 
 land  with  them,  and  were  there  as  foone  as  they 
 
 A$er>  7.    In  confederation  of  dinertions,  as  actively  they 
 come  from  6W,  and  paftively  they  are  received  in  us,  and  con-   ,  ™%*ffall* 
 feentively,  or  by  abufed  refultance  are  our  finnes,  they  have  in  £[vm  re. 
 fundry  and  divers  caufo.  fofls, 
 
 i.  Sorrow  for  the  withdrawing  fenfe  and  influence  of 
 Christ's  love,  as  formally  a  diflertion  paflive  iruus,  is  not  (in- 
 fulL;  except  forrow,which  is  a  luxuriant  and  too  indulgent  paf- 
 fion,  exceed  meafure.  For  1.  Its  a  mark  of  a  foule  that  liveth 
 and  breatheth  much  on  Chrift' s  love  :  now,  if  love  be  the  life 
 of  fome,  it  mud  be  continued  in  fenfe,  or  fome  fruition  of  love,        .        . 
 lefle  or  more.  Now,  as  the  irradiation  of  the  funne's  beames  and  w^/Sio»x 
 light  in:  the  aire  yefterday,  or  the  lafl:  yeare,  cannot  enlighten  ^chnft^* 
 the, aire  and  earth  this  day  ;  and  the  meat  I  did  eat  a  yeare  a-  cefarj, 
 goe,  the  deep  I  flept  the  laft  raoneth,  cannot  feed  and  refrelli 
 me  now  •  but  there  muft  be  a  new  application  of  new  food, 
 and  new  fleep  :  So  the  irradiation  of  the  manifefted  love  of 
 Chrift  in  the  yeares  of  old,  mud  goe  along  with  us  ;  though 
 as  experiences  of  old -favours,  they  may  fet  faith  on  foot  again, 
 when  its  fallen ;  yet  the  foule  that  liveth  by  fruition  of  divine 
 love,  muft  have  a  continuated  influence  of  that  love  :  and  to  live 
 on  divine  love,  of  it  felfe,  can  be  no  fin.   O  its  a  life  liable  to 
 many  clouds,  over-caftin^s  of  fadnene  and  jeaioufies,  that  lives 
 on  the  manifeftations  of  Chrift*  s  love  :  Its  fweet  and  comfor- 
 table, but  has  mixtures  of  hardeft  trialls  \  for  fuch  fet  on  no 
 duties  comfortably,  without  hire  in  hand,  as  it  Were  :  when 
 Christ's  love-letter  from  heaven  mifcarries,  and  is  intercepted, 
 the  foule  fwoons :  its  furer  to  live  by  faith. 
 
 H  2  2.  To 
 
5  %  Divers  Cenfideratms  of  our  mi f  judging  in&ffertmr. 
 
 7>iver:  rea-       *  To  murmure,  and  impatiently  to  Co  forro  w,  as  if  God  had 
 fins  -why  *c  forgotten  to  be  mercifully  is  finfull  lorrow.    I.  Becaufe  the  ob- 
 *re  not  to      jeAof  it  is  materially  blafphemous,  Theftrength  oflfrael  can- 
 quartell  mth    nt  lie,  nor  repent:;  nor  can,  any  change ,.  ay  Jhadow  .of  change  fall 
 divide dfpen-  on  ^m\    2>  lt$  mpft  unjuft  to complaine  and  quarreil wrrh him, 
 ttttmu         who  hath  jw,  oun-e^iav,  right,  law,  full  and  unconff  rained  li- 
 berty to  doe  with  his  own?  what  hee  pleafeth  ;  but  the  heavenly 
 irradiations  and  out-fhinings  of  Chrift's  love,  and  the  influ- 
 ence of  his  hiec  grace,  are  all.  his  ovvne,  and  molt,  free;  for  if 
 the  Sea-man  have  no  .juft  caufe  to  quarreil  with  Cod,  becaufe 
 the  wind  bloweth  out  of  the  Eaffyvhen  he  defireth  it  may  blow 
 out  of  the  Weft ;  and  the  Husband-man  cannot  hi  reafon  plead 
 Gods  mm-   male-government  in  the  Almighty,  becaufe  hee  reltraines  tfci 
 fl'fif*io*tbis  cioucj|y  anc[  bindeth  up  the  vvombe  of  heaven,  in  extreme 
 wnyzndmoit  bought,  when  hee  cryeth  for  raine.and  dewto  his  withered 
 earth,  and  meddowes,  and  valleys  ;  f o  neither  is  there  any  jutt 
 pleading  (a  finlefle  defire  of  the  contrary  is  a  farre  other  thing) 
 with  the  Lord,  becaufe  hee  bindeth  up  the  bowels  of  Chrift, 
 from  outing  his  love,  or  reftraineth  the  winds  and  breathings 
 of  the  Spirit  from  blowing.     5.  Wce.vnay  defire  the  wind  of 
 the  Lord  to  blow,  becaufe  its  an  aft  of  free  grace  in  him,  (o  to 
 doe  ;  but  to- contend,  with  the  Lord,  becaufe  hee  will  not  acT: 
 himfelfe  in  works  of  free  grace,  at  our  pleafure,  is  to  complain 
 that  grace  is  grace ;  for  if  grace  were  obnoxious,  in  all  its  fweet 
 fpirations  and  motions,  to  my  wiM,  or  to  your  defires,  it  fliould 
 not  be  grace*  but  a  work  of  my  hireing  and  fweatjng.    4.  This 
 forrowing  muft  accufe  the  free,holy,and  innocent  love  of  Chrift, 
 ,y£\      as  if  his  love  were  proud,  nice,  humorous,  high,  paffionate  5 
 whereas  infinite  freedome,  infinite  majefty,  and  lovelineffe  and 
 meeknefle  of  tendered  love,  doe  aty  three  concurre  admirably 
 in  fefnt  Chrift:  Love  cannot  be  hired;  Cant.  8.7.  If  a  man 
 'would  give  all  the  fubftance  of  his  hottfe  for  love ;  it  would  ut- 
 terly be  contemned.  And  for  the  ftrength  of  tendernefle  of  love, 
 the  fame  place  pleadeth;  CHany  waters  cannot  quench  love, 
 neither  can  the  puds  drown  it.   And  Paul  aflerteth,  Ephef.  92 
 Siiimijfton  n~  j  g#  jj^  breadth ,  and  length ,   and  depth ,   and  height  of  it. 
 quired  (fcbji.  ^  There  ^  reqUired  a  fubmifiion  under  fuch  a  divine  difpen- 
 dtf&fato*  M*n  r  elfe  wee  upbraid  grace,  and  will  be  wicked,  becaufe 
 unite  Jtfvti-  God  will  not  be  (all*  fccundo,)  as  gracious  in  his  influence, 
 
 m*  as  wee  are  humorous  ivow  fckty  fcfiws.   ft  Jf  wee  could 
 
 *       ~  .     -     -  wderifand 
 
Divers  Cwfidtraticw  of  our  mi f  judging  in  differtions.         ''  5  3 
 
 tinderfland  the  fenfc  of  divine  difpenfation,  the  L*rd  often  in- 
 tendeth  grace,  when  hee  fufpendeth  grace  ;  and  his  diflertions 
 are  wrapped  up  in  more  invifible  love  and  free  grace,  then 
 wee  are  aware  of:  and  why  fhould  not  wee,  in  faith,  beleeve 
 his  way  of  difpenfation  to  be  mercy  ?■ 
 
 yijfer.  8.  Sometimes  (2.)  Gods  immediate  ladies  on  the 
 foule,  is  the  occafion  of  our  finfull  mif- judging  of  God  •  Pfal.  38.  • 
 2.  Thine  arrowes  ftick^fafl  in  me,  and  thine  hand  preffetb  me 
 fore.  Hence  cometh  a  fad  reckonings  Verf.  4,  Mine  iniquities 
 are  gone  over  my  head,  as  a  heavie  burden  they  are  too  heavie 
 forme,  And  P/W.77.4.  Thou  holdc >ft  mine  eye  waking  :  lam 
 fo  troubled  that  I  cannot  Jpeakf.  And  what  f  olio  wet  h  from 
 this  ?  A,  great  mif- judging  of  God.  Verf.7.  will  the  Lord  cafi 
 off  for  ever  t  will  hee  be  favourable  no  mere  ?  Vaf.  8.  Is  his 
 mercy  cleane  gone  for  ever  f  doth  his  promt fe  fail e  for  ever- 
 more f  Verf!  p.  Hath  God  forgotten  to  be  gracious  ?  Its  but  a 
 poore  ground  of  inferring  thac  God  hath  forgotten  to  be  mer- 
 cifull,  and  Chrifi  is  changed,  becaufe  there  is  night  and  winter 
 on  your  foule :  Is  the  GW  of  Nature  changed,  becaufe  its  not 
 *ver  fummer,  and  day-light  ?  becaufe  a  rofe  Withereth ,  and  a 
 flower  cafteth  its  bloome,and  the  funne  is  over-clouded,  there- 
 fore God  hath  forgotten  himfelfe  ?  Diipenfations  of  God  are  no 
 rules  to  his  good  pleafure;  but  his  gcod  pleafure  regulates  all 
 his  difpenfations.  If  the  Souldiers  of  Chrifi  quarter  in  the  dry 
 wildernefle ,  not  in  the  fuburbs  of  heaven ,  their  Leac^r  is 
 Wife. 
 
 3.  DarkenefTeand  night  are  blind  judges  of  coulours;  in  dif-  jpprehenjkns 
 fertion,  it's  night  on  the  foule;  and  imaginations  are  ftrongeft  hi&eft  and 
 and  biggeft  in  the  darkenefle  j  the  (pedes  of  terrible  things  rmft  terrible 
 plow  dcepe  furrowes  of  ftrong  impreflions  on  the  phancie  in  m  ^r'j?*» 
 the  fleepe,  whenjthe  man  wallet h  in  darknc§e>and  hath  no  light,  ^"^(titf 
 either  of  found  judgement,  or  foule-comfort :  it's  night  with  famind, 
 the  foule,  and  then  a  bufh  moved  with  the  wind,   is  an  armed 
 man  ;  every  conviction  of  cor.fcience  is  condemnation.  2  Cor. 
 1.8.   Wee  were  pre  (fed  out  of  tdeafure,  above  firengthy  in  fo 
 much  that  we  difyaired  evefrifxrvr  life,  Ver.o.  But  we  had  the 
 fentence  of  death,  there  were  loads  and  weights  laid  on  us  above 
 ftrength :  darkned  foules  put  on  Chrifi s  deepe  reprefentations 
 of  wrath,  and  blacknefle  of  indignation  ;  and  change  him  in 
 itoapprehenfiws,  in  another  Chrifi, 
 
 H  5  ♦  Sat4» 
 
5  4         Divert  Conftdemions  of  our  mif  judging  in  dijfatws. 
 
 '    r     ,  4.  Satan  cm  dnnke  up  at  one  draught,  a  grieving  and  for- 
 
 SX  revving  fpirit,  2  Cor.  2.7.  and  he  hath  accefle  to  the  phancie, 
 prihnd  to  andout-workes  of  the  foule  of  thechild  of  God,  .fa ;  hee  can 
 finUing  enlarge  the  fpeeies  to  a  double  bignefle ;  let  tt  be  coniidered,  it 
 thoughts  of  thc  Gnmmer  or  Heman,  be  not  a  little  fwelled,  in  more  then 
 ttL^m  ordinary Rhetorick,  <Pf«!>  88.4.  lam counted  as  the fe  that  g& 
 C$%IZTh  dorvne  to  the  pit,  as  a  man  that  hath  no  ftrengtb.  Verf.  5. 
 ...  borne.  *  pe  amongst  the  dead,  like  the  woundedthat  he  tn  grave,  whom 
 
 tbm  remembrefl  no  more ;  and  they  are  cut  off  by  thy  handler. 
 7    Thy  wrath  lyeth  hard  en  me,  and  thou  haft  afflttied  mee 
 with  aR  thy  waves.  If  God  forgot  him  as  a  buried  man,  and 
 not  a  wave  of  G^x  wrath, but  was  gone  over  his  foule,  what 
 could  God  doe  more?  And  fobs  words  are  a  little  beyond  thc 
 line  ,  Chap.  1  ?.  24.  wherefore  hide  ft  thou  thy  face  from  meey 
 and  taksft  me  for  thine  enemy  *  W  ords  arife  up  toMonntames. 
 fob  was  not  holdcn  of  God  to  bee  an  enemy  :  Sat  ha*  cut 
 make  every  pinne  in  the  Crofle  an  hell,  and  put  a  new  lenfe 
 on  Gods  dealing  other  then  ever  he  meaned.  When  Christ  o- 
 pens  a  veine,  to  bloud  a  confeience,  Sathan  it  hee  may  have 
 leave,  {hall  (hut  in  his  Lyon-teeth  to  teare  the  veine,  and  make 
 the  hole  of  the  wound  as  wide  as  heart  and  life  may  come 
 out ;   and  therefore  hee  raifeth  up  apprehenfions ,  and  fowes 
 ftrife,  and  pleas  with  Christ,  and  Waters  his  owne  feed.  Can 
 love  kill  thee?  Were  it  Christ  that  doth  all  this,  would  he  not 
 once  come  to  the  bed-fide  of  a  fie ke  Sonne  ?    Can  Christ  s  love 
 throw  a  po  ore  friend  into  hell,  and  leave  htm  there  f  tie  hath 
 for  rotten  thee.  Sathan  can  argue  from  difpenfation .and  malls 
 totheftate.  Which  isfalfe  Logicke.  This  thou  fuffereft  :  erga 
 thou  art  not  in  the  ftate  of  adoption.  It's  not  good  thatfucha 
 Mineon  as  Sathan,  have  the  eare  of  a  diverted  foule  ;  he  can 
 carry  tales  between  Christ  and  the  foule,  to  feparate  between 
 friends.  Never  beleeve  ill  of  Christ ;  Love  thinks  no  ill.  It  yee 
 love  Chrift,  two  Hells  m^y  cait  water  on  your  fire  ot  loye, 
 but  cannot  quench  it.   Christ  will  beleeve  no  ill  ot  you,  let 
 Sathan  fpeake  his  will.  .r 
 
 »    ,       -  <    Even  the  love  of  a  Saint  to  Chrift,  under  an  hard  dif- 
 
 fZyTJb    penfation  is  ficke  with  jealouGe,  anc I  travelled,  in  birth  with 
 jiJuf^and   phancied  fufpitions  of  Chrift s  love.  Our  love  is  fwayedwith 
 mifiiwiu    mir-2ivines ;  it's  full  of  cares,  and  feares,  and  doubtmgs ;  t>e- 
 caufe  it's  not  alwaies  edged  With  heavenly  Wifdome.  Ic  cakes 
 
Divers  Confederations  of  our  mi f  judging  in  differ tion.  j  5 
 
 life  from  fcnfe,  and  felt  embracings,  from  prefence,  and  re- 
 ciprocation of  warmenefle  from  Chrifts  bowels  :  and  when  2>fcf>«  z>i/i 
 face    anfwereth  not  face ,  and    Chuitts  love  doth  not  eccho  perfi tionnot 
 and  refoundto  our  love,  then  it  fainteth  :  We  too  often  mea-  our  Rule* 
 fure  Chrifts  love  by  our  foot;  wee  calculate  C^ifts  l°ve  by 
 our  owne  elevation,  not  by  his  :  and  Qhrifls  myfterious  dif- 
 penfation,  fhould  not  point  thehoure  ;  nor  is  the  full  Moone, 
 nor  the  noone-day  Sunne  of  £hrifts  love,  the  compaffe  that 
 our  affections  and  love ,  fhould  faile  by.  Yea,having  not  feen 
 Qhris~h,  1  Pet,  1.  8.  nor  felt  him,  yet  wee  love  him,  and  be- 
 .  Ueve  in  him  5  and  this  is  moft  fpirit.uall.love,  and  has.  moft  of 
 love  in  it;  the  more  jealoufie  without  ground,  the  lefle  love  of 
 ftritt,  at  lealt,  the  leflefolid  conftancie  of  love. 
 
 6.    Unbeliefe  isafpeciali  caufeof  Soule- trouble.  1.  In  bo-  Vnbcliefch 
 diiy  difcafes  paine  doth  not  create  it  felfe  ;  but  finnefull  paf-  petalm* 
 live  diffcrtion  does  create  it  felfe.  Qbrift  cannot  owne  unbe-         l  • 
 liefe,  as  comming  within  the  compile  of  his  creation  ;  though 
 by  him  all  things  were  created.  Unbeliefe  fpinning  out  new  ca- 
 lumnies of  £V*#,  addeth  oyleto  the  tire,  and  maketh  defer- 
 tion  a  thoufand  talent  weight  heavier  then  it  would  bee.   This 
 may  be  evidenced  in  all  the  complaints  of  the  Saints  under  dif- 
 fertion ;  in  which  more  is  laid  on  thrifts  name,  then  is  true. 
 Unbeliefe  is  a  querulous  thing.  Ifa'u  49. 14.  But  Sion/aid,  un- 
 beleeving  Sion  faid,  the  Lord  hath  forfak^n  me,  andmy  Lord 
 hath  forgotten  me ;  this  was  an  untruth,  and  is  confuted  in  the 
 next  verfes.  CMary  Magdelen,  thought  they  had  taken  away 
 her  Lord,  and  he  was  as  neere  her,  as  the  turning  about  of 
 her  body  ;  and  fliee  within  fpeaking  to  him  face  to  face ;  and 
 when  unbeliefe  doth  raife  fuch  thoughts,  as  Christ  hath  forgot* 
 ten  to  be  mercifull ;  Qhrifl  is  changed,  he  loveth  not  to  the  end. 
 What  paine  muft  be  at  the  foules  bottome,  where  fuch  mif- 
 judging  of  fhrisl,  and  his  love  is  in  the  brimme  ?  and  yet  there 
 is  a  coale  of  the  love  of  Qhrisi^  fmoaking  in  the  bottome  of  the 
 foule?  A  loving  opinion  of  (fhrisl  is  hardly  expelled.  Efpeci- 
 ally,  one  particular  mif-report  fhould  not  make  me  receive  a 
 mif-underftandingof  Chrift,  I  never  heard  ill  of  Qhrift  before, 
 but  much  of  his  excellency  and  fweetnefle  ,  and  why  fhould 
 I  admit  an  untried  impreffion,  that  the  Sunne  that  giveth  light 
 to  all,  is  darke ;  that  fire  is  cold,  it's  not  true-like;  that£V>7? 
 is  anenemie,  if  once  a  friend.  Had  we  a  ftore-houfe,  and  a  high- 
 
 bended 
 
. ,  —— ^— — — 
 
 bSdrftabiTof  honourabk>bUm7,  and  *«*  thoughts  of 
 ?*/•«  Aw*,  his  excellencie,  the  weight  of  his  precioulnetle, 
 eminencie,  weefoould  the  more  hardly  give  way  to  the  lie* 
 that  our  unbeletvingheartraifethagania  him.  _ 
 ftfawx;  »/       J-  Our  fecond  mif-giving  from  unbehrfe,   is  in  belecvmg 
 Mrfiatef       our  ftate.  Pfai.31.™.  I  faidinmyhafte,  I  am  cm 1  oft  from 
 freautntm      heforethim  eyes.  I  am  none  of  ptrifi*.  is  a  too  ordinary  mi- 
 d.femovfiut  ifate    nfai,  changed,  anAnrt  mine)  often  goeth  before. 
 m,rc  *fcb»Jt.  ™aof^n.fi(nd  moK  g&Cj  and  frft  blame  in  Awi*,  if  not  on- 
 ly, ere  we  fee  our  owne  provocations.  Hence  the  complaints  or 
 ilk  chaB  6   chap.  ti  chap.  i<5.  chap.  19.  and  of  ferem,ah, 
 I  ap  X  chap T,.  of  jpJtW,  £/&  *  of  Afaph,  Pfalm. 
 f^ofta,  pk  83.  of  the  A.™*,  Efay  49- x4,i5-  Jg 
 ■25.  chap.  64.  Plal  loa.  Pfal.  6.  Plal  4».  MH--  #  r.u™c 
 more  on  the  ftraine  of  complaningof  God  and h.s  unKiad  dif- 
 penfation,  then  of  the  Plaintiffes  finnes,  and  provocations  ;  and 
 
 de?  may  find  out  ten  miftakes  of  Chris! ,  and  when  the  d.fler- 
 
 SSufemif-judgethhisoWneftate;  it  nTuethfrom,  andie- 
 
 flefteth  on  the  mif-judged  apprehenlion  or  Christ. 
 
 ^   From  unbeleefe  iflueth  the  mif-judgmg  of  our  own  afti- 
 
 5-         on,3'  I  doe  no  good ;  or  if  I  doe,  its  not  bene   on  the  right 
 
 ha  bou^hS.en:  Wee  have  a  grand  opinion  ot  our  owne 
 rShteoufS  and  when  wee  mine  it,,  wee  dunk  wee  mifle 
 SSwm&;  which  is  a  great  mif-judging,  andarguetha 
 
 ScSSfor  finasofenfivc  to  love  arifc,  that's  good  fouk- 
 Kle  but  fuch  foule-trouble  as  foaketh  the  bottome  of  faith, 
 S tu meth  tSukoff  C^5  to  feekrighteoufnefle  m  ,t  felf, 
 '  is  dammble  as  it's  hard  for  an  unregenerate  man  to  fee  finne 
 m  it'Tdradfulleft  colours,  and  not  defpa.re .-  fo  it's  hard  for 
 « Won  to  fee  firine,  asfinne,  and  not  to  hdlonnn. 
 
Divers  Confidtrations  of onrmif judging  in  defertiens.  5  7 
 
 anxiety  for  (irme,  which  expclleth  a&uall  rcjoycing  in  Christ,  Ant  nomians 
 our  turning  off  Chrifi,  and  our  catting  of  the  confcienceagaine  m\fia\ctonch^ 
 under  the  Spirit  of  bondage,  and  woijke  of  the  Law.  Which  vg  anxietie 
 is  contrary  to  truth,  and  the  command  of  fames,  to  be  affii- !<>r  fi'M* 
 fled  andmourne  y  and  Chrisls  faying,    Hie  (fed  are  they  that 
 mourne,  for  they  fhaH  be  comforted;  and  Teter,  who  faith, 
 there  may  be  need,  that  the  Saints  be  in  heavinefefor  afeafon. 
 
 It's  a  great  point  of  wifdome,  1 .  to  know  how  farrc  forth 
 our  fjpirituall  walking  may  be  a  feed  of  comfort,  we  mayeafi- 
 ly  erreon  cither  hands.  2.  The  Logick  would  bee  humble; 
 Lord  I  am  not  hauty,  Ergo,  lam  comforted  in  thee.  Paul 
 faith,  Well,  /  know  nothing  by  my  felfe  ;  yet  am  I  not  liereby 
 juftified ;  we  would  not  build  a  Towre  on  a  Moaie-hiil.  3  .From 
 our  iinnefull  walking,  we  may  draw  grounds  of  godly  forrow, 
 yet  not  grounds  of  unbeliefe  ;  Faith  and  Godly  forrow  are 
 confident  together.  4.  It's  not  fafe  to  argue  that  wee  are  not 
 in  Chrifty  from  the  wants  adhering  to  our  fincere  performan- 
 ces. While  we  (lander  our  felves,  we  may  fknder  the  Spirit 
 of  God,  5.  The  meafure  of  our  obedience,  cannot  bee  a  war- 
 rant to  counter-argue  Chrifi,  as  want  is  no  warrant  to 
 (land  farre  off  from  Chrifi  \  no  more  then  it's  good  Lo- 
 gicke  1  to  flee  from  the  fire,  becaufeyou  are  cold  ;  or  to  bee 
 at  odds  with  gold,  becaufe  you  are  needy,  and  poore ;  poverty 
 rnay  conclude  a  fayling  with  low  {ayles,  and  humility,  but  nor 
 unbeliefe ;  your  want  of  all  things,  fhould  not  empty  rich  fe- 
 faChritt. 
 
 7.  Abfenceof  Christ  mif-apprehended  through  unbeliefe, 
 occafioneth  foul-trouble.  In  which  there  is  fomething  which  e- 
 videnceth  fa .ying  grace  in  the  troubled  fouie,  as  is  afore  faWfc 
 For  the  want  of  the  thing  loved,  cannot  but  here  be  a  graci- 
 ous torment  to  the  lover.  The  Spoufe  is  (icke,and  dyeth>wherr 
 (he  wanterh  him  whom  her  foule  loveth, .  Cant. ,2.  5.  chap.^  YnmlyTo'h** 
 verf  6,8.  D^/dfoexprefieth  himfelfe,  Pfilm.  84.  2.     ^ /thrift 
 foule  longeth,  yea  even  faintetbyor  dyetb,  or  ii  at  an  end,  for  abfim,but 
 the  Courts  of  the  Lord,  my  flefi  and  my  heart  cry  eth  out-for  thinbtm&nf 
 
 the  living  God.  The  Word  rTO  is  to  defire,  or  to  bee  confu-*e?^??ct 
 
 *  H  .        wiC-  :uJf€  bivi 
 
 med,  or  to  make  an  end  of  any  thing.   Davids  defire  of  in  joy-  m  £  %^fm^ 
 
 ing  God,  was   fuch,  as  it  was  his  death  to  wmt  God  ;  it  may 
 hold  forth ,  as  Pagnine  obferveth,  that  Davids  fouie,  cither 
 
 I  extremely 
 
5  8  Divers  Ctnftdcrttim  of  oar  mif- judging  in  defertms. 
 
 extremely  defired  the  Lord,  or  dyed  upon  the  ab  fence  of  God. 
 But  to  be  anxioufty  troubled  in  an  unbeleeving  manner,  is  the 
 fmnefull  foule-trouble.  Why  doth  the  fouie  doubt  of  Chrifts 
 Winter,  more  then  of  his  Summer  ?  Abfence  and  prefence, 
 his  comming,and  his  departing,  are  both  his  owne  workes. 
 God  hath  liberty  in  the  one,  as  in  the  other  ;  as  it  is  Gods  li- 
 berty to  make  faire  weather  and  ftormes,  to  make  a  faire  day, 
 and  a  cloudy  day ;  To  make  David  a.  King,  and  his  brethren 
 fhepherdsand  common  fouldiers,  fo  hath  he  his  own  freedome 
 in :  the  breathings  of  his  owne  Spirit,  and  the  blowing  of  his 
 own  winde,  or  of  the  drawing  a  curtaine  over  his  owne  face, 
 attd  hiding  himfelfe  :  and  neither  in  this,  nor  in  any  of  his 
 waies  of  freedome,.can  we  challenge  the  Lord,  or  plead  againft 
 him.  And  if  we  thinke  we  doe  well  to  be  angry,  even  to  the 
 -  death,  at  tfee  motions  and  breathings  of  Chrifts  free  love,  then 
 ;$ay  we  compel  Chrifi  to  be  kmd,and  vifit  us,as  we  think  good. 
 What  everyee  be,  £V*/Hs  Lord  of  his  owne  prefence  and  vi- 
 fits,  and  it's  good  the  Kings  Chamber  of  prefence  be  a  Dainty ; 
 and  Chrifts  wine  bee  not  fo  common  as  water  :  nor  can  wee 
 here  force  kindneffe ,  or  ads  of  heavenly  manifeftations  on 
 him  ;  he  hides  himfelfe.  Why,  he  is  as  reafonable  and  wife,  in 
 his  going,  as  in  his  comming. 
 w%  2.  We  fhould  take  on  us  to  fteward  and  husband  the  kifles 
 
 andembracementsof  Chrifi,  better  then  he  can  doe  himfelfe; 
 and  fhould  quarrell,  becaufe  the  Lord  hath  not  thought  fit  to 
 make  Heires  and  Minors,  that  are  yet  under  Non-age,  Matters 
 and  Lords  pf  their  owne  young  heaven  ;  this  were  not  a  good 
 world  for  us.  Chrifts  love  is  better  then  wine,  Cant,  i .  Nei- 
 ther our  head*  nor  our  heart  could  endure  to  drinke,  at  our  own 
 will,  of  this  new  wine  of  the  .higher  Kingdome.  Better  for  us 
 it  is  that  Chrift  beare  the  key  of  the  Well  of  life,  then  children 
 have  it ;  and  if  'the  Government  of  the  higher  and  lower  fa- 
 3*-.        milie  bee  upon  the  Jhonldersof  Chrift,  the  leading  of  this  or 
 aTaI?  C'M'!~  that  (ingle  pcrfon  to  heaven,  is  worthy  Cbrifis  care. 
 fins  o/Ch?ifts      I'   And  c°nfider,  that  Chrift  goeth  not  behind  the  moun- 
 'dfmce,  to      taine  >  ot  hiieth  himfelfe  upon  meere  hazard,  but  fo  weighty 
 mt,  ig.        reafons,  that  love  may  bee  sharpened  through  abfence;  that  the 
 I-         houfe  may  be  adorned  witn  new  Hangings,  and  Chrifts,  bedde 
 2*        made  greene  $   that  care  may  bee  ted,  when  he  refieth  in  his 
 B*.        teve,  not  toftirrc  nf,  nor  aw*kg  the  fahvtd*  nntilthefleafei 
 
■  ■■'  ■ — ' 1  I  -- - 1 
 
 Divers  C§*Jidcrati**s  efour  mi f- judging  in  defertms.  59 
 
 that  the  high  Tydcs  and  rich  Feafts  of  Chrifts  love,  after  fitd         4, 
 and  heavicdefertions,  may  heighten  the  worth  and  cfteeme  of 
 Chrift ;  that  faith  and  love,  may  with  more  of  the  violence  of         *  # 
 heaven,  lay  hold  on  Chrift,  after  long  feeking,and  not  part  with 
 him  on  fo  eafie  termes,  Cant.  3.1,3,3,4.  that  we  may  know,  ^ 
 
 what  weakeneffc  is  inourowne  clay  legs,  under  defertion,  and 
 how  wee  are  to  walke  on  Chrifts  legges,  which  are  filters  of 
 marble  fet  on  fockets  of  gold ;  chat  abfence  and  prefenCe,  the 
 frownings  and  fmilings  of  Chrift,  may  bee  to  the  Saints  the 
 little  images  of  hell  and  heaven,  and  broken  men  may  read  their 
 debts  in  Chrifts  count-booke  of  free  grace,  with  teares  jn  their 
 eyts,  and  fongs  of  praife  in  their  mouth.  That  we  may  be  in 
 high  love ,  and  ficke  for  abfent  Chrift ;  and  may  be  at  the  pames  8. 
 
 through  thicke  and  thin  to  feeke  him.  And  learne  to  live  lefle  9* 
 
 by  fenfe,  and  more  by  faith,  and  refolve  to  dye  bclecving ;  and        l  °* 
 be  charitable  of  Chrift  abfent,  and  kifle  his  veile,  when  we  can       1 l  • 
 fee  no  more ;  and  be  upon  our  watch- to wre,  and  know  what       *2« 
 of  the  night,ani  obferve  a  foule-communion  with  Gbdjwhich        * 3» 
 the  Spirit  of  the  world  cannot  doe. 
 
 4.   No  thing-doth  more  alo wd  cry  the  foftnefle  and  bafenefle  Mifjufah 
 of  our  nature,  then  our  impatiencie  under  fad  difpenfations,  *'/««' J/«fi 
 when  we  are  pofitively  refolved  upon  this,  that  God  lovethus;  ^^^ 
 .yet  becaufeof  a  cloud  over  our  Sunne,  and  one  fcruple  of  Gall  0f  ]Uo^mi 
 in  our  joy,  to  lodge  a  new  opinion,  that  Chrift  is  changed  in 
 another  God,  and  that  his  love  doth  plot,  and  contrive  our  de-    .   - 
 ftru&ion,  arguetha  weake,  and  foone  (haken  Faith.  Itfpeak- 
 eth-lightnetfe  of  love  to  Chrift,  that  it's  loofed  at  the  root, 
 with  the  fcratch  of  a  pinne  ;  he  hides  himfelfe,  and  you  fay, 
 oh,  it's  not  Chrift,  but  fome  other  like  him ;  for  Chrift  would 
 not  (o  goe,  and  come.    Well  rooted  friendfhip  can  fcarfe  fuffer 
 you  to  beleeve  fo  much  of  a  brother,  or  a  companion.    But 
 when  ye  thus  mif- judge  Chrift,  we  may  gather,  if  hefliould 
 appeare  in  che  garments  of  vengeance,  as  he  do^h  to  the  dam- 
 ned ;  it's  to  be  feared,  this  Would  drinke  up  our  faith  and  love, 
 if  Chrift  w^re  not  more  gracious,  then  We  areconftant ;  Lor<L 
 lead  Ht  not  into  temptation* 
 
 5 .  I  deny  not  but  feeming  wrath,  and  thrift's  intercepting 
 of  mefllngers  of  love,  and  flamings  of  hell's  fury  on  thefoule, 
 are  prodigious-like  Comets,  glimmering  over  a  trembling  con- 
 fcience  5  and  chat  its  much  to  keep  Orthodox,  found,  and  preci- 
 
 I  2  ous 
 
tfo  Divers  Cenfidcmhns  ofnr  mifydgingin  defcrtim. 
 
 )  ©us  thoughts  of  Chrift,  When  the  Chriftian  is  not  himfelfe ;  yet 
 
 When  the  childemilcth  about  in  a  round,  to  fay,  the  earth  run- 
 neth about  in  a  circle,  or  to  think  the  (hore  or  the  rock  faileth 
 from  the  fhip  thitcarrieth  you,  when  the  fhip  moveth  and  the 
 {lioreOandechftiil,arebut(ignesofa  weak-headed  and  grecne 
 Sailer:  Sobecaufeyou  are  deepely  aff^ed  with  a  fad  ablence, 
 to  beleeve  Chrift's  love  runneth  a  circle,  and  that  you  itand  ftii 
 as  a  rock,  and  the  change  is  in  Chrift,  argueth  a  greene,  raw  wit, 
 and  inftability  of  faith ;  and  that  the  fea-fands  can  no  more  ea- 
 fily  drinke-up  a  gallon  of  Water,  then  that  temptation  would 
 i wallow-up  the  poore  mans  faith  thus  fainting,  if  theinvifible 
 Strength  of  the  Advocate, who  interceedeth  forxhe  Saints,  did 
 not  uphold  him. 
 
 Now  is  my  foule  troubled. 
 
 2.  The  fecond  circumftance  in  the  Text,  frrhctune,*^,  Now 
 is  my  foule  troubled.  There  is  an  Emphafis  in  this  New  :  Chrift 
 had  a  troubled  foule  before ,  and  was  fendble  of  afflictions ; 
 but  now  he  faw  more  in  this  croffethenin  all  afflictions ;  he 
 
 c  •  m  a  &w  che  c*rfe  °f tbe  L*™>  and  chc  wrath  °f  Go^  ftamPed  on 
 llkefJa  this  croffe.  Chrift  had  never  any  Now,ox  juncture  of  time,  be- 
 grmirtattft.  fore  or  after,  comparable  to  this  Now.  Obfervethat,  Chrilt 
 Animna,  ancj  his  followers  muft  iookefor  growing  and  (welling  crofles, 
 font.  <Jltat.26.i7.  fefni  began  to  be  forrowfull,  and  very  heavie.  He 
 
 *•         had  all  his  life,//**.  53.  forroW;  verf.  5.  he  was  a  man  of  for- 
 rowes;  as  if  every  piece  of  Chrift  had  been  forrow,  and  had 
 
 acquaintance  with  griefe:  Hebr.^1  Jrfft  and  was  knowne 
 and  noted  to  all,  marked  out  ro  ail,  by  his  griefe s ;  but  now  he 
 wadeth  deeper  in  troubles.  Let  all  Chnlts  followers  looke  for 
 a  growing  erode,  and  a  fadder  and  fadder  Now.  Pfalm.  3.  i» 
 Lord,  how  are  they  increafed  that  trouble  me  ?  ?[d\.2^.i7. The 
 troubles  of  my  heart  are  enlarged.  Hebr.  become  moft  broad. 
 P(al.  42.  7.  Deep  calleth  unto  deepe,  at  the  noyfe  of  thy  water- 
 Sb'mts,  ati  thy  waves  and  thy  ftouds  are  gone  over  mee.  One 
 croflc  calleth  to  another,  God  raineth  them  downe,  as  one 
 wave  of  the  fea  calleth  another.  So^'s  af&dions  came  on 
 him,in  a  growing  Way.  D  ax/**,  PfaUo.  a.  /  finks  >»  ^e  f'?c 
 mire,  where  there  is  no  (landing.  I  Wade  on  deeper  and  deep- 
 er, tiilllofe  ground  and  bottome.  /  am  urn*  into  the  deepe 
 0  waters. 
 
■iJ,        «  '-<■ 
 
 Growing  croffes  Are  for  the  Saints.  61 
 
 waters,  where  the  flouds  over- flow  me.    (2.)   Christ's  fuflfer-         2. 
 
 in<*s  are  called  a  Cup ;  it  behoved  no  be  filled  to  the  brim,  and 
 
 Chrift  vveigheth  out  in  ounces  and  drams,  fb  much  gall  in  the 
 
 Cup,  and  yet  fome  more  ;  and  becaufc  that  vvorketh  not  the 
 
 cure,  yet  an  ounce  more.    (3.)  Chrift  can  appoint  clothes  for         3- 
 
 us,  as  wee  have  cold ;  and  a  burden  anfwerable  to  the  bones 
 
 and  ftrengthbftheback.  Its  a.  doubt  i£  David's  faith  would 
 
 reach  fo  tarre,  as  that  hee  fhould  beare  it  well,  that  anorher 
 
 fliould  facrifice  a  wicked  Tonne  Abfalom  to  God's  jutlice;  O 
 
 how  did  David  mourne  that  hee  was  killed  !  Yet  the  Lord 
 
 meafured  out  to  Abraham  a  Cup  of  deeper  gall,  to  kill  with 
 
 his  oWne  hand  his  one  fonne,  a  beleeving  fonne,  an  heire  of  the 
 
 promife.    (4.)  What  if  twelve  yeares-blcudy  iflue  be  little  e-        4» 
 
 nough  for  to  work  a  Woman  to  a  neceflky  of  feeking  to  Chrift; 
 
 yet  another  muft  be  eighteen  years  ;  and  a  fick-man  thirty  and 
 
 eight  years.  Our  Thyfician  knoweth  us  well.  Let  us  ftudy  for 
 
 a  growing  faith  to  growing  crofles  :  and  if  a  croffe  as  broad  ™d  falfJf™gf()W. 
 
 large  as  ^.Britaine,  and  a  fwordas  publike  as  three  Kingdoms,  vgcitfes, 
 
 yea  as  all  the  bounds  of  Chrift  endome  come ;  fo  that  there  be  no 
 
 feaee  to  him  that  goeth  out,  or  cometh  w*,weare  to  be  armed  for 
 
 it.  Nor  2.  is  it  enough  after  peftilence  &  the  (word  to  fit  down, 
 
 and  fay,  Now  He  die  in  my  neft,  and  multiply  my  dayes  as  the 
 
 /and.  Stay,  in  heaven  onely  there  be  neither  widdowes,  nor 
 
 killed  husbands,  nor  beggars,  nor  plundered  houfes  ;  under- 
 
 ftand  the  fenfe  of  providence  right;  wee  have  net  yet  refifted 
 
 ttnto  bloud ;  wee  have  yet  feas  and  flouds  of  bloud  to  fwimme 
 
 through,  ere  wee  come  to  (hore.  A  private  crofle  is  too  narrow 
 
 a  plaifter  to  our  fore ;  and  therefore  a  publike  one,  as  broad  as 
 
 alT  Scotland,  as  all  your  Mother-Countrey  and  Church  is  little 
 
 enough.  It  muft  be  yec  broader  ,  and  wee  muft  yet  lofe  more 
 
 bloud. 
 
 What  jball  I  fay  ? 
 
 3.  The  third  circumftance  in  Chrift' $  fouk-troubie ,  is  his  jnxietj  in 
 anxiety  ef  mind,  What  fhall  I  fay  ?  it  is  asmuchas,  What  Jh all. Chrift. 
 Idee  ?  But  what  meaneth  this  anxiety  of  Chrift  I  Its  like  a 
 doubting  of  the  event ;  but  there  is  neither  doubting  nor  de- 
 fpairing  in  it.  There  is  feare,  exceeding  great  heavintfleand  for- 
 row  in  it ;  and  as  an  anxious  man  through  extremity  of  fuffer- 
 PS  *?  Pu*  ?°  his  wits  end,  as  deftitute  of  counfcll,  to  fay,  I 
 
 I  l  know 
 
6%  Chrifi  $  fwlcjfc  *flxkty>  and  the  cattfis  tbcwf. 
 
 knw  neither  what  to  doe,  nor  fay  ;  fo  Chrifi  had  a  finlefle  anxi- 
 ety. Learned  Divines  acknowledge  there  was  an  innocent  and 
 V  ,ft^/e  oWi- -finlefle  oblivion'  in  thefenfitive  memory,  in  regard  it  was  in- 
 wnin Qhrifi,  tentondy  upon  the  extreme  agonie,  and  notoblieged  in  all 
 *•         differences  of  time  to  remember  every  duty  :  And  affirmative 
 
 precepts  obliege  not  in  all,  and  every  junfture  of  time. 
 
 2,  2.  Nor  is  faith  actually,  alwayes,  without  exception,  tobe- 
 
 leeve  :  Its  poflible  that  faith  in  the  aft,  and  extreme  feare  in 
 
 the  fame  aft,  be  phyfically  inconfiftent. 
 
 3»  3-  Neither  were  Chrifi's  fenfitive  affections,  in  their  phyfi- 
 
 How  chrifls   can  ancj  natural!  operations,  lo  reftrained  and  awed  by  a  divine 
 
 Bwi^arln  Lctr*y  ^  c^at  l^  may  not  Puc  ^ort^  ^emfelves  to  the  utmoft 
 dit  a  Uw"    an^  Wghcft  degree  of  intenfion,  when  the  light  of  reafon  {hew- 
 eth  the  object  in  the  fuperlative  degree  of  vehemency.  Rea- 
 fon and  light  could  never  (hew  to  any  fuffering  man,  at  one 
 time ,  (qch  a  great  death  of  evill  of  lofle  and  pofitive  evill  of 
 fenfe,  as  it  did  thew  to  Chrifi,  at  this  inftanc  of  time.  To  be 
 chrifi  lejft  fufpended  from  an  immediate,  full,  perfect,  perfonall,  intuitive 
 jrzit.  fruition,  and  vifion  oiGod,  is  a  greater  ecclipfe,  then  if  ten  thou- 
 
 fand  funnes  were  turned  into  pieces  of  facecloth  of  haire,  and 
 the  light  totally  extinguished ;  or,  then  if  all  the  Angels,  all  the 
 glorified  Saints  that  are,  or  (hall  be,  in  heaven,  were  utterly  ex- 
 cluded from  the  comfortable  virion  of  God's  face.  You  cannot 
 imagine  what  a  fad  fufpenfion  of  the  aftuall  Alining  of  the  im- 
 mediatly  enjoyed  majefty  of  God  this  was  ;  and  what  a  pofi- 
 tive curfe  and  wrath  Was  inflifted  on  Chrifi,  foas  his  anxiety 
 oould  not  exceed. 
 
 4.  Chrifi  was  to  fufter  in  his  naturall  affeftions,  of  joy,  for- 
 Theperfovall  row,  confidence,  feare,  love,  yet  without  (inne  ;  and  though  I 
 union  kindred  could  not  (hew  how  this  anxiety  and  faith  could  confift,  yet  it 
 vat  the  epera-  cannot  be  denyed ;  for  Grace  doth  not  deftroy  Nature ,  nor 
 mns  offmUfs  could  the  vifion  of  perfonall  union  hinder  the  exercife  of  all  hu- 
 humavc  wfir-  mane  affeftjORS  anc[  infirmities  in  forty,  in  the  ftate  of  his  hu- 
 miliation ,  as  clothes  of  gold  cannot  allay  the  paine  of  the  head 
 and  tlomack :  Grace  is  a  garment  of  cloth  of  gold,  and  the  uni- 
 on perfonall,  the  perfection  of  grace  ;  yet  it  hindred  not  Chrifi 
 from  being  plunged  in  extreme  horror  andanxietie. 
 CiriR's  atixL      5-  There  Were  in  forts?  at  this  time  fome  afts  of  innocent 
 ty  fatjpt.     andfinnelefledarkeneuein  the  fenfitive  fou'le,  that  hee  actually 
 thinkingof  the  biacknefc  and  dreadful  vifageof  the  fcco*ii  death, 
 
 was 
 
Chrip  finlejfe  anxiety,  and  the  caufes  thereof.  tfj 
 
 Was  now  like  a  mandeftitute  of  counfcll.  But  i.  This  was 
 mcerely  penall  ,  and  out  of  difpenfation ;  for  Chrift's  foule- 
 paineisan  excellent  skreen  and  fhaddowr  or  a  ft  once  between 
 the  foule-troubled  beleever  and  hell ;  and  Chrift's  anxiety,and 
 his,  what  (hall  I  fay  I  is  a  bank  and  a  great  highroad  between 
 a  diftrefled  confeience  who  is  at,  what  Jb  all  1  doc  t  whither  /hall 
 I  goe  ?  where  JhaR  I  have  relief  e  and  help  ?  and  the  extremity 
 of  his  forlortie  condition. 
 
 2.  Chrift's  anxiety  was  not  oppofite  to  any  light  of  faith, 
 or  morall  holinefle ;  as  the  fimple  want  of  light  is  not  ni^ht^an 
 ecclipfe  of  the  fun  removeth  no  light,  nay  not  at  all  one  beame 
 of  light  from  the  body  of  the  fun ;  all  is  light  that  is  on  the  o- 
 ther  fide  of  the  covering,  it  removeth  onely  light  from  us,who 
 are  on  this  fide  of  the  interpofed  covering  which  caufeth  the 
 ecclipfe.  This  anxiety  was  onely  oppofed  to  the  ac*tuall  happi-  . 
 
 nefle  and  naturall  fruition  of  God  enjoyed  in  the  perfonall  uni-  j 
 
 on,  not  to  any  light  (of  a  morall  duty  required  in  fefm  Chrift* 
 But  2.  Wee  are  not  to  conceive  that  Chrift's  anxiety,  feare  and 
 forrow  ,  were  onely  imaginary,  and  fuppofed  upon  a  miftake 
 that  had  not  any  fundament urn  in  re,  ground  in  the  thing  it  felf ;  Mo  mljla\e 
 as  Jacob  mourned  and  would  not  be  comforted,  at  the  fuppofed  lJ  C^rif$fi0 
 death  of  his  fonne  Jofeph ,  thinking  hee  was  torne  with  wild  dcl*rH^ 
 beafts,  when  the  child  was  alive  and  fafe  ;  and  as  the  beleever 
 will  forrow  that  God  hath  forfaken  him,  and  hath  forgotten  to 
 btmercifttll,  and  that  hee  is  turned  of  a  friend  an  enemy,  when 
 its  not  fo,  but  a  great  miftake ;  God  hath  not  forgotten  to  be 
 mercifull,  The  Strength  of  Ifrael  cannot  repent  and  change, 
 Chrifts  darknefle  in  this  was  negative,  and  naturally  negative, 
 hee  looking  wholly  on  reall  fadneiTe,  death,  wrath,  the  curfe  of 
 the  Law  $  but  not  privative, or  morally  and  culpably  privative  ; 
 for  Chrift  had  never  a  wrong  thought  of  God,  hee  did  never 
 bel  eve  God  to  be  changed  ;  nor  did  hee  upon  a  mif- judging 
 of  God  conceive  God  had  forfaken  him,  when  as  hee  had  not 
 foriaken  him,  as  if  Chrift's  fpirituail  fenfe  were  deceived,  in 
 taking  up  a  mif-apprehenfion  of  G-M:  or  a;s  difoenfation.  And 
 therefore  that  complaint,  frhj  Tfth  h-ft  th?*  forfaken  me?  1 
 
 hath  not  this  meaning,  as  it  hath  in  many  places  of  Scripture,  £?{' 2*  * *Y 
 There  is  no  caufe  why  thou  fhouldeft  forfake  me ;  for  there  were  ctoifi'Tde/te  • 
 juft  caufes  why  the  Lord,  at  this  tima,  fhould  fbrfake  his  Son  tion  nalU 
 Chrift.  Andthcrefbre  the  fcrfaking  of  Chrift  vras  realli  be-* 
 
6\  Chrifts  finlejfe  anxiety  ^and  the  fifes  thereof 
 
 caufe  grounded  upon  juftice.  The  eied  had  forfaken  God3Chrift 
 flood  m  their  place,  to  beare  their  iniquities,  iki.  53.  chat  is,    * 
 the  punifhmene  which  the  elecT:  fhould  have  fuffered  eternally  in 
 hell,,  for  their  owne  iniquities  :  And -in  juftice  God  did  for  a 
 time  forfake  his  Son  ftrift,  not  onely  in  fcnfe  and  apprehenfi. 
 The  fudictil  on>  but  really.    2.  Satan  doth  fo  myft  and  delude  the  weake 
 mifeen&irg  </beleevers,  thatbecaufe  they  will  not  mourne,  nor  be  humbled, 
 out  ^-fl/oBf,  for  real!  ob  je&s,  fins,  unbeleefe,  mif-fpending  of  time,  which 
 and  the  exufe  are  trae  caufes  0f  forrow  and  mourning,  they  wafte  forrow 
 thereof.         ncedltfly  and  finfuliy,  the  righteous  difpenfation  of  God  inter- 
 vening, forfalfeand  fuppofed  caufes,  as  through  ignorance,  for 
 thefe  things  that  are  not  (ins,  yet  are  falfly  conceived  to  be  (ins ; 
 or  through  mif-apprehenfion,  imagining  that  the  Lord'\$  chan- 
 ged,, and  become  their  utter  enemy,  when  hee  cannot  forget 
 them,  7/^.49.14,15.  or  through  mif-judging  their  owne  ftate, 
 conceiving  they  are  reprobates,  when  there  is  no  fuch  matter. 
 So  when  wee  will  not  duely  object,  place  and  time  our  affecti- 
 ons, its  righteoufnefli  with  God  that  wee  lofe  our  labour,  and 
 foill  and  feed  away  our  affections  prodigally,in  a  wood  of  thorns, 
 for  nothing;  becaufe  wee  doe  not  give  them  out  for  £hrift: 
 and  fo  wee  muft  fow,  and  never  reap.  But  Qhrifi  could  not 
 thus  lavifli  away  his  feare,  forrow,  fadneffe.   I  know  there  is  a    / 
 iHY»h*tre.    forfaking  in  God,  joyned  with  hatred  ;  GW neither  in  this  fenfe    f 
 
 lPC?f  (to     ^rfook Zhrifi>n™  did Chrifi complaiue of this forfaking.  Cod's 
 nasforjaten.  £'orf^^ng  of  him,  was  in  regard  of  the  influence  or  acluall  vifion, 
 2.  of  the  acluall  joy  and  comfort  of  union,    3 .  of  the  pcnall  in- 
 flitting  of  the  curfe,  wrath,  forrow,  fidnefle,  ftripes,  death,  011 
 the  tmn  £Vi/?. 
 
 V-fe.  lf^W#was  put  to,  what  jhall  I fayj  w hat  fiall  I 
 How  [htftlefe  joe  ?  wjiat  a  ^  anxi  foriorne  condition  are  dinners  in  ?  how 
 *» judgement,  ^i*  defle  are  they  ?  Ifai.  1  o. ; .  When  God  asketh  of  them,  What 
 will  yee  doe  in  the  day  ef  visitation,  and  in  the  defolation.  that 
 j> hall  come  ufon yon  from  farre  I  to  whom  will  yee  flee  for  help? 
 where  will  yee  leave  your  glory  ?  Jer.$.  31.  what  will  yee  doc 
 in  the  end  ?  Guiitineffe  is  a  fhiftleifc  and  a  foriorne  thing.  Take 
 a  man  pained  and  tormented  with  the  ftone,  hee  cannot  lie  on 
 this  fide,  hee  turneth  to  the  other,  hee  cannot  lie,  his  couch  can- 
 not eafe  him;  hee  cafteth  himfelfe  out  of  the  bed  to  the  floore 
 of  the  houfe,  hee  cannot  reft  there ;  no  place,  not  Paradife,  fay  a 
 man  were  tortured  up  heaven  before  the  throne,  the  place  of 
 
 glory* 
 
Chrifii  fialeffi  anxiety  >  mdthe  nfcs  thereof.  6  J 
 
 glory,  (imply  confidered,  fliould  not  eafe  him.  Wnat  a  defpe- 
 ratecourfe  doe  the  damned  take,  xo  feeke  demes  and  rocks  °f 
 the  earth  to  Wide  the mf elves  in-  ?  Canft  thou  lodge  under  trie 
 roofeof  the  creature,  when  the  Creator  armed  with  red  and 
 fkrie  wrath  purfueth  thee?  And  when  that  faileth  theni,  and 
 they  dare  not  pray  to  God,  thy  petition  hills  and  mouhtaines 
 to  be  graves  above  them,  to  bury  iuch  lumps  of  wrath  quicke, 
 Revel,  6. 
 
 2.  I  defie  any  man, with  all  his  art,  to  be  an  Hypocritc,and  to  Nefypocrites 
 play  thePolitician  in  hell,  at  the  lair,  judgement,  in  the  houre  itiormaih '*» 
 death,  or  When  the  confcience  is  wakened.   A  robber  doth  ne-  ^  ™$  J^J 
 vermocke  the  Law  and  Juftice  at  the  Gallowes  ,  What  ever  H  *Ui 
 he  doe  in  the  woods  and  mountaines.  Men  doe  cry,  and  weep, 
 and  conf  efle  iinnes  right  downe,  and  in  fad  earnefts,  when  Con- 
 fcience fpeaketh  out  wrath,  there  is  no  mind  then  of  Fi -'-leave- 
 coverings,  or  of  colours,  veiles,  masks,  or  excufes. 
 
 y.  Confcience  is  a  peece  or" eternity,  a  chip  that  fell  from  a 
 Deity,  and  the  neereft  fhaddow  of  God;  and  endeth  as  it  be-  covfderceen- 
 gins. -At  firft,  even  by  it's  naturall  conftitution,    Confcie^ee  detbwito  tb& 
 
 i  fnr<ert  at  it 
 >  bfgwnts 
 7 
 
 hap.  2.  iy.  While  lufts  buy  and  bribe  confcience  out  of  of- 
 fice, then  it  cooperateth  with  finne,  and  becommeth  dead,  in 
 the  end,  when  God  ftiakcth  an  eternall  rod  over  confcience, 
 then.it  gathereth  warme  bloud  agair>?  as  it  had  in  Adams 
 daies  ;  and  hath  a  refurredion  frorri  death,  arid  fpeaketh  grave- 
 ly, and  terribly,  without  going  about  the  buflij  O  how  pon- 
 derous and  heavy  !  How  farre  from  tergiverfation ,  cloaking?, 
 and  fhif  ting ,  are  the' words  that,  dying  Atheifts  utter,  of  the 
 deceitfulnefle  of  fmne,  the  vanirie  of  the  World,  the  terrouns 
 otGod?  Was  not  fvdas  in  fad  earned  >  did  Sahl  ipeake  poli- 
 cie,  when  he  weepetn  on  the  Witch;  and  faith,  /  am  fore  di- 
 ftrefed?  Did  tyiradiflcmble  and  fporc,  when  he  roared  like  a 
 Beare  againft  divine  wrath  ? 
 
 IVhrtJball  I  fay  ? 
 .i  This  faith,  tfiat  CWtfanfwering  for  our  flnnes  hadnotfin^  to A  mel*  »*k* 
 fay  ;  The  Merer  of  SatisfacTorie  paine,'fcas.  no  words  of  Ipo-  mdc™f«' 
 logie  for  finne.  The  friend  that  was  to  bee  call  in  utter  darknes,  ££  U/P     * 
 rorcornrniirg  to  the  Supper  of  the  great  King,  without  his  wed-- 
 
 K  din  i 
 
p««^ '  I 
 
 66  Chrifl  anfaxredthc  demands of tyqgke. 
 
 ding  Garment,  ipi^h,  his  mouth  was  muzled,  as  the  mouth 
 of  a  mad  dog ; ,  he  was  fpeechlefle  and  couid  not  barke,  when 
 Divi  ne  juftice  fpeakerh  out  of  God.  Job  chap.  40.  anfwereth  ver. 
 4.  Behold,  I  am  vi/e,  what  JhaH  I  anfwer  thee  f  J  -will  lay  my 
 hand  on  my  mouth,.  When  the  ^W<r&findethjufuce  pleading 
 againft  her;,  It's  thus,  Ez>ech.  16.  6:.  That  thou  mayej}  re- 
 member (thy  finnes)  and  be  confounded,  and  there  may  bee  no 
 mwe  an  openining  of  a  mouth-,  b?caufe  of  thy  jhame,  when  I 
 am  pacified  toward  thee,  for  all  that  thou  ha  ft  done,  faith  the 
 Lord:   I  grant,  fa cisfaftoryjuftice  doth  not  here  put  men  toli- 
 Inc^  but  it  proveth  how  little  we  can  anfwer  for  finne.  Even 
 David  remembring  that  Shimel,  and  other  Inftrumencs  had 
 defervedly  afflicted  him,   in  relation  to  Divine  juft  ice,  faith, 
 Tfalm.  5P  9.  twos  dumbe,  I  opened  not  my  mouth,  becaufe 
 Ifiita    <k-     thoudidfiit.  There  were  three  demands  of  juftice  given  in  a- 
 manJsofJjfr  gainft  £hrift,  all  which  hee  anfwered  :   Juftice  put  it  home 
 f  aJiit teift  uPon  for&.  1.  All  the  elect  have  finned,  and  by  the  law  are 
 a*ndLlKmd.  under  eternall  wrath  :  To  this  claime,  our  Advocate  md  Sure, 
 fabm*  t*e  could  fay  nothing  on  the  contrary.  It's  true  Lord,    fhrift 
 
 doth  fatisrie  the  Law,  but  not  contradict  it.  The  very  word  of 
 the  Go/pel  anfwereth  all  thefe.  In  this  regard,  Qhrifts  filaace 
 was  an  anfwer  ;  and  to  this,  Qhrift  faid,  What  fhall  I  fay  ? 
 I  have  nothing  to  fay. 
 
 .  2.  Thou  art  the  (inner  in  Law  ;  to  this  fori  ft  anfwered,  A 
 
 body  thou  ha fl given  me.  The  Sonne  of  man  came  not  to  befer- 
 
 ved,  but  to  ferve,  and  to  give  himfelfe  a  ranfome  for  many* 
 
 Match,  20.28.  The  whole  Gojpelhith,  thrift  who  knew   no 
 
 finne  y  was  made  finne  for  us* 
 
 $'..  Thoumuft  die  for linners. This  was  the  third  demand; 
 and  Chrift  anfwereth  it,  Pfal.qo.  Hebr^iQ.  Thou  haft  given 
 me  a  body,  here  am  I  to  doe  thy  will*  To  all  thefe  three  Chrift 
 anfwered  with  fiknee  :  and.  though  in  regard  of  his  patience 
 to  men,  it  be  faid,  Efai  5  7.7.  Hee  was  brought  as  a  Lambe  to 
 the  (laughter,  and  as  a  Jheepe  before  the  fhearer  is  dumbe  y  fo 
 he  opened  not  his  mouth,  Yet  it  was  molt  true,  in  relation  to 
 Divine  juftice,  and  the  Spirit  of  God  hath  a  higher  refpect  to 
 (fhrifts  filence  (which  was  a  wonder  to  Pilate)  before  the  bar 
 of  Gods  juftice*  O  could  we  by  faith  fee  God giving  in  a  black 
 and  fid  claime,  a  bill  written  within,  and  without,  in  which 
 are  all  the  finnes  of  all  the  cleft ,  from  Adam  to  the  laft 
 
 man  3 
 
Chrijtotofwcrfdtbe  demands  of  fajlice.  6j 
 
 man ;  and  forijt  with  watery  eyes  receiving  the  chime,  and 
 faying,  Lord,  It's  juft  debt,  crave  me,  what  fball  I  fay  on  the 
 contrary  I  Weftiould  be  more  bold,  not  barely  to  name  our 
 finnes,  and  tell  them  over  to  God,  but  to  confefle  them,  and 
 ftudy  moxeforthe  anfwer,  of  a  good  Conference  ;  by  faith  to 
 fubftitute  an  Advocate,  to  anfwtr  the  demands  of  J  u  ft  Ice  for 
 ourfinnes  ;  and  if  men  bcleeved  that  Chrift ,  as  iuretie  fatisfie- 
 ing  for  their  finnes,  could  fay  nothing  on  the  contrary,  but 
 granted  all ;  theyftiould  not  make  excufes  and  (hifts,  either  to 
 wipe  their  mouth  with  the  whoore ,  and  fay ,  1  have  not  finned, 
 nor  be  witty  to  make  diftin&ions,  and  (hifts,  and  excufes  to 
 cover,  mince,  and  extenuate  their  finnes. 
 
 Father  fave  me  from  this  houre* 
 
 The  fourth  part  of  this  complaint,  is  an  anfwer  that  Faith  Helps,  merer 
 makethto  ChriU s  queftion.  What  [ball  I  fay  f  What  fhall  I  in  trouble  then 
 doe?  Say  praying  wife  (faith  Faith)  Father /fave  me  from  thUvg^rc]Knd% 
 honre,  A  word  of  the  Coherence,  then  of  the  words.  Wee 
 often  dreame,  that  in  trouble,  helpe  is  beyond  Sea,  and  farre 
 off ;  as  farre  as  heaven  is  from  earth.  When  help  is  at  our  el- 
 bow; and  if  the  Spirit  of  ^Adoption  bee  within,  the  prifoner 
 hath  the  Key  of  his  owne  J  ayle  within,  in  his  owne  hand.  God 
 was  in  Chrifis  bofome,  when  he  was  in  a  ftormy  Sea,  and  the 
 light  of  Faith  faith,  behold,  thefbore  at  hand.  Death  taketh 
 feet  and  power  of  motion  from  a  man  ;  but,  PfaL  1 3. 4.  yet 
 Faith  maketh  a  fuppofition,  that  David  may  walke  and  live, 
 breathe  in  the  grave,  in  the  valley  of  the  fbaddow  of  death*  It's 
 the  worke  of  Faith  to  keep  the  heateof  life  in  the  warme  bloud, 
 even  among  clods  of  clay,  when  the  man  is  buried.  This  anxi- 
 ous condition  Qhri$~b  was  in,  as  other  ftraits  are  to  the  Saints,  is 
 a  (trait  and  narrow  pafle,  there  was  no  help  for  him  on  the  right 
 hand,  nor  on  the  left  ;  nor  before,  nor  behind,  nor  btlow. 
 Cb?is~t>2LS  David  his  type,  PfaL  141.  4.  Looked  round  about , 
 but  refuge  failed  him,  no  man  cared  for  his  foule  ;  but  there 
 was  a  way  ofefcape  above  him,  it  was  a  faire  eafie  way  to 
 heaven.  The  Church  was  in  great  danger  and  trouble  of 
 warre  and  defoiation, when  fhee  fpake  to  <7^,  Pfalm.  46.  Yet 
 their  faith  feeing  him  to  bee  very  neere  them ;  God  is  ovr  re- 
 fuge and  flrength:  true,  he  can  fave  (faith  fenfe)  but  that  is 
 a  fo wle  flying  in  the  woods,  and  over-Sea-hop,  farre  off :  Not 
 
 K  a  farre 
 
68  Chrifis  faith  in  the  bottomeef  fufftrings. 
 
 'ir'((aith  Faith)  Aviryprefent  help  irt  trouble :or  a  help  ea(ily, 
 
 3   Exceedingly  found  in  troubl  .  So  TfaJm.*^.?. Thou- 
 
 off.  Hebr.  Thou  art  farrs  from  us,  thou  haft  put 
 .V hat  lower  could  the  people  be  ?  Verf.  19.  We 
 are  in  li'u  d  ifpg<  on,  a»  t&fc  /?/tf<r*  0/  dragons. ;  We  are  in  the  cold 
 grave,  betide  the  vvormes  and  corruption  ;  and  thou  haft  covered 
 uswuhthejbaddow  of  death,  a  cold  bed.    Yer  then  fee  what 
 Faiih  faith,  Verf  20.  Wee  have  not  forgotten  ihe  name  of  our 
 God.  Our  God  is  a  Word  of  great  faith.  And  to  come  to  Chrift; 
 his  Soule  was    troubled;  He  was  at,  what  pj all'  I  fay  ?  In  a 
 great  perplexitie.  Yet  he  hatha  ftrong  faith,  both  of  his  Fa- 
 ther, and  of  his  owne  condition.    He  believed  God  to  bee  his 
 n.  ufei    Father,  and  calleth  him  Father.    Ye?,  in  this  hell,  hee  applyeth 
 fith  intra  Hi  the  relation  of  a  Father  to  fymfelfe,  CMatth.  26.  59.  O  my  Fa- 
 !-jc&ci.i<fZ'     ther;  this  is  the  warmed  love -thought  of  God;  and  when  his 
 comtort  was  ebb  eft,  his  confidence  in  the  Covenant  ftrongeft.v 
 My  God,  my  God,  &c:  Its  much  glory  to  our  Lord,  that  Faith 
 iparkle  fire  and  bee  hot,  when  comfort  is  cold  andlowi  O 
 what  an  honour  to  God,  the  man  is  flainc,  and  cold  dead,  yet 
 he  beleeves  ftrongly  ihe  falvation  of  God.  Chrift  kills  the  poore 
 man,  and  the  mans  faith  kifleth  and  hangeth  about  Chrifts- 
 neck,  and  fayes,  If  Imuft  dye,  let  Chrifts  bofome  be  my  death- 
 bed*   Then  hee  inuft  beleeve,  if  God  was  his  Father,  by  good 
 Logick,  he  muft  be  the  Sonne  of  God,  and  if  God  was  his  God, 
 then  the  heireof  all  muft  claime  the  priviledges  of  all  the  Sons 
 of  the  houfe  in  Covenant.  God  ( I  may  fay)  was  more  then 
 Chrifis  God,  and  more  then  in  covenant  with  God,  as  he  was- 
 more  then  afervant,  fo  more  then  a  Sonne,  then  a  common - 
 one,  and  Chn&s faith  is  fo  rationall,    and  fo  binding  with 
 ftrength  ofreafon,  that  he  will  but  ufe  fuch  a  weapon,  as  we 
 may  nfe,  even  .the  light  of  Faith,  and  hee  will  claime  but  the 
 common  benefit  of  al-  the  Sonnes  in  covenant,  when  he  faith, 
 •  My  God,  my  God.  What  ever.  Papifts  fay,  if  ever  Qhristwvz 
 mheU,  it  is  now;  but  fee,  hee  hath  heaven  prefenr  with  him 
 in  hell.  If  God  could  be  apprehended  by  faith,  in  heff.  as  a  God 
 in  covenant,  then  ftiould  hell  become  heaven  to  that  beleeving 
 foule.    Chn&tookc God,  and  his  God,  and  his  Father ;  as  fo- 
 -'  \  nah,  a  type  of  him,  downe  to  the  bowels  of  hell  with  him  : 
 
 aad  as  we  fee  fome  dying  men,  they  lay  hold  on  feme  thing 
 
 dying 
 
Cbrift  and  the  Saints  faith  in  the  kttome  of  Offerings.  69 
 
 dying,  and  dye  with  that  in  their  hand  ;  which  wee  call  the 
 dead-gripe:  fo  Chrisl  died  with  his  Father,  by  faith,  and  his  cbrifi's  dmb- 
 Spoufe,  in  regard  of  love  ftronger  then  the  grave,  in  his  arms :  g^e* 
 this  wis  ChrisTs  death  cmbracings,  his  death-kuTe.;  and  Job 
 profcflethfo  much.   Lower  hee  could  not  be,  then  hce  com- 
 piainethhee  is,    chap*  ip,  in  all  refpeds  , .  or  body,  whidv 
 Was  a  clod  of  bones  and  skin  ;  in  regard  of  wife",  .fervants, 
 dear?  fnends,  of  the  hand  of  God  in  his  foule.  Yet  verf.  25.  / 
 know  that  mj  goel,  my  kin/man,  Redeemer  liveth,  and  that  hee 
 jhallftand  the  laft  man  en  the  earth. 
 
 This  leadeth  us,  in  our  forlorn  perplexities,  to  follow  Chrift's  Vfe.  . 
 foot-fteps,  both  under  evills  of  pumfhment  and  (in.  The  peo- 
 ple in  their  captivity  in  Babylon,  Ez,ek^  37.  were  an  hoaft  of 
 dead  and  (which  is  more)  dry  bones  ;  the  Churches  in  Germa- 
 ny. ,  in  Scotland ,  are  dry  bones,  and  in  their  graves  ;  the 
 Churches  in  England  and  ScotUwd,  in  regard  of  the  finfull  di- 
 visions, and  blafphemous  opinions  in  the  worfliip  of  God,  are  - 
 Tn  a*Wbr(e  captivity,  and  lower  then  dry  bones  ,  and  our  woes 
 are  not  at  an  end ;  yet  the  faith  of  many  feeth,  that  deliverance, 
 and  union  there  mud  be,  and  that  our  graves  mud  be  opened,  , 
 and  that  the  wind  of  the  Lord  mud  breathe  upon  the  dry  bones, 
 that  they  may  live,  God  hath  in  former  times  opened  our  graves, 
 when  ftrange  lords  had  dominion  over  us,  I  would  wee  were 
 freed  of  them  now  alfo,  but  our  yoke  is  heavier  then  it  was ; 
 but  God  fhall  deliver  his  people  from  thofe  that  oppreffe 
 them. 
 
 Again,  as  you  fee  in  great  perplexity  Chrift  beleeved  God 
 to  be  his  Father,  and  that  hee  himfelfe  was  a  Son ;  fo  are  wee 
 under  preflures  of  confeience,  and  doub  tings  becaufe  of  finne,  , 
 to  keep  precious,  high ,  and  .excellent  love-thoughts  of  fefus 
 Chrift. 
 
 ObjecT.  1.  But  what  if  a  foule  be  brought  to  doubt  of  its  Ql\en 
 converfion ;  becaufe  hee  findeth  no  good  hee  either  doth ,  or  can 
 doe  ?  truefaithy  is  a  working  faith.  1 
 
 An[w.    Some  fo  cure  this,  as  they  prove  Phyficians  of  no  va- 
 lue Co  poore  foules,  I  mean,  A ntinomi an s :  For,  fay  they,  This 
 is.  the  difeafe  that  you  in  doubting  of  your  frith,  becaufe  you  Dotting! 
 find  not  fuch  and  fuch  qualifications  in  you, therefore  fee  k^a  righ^  trm^ayitof 
 tcoufneffe inyopir  felfe,  md not  in  Chrift.  I  fhould  eafily  grant  tmmlT' 
 that  man's  inherent  rightcoufnefle  iSy  in  Us  carrali  apprehend- 
 
 K3 
 
70  How  dmbtlngs  whether  a  foale  be  in 
 
 on,  his  very  Chrifi  and  Redeemer  ;  but  in  the  mean  time,  Thefe 
 are  two  carnall  and  flcfhly  extremities,  ana  faith  walketh  in  the 
 middle  between  them.    i.  ItsafMhly  way  to  fay,  that,  be- 
 S  1  ma  ft       cau^e  *  ^nc*  ^nne  rc,'§n*n§  *n  me>  *  ^ave  killed  my  brother,  faith 
 Free  rmL     a  Cam  \  I  ^ave  betrayed  the  Lord  of  glory,  faith  a  J  ado*  ;  yet 
 e.}.p  9^91  I  am  not  (faith  a  Libertine)  to  queftion  whether  I  beleeve  or 
 fi/e      no  *  ^or  r  *s  Putcet^  fltfhly  and  prophane  men  on  a  conceit, 
 rvjyeitn  at-    Be  not  foliciteus  what  you  are ,  take  you  no  feare  of ferving  fin 
 ting  acubrrgs  and  divers  lusts,  but  beleeve,  and  never  doubt,  whether  jour 
 whahcr  tbe     faith  be  a  dead,  or  a  living  faith,  though  you  goe  on  to  walkjifter 
 foute  he  in      the  fie  ft  ;  but  beleeve,  and  doubt  not  >a  hether  you  beleeve  or  no, 
 6 ;      QJ  r'°*   The  other  extremity  is  of  fome  weak  Qhriftuws,  who  becaufe 
 they  find  that  in  them,  that  is  in  thetrflejb,  dwelleth  no  good, 
 and  they  finne  daily,  find  much  untowardncfle  and  back-draw- 
 ing in  holy  duties;  therefore  (fay  they)  I  have  no  faith,  I  am 
 none  of  Christ's :  This  is  a  faife  Conclusion,  drawn  from  a  true 
 Antecedent ,  and  fpringeth  from  a  root  of  felfe-feeking,  and 
 righteoufnefle  which  wee  naturally  feek  in  our  fclvts  ;  for  I  am 
 not,  being  once  juftified,  to  feek  my  juftification  in  my  fan&i- 
 rication  ;  but  being  not  juftified,  I  may  well  feek  my  non-jufti- 
 flcation  in  my  non-lan&ification  :  as  Libertines  fay,  this  is  the 
 1  °  **>tfrm  fault  of  all,  when  it  is  the  fault  onely  of  fome  weak  mif-judging 
 wMecfdu-   f°u^es  ;  f°  doe  ^ey  ta^e  f^e  Saints  off  from  all  difquietneffe 
 tics  no  fiith,  and  grkfe  of  mind  for  negledt  of  fpirituall  duties,  as  if  all  god- 
 is  urj.M  ua-    ly  forrowr  and  difpleafui e  for  our  finfull  omiflions,  were  nothing 
 fining .  bLlt  a  legall  for  row  for  want  of  felfe-rightcoufnciTe,  and  a  fin- 
 
 full  unbeleefe  :  but  its  formally  not  any  fuch  thing,  but  lawfull 
 and  neceflary,  to  make  the  (Inner  goe  with  a  low  fayle,  and  e- 
 fteem  the  more  highly  of  Chrifi  ;  and  its  onely  finfull,  when 
 abufed  to  fuch  alegall  inference,  /  omit  this  and  this,  I  finne 
 in  this  and  this  ,  ergo,  God  u  not  my  Father,  nor  am  I  his 
 fenne. 
 
 But  I  hold  this  Pofition ,  as  evidently  deducible  out  of  the 
 Text,  In  the  rougheft  and  moft  bloudy  difpenfation  of  God  to- 
 ward Saints,  neither  foule-trouble,  nor  anxiety  of  Jpirit  can  be 
 a  furHcient  ground  to  any,  why  they  fhould  not  bJeeve,  or 
 queftion  their  fon-ftiip  and  relation  to  God,  as  their  Father, 
 Its  cleare  that  Qhrift  in  his  fadcteft  condition  belecved,and  ftood 
 ro  ity  that  God  was  his  Father  :  The  onely  queftion  will  be,  If 
 finfull  and  fleihly  walking  be  a  good  warrant.  To  which  I  an- 
 
 fwer, 
 
Chtift  or  no>  may  be  cured.  jj 
 
 fvver,  If  any  be  a  fervanc  of  fin,  and  walk  after  the  flefh,  and  be  Hbw  fitr(  w 
 j^jven  up  to  a  reprobate  mind  to  commit  fin  with  greedintfTe,  may  ugutto  * 
 foch  a  one  hath  good  warrant  to  beleeve  that  God  is  not  his  Fa-  conclude  no 
 ther,  and  that  hee  is  not  in  Chrisl ;  becaufc,  2^V.  $.  17.  fffo*h4r**;fam 
 any  man  be  in  Qhrifl,  hee  is  a  new  creature.  It  any  be  rjfen        w&k*Z* 
 with  Chris!,  he  feeketh  the  things  that  are  above,  where  Clrrifh 
 is  at  the  right  hand  of  God.  Hee  is  dead,  and  his  life  is  hid  with 
 Christ  in  God,    And,  Hee  mortifieth  his  members  on  earth. 
 Col.  3. 1,2,  3,4.  Hee  is  redeemed  from  this  prefent  evill  world, 
 Gal.  1 . 4.  Hee  is  dead  to  finnes  ,    and  liveth  to  righteoufneffet 
 I  Pet.  2.24.  Hee  is  redeemed  from  his  vaine  conversation.  1  Pet. 
 1. 18.  Hee  is  the  Temple  of  the  Holy  Ghofl  ;  hee  is  not  his  own, 
 but  bought  with  a  price ;  and  is,  being  Wafhed  in  Chrifl's  bioud, , 
 a  King  over  his  lufts,  a  Priest  to  offer  himfclfe  to  God,  an  holy, 
 living,  and  acceptable  facrifce ,  1  Cor. 6.  19,20.  Revel.  1.  5,6. 
 Rom.  1 2.  i .   But  hee  that  remaineth  the  fervant  of  fin,and  walk- 
 eth  after  the  flefh,  and  is  given  up  to  a  reprobate  mind,  &c.  is 
 no  fuch  man  ;  ergo,  fuch  a  man  hath  noclaime  to  God  as  his 
 Father :  and  upon  good  grounds  may,  and  ought  to  queftion 
 his  being  in  Chrift.  Oncly,letthefe  cautions  beobferved.  1.  It 
 is  not  fafe  to  argue  from  the  quantity  of  holy  walking ;  for  ma- 
 ny found  beleevers  may  find  untowardnefle  in  wei-doing,  yec 
 muft  not  caft  away  themfelves for  that.   A  fmoking flaxeis  not 
 quenched  by  Chrisi,  for  that  it  hath  little  heat,  or  little  light ; 
 and  therefore  ought  not  by  us.  2.  Beware  we  lean  not  too  much 
 to  the  quality  of  walking  holily,  to  inferre,  Ifafi  twice  a  weeke, 
 I  give  tithes  ef  all  I  have  *  then,  God  I  thank?  him,  I  am  not 
 an  hypocrite,  as  the  Publican,  and  a  wicked  manvSincerity  is 
 a  fenfible,  fpeaking  grace ;  its  feldome  in  the  foute  without  a 
 witnefle.  Lord,  thou  knowefl  that  J  love  thee  (faith  Peter  ;) 
 hee  could  anfwer  for  fincerity,  but  not  for  quantity ;  hee  durft 
 not  anfwer  fhrifi,  that  hee  knew  that  hee  loved  him  more  then 
 thefe.  Sincerity  is  humble,  and  walketh  on  pofitives,  Lord,  I 
 love  thee  ;  but  dare  not  adventure  on  comparatives,   Lord,  I 
 love  thee  more  then  others,    3.  There  be  certain  houres,  when 
 the  beleever  cannot  make  ftrong  conclufions,  to  inferre ,  I  am 
 holy,  therefore  lam  juftWed ;  becaufe  in  darknefle  wee  fee  nei- 
 ther bheknor  white,  and  Gods  tight  hides  our  cafe  from  us,  that 
 wee  may  be  humbled,  and  beleeve.    4.  Bdeevin  *  is  furer  then 
 too  frequent  gathering  waimneflefrom  our  own  hot  skin. 
 
 S.altwarfc 
 
72  Hew  dmbtings  whether  afiulebe  in 
 
 Saltmarfh,  and  other  Libertines  make  three  Doubts  that 
 
 perfons  have,  as  fu&ient  grounds,  to  queftion  their  beiiv*  in 
 
 Chrift :    i.  Back-Aiding.    2.  The  mans  finding  no  change  in 
 
 the  whole  man.    3.  Unbeleefe.    Give  me  leave  therefore  in  all 
 
 meeknefij  to  offer  my  thoughts ,   in  lifting  and  (canning  this 
 
 Doctrine. 
 
 S.ilcmarfliiw        This  is  then  (  faith  hee)  your  fir  ft  doubt,  that  you  are  not 
 
 hh  Fne-grue,,  therefore  beloved  of  God,  or  in  (thrift,  bee  apt fe  yon  fed  backe 
 
 cr  flewtrgs     againe  into  your  fin,  fo  as  you  did,    Suppofe  I  prove  to  you,that 
 
 of  thrifts       m  rm  can  mafe  one  leffe  beloved  of  God,  or  leffe  in  Chr'tfb. 
 
 p,  79  80,  nmwer. 
 
 Then  I  jhall  conclude,  that  ftnne  cannot  hinder  the  love  of 
 God  to  my  foule. 
 Queftion. 
 .Aatinomians  This  I  prove,  1.  The  mercies  of  God  are  fare  mercies,  his 
 doubts  tcub-  love,  his  covenant'  ever  Lifting  ':  Paul  jvm  per/ waded  that  nei- 
 *?f*///?e  f^  l^er  We>  nor  Aeath3&c.  could  fe par  ate  him  from  the  love  of 
 fiukdiftuf-*  God.  The  Lord  changeth  not  in  Uvingftnners.  2.  Whom  the 
 fed  aid  im-  Lord  loveth,  hee  loveth  in  his  Sonne,  hee  accounts  him  as  his 
 proved.  Sonne  ;  for  hee  is  made  to  us,  right eoufne(fe,fanffifi cation, and 
 
 redemption.  But  God  loveth  his  Sonne  alwayes  alike  •  for  hee 
 is  the  fame  ye  ft  er  day,  and  to  day,  and  for  ever  :  ergo,  Nothing 
 can  ma:v>e  God  love  us  leffe ;  becaufe  hee  loves  vu  not  for  our 
 [elves,  or  for  any  thing  in  ourfelves,  &c.     3.    God  is  not  as 
 man,  or  the  feme  of  man.  Who  {hall  lay  any  thing  to  the  charge 
 of  God's  chofen?  The  foundation  ofGodftandethfure,  God's 
 love  is  as  himfelfe,  ever  the  fame, 
 the  immutdi-      -Anfwer  1.  The  thing  in  queftion  to  refolve  the  (inner,  whe- 
 lity  cf  Gods   therheebe  loved  of  God,  from  eternity,  as  one  chofentoglo- 
 kvencgrci.ndxy)  is  never  proved,  becaufe  no  finne  enn  make  one  leffe  be 
 but  multitudes  fayed  from  eternity  ;   and  ftn  cannot  hinder  the  love  of  God, 
 Zhtyy       (nwconcluditurnegatttm',)  for  its  true,  (ifine  cannot  hinder 
 be  InfbriP    ^  flowirigs  and  emanation  of  the  love  of  ckclion,  it  being  q- 
 er  mt.    '      ternali ;  elfe  not  any  of  the  race  of  mankind,  God  feeing  them 
 all  as  guilty  finners,  could  ever  have  been  loved  with  an  eter- 
 nal! love.   But  the  confequence  is  nought*  ergo,  back-fliders  in 
 heart,  and  fervantsof  (inne,have  no  ground  to  queftion,  whether 
 they  be  loved  with  the  love  of  eternall  election,  or  not. 
 
 2.  This  Phyfician  laycs  downe  the  conclusion  in  queftion, 
 Which  is  to  be  proved,  to  the  refolvmg  of  the  mans  confeience, 
 
 that 
 
Chriftttrw,  maybe  cured*  73 
 
 chat  hee  may  be  cured ;  the  thing  to  be  proved  to  the  (tck  man* 
 fay  hee  Were  a  Judas,  Wakened  in  confeience,  is,  than  not  with- 
 (landing  his  betraying  of  Chrifi,  yet  God  loved  him  with  an 
 everlafiing  love,  and  hee  is  in  Chrifi.  Now  hee  curcth  Judas 
 thus,  God's  love  is  everlafting,  his  covenant  everlafting,  no  fin 
 can  hinder  GoJ to  \o\t  Judas,  or  ieparate  a  traitor  to  Chrifi, 
 •from  the  k»c  of  Chrifi.  Seperation,  fuppofechan  union  ;  lefle 
 loving,  fiypofeth  loving  :  fo  he  healeth  the  man  thus  ;  no  di- 
 feafe  ran  overcome  or  hinder  the  Art  of  fuch  a  skilled  Phy fitian, 
 co  cure  a  dying  man.  But  what  if  this  skilled  Phyfitian  will 
 not  undertake  to  cure  the  man,  nor  to  move  his  tongue  for  ad- 
 vice, nor  to  ftirre  one  finger  to  feel  the  mans  puife  :  Ergo,  The 
 man  muft  be  cured.  For  if  the  man  be  a  back-flider  in  heart, 
 and  a  fervant  of  finne,  Chrifi  never  touched  his  pulfe.  He  hath 
 as  yet  fure  grounds  toqueftion,  whether  he  be  loved  or  God, 
 or  be  in  Chrifi ,  or  no  ;  for  except  you  prove  the  man  tofc 
 loved  with  an  everlafting  love,  you  can  prove  nothing  :  And 
 your  argument  will  not  conclude  any  thing  for  the  mans  peace, 
 except  you  prove  him  to  be  chofen  of  God ;  which  is  his  onely 
 queftion.  But  fay  that  hee  is  loved  from  everlafting,  and  chatt 
 hee  is  in  Chrifi,  by  faith,  its  eafie  to  prove,  that  hi*  finne s  can-  A  nccemtjf  J 
 not  change  everlafting  love ,  nor  make  him 'ieffe  he  loved  of  God,  inherent  fgwt 
 norfeparate  him  from  the  love  of -God.  You  muft  then  either  and  qualifier 
 remove  the  mans  doubting,  from  fignes  inherent  in  the  man,  tkmtodovbt- 
 (and  if  hee  be  a  back-flider  in  heart,  you  fetch  tire  and  water  irifQU^ 
 from  beyond  the  Moone  to  cure  him ;)  or  you  muft  fetch  war- 
 rants to  convince  him,  from  the  mind,  eternall  counfells  of  love 
 andfree  grace  within  God;  and  that  is  all  the  queftion  be: ween 
 the  poore  man  and  you.  You  cannot  prove  God  hath  loved  him 
 fiem  everlafting,  becaufe  hee  hath  loved  him  from  everlafting. 
 If  Libertines  in  this  Argument  intend  to  prove,  that  a  chofen 
 convert  in  Chrifi  hath  no  ground  to  queftion,that  hee  is  not  be- 
 loved of  God,  and  not  in  Chrifi,  1.  That  is  nothing  to  the 
 Thefts  of  Antinomians,  maintained  by  all,  lhaxfinners,  as  fin- 
 tiers,  are  to  beleeve  Gods  eternall  love  in  -Chrifi  to  them ;  and 
 fo  all  finners,  eletl  or  reprobate, are  to  beleeve  the  fame \  2.  Its 
 nothing  to  the  univerfell  commandement ,  that  all  and  every 
 one  in  the  vKible  Qhurchi  wearied  and  loaden  with  fin,  or  not 
 Wearied  and  loaden,  are  immediatly  to  come  to  Chrifi  and  reft: 
 on  hitttj  as  KKdaof  <r<^tO  them  their  rigkeofifneffe^anBifi- 
 
 L  cntiw, 
 
74  Wow  doubtings  wkttht*  tfiuk  be  in 
 
 cation,  and  redemption,  without  am  nherent  qualification  in 
 them.    3.  Its  nothing  to  the  point  of  freing  all,  and  building 
 a  golden  bridge  to  deliver  all  who  are  obliged  to  beleeve,  elect 
 ©r  reprobate,  from  doubting  whether  they  be  in  Chrifi  or  nor, 
 that  they  may  eafily  come  to  Chrifi,  and  ocieeve  his  eternal! 
 love  and  redemption  in  him,  though  they  be'  iu  the  gall  of  bk- 
 cernefle,.  and?  bonds  of  iniquity,  and  that  immeaitly.  Which 
 golden  Paradife  to  heaven  and  Christ,  AntinomUm  liberally 
 promife  to  all  finners,  as  finners.  I  cannot  beleeve  trui  its  lo 
 eafie  a  ftep  to  Chrifi, 
 Wow  Go/  to-      For  the  fecond  :  It's  a  dreame,  that  God  loveth  finners  with 
 <wtk  bis  Son    tjoe  ^ame  iov€  every  way,  wherewith  hee  loveth  his  owne  Sonne 
 keklZnlitb  Chrifi-  And  why  ?  Becaufe  God  loveth  us  onely  for  his  owne 
 &itb  tbefmt  Sonne,  and  for  nothing  in  us   Ergo,  Farre  more  it  muftfol- 
 l$ve>  low,i:sa  farre  other,  an  higher,  fountaine  love,  wherewith 
 
 the  Father  loveth  his  owne  eterDalLand^QniuMajKial^SGnne, 
 the  Mediator  bctweene  God  and  man  ;  and  that  derived  love 
 wherewith  he  loveth  us  finners.  As  the  one  is  1.  Naturall; 
 the  latter,fre.e  ?  2.  The  love  of  the  Father  to  the  Sonne,  as  his 
 confubfiantUU  Sony2ind  fo  farre  as  it's  effentially  included  in  his 
 love  to  Jefus  Qhrisi  Mediator,  is  not  a  love  founded  on  grace 
 and  free-mercy,  which  might  never  have  beenein  God ;  becaufe 
 eflentially,..  the  Father  muft  love  his  Sonne  £V/#,as  his  Sonne; 
 and  being  Mediator,  he  cannot  for  that  renounce  his  natural! 
 love  to  him ,  which  is  the  fundamentall  caufe ,  why  hee  loveth 
 us  for  Chrifi  his  Sonne,  as  Mediator  ;  but  the  love  where- 
 with the  Father  loveth  us  for  his  Sonne  Chrifi,  is  founded  on 
 free  Grace  and  mercy ;  and  might  poflibly  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.  a.  He 
 cannot  but  love  his  Sonne  Chrifi,  but  God  might  either  have 
 loved  neither  man  nor  Angel,  fa  as  tochufe  them  to  Salvation, 
 and  he  might  have  chofen  other  Men  and  Angels,  then  thefe 
 whom  he  hath  chofen  -y  God  hath  no  fuch  freedome  in  loving 
 his  owne  QonMfiantiall  Sonne.  2.  Its  an  untruth,  that 
 God  loveth  his  cHolen  ones,  as  he  doth  love  his  Sonne ;  that  is? 
 With  the  fame  degree  of  love,  where  witk  he  loves  his  Sonne;, 
 I  thinke  that  not  farre  from  either  grofle  ignorance,  or  bla(pheT 
 juic.  It  poflibly  may  bee  the  fame  love  by  proportion,  with, 
 
 which 
 
Chrifi  or  fa  my  be  cured.  75 
 
 which  the  Father  tend^reth  the  Mediatour,  or  Redeemer,  and 
 all  his  faved  and  ranged  ones  ;  but  in  regard  of  willing 
 good  to  the  creature  teved,  he  neither  loveth  his  redeemed  with 
 the  fame  love,  wherewith  hee  loveth  his  Sonne  ;  except  blaf- 
 phemoufly  we  Ly:  God  hath  as  highly  exalted  all  the  redeemed, 
 and  given  to  th'pi  a  name  above  every  name,  as  he  hath  done  to 
 his  owne  Sonjie;  nor  doth  he  fo  love  all  his  chofen  ones,  as  hee 
 conferreth  squall  grace  and  glory  upon  all  alike ;  as  if  one  Itarrc 
 differed  not  from  another  ftarre  in  glory,  in  the  higheft  hea- 
 ven. Our  owne  gooi  works  cannot  make  our  Lord  love  us 
 ieffe  or  more,  with  the  love  of  eternall  election ;  but  they  may 
 make  (/^love  us  more  with  the  love  of  complacency,  and  a 
 fweeter  manifeftatron  of  GW  in  the  fruits  and  gracious  effefts 
 of  his  love.  According  to  that,  John  14.  23.  fefusfaid,  if  a  man 
 love  me,  he  will  keepe  my  wsrds,  andmj  Father  will  love  him, 
 and  we  will  come  unto  him,  and  make  our  abode  with  him. 
 
 The  third  reafon  is  the  fame  with  the  firft ,  and  pro- 
 veth  nothing  but  a  Major  Popofition,  not  denied  by  the  dif- 
 quieted  (inner,  which  is  this  :  Whoever  is jufiified and  chofen, 
 cannot  be  condemned;  whom  ever  the  Lord  once  loveth  to  fal* 
 vati&n,  hemufi  alwaies  love  to  falvation  ;  for  his  love  is  like 
 himfelre,  and  changeth  not.  But  the  difquieted  (inner  is  cho- 
 fen and  loved  to  falvation.  This  Aflumption  is  all  the  quefti- 
 on  :  and  the  truth  of  a  Major  Propofition,  can  never  prove  the 
 truth  of  the  Affumption. 
 
 Saltmarfb,     Free  Grace,  Chap.  4.  Pag.  8 3.84,8 J. 
 
 Becaufe  jott  feele  not  jour  felfe  fanttified,  you  fears  yod 
 are  not  jtiftified.  If  you  fappofe  that  God  takes  in  any  fart  of 
 your  faith,  repentance^  new  obedience,  or  fanttification,  as  a> 
 ground  upon  which  beju&ifietb  or  forgivetb*,  you  are  clear e 
 againfi  the  Word  ;  for  if  It  be  of  Worses,  it  i*  ni  more  of 
 Grace.  2.  Itmuft  then  be  the  onely  evidence  you  feeke  for  ; 
 and  you  ashe for  fanttification to  helpe  your  a(furance  ofjufii* 
 f  cation  :  but  take  it  in  the  Scriptures  way. 
 
 I.  In  the  Scriptures,  Chrifi  is  revealed  to  be  our  fatftifi- 
 cation.  ChriB  is  made  unto  m  righteoufneffe^  fanttification. 
 I  live,  yet  not  I,  but  Chrisl  liveth  inm* .  Tee  are  (thrifts,  but 
 fee  are  fanclijied ,  but  yee  are  juftified  in  the  name  of  the 
 Lvrd  fefus..  He  hath  quickned  m  teoc-ther  with  ffirisl*  JV** 
 are  his  mrkmanfiip.  created  in  Chri&  }efn4  unto  good  workes* 
 
 L  z  fife 
 
fefus  £hritt  himfelf  being  the  chief e  rimer  fion* ;  That  Chrisl 
 may  dwell  in  jour  hearts  by  faith  ;  thaJ  new  man  which  after 
 God  was  createdinrighteoufhefe and »r \  )  Wineffe  ;  Wee  are 
 members  of  his  body*  of  his  fiejhy  and  his  bt.nl  ^  And  being  found 
 in  hint,  not  having  mine  own  righteoufnefe.  lean  doe  all things 
 through  Chrifi  which  ftrengthneth  me.  But  C  '.rift  is  all  in  aJL 
 Tour  life  i*  hid  with  Chrifi  in  God,  Heb.  13.  2C,2r.  Allthefe 
 fet  forth  Christ  as  our  fanttification,  the  fulneff?  0j  his,  the  alt 
 in  all.  Chritt  hath  beleeved  perfectly  for  us,  he  hath  fit  rowed 
 forfwne  perfeBly,  he  hath  obeyed  perfectly,  he  hath  mortijsd 
 finne  perfectly  \  and  all  is  our s^  and  we  are  Chrifis,and  Chrifi 
 is  Godsi 
 
 2.  Thefecond  thing  is  Faith  about  our  owne  fanilif  cation, 
 we  mufi  beleeve  more  truth  of  our  owne graces  then  we  can  fee' 
 or  feele  ;  the  Lord  in  his  Dtfpenfation  hath  fo  ordered,  that 
 here  our  life  Jhould  be  hid  with  Chrifi  in  God,  that  we  Jhould. 
 •walke  by  faith, not  by  fight :  So  we  are  to  beleeve  our  repentance 
 true  in  him,  who  hath  repented  for  us  ;  our  mortifying  fmnc 
 true  in  him,  through  whom  we  are  more  then  conquerors,  our 
 new  obedience  true  in  him%  who  hath  obeyed  for  us,  and  is  the 
 end  of  the  Law  to  every  one  that  beleeveth,  our  change  of  the. 
 rahole  man  true  in  him,  who  is  right etmfneffe  and  true  holU 
 neffe.  And  thus  without  faith,  its  unpoffible  to  pleafe  GocLThk 
 H  Scripture -affurance  to  fee  every  one  in  himfelfe  as  nothing, 
 and  himfelfe  every  thing  in  Chrifi,  Faith  is  the  ground  of 
 things -.hoped  for,  and  the  evidence  of  things  not  (een.  AH  other 
 Ajfnrances  are  rotten  conclufions  from  the  Word,  invented  by 
 Legatt  Teachers  not  underftandint  the  my  fiery  of  the  King- 
 dome  of  Christ*  The  Scriptures  bid  you  fee  nothing  in  your 
 felfe,  or  all  as  nothing-.  Thefe  teachers  bid  you  fee  fome  thing  in 
 your  felfe  :  fo  as  the  leaving  out  Chrifi  in  Santltfication,  u  the 
 foundationof  all  doubt  s,fe  ares,  di fir  aft  ions*  And  he  that  look? 
 €th  on  his  repentance,  on  his  love,  on  his  humility,  on  his  obedi~ 
 tnce,  and  not  in  the  tindure  of  the  blond  of  Chrifi ,  mufi  needs 
 beleeve  weakely  and  vncomfortably9 
 
 Attfwer. 
 fanmf  cation      jf  a  £rvant  0f  ftme,9  any  c&*,  wakened  with  tht  terrors  of 
 SJmSS  0ed>  fee  his  finnc$,teele  hell  in  his  foule  for  them,  and  have  no 
 9ftCtei&-.    ^{retteugh© of |oYC|^dfaae-o^aj&ncc,8iilcaftin Chrifi 
 
 Pfm 
 
 Hmf&m 
 
Chrifternvj  maybe  cured.  77 
 
 Jepu  ;  but  flee  from  Cbrty  and  goe  to  the  enemies  of  Chrifi 
 for  comfort,  as  Judat  ^i9  hec  may    ftrongly  conclude  :  I 
 feele,I  am  not  fandified,  1  hate  the  Phyfitian  Chri&>  and  runne 
 from  him :  Erg *,  \  an  not  juftified.    And  from  a  true  reall 
 non-feeling  of  fin^cation,  us  a  ftrongconfequence,thereJs  no 
 juftirkacion.  Biri'  omamif-prizingofGraceand  Sanftificati- 
 on  in  my  felfe,  T>,annot  conclude,  I  am  not  juftified.  We  know  V^0*"-    ■ 
 Papift  singly  ofcertaintic  of  falvacion,  argue  fo;  irony  &-  alyTeylm- 
 luded  Hypocrites  belceve,  or  imagine,  they  have  oyle  in  their  ciu<k  truly ," 
 lamps,  ye;  chey  are  deceived  J.  therefore  the  Saints  can  have  no  wo^jb/feyfa-' 
 <^*Ttairity  they  are  in  Christ.  Its  juft  like  the  anfwer  now  inriwr* 
 hand.  A  mif- judging  of  fan&ification,xannot  argue  no  juftifi- 
 cation :  Ergo,  A  true  and  reall  judgement  of  no  fan&ification 
 in  Hypocrites,  and  flaves  of  finne,  cannot  argue  the  perfons  to 
 be  juftified,  who  thus  argue.  It  isas  if  lfhould  argue  thus  ;  A 
 frantick  and  a  deeping  man  cannot  know  that  he  is  frantick , 
 and  fleeping ;  therefore  a  fober  and  a  waking  man,  cannot  know 
 that  he  is  fober  and  waking.  For  a  defcrted  child  of  God  is  in 
 fomefpirituallPhrenfie  andfleepe,  and  does  mif-prizc  Christ 
 inhimfelfe,and  ^notification ;  and  therefore argueth  of ten,thac 
 he  is  not  in  Chrifi,  upon  falfe  principles.  But  a  wakened  con- 
 fciencein  Cain,  and  Judas,  doc  ftrongly  conclude,  I  am  nor  a 
 new  creature,  but  a  (ervant  of  finne  ;  Ergo,  I  am  not  juftifi- 
 ed, and  not  in  £hrifi ;  and  GWtfin  thisconfequenceisfcber*  , 
 and  not  afleepe. 
 
 2.  Not  any  Proteftant  Divine,  whom  the  Author  calleth  Le-  Protefinntr 
 gait  Teachers^  ignorant  of the  my  fiery  of the  Gofpel  ;  did  ever  **k***ortiji* 
 teach,  that  Faith,  new  Obedience,  Repentance,  are  grounds  up*  prance  fomt 
 en  which  Godjufiifiethafinner.    Antinomians,  who  make  Re-  ^er  far* 
 pentance  and  Mortirkatioirall  one  with  Faith  $  and  as  Maftcr  tbe» faith* 
 Den  fait h£  they  are  But  a  change  of  the  minde,  to  feekerighte- 
 
 cufnefle  and  mortification  in:  Chrift,  not  in-our /elves.  Thus 
 much  frtTOLvoi*  doth  fignifie,  mnft  fay,  as  wee  are  juftified  by 
 faith,  (o  alfo  by  repentance,  and  mortification  *  if  repentance 
 be  nothing  but  faith,  as  they  fay. 
 
 3.  We  feekeonely  the  evidence  of  jufttficationrn  our  holy 
 Walking;  a*  the  Scripture  doth,  1  Pet.  1.  24.    Galat.  1. ^., 
 I  Pet.  1  1 8.  *  Job.  3.14.  Infinite  places  fay,  thefe  that  live  to 
 Chritt%  and  are  new  Creatures  muft  be  in  Chrift,md  juftified* 
 jCWvj.jy.  iCV.tf.ftio,  11,12.  <fa/»V3°f -Gil*h  l>*> 
 
 V  hi  3  A.- 
 
j$  Hm  dsubtwgt  whet^r  afitsle  be  in 
 
 3,4.  Then  the  arguing  from  the  ttts&  to  the  caufe  can  be  no 
 rotten  concltifion,  except  by  accident,  in  a  foule  difternpered 
 under  defertion  and  weakene/Ie. 
 
 4.  Thefe  places  that  make  forty  °ur  i^^ification,and  Chritt 
 to  live  in  us,  and  beleevers  to  be  the  worVemanfhip  of  Jeftu 
 createdin  him,  unto  good  workes,&s.  Make  not  thefe  to  bee 
 a&S  of  Chrifi  formally  repenting  perfetlly  m  y ,  for  rowing  for 
 finne ■,  mortifying  finne  perfectly  in  Hi :  as  if  we3  Were  mcere 
 patients,  and  were  onely  obliged  to  repent,  forrotf,  mortifie 
 finne,  when  the  Spirit  breathethon  us,  and  not  other *<<fe.  as 
 Libertines  explaine  themfelves  ;  which  I  hope  to  refute  h2re*i>>0 
 Townes  af  ter.    2.  Nor  doe  thefe  places  make  Jufiif cation  and  %egene- 
 fir.  effrsce,   rat\m  an  onc  .  as  Mafter  Towne,  with  other  Antinomians  doe. 
 ^glmution  F°rwe  are  not  regenerated  by  faith,  but  that  we  may  beleeve; 
 and  juflificati-  but  we  are  juftified  by  faith.    2.    Regeneration  putteth  in  us 
 on  not  om^i    a  new  birth,  the  image  of  the  fecond  Adam ;  f  unification  for- 
 Antimmtans  mally  is  for  the  imputedrighteoufnetfeof  Chrifi,  which  is  in 
 Unci.  chritt,  not  in  us.   And  it  feemes  to  me,  that  they  make  fufiifi- 
 
 cation  and  San&ification  all  one  :  for  the  Author  faith,  that 
 Chrtymt  onely  repenteth  in  us,  but  for  us,  Chrisl  obeyed  for 
 usy  and  is  the  end  of  the  Law  to  every  one  that  beleevetb.Noyf 
 what  myfterious  fenfe  can  be  here,I  cannot  dreame ;  Sure,  it  is 
 no  Gofpel-fecrct;  if  the  meaning  (that  Chrisl  repenteth,  and 
 obeyeth  for  ns,)  be,  that  Chrifi  by  his  grace  worketh  in  us 
 repentance,  and  new  obedience,  and  mortification,  and  the 
 change  of  the  whole  man ;  its  a  good  and  found  fenfe.  But  then 
 how  muft  all  afliirances  from  repentance  and  new  obedience, 
 be  the  rotten  conclufions  of  Legall  Teachers  f  To  fee  all  thefe 
 wrought  by  Chrifi^i*  the  efficient  and  meritorious  caufe,  and 
 to  afcribe  them  to  the  Spirit  of  fe/us,  and  thence  conclude,  we 
 are  Juftified,  as  all  Protefiant  Divines  teach, is  no  rotten  eon- 
 clttfion  of  LegaH  Teachers,  For  fure,  if  we  afcribe  them  to  na* 
 
 Noa/furavct  ture>  t0"ee  wi*l>  to  our  felves)  anc*  confide  in  them,  as  parts 
 can  flow  from  °^  our  right.eoufnefle,  and  from  them,  in  that  notion,  draw  the 
 atfs  offancfi-ziluranceofouvjuftification,  as  Papifts,  and  Arminians  doe, 
 f cation  per  for-  and  as  the  Saints  out  of  flefhly  preemption  may  doe ;  this  is  no 
 mdbycur£°od do&rineo? Protefiants.  Is  the  Sunncobliged  tome,  becaufe  J 
 v**:ir*>  borrow  light  from  it  ?  Or  the  Fiouds  and  Rivers  beholden  to 
 
 men  becaufe  they  drinke  out  of  them  ?  The  new  man  is  a  ere  a* 
 tureoi  Chrifi s  finding;  curfed  bee  they  that  facrifice  to  Free- 
 will,- 
 
Chriji  Cr  n^  are  cur  id.  79 
 
 Will;  Its  a  Grange  Go  J.  I  nc  kingdomeof  grace,  is  a  Hofpkali 
 of  free  graces  co  fick  men  -  all  we  doe,  the  kail  good  thought, or 
 gracious  motion  in  the  fcule,  is  a  flower,  and  a  rofe  of  Chrifts 
 planting,  and  an  Apple  that  grew  on  the  tree  of  life ;  a  finner 
 is  the  ftocke,  but  free  Grace  the  fap.  Chrifts  Father  the  Huf- 
 bandmm,  life  an}i  growing  is  from  fefits  the  Wine  tree  ;  wee 
 areiut  poore  tyyigs  that  bring  forth  fruit  in  Christ.  But  I 
 fcare  the  fenfrof  this,  that  ChuB.  repentethforuj,  and  obeyeth 
 for-  m,  he  fang  the  end  of  the  Law  to  overy  one  that  beleeveth  ;  ^i*  £„>•««  '• 
 he  nr;e  otherwife,  to  wit,  that  Chrifts  obedience  of  the  Law,  m,m  MorJj^ 
 Ae  6eing  the  end  of  the  Law,  as  aifo  his  palGve  obedience  iscation^adilu^- 
 ours.  If  this  be  the  intended  fenfe,  then  all  our :  Sahtlification  p™* 
 is  nothing,  but  the  San&ification  and  holy  active  obedience  of 
 Chrift.  I  yceid  this  to  be  a  broad,  afaireand  eafieway  to  hea-  -  1 
 ven.  CbriB  doth  all  for  us,  Chrift  Weeped  for  my  finnes,  and 
 that  is  all  the  repentance  required  in  me,  if  I  beleeve  that  Chrift 
 was  mortified,and  dead  to  the  wofld  for  me,that  is  my  mortifi- 
 cation ;  and  if  I  beleeve,  that  the  Change  of  the  whole  man 
 was  trnely  in  Chrift,  this  is  my  true  holinefle  :  then  my 
 Walking  in  holinefle  cannot  bee  rewarded  with  life  eternal!, 
 nor  have  any  influence  as  a  way,  ormeanes  leading  to  the  king- 
 dome.  2.  Chrifts  active obedience  imputed  to  the  finner,  can 
 be  no  evidence  of  juftifkation,  becaufe  it  is  in  Chrift,  not  in 
 me;  any  evidence, or marke  of  fuftificationmuR.  bee  inherent 
 in  the  beleever,not  in  Chrift .  3.  And  one  and  the  fame  thing  can- 
 not be  a  marke  and  afigne  of  it  felfe.  Now  the  active  obedience 
 of  Chrith  imputed  to  the  finner,  is  holden  to  be  a  part  o(  fufti- 
 ftcatlon. 
 
 5.  The  Scripture  doth  indeed  bid  you  fee  nothing  inyourfelf  How  we  fee 
 that  can  buy  the  righteoufneue  of  Chrift,  or  be  an  hire  and  wa-  righteoupicjfe 
 ges  to  ranfome  imputed  riehteoufnefle ;  and  Legall  Teachers, Vl  9HTJelVfiS*  • 
 not  any  Proteftant  Divines,bid  you  fee  fomething,a  great  foine-  a  Rifwtgne,  , 
 thing  of  merit,  and  felfe- righteoufneue  in  your  felre.  And  Anti-  ^*  ?+&** 
 mmians  fay,  that  the  New  creature,  or  the  New  man  mentioned 
 in  the  G  off  el,  is  not  meant  of  Grace,  but  of  Chrift.  The  *SVn/>- 
 ture  maketh  Chrift  and  Justification  the  caufe,  and  San&ifica- 
 tion  and  the  New  creature  the  erfed ;  2  (for,  5.17.  If  any  man 
 be  in  Chrift  y  hee  is  a  new  ireaturt.  And  this  affertion  maketh 
 San&iflcation,  as  formally  diftinguifhed  from  (fhrift  and  Juftifi-  *>  RifejreJgne, 
 cacion^jupt  nothing.  And  Antimmims  fay,,  (b)  that  in  the  re*  cm  w*/J* 
 
 I     generate 
 
80  Mmifiution  fme  other  \thfog  then  fdith. 
 
 generate  and  Saints  there  is  no  inher?'"*  righteeufneffe,  no  grace 
 or  graces  in  the  foule  s  of  be  lee  vers,  i*t  m  Chrifi  onely.  And 
 M.  Sabmarjh  faith  the  fame,  that  our  ferrow,  repentance,  mor- 
 tification, and  change  of  the  whole  man,  mft  nothing  in  us  \  but 
 Kclintjfednd  they  are  in  Chrifi,  and  mufi  be  apprehended  by  faith,  at  things 
 mortification,  -unfeen :  whereas  the  divine  nature  is  in  the  faints,  2  Pet.i.  4. 
 ^mntittWt^aithdwelleth  inns.  2 Tim.  1. $•  The  new  creation  and  image 
 of  Chrifi  is  in  the  mind,  Ephef.  4.  -fcj.  The  feed  of  God  abide th 
 in  us,  I  J  oh.  3.^.  The  anointing  that  teacheth  all  things,  or  6- 
 IMi  /uev«,  remaineth  in  you,  I  Joh.  2.  27.  and  Ezek.  36*.  r6   I 
 
 ;  will  give  you  an  heart  offieJh,and  I  will  put  my  Spirit  DM"p2 
 
 -  in  the  inner  part,  or  in  the  midfi  of  you. 
 f  Antinomians  teach,  (c)  That  true  poverty  ofjpirit  doth  kill 
 
 ■        11°  i~    4#d  take  away  the  fiaht  of  grace.  And,  (d)  Sanftification  is 
 par  4,  jo  jarre  from  evidencing  a  %ood  e fate, that  %t  darkens  it  rather  ; 
 
 C  d)  Mfc>       and  a  man  may  more  clearly  fee  Chrifi,  when  heefeeth  no  fan- 
 re>£neer,77'  Mification,  then  when  hee  fees  it ;  the  darker  my  fantlification 
 f"/'1*'  .        is*  the  brighter  is  my  iuftificatian*  So  Saltmarfb,  The  Scrip- 
 deny  ad  itikc-    tures  "id  you  fee  nothing  my  our  Jelfe,  or  all  as  nothing  ;  thefe 
 nmbolincjfe    Teachers  hid  youfeefomethwg  in  your  felfe.   And  its  a  walk? 
 to  be  in  K««       ing  by  faith,  and  not  by  fight  5  and  a  life  hid  with  Chrifi  in  God, 
 to  beleeve  more  truth  in  our  owne  graces,  then  wee  fee  or  feel. 
 How  we  m  to  Now  its  true,  the  Saints  out  of  weaknefle  mif-prize  the  Spi- 
 fee grace  in     rn*s  working  in  them,  and  while  they  under- value  themfelves, 
 iQurftlvts,       tj1Cy  uricier!fate  the  new  crearion  in  themfelves,  and  tacitely 
 upbraid  and  ilander  the  grace  of  Chrifi,  andieflen  the  heaven- 
 ly treafure,  becaufe  it  is  in  an  earthen  vefltll ;  but  poverty  of 
 fpirit  and  grace  will  fee,  and  doe  fee  grace  inherent  in  it  felfe, 
 though  as  the  fruit  of  grace.   Cant.  1.  5 .  I  am  blacky  (  O  daugh- 
 ters of  ferufalem)  but  comely,  a*  the  tents  ofKedar.  Verf.  11, 
 While  the  King  fitteth  at  his  table,  my  fpikenard  fendeth  forth 
 the  fmell  thereof  The  Saints  as  they  make  a  judgement  of  Chrifi 
 and  his  beauty,  (b  alfo  of  themfelves  ;  My  heart  waked.  lam 
 fickjoflove.  Pfal.  116.16.O  Lord,  truly  lam  thy  fervant.  Pfal. 
 tf^r.  My  foule  thirfleth for  thee ,  myfiejh  longeth  after  thee ; 
 Pfal^^.  Whom  have  1  in  heaven  but  thee?  and  there  is  none 
 $ipon  earth  that  I  defire  be  fide  thee.  Pfal.  1 30.6.  My  foule  wait- 
 tth  for  the  Lord,  more  then  they  that  watch  for.  the  morning* 
 So Evkiah, Efey  38, 3.   Paul,  * Cor.  1. 1 2.  25^4.7,8. 
 
 1  Cor. 
 
How  Rtf  maj  Argue  from  our  own  inhtrm  grace.  8 1 
 
 i£V.i  5.0,10.  And  others  have  fet  out  inks  colours  the  image 
 tf  Chift  in  it  feifc ;  but  not  as  leaving  out  C^rtft^  anc*  taking 
 in  merit ;  nor  dothxhefe/i/e  of fantlification  darken  juftifica- 
 tion,  or  letfen  it  to  nothing,  except  where  wee  abufe  it  to  me- 
 rit, and  feife-cenqdence,  as  Peter  did ;  who  in  point  of  felfe- 
 conridence  ought  to  have  forgotten  the  things  that  are  behind. 
 
 2.  Yea,  to  fay  wee  fee  juftification  more  clearly,  when  wee  fee 
 no  [and: ideation,  is  to  make  the  water  and  the  Spirit,  1  Joh.5. 
 8.  dumb  or  falfe  witnefles,  that  cither  (peak  nothing,or  tell  lies. 
 
 3.  It  is  againft  the  orHce  of  the  Spirit ,  which  is  to  make  us  know 
 rot  luc  9e5  ^etf  to54v7o. ,    the  things  that  are  freely  given  us  of 
 God,  fuch  as  faith,  repentance,  love,  mortification,  Aft.  5.  ?. 
 2  Tim. 2. 2 j.  PhiLi.29.  Ephef.2.H.  %om.  5.  5.  GaLi.io.   I 
 grant  by  accident,  when  (in  appearech  to  a  Saint  out  of  meafure 
 iinfull,and  hee  fceth  how  little  good  hee  hath,  that  bee  is  blind, 
 naked,  poore,  and  bath  no  money,  nor  price,  th*t  hee  is  fold  as  a 
 ■wretched  man  under  a  body  of  Cm,  Rom.7.14,  74.  it  heighteneth  xothb-grejfe 
 the  excellency  and  worth  of  the  ranfome  and  bloud  holdcmn  eur  ftives 
 forth  in  fuftficatio*  :  And  white  righteoufnefie,  free  and  glo-  heifbt&tib 
 rious,  fet  betide  black  guiltinefle,  and  no  fanclificatien  compea-  **!fPrJce  ^ 
 ring  as  price  or  hire,  m&eth  (fhrift  appeare  to  be  choycerthen  c  rij  - 
 gold  or  rubies.  Yea,  wThen  I  fee  no  fan&ificacion  to  buy  Chrift % 
 then  juftification  is  more  lovely,  eye-fweet,  taking,  and  foule- 
 raviihing ;  as  the  more  light,  the  more  darknefle  is  difcovered ; 
 and  the  more  (in,  the  higher  is  fefas  Chrift.  And  by  all  thisa 
 the  Saints  profeifing  their  owne  integrity  ,  and  holy  walking 
 before  God ,  fhould  fee  (bmething  in  themfelves ,  not  under- 
 ftanding  the  myftery  of  the  Gojpel ,  and  erre  miferably  with 
 Legall  Teachers,  and  darken  free  juftification  by  grace  :  And 
 one  grace  of  God  (hould  obfeure  and  deftroy  another ;  for  to 
 fee>  feel,  and  profefle  fancliiication,is  an  acl  of  fupernaturall  feed- 
 ing, and  of  graCe ;  how  then  can  it  darken  the  faith  of  the  re- 
 million  of  fmnes  in  Chrift .? 
 
 But  it  may  be  asked,  When  the  Saints  cannot  be  afliired  that 
 God  is  their  Father,  in  regard  of  fin,  unbeleefe,  and  prefer**  dead- 
 nefle ,  what  reafons  would  you  ufe  to  raife  their  [pints  up 
 to  the  ahurance  of  their  intereiland  relation  to  God,  as  to  their 
 Father? 
 
 Anf.  There  is  noway  of  arguing  Saints  out  of  their  unbe- 
 leefe, except  hee  that  labourech  to  ftrengthenthern,  being  a* 
 
 M     '        ":  •  .  Interpret 
 
8 1  How  we  may  argue  ft  em  our  own  inherent  grace: 
 
 How  Mmiftut  Interpreter,  one  of  a  thon[and,  who  can  fheW  a  man  his  righ- 
 an  to  deale  teoufnetfe,  be  fa  acquainted  with  the  condition  of  the  afrlifted 
 wtb  troubled  jouj^  that  j^  fee  ia  fonvfome  inherent  qualification,  that  may 
 argue  to  the  Phyiician  there  is  fome,  leffe  or  more  of  Qhrift  in 
 the  foule  of  the  man  ;  elfe  if  hee  know  him  to  be  a  perfon  yet 
 utterly  void  of  Chri&»(me  hee  muft  deale  with  him  that  is  un- 
 der the  Law,  in  a  more  legal!  and  violent  manner,  then  with  him 
 whom  hee  conceiveth  to  be  under  the  Gojpel ;  for  one  and  the 
 lame  phyfick  cannot  fuit  with  contrary  complexions.  The  Au- 
 thor profefleth  hee  dealeth  with  [inner  s  m  [inner  s,  and  fo  with 
 all  (inners  ;  as  if  phyfick  for  the  gut  were  fit  phyfick  for  the 
 ftone  in  the  bladder.  I  goe  not  fo  high,  but  fpeak  to  a  weak  fon, 
 who  .hath  God.  for  his  Father,but  under  foule-trouble  doubteth 
 whether  CWbehis  Father  or  not. 
 
 ]f  hee  lay  downc  a  principle  that  hee  was  never  in  Chrift, 
 becaufe  of  fueh  and  fuch  finnes  ;  you  are  not,,  who  ever  intends 
 to  cure  him,  to  yeeld  fo  much,  and  to  deale  with  him  according 
 to  a  falfe  fuppofall,  as  if  hee  were  not  in  Chrlsl  :  but  muft  la- 
 bour to  prove  hee  is  in  Chr  ft ;  which  to  no  purpofe  is  done, 
 by  proving  fair  generals,  as  S 'altmar/h, with  other  Libertines, 
 doth  ;  that  is,  you  but  till  the  (and,  and -beat,  the  aire  to  prove, 
 that  Gods  love  is  eternall,  and  his  covenant  and  decree  of  electi- 
 on to  his  chofen  fo  ftable  and  unalterable,  as  no  fin  can  hinder 
 the  flowings  of  eternall  love,  when  you  make  not  fure  to  the 
 man,  that  hee  is.  loved  with  an  evcrlafting  love. . 
 
 Hence  thefe  confiderations  for  eating  the  afflicted  confeience 
 of  a  weak  child  of  God. 
 
 Affer.  i .  The  foule  labouring  under  doubts  whether,  God  be 
 his  Father,  is  to  hold  off  two  rocks,  either  confiding  or  rcfling 
 on  duties,  or  neglecting  of  duties  :  the  former  is  to  make  a 
 £hifi  mort  to  £hri&  of  duties  ;.  as  if  Christ  himfelfe  were  not  more  lovely 
 be  chofin  then  and  defirable,  then  the  comfortable  accidents  of  joy,  comfort, 
 tbt  comfort:  and  peace  m  doing  duties.*  Yea,  take  the  fmualLvifion  of  God, 
 we'/Jt^hM  *n  an  *mmec*iatc fruition  in  heaven, as  a  duty,  and  as  in  that  no- 
 wMs.  "on  contra-dittinguifhed  from;  the  ohje&ive  vifton  of  Chritt, 
 
 then  QxriH  is  to  be  enjoyed,  loved,  refted  on,  infinitely  above 
 the  duties  of  vifion,  beatirice  love,  eternall  refting  on  him,  yea, 
 above  imputed  righteoufnefle^  aflurance  of  pardon,  reconcilia- 
 tion ;  as  the  King  is  more  then  his  bracelets  of  gold,his  my  *  rhc, 
 Spikenard,  perfume^  ©yntmenr,  kiflesj  the  tree  more  defire- 
 ^-         —  •       '-~     '■  able 
 
How  to  dale  with  fettles  troubled fuubly  to  their  ft  ate.  8  3 
 
 able  then  a  fleece  of  apples  that  groweth/>n  it  for  the  fourth 
 part  of  a  yeare.  a.  Sinne,  it  muft  be  to  fue  and  woe  the  Kings 
 Attendants  and  Courtiers  by  himfelfe,  or  to  make  duties  Chrijt% 
 and  Chrift  but  a  Man-fervant  and  Mediator  to  duties,  fenfe, 
 comfort,aflurance,  or  the  like.  3.  The  Whelps  of  the  Beare  are 
 taken  from  her  by  fwift  riding  away  with  them,  and  by  cafting 
 down  one  of  them,  that  (hee  may  lofe  time  in  gaining  the  reft, 
 while  fhee  returneth  back  againe  fo  many  myles  to  bring  that 
 one  to  the  den.  And  the  fmell  of  fome  delicious  fields,  they  fay, 
 fo  taketh  the*  dogs,  that  they  forget  the  prey,  and  follow  it  no 
 more.  To  fmell  fo  much  in  duties,  and  to  he  fo  fick  and  impo- 
 tent in  loving  and  refting  on  them,  as  to  lie  down  in  the  way, 
 and  feek  Qhrifi  no  more,  is  doubtlefle  a  negled  of  Cbrifl.  And 
 thus  high  our  Do&rine  never  advanced  San&ification,  nor  en- 
 throned any  acls,  duties,  or  qualifications,  under  the  notion  of 
 witnefles,  or  creators  of  peace  or  reconciliation ;  how  our  hearts 
 may  abufe  them,  is  another  thing. 
 
 After \  2.  What,advife  you  then  a  deferted  foule  to  goe  on 
 in  duties  ?  and  feek  righteoufnefle  in  himfelfe  ?  By  no  meanes  ; 
 to  feek  righteoufnefle  in  himfelfe,  that  is  higheft  pride  :  but  will 
 you  call  it  pride  for  a  ftarving  man  to  beg  ?  Is  it  felfe-deny- 
 all  for  fuch  a  one  to  be  ftarke  dumb,  and  to  pray  none  in  his  fa- 
 miming  condition  for  food  ?  Did  the  Spoufe  feek  her  felfe  in  Vnj{,rr6Ul 
 this  duty  ?  Cant.  3.  Watchmen,  faw  yee  him  whom  my  foule '  trouble  we**ri 
 loveth  ?  Was  this  a  rcfolution  of  pride  ?  Chap.3.2.  Ewiilrife  to  doe,  but  not 
 nowy  and.  goe  about  the  City  in  the  ftreets  ,  andin  the  broad  t0  reft  *** 
 ■wayes,  I  wiH  fee^  him  whom  my  foule  loveth.  And  is  <  it  felfe-  ^'M «*»*«: 
 righteoufnefle  for  the  Spoufe  to  fend  her  .hearty  .Tefpe&s  of  fer-  *'"      * 
 vice  to  Christ,  when  (hee  cannot  have  one  word  from  him,  nor 
 one  fmile  ?  Cant .  $ . 6.  Tell  my  beloved  that  II ,  amficl^  of  lo  ve. 
 Nor  doe  I  think  Mary  Magdalen  was  i\\  a  diftemper  of  Phari- 
 faicall  righteoufnefle,  when  ihee  rofe  and  prevented  the  morn- 
 ing skie,  and  came  weeping  to  xhe  grave ;  O  Angels,  faw  yee 
 the  Lord  ?  Gardener,  whither  fiave  you  carried  him  ?  May  I 
 not  doe  thefe  duties,  when  I  mifle  him  ?  May  I  not  wake  in  the 
 night  t  May  I  not  doe  well  to  feed  a  love-feaver  for  the  wane 
 of  him?  May  I  not  both  pray,  and  fay,  Daughters  of Jerufa- 
 lemt  pray  for  mee?  May  I  not  make  a  din  through  all  the  ftreets 
 and  the  broad  Wayes,  and  trouble  all  the  Watch-men  and  Shep- 
 herds, and  pray  them,  Can  you  lead  me  co  his  cent,  and  cell  me 
 
 M  2  Whera 
 
8  ^  Horn  to  dealt  with  a  troubled  fctle. 
 
 where  hce  lieth  >  O  but  all  thefe  were  to  be  done  in  faith: 
 True ;  but  are  they  not  duties  of  love-Hcknefle  I  owe  to  CWnfl 
 alfo>  I  know  they  cannot  bring  to.mec.evcrlaftingrighteouf- 
 nefle  ;  but  is  not  feekihg  and  knocking,  ftairs  to  finding  and 
 opening  ? 
 
 Jjfer.1.  Another  counfell  is ;  force  not  3  Law-fuit,  feeke 
 r'^u^'d     not>W  not  a  P^a  agiiinft  Chrift.  Conference  a  tender  peece 
 faiiia.*  '     under.  J  ealoufies  faith,  Ohelovethnotme,  forty  hath  forgot- 
 ten me,  joynenotiniuch  a  quarrell  with  confcience,.  Have  not 
 cold  and  low  thoughts  of  fortyslove  to  you,  becaufehe  is  out 
 of  fight>.  he  is  not  out  of  languor  of  love  for  you. 
 
 Coffer.  4,  Unbeliefe  is  a  -Witch,,  an  InchantrefTe,  and  co- 
 vers Qyrtys  face  with  a  veile  of  hatred,  wrath  r  difpleafure. 
 Examine  what  grounds  of  reafon  you  have  to  mif-beleeve ,  or 
 breake  with  forift;  fay,  he  had  broken  with  you,  yet  becauie 
 you  know  it  not,  for  fufpition  ;  lofe  not  fuch  a  friend  as  foriH, 
 if  you  get  never  more  of  him,  you  may  fweare  and  vow  to  take 
 to  hell  with  you  (if  fo  he  dcalc  with  you)  thepawnes,  and 
 love-tokens  you  once  received,  that  they  may  bee  witnefles 
 what  for  iff- ^  is,  and  may  be  the  remnants,  feedes,  and  leavings, 
 of  the  high  efteeme  you  once  had  of  him. 
 mfertiovs  Afar.  ?..  A  time -fori?!  muft  have  togoe  and  come,  and 
 
 hive  a  time     therefore  muft  be  waited  on.  We  give  the  Sea  houres  to  ebbe 
 and  fiow,  and  the  Moone  dayes  to  decreafe  and  grow  full  • 
 and  the  Winter- funne  and  the  Summer-fanne  monthes  to  goe 
 away,  and  returne  ;  and  whether  we  will,  or  no,  God  and  .Na- 
 ture take  their  time,  and  aske  us  no  leave. :  Why  has  God  given 
 to  us  eyes  within,  and  without,  but  that  David  may  Weare  his 
 eyes,  while  they  be  at  the  point  of  failing,  in  looking  up,  and 
 in  waiting  for  God,  Pfal.tfo. 
 Gbri/l  retm-       A(fer\.6,  And  though  you  Were  in  hell,  and  he  in  heaven, 
 pews  bisab-  he  is  worthy  to  be  waited  on ;  the  firft  warme  fmile  of  a  new 
 "%*  jj  "ac* •     remrne>  *s  fu&ient  to  recompence  all  forrow  in  his  abfence,  to 
 liw  fay.nothingofeverlaftinghuggings,  and  cmbracings. 
 
 Apr.  7.  Nor  is  this  a  good  reafon;  I  find  finne,  rottennefle* 
 
 Sahmarfo.     ancl  f0  a  Aeferved  curfe  in  all  my  workes  of  fan&irication ; 
 
 *reeG!i6e> c*  therefore  why  fhouki  I  make  them  any  bottome  for  atfurance, 
 
 &?**'    ,       hut  I  muft  take  in  forty;  heere  for  Sanclification  :    for 
 
 if  workes  of  this  kind  be  not  done  in  Faith,  to  the  knowledge 
 
 of  the  doer  j  they  can  wimefle  nothing,  but  beare  a  folfe  tcfti* 
 
 *iony 
 
Hew  Sanftificdtiongyvetk  tight  ta^ftif cation.  85 
 
 mony  of  Qhr'%%  ;  nor  doe  we  ever  teach,  that  Christ  is  to  bee  -  , 
 
 decourted  from  our  workes  of  San&ification  *  but  even  faith  ^£1^ 
 it  Iclfe,  which  is  a  bottome  of  peace  to  Antinomians,  by  this  though  pollu- 
 realon,  mnftbeca&iered;  for  as  the  lore  of  £V*#,  our  pray-  ted  with  firm 
 ers,  humility ,  are  not  formally  finnes,  but-  oneiy  concomitant-  m°y  bottom 
 ly,  in  regard  that  finne  adhererh  to  them;  as  muddy  water  is  ffiir3'cc'- 
 *not  formally  clay  and  -mudde,  but  in  mixture  its  ciayie,and  mud- 
 dle ;  fo  out  Faith  is  concomitantly  finnefull ;  both  becaufe 
 often  its_weake,  and  fo  wanting  many  degrees,  and  mixed  with 
 finne,  deferves  a  curfe,  as  well  as  works  of  San.ftification,butit 
 apprehendeth  (fhrifl  and  righteoufnes  in  him,  and  fo  it  bottom- 
 ethourafliiraiKe:  If  by  apprehending,  you  aieane  to  bring  to    / 
 you  certai.ne  knowledge,  and  aflurance,.  that  (fhnsl  is  made  my 
 rightcoufnefle  ;  then  you  beg  the  queftion,  if  you  deny  this 
 to  works  of  Sanctification.  tor,  1  fohn  2.  ^  Hereby  we  know 
 that  we  know  him,tf  we  keep  his  commandemznts.  Ver.  5 .   And 
 who  fo  keepeth  his  word-,  in  him  verily  th?  love  of  God  is  per- 
 fected :  hereby,  (that  is,  by  keeping  his  word,  called  twife  be- 
 fore, verf  3.  A .    The  keeping  of  his  Comrnmdements  ;  and 
 verf.6.  Walking  M  he  walked ':)  Hereby  (faith  he)  know  wee, 
 that  we  are  in  him,  in  Christ-  our  propitiation  and  righte* 
 oufnefle ;  and  thus  are  we  juftified  by  keeping  the  Commandc- 
 ments  of  Gody  becaufe  by  this  we  apprehend,  and;  know  that 
 we  are  juftified.     2.  But  then  all  that  are  juftified  muft  bee 
 fully  perfwaded  of  their  juftification,  and  that  faith  is  eflential-       \ 
 ly-S_p£riW.afen  and  aflurance  of  the  love  of  God  to  me  in  Chrifi> .    I  / 
 its  more  then  I  could  ever  learne  to  bee  the  nature  of  Faith,  a 
 confequent  feparable  I  beleeve  it  is.     3.   if  by  apprehending 
 Chrjjtand  his  righteoufnefie,  be  understood  a  relying,  and  fi- 
 ducial] acquiefcing  and  recumbencie  on  Chrifl  for  falvation; 
 It  is  granted  in  this  fenfe,  that  Faith  is  a  bottome  to  our  aflu- 
 rance  of  our  being  mChrift  ;  but  that  it  breedeth  aflurance, 
 in  a  reflect  knowledge,  alwaies  that  a  belecver  is  in  Christ,  is 
 not  true  :  for,   1.    I  may  beleeve,  and  be  juftified,.  and  not  fyc  dee  rot  at 
 know  ;  yea  positively  doubt,that  I  beleeve  and  am-  juftified  3  as  Mi  time*  tyo* 
 thoufandshave  pardon,  and  have  no  peace  nor  aflurance  of  their  &**  ™*  te- 
 pardon,  and  have  faith  in  Chris!,  and  i:i  hisfree  love,  and  have  fcfv.c"      - 
 no  feeling  of  Christ  ,and  of  his  free  love.  For  w.e  beleeve a  more  ibij  ™*x     ' 
 trnth  of  our  owne  graces  (and  fo  of  our  faith  and  aflurance  of 
 our  pardon)  then  we  e an  fee  or  feele,  which  is  Gods  dtfpcnfk* 
 
 M~  1  tj.ony 
 
8  5  ~  Hew  Santfificath*  givtth  light  to  fafiificat'm. 
 
 tionjhat  ouriifejhouldbe  hid  with  Chrift  in  God;  Ergo, the  life 
 of  Faith,  by  which  the  juft  doth  live,is  hid ;  and  above  the  reach 
 of  feeling  at  all  times.    2.  As  Faith  which  is  the  direct  ad  of 
 knowing  and  relying  on  Christ  for  pardon,  is  a  worke  ofjjie 
 Spirit,  above  the  reach  of  reafon;  fo  alfo  the  reflect  ad  of  my 
 knowing  and  feeling,  that  I  beleeve  and  am  in  thrift,  which 
 proceedeth  fometime  from  Faith,  and  the  immediate  Teftimon/ 
 of  the  Spirit;  fometime  from  our  walking  in  Chrift,  ijoh* 
 2.  $,  4.  1  foh.  3. 14.  is  a  fupematurall  work,  above  thecom- 
 pa(Te  and  reach  of  our  Free-will,  and  isdifpenfed  according  to 
 .the  fpirations  and  ftirrings  of  the  free  grace  of  God ;  and  as 
 lulY^udl    the  keeping  of  his  Commandements,*##  frimo,  and  in  it  felfe, 
 iifluince  cf    givethTeftimony  that  the  foule  is  in  Chrift,  and  juftified,  even 
 gnce  to  the     as  the  ad  of  beleeving  in  it  felfe  doth  the  fame ;  yet  that  wee 
 refit  Q  £»•»-   aft*  fecundoy  efficaciously  know  and  feele  that  we  are  in  Chrift, 
 fd£i  °f  Tr  ■  from  the  Eradiation  and  light  of  Faith,  and  fincere  walking  with 
 rtalucondt^  G*d>  *  not  needfiry,  five  onely  when  xhe  winde  of  the  aduali 
 tin.  motion  and  flowing  of  the  Spirit,  concurre  with  thefe  meanes ; 
 
 juft  as  the  Gofpel-promifes  of  themfelves  are  life,  and  power, 
 butthev  thenonelyadually,  attufecundo, minute  and  quicken 
 Whitheredfoules,  when  the  Lord  is  pleafed  to  contribute  his 
 influence,  in  the  (hinings  of  his  Spirit.  Otherwise  I  may  walke 
 in  darkened,  yea,  beleeve,  pray,  love,  die  for  paine  of  love, 
 and  have  no  light  of  refled  knowledge,  and  feeling  that  I  am 
 in  Christ,  Efaj^o. 10.  I  may  bedekeof  love  for  Christ,  call, 
 knock,pray,conf  err  With  the  watchmen,  and  daughters  of  feru- 
 falem,  and&eatalowebbein  myownfenfe;  yea  the  beloved 
 may  to  my  feeling  and  aduali  aflurance  have  withdrawne  him- 
 
 felfe,  Cant.  J.  OTg^&I***- 1*6*!**-™^  ™l  mhe" 
 rent  evidences  cannot  quicken  me  in  any  tollerable  aHurance. 
 It's  true, -San'ftification  may  bee  darkned,  yea,  and  Faith  alio, 
 Tbewitwf.  •  when  there  is  nothing  to  the  faith-failing  and  outer  dying  but 
 ,  faojsJcli-  this  oriely  of  Christ "the  head,  (all  the  life  of  a  Saint  retynng 
 Jfc«/8»/o*e- not  to  his  feint  heart,  but  to  his  ftrong  head,)  I  have  frayed  for 
 ,timt(Urlff.     you  that  your  faith  faile  not  :   but  the  darke  evening  of  Da- 
 vids, both  FaithandSandirication,  and  of  Pwrin  his  denying 
 of  his  Mafter,andhis  Judai2ing,^/.2.Whenheandothers,^r. 
 14.  owe  ofSowoJSiri  wfo$  riv  daASeiav  r«  iu&yyiKt*,  do  crook  ana 
 haltbetweene  Grace  and  the  X*a>,  as  the  people  did  between 
 lehovab  and  Baal,  their  profeffion  of  fehovah,  and  Chnsls 
 *  grace 
 
How  SanttificAtiofrgrveth  light  u  faftifieatim*  87 
 
 grace  being  long,  and  their  pradife  (hort,;  and  inclining  too 
 much  to  Baalfind  faivation  by  the  Law  :  as  halting  is  ^walking 
 with  a  long  and  a  ihort  legge,  the  body  unevenly  inclining  to 
 both  fides  of  the  way  :  this  darkening  (I  fa v)  was  in;  the  fe- 
 cond  ads  of  Faith  and  Sandification  :  but  life  and  Tap  was  at 
 cherooteof  the  Oake- tree,  when  it  was  lopt,  hewed,  and  by 
 winter  (tonnes  fpoyled  of  the  beauty  of  its  leaves.  Wee  doe 
 not  fay,  that  Sanditication  doth  at  all  times,  actually  beare  wit- 
 nefle,  or  a  like  fenfibly,  and  convincingly,  that  the  foule  is  jufti- 
 fied,  is  in  Chrift  ;  there  be  degrees,,  and  intermifllon,  and  ficke 
 dayes,  both  of  Faith  and  Sandification.  But  we fayy  rofes  and. 
 flowers  have  been  ever  fince  the  creation,  and  fhall  be  to  the  end 
 of  the  world,  becaufe  though  they  vanifh  in  winter,,  yet  in  their 
 caufes  they  are  as  eternal!' as  the  earth :  fo  is  Faith,  and  the  bloo* 
 inings,  and  greenc  blouomings  of  Sandification,  alwaies ;  but 
 there  is  a  Sommcr,  when  they  caft  forth  their  leaves  and  beau- 
 tie. 
 
 Affer.  8.  To  prefle  duties  out  of  a  principle  of  Faith,  is  to   • 
 prefle  Chrifi  upon  foules,  nor  can  the  feeing  of  beames,and  light  f^tli5/a' 
 in  the  ayre ,  or  of  Wine-grapes  on  the  tree,,  be  a  denying  offJt™ „% cm^ 
 the  Sunne  to  be  in  the  firmanent,  or  of  life  and  fap  to  be  in  the  tnr)  tofw 
 Vine-tree  .*  to  fee  and  feele  in  our  felves  grapes,  and  fruits  of  Grace. 
 righteoufnefle,  except  we  make  the;  grace  of  Chnft  a  baltard, 
 and  mif  father  it,  is  no  darkening  of  Chrifly  and  free  Grace,  , 
 I   Cor.  15.  p,  lo, 
 
 After.  9     There  is  a  great  difficultie,  yea  an  impoffibility,.  rfcc//ii!5fii/f» 
 wh^n  the  Lord  hide&  himfelfe,  and  goeth  behind  the  Moun-  0j  attaimr^ 
 taiiic,  to  command  the  flowing  and  emanations  of  Free  grace.  cwfmnUn 
 
 1 .  Becaule  defercioa  were  not  defertion,  if  it  were  under  the  Goddeftnetb 
 dominion  of  our,  Free-will.;;  For  defertion  as  a  punifhmcnt  of 
 finne,  cannot  be  in  the  free-will  of  him  that  is  punifhed  ;  eve- 
 ry punifhmenr,  as  fuch  is  contrary  to  the  will  of  the  punifhed  : 
 srocf  defertion  as  an  ad  of  free  difpenfationtor  triall,  muft  be 
 a  worke  of  omni  potent  d  ominion . 
 
 a.  As  in  work^s  of  nature  and  art,  fo  is  it  heere,  that  God 
 may  be  fcene  in  both  ;  doth  not  men  i weat,  till,  fow  much,  and 
 the  fun  and  fummer,and  clouds,  warme  dewes  and  rames  fmile 
 upon  comes  and  meddowes,  yet  God  (reppeth  in  betweene  the 
 mouth  of  the  Husbandman  and  the  fickle,  and  blafteth  all;  and 
 the  Lord  cakes  away  the  phyfme,  fiay  nndfiaffc  otcorne  and 
 
S3  G&d  unely  c&*  help  a  troubled  fettle. 
 
 gride,;  and  there  is  bread  enough,  and  yet  Famine  and  ftarving 
 for  hunger.   Doc  not  fome  rife  early,  and  goe  late  to  bed,  eac  -. 
 the  bread  of  forrow ;  yet  the  armed  fouldier  of  God,  extreme 
 poverty ,  breaketh  in  upon  the  houfe  ?   Doe  not  watch-men 
 •wake  all  the  night,  yet  the  City  is  furprifed  and  taken  in  the 
 dawning,  becaufe  the  Lord  keepeth  not  the  City?  The  Lord 
 doth  all  this,  to  {hew  that  hee  is  the  fupreme  and  abfolute  Lord 
 of  all  fecond  caufes.  Why,  but  hee  hath  as  eminent  and  inde- 
 pendent a  Lordihip  in  the  ads  of  his  free  dcparture,and  returns, 
 in  the  fenfe  of  his  love.   Hath  not  the  King  of  Saints  a  with- 
 drawing roome,  and  an  hiding  place?  Is  not  his  prefence  and 
 manifeftations  his  owne  >  The  deferted  foule  piayeth,  cryeth, 
 weepeth ;  the  Pastor  fpeaketh  with  the  tongue  of  the  learned ; 
 the  Chriftian  friend  arguetht  exhortech  ;  experience  and  the 
 dayes  of  old  come  to  mind;  the  promifes  convince,  and  fpeake 
 home  to  the  foule-;  the  poore  man  remembreth  God,  and  hee  is 
 troubled  ;  the  Church,  and  many  Qhttrches  pray,  Chriftians 
 .  weep  and  pray;'  yet^W/Hsftillabfent,  the  man  cannot  have, 
 from  all  thefe,  one  halfe  fmile  from  Chrift's  face  ;  the  vifion 
 will  not  fpeak  one  word  of  joy  :  All  chefe  can  no  more  com- 
 mand a  raging  fea  and  ftormy  winds  to  be  ftill,  and  createcalm- 
 nefle  in  ihe  foule,  then  a  child  is  able  to  wheele  about  the  third 
 heavens,  in  a  courfe  contrary  to  its  naturall  motion.  Omnipo- » 
 tency  is  in  this  departure.  God  himfeife  is  in  the  dilpenfation, 
 and  abfolute  freedom  of  an  independent  dominion  acleth  in  the 
 Lord's  covering  of  himfelfe  with  a  cloud,  and  puttethan  iron 
 crofle-barre  on  the  doore  of  his  pavilion  ;  and  can  you  ftirre 
 Omnipotency,  and  remove  it  ?  Think  you  praying  can  charme 
 and  break  independent  dominion,  working  to  fhtw  it  fdfe  as  3 
 dominion  > 
 ,5.  The  fenfe  of  Chrifi  which  is  wanting  in  defer tion,  can- 
 !  not  be  enforced  by  perfwafion,no  more  then  you  can,by  words, 
 \  perfwade  the  deafe  to  heare.    Oratory  cannot  make  the  tafte 
 fecle  th^  fweetnefie  of  honey.  There  is  a  light  that  cometh  from 
 sevfe  tf       heaven,  above  the  funne  and  moone ;  yea,  above  the  <Jcfpel ; 
 Chrip's  ab-     anc{  js  not  extracted  or  educed  out  of  the  potency  of  either  the 
 fg*  f  ™£    foule,  nay  nor  of  the  Gojpel,  (I  conceive,)  that  bringethforth, 
 Tmd.  ?  *p  a(^>  *^e  white  ftone,  and  the  new  name  :  and  as  nature  and 
 
 /w  inftinfts  naturall  performe  their  naturall  duties  without  any  o- 
 
 ratory^  fo  as  perfwafion  cannot  make  the  fire  to  burne,nor  the 
 
 funne 
 
G$i  tnebf  tan  help  a  troubled  fettle.  8p 
 
 fiinne  to  (hine,  nor  the  bird  to  build  its  neft,  not  the  lambe  to 
 Jknow  its  mother ;  nature  doth  all  the(e  :  So  neither  doth  the 
 perfwafion  of  Taxi,  preaching  the  Gofpel,^fff.2tf.28.  AEt.\6. 
 14.  the  fame  thing,  and  every  way  the  fame  worke,  that  the 
 Lord  doth,  in  pcrfwading  fafhet  to  dwell  in  the  tents  of Shem, 
 Gen. 9. 27.  I  could  cafily  admit,  that  wee  are  patients  in  recei- 
 ving the  predetermination  active  of  the  Holy  Ghofi  in  eicher 
 beleeving,  or  in  actuall  enlightening,  and  the  aduall  witnefle- 
 light  by  which  Chrift  fhineth  in  the  heart,  for  producing  actu- 
 al! affurance  ;  though  in  the  fame  moment  and  order  of  time 
 (not  of  nature)  wee  be  alfo  agents. 
 
 Affer.  10.  Though  meancs  muft  not  be  neglected,  as  pray- 
 ing, and  waiting  on  the  Watch-tower,  for  the  breathings  of  re- 
 newed aflurance  ;  yet  as  touching  the  time,  manner,  Way  and 
 meafureof  the  Jpeakjng  of  the  vifton.,  God's  abfolute  dominion 
 is  more  to  be  refpecled  here,  then  ail  the  ftirrings  and  motions 
 of  the  under  wheels  of  prayer,  preaching,  conference. 
 
 Ajfer.  11.  The  foule  fhould  be  argued  with,  and  convinced,  w&may  <&?« 
 thus  :  Why,  will  you  not  give  Chnft  your  good  leave  to  tu^  4%us  *  *?«** 
 tor  and  guide  you  to  heaven?  He  hath  carried  a  world  of  Saints  UeAfQM- 
 over  the  fame  feas  you  are  now  in,  and  Chrlft  payed  the  fare 
 of  the  (hip  himfelfe,  not  one  of  them  are  found  dead  on  the 
 (hore ;  they  were  all  as  black  and  fun-burnt  as  you  are,  but  they 
 are  now  a  faire  and  beautifull  company,  without  fpot  before 
 the  throne,  and  clothed  in  white  5  they  are  now  on  the  funny 
 fide  of  the  river,  in  the  good  Land  where  glory  groweth,  farre 
 above  fighing  and  jealouiie.  You  are  guilty  of  th?  breach  of  the 
 Priviledge  of  Chrlft ;    1.  Hee  is  a  free  Prince,  and  his  Prero- 
 gative Roy  all  is  uncapable  of  failing  againft  the  Fundamental! 
 Lawes  of  Ri^hteoufneiTe,  in  the  mcafuring  out  either  worke  or 
 wages,  grace  or  glory.  Mat.  20.1 5.  Friendjdoe  thee  no  wrong  7 
 mine  ovvne  is  mine  owne. 
 
 Object.  O  but  hee  is  faring  in  his  grace ,  his  love -vlftts  arc 
 thin  fowen,  as  ft  raw -berries  m  the  rock* 
 
 Anfw.  I  anfwer  for  him;  1.  The  quantity  of  grace  is  a 
 branch  of  his  freedome.  2.  Why  doe  you  not  compiaine  of 
 your  fparing  improving  of  two  talents,  rather  then  of  his  nig- 
 gard giving  of  one  only.  Hee  cannot  fin  againft  his  liberty  in 
 his  meafuring  out  of  grace  ;  you  cannot  but  fin  in  receiving. 
 Never  man,  except  the  man  Chrifl,  durft,  fince  the  creation, 
 
 N  (the 
 
go  God  oneli  cun  hclf  a  troubled  fault. 
 
 All '     'or     (the  holicft  I  will  not  except)  face  an  account  with  God ,  for 
 jarnjlvtif  Evangdick  receipts  ;  Chrift  to  this  day  is  behind  with  Mofes% 
 what  they  ovc  David,  Ifaiah,  Jeremiah,  fob,  Peter,  John,  Paul,  and  all  the 
 to  Qhr%       Saints,in  the  uQng  of  grace,  they  were  below  grace,  and  Chrift 
 was  neceflltate  to  write  in  theclofe  of  their  counts  with  a  pen 
 of  grace,  and  ink  of  his  bloud,  Friend,  you  owe  me  this,  but  I 
 forgive  you.  They  flew  all  up  to  heaven  with  millions  of  ar- 
 reares,  more  then  ever  they  wrought  for  :  As  Come  godly  rich 
 man  may  fay,  This  poore  man  was  addebted  to  me  thousands, 
 now  hee  is  dead  in  my  debt,  I  forgive  him,  his  grave  is  his  ac- 
 quittance ;  I  have  done  with  it.    Chrift  upbraids  not  you  with 
 old  debts,  that  Would  fink  you  ;  why  call  yee  up  in  his  teeth,. 
 his  free  gifts  ?    3.  Think  it  mercy  hee  made  you  not  a  gray- 
 ftone,  but  a  beleeving  Saint :  And  there  is  no  imaginable  com- 
 panion, between  his  free  gifts,  and  your  bad  deferving. 
 Godcvmt  be-     2."  The  way  ot  hisgoing  a  .d  coming  (hould  not  be  quarrei- 
 qmrrelUd  in  led.  The  Lord  walketh  here  in  aliberty  of  difpenfation ;  a  fum- 
 (kferwtfi       mer-funne  is  heritage  to  no  Land.  Jt  was  not  a  bloud  of  a  dai- 
 ly temper  that  Paul  was  in,  when  hee  fiid,  Rom.%,  38.  For  I 
 Am  perfwaded,  that  neither  death,  nor  life,  &c.  Jballbe  able  t9 
 feparate  us  from  the  love  of  God  in  Chrift.  It  Was  a  high  and 
 great  feaft,  when  Chrift  faith  to  his  Church,  Cant.5.1.  lam 
 come  into  my  garden,  mj  Sifter,  my  Spottfe,  I  have  gathered 
 my  myrrhe  with  myfpice,  I  have  eaten  my  honey-comb  with  mj 
 honey  :  eat,  O  friends,  d  inke,  yea  drinke  abundantly,  O  be- 
 loved. Its  true,  hee  is  alwayes  in  his  £hurch,  his  Garden,  ga- 
 thering lillies ;  but  ftormesand  fnowes  often  cover  his  Gar^ 
 
 den.  . 
 
 mi  cinmt       3.  WereaiTurance  alway  full  moon,  as  Chrift's  faith  in  his 
 bearefuUcjfe  foddeftfoule- trouble  was  bank-full  lea,  and  full  moon  ;  and 
 •fflw  i*      Were  our  joy  ever  full,  then  ihould  the  Saints  heaven  on  earth, 
 thujjfe.        and  their  heaven  above  the  vifible  heavens,  differ  in  the  acci- 
 dent of  place,  and  happily,  m  lome  fewer  degrees  of  glory  5 
 but  there  is  a  wifdome  of  God  to  be  reverenced  here.  The 
 Saints  in  this  life  are  narrow  vencls  ;  and  fuchoid  bottles  could 
 not  containe  the  new  wine  that  Christ  d'inketh  with  his,  in  his 
 Fathers  Kingdoms^ Mat.  17 '.  Wnen  the  Difciples  fee  the  glory 
 of  Chrift  in  the  Mount,  Peter  iaith,  Verf.4.  Lord,  it  is  good 
 for  us  to  be  here :  but  when  that  -lory  cometh  nearer  to  them, 
 and  a  cloud  over-ftaddowes  jhem,  LhK$>M>  and  they  heare 
 ,  the 
 
The  L$rd$  fovtraigntj  in  defertion.  9  r 
 
 the  voyce  of  God  fpeak  out  of  the  cloud  ,  Mark*  9-  7.  They 
 fell  down  on  their  face ,  Mat.  1 7.6.  $  fyo€*difoaoii'  apoctyx,  They 
 were  fore  afraid.  Why  afraid  ?  Becaufe  of  the  exceeding  glory, 
 which  they  certified  was  good ,  but  knew  not  what  they  faid. 
 Wee  know  not  that  this  joy  is  unfpeakable.  Wc  rejoyce,  %«.- 
 pa  ccyexAetAw jy,  with  joy  that  no  man  can  relate :  How  then  can 
 a  man  containe  it  ?  I  may  fpeak  of  a  thoufand  millions  of  things 
 more  excellent  and  glorious  then  I  can  feel.  Should  God  poure 
 in  as  much  of  Chrifi  in  us  in  this  life,  as  wee  would  in  our  pri- 
 vate wifdome,  or  folly  defire,  the  vejfell  would  break,  and  the 
 wine  runne  out :  We  mud  cry  fometimes,  Lord,  hold  thy  hand. 
 Wee  arc  as  unable  to  beare  the  joyes  of  heaven  in  this  life,  as 
 to  endure  the  paines  of  hell.  Every  drop  of  Chrtft's  honey- 
 comb is  a  talent  weight ;  and  the  fulneffe  of  it  muft  be  referved, 
 till  wee  be  enlarged  veflels,  fitted  for  glory. 
 
 Affer.  12.  Wee  doe  not  conlider,  that  Chrifi  abfent  hath  Lwg'wzs  after 
 Wronger  impulflons  of  love,  then  when  prefent  in  fenfeand  full  emit  jtrorg* 
 aflurance  :  as  is  cleare  in  that  large  Song  of  the  high  praifes  of  eft  in  <*bface* 
 Chrifi,  which  is  uttered  by  the  Church,  Cant.  5.  when  he  had 
 with-drawn  himfelfe,  Vcrf.  6".  and  Sh?e  was  fick^  of  love  for 
 him,  Verf.o,io,i 1,12,1 3,14,1  5,16.  2.  There  is  a  fort  of  hea- 
 venly antiperiftaus,  a  delire  of  him  kindled,  through  occafions 
 of  abfence ;  as  wee  are  hottelt.  in  feeking  after  precious  things, 
 when  they  are  abfent,  and  fartheft  from  our  enjoying.  Abfence 
 fets  on  firelove.  The  impreffionof  his  killing, embracing, love- 
 ly and  patient  knocking,  Open  te  me,  my  fifier,  my  love ,  my 
 dove-  the  print  of  his  foot-ftcps,  the  remanents  of  the  fmell 
 of  his  precious  oyntments,  his  (haddow  when  hee  goeth  out  ac 
 doors,  are  coals  to  burnt  the  foule*  Pfal.6$.6.  When  I  remem- 
 ber thee,  upon  my  bed,and  meditate  on  thee  in  the  night  watches* 
 I  cannot  deep,  for  the  love  of  Chrifi,  in  the  night.  What  fol- 
 lowes?  Verf.  8.  My  foulc  follow? s  hard,  c leave th  ftronjr  af- 
 ter thee.  Pfal.77.  5,  IremembredGod,  and  was  troubled  :  ra- 
 ther,! remembred  God,  and  rejoyced  :  But  the  memory  of  old 
 love,  and  of  abfent  and  with-drawing  confolations,  break  the 
 heart.  How  doe  fame  weep,  and  calVafiie  their  rurps,  when 
 they  remember  the  fevea  yeare  old  cmbracements  at  Christ, 
 and  Chrifi's  virgin-love ,  and  Sibn-fweec  fongs  in  the  dayes 
 of  their  youth  ?  Qant  5 .  when  the  Church  rofe,  but  after  the 
 time,  to  open  to  Chrifi,  when  hee  was  gone,  and  had  with- 
 
 N  2  drawne 
 
9  2  The  Lords  fiver  digmit  in  deftrtion. 
 
 drawn  himfelfe,  Verf.5.  Mine  hands  (faith  the  Church)  drop- 
 fed  with  myrrhe ,  and  my  fingers  with  fweet-fmelling  mirrhe 
 upon  the  handles  of  the  barre.   Then  her  love  to  Chrifi  was 
 ftrongeft,  her  bowels  moved,  the  fmell  of  his  love,  like  fweet- 
 fmeiling  myrrhe,  was  mighty  rank,  and  piercing. 
 Whoithzfoul      ^ffer-  l3*  Why,buc  then  when  the  wheeles  are oirmoving, 
 is  in*  toftmr  and  the  longing  after  Chrifi  awaked,  and  one  foot,  wee  ftioufd' 
 Jljhgdtfpl.fiti-  pray  Chrifi  home  againe,  and  love  him  in  to  his  owne  houfe, 
 on  iftcrCbrifii  and  figh  him  out  of  his  place,  from  beyond  the  mountaine  into 
 *"  b bo      C^e  ^°U^  a§a*nc  >'  as  ^e  Spoufe  doth,  Cant.  ?.  1,  2,  ^,4,  5.  if 
 KgllrT   mC  ever  ^e  ^e  towd,  when  he  is-  fought,  it  will  be  now,  though 
 
 time,  and  manner  of  returning  be  his  owne. 
 chrWslwt  After.  14.  Nor  are  we  to  beleeve  that  Chrifts  love  iscoy,or 
 mtUrdlj.  humorous  in  abfenting  himfelfe,  or  that  he  is  lordly, high,  dif- 
 ficill,  inexorable,  in  letting  out  the  fenfe,  the  aflurance  of  his 
 love,  or  his  prefence;  as  wedreame  a  thoufand  falfe  opinions 
 of  Christ  under  ab  fence,  nor  doc  wee  confider  that  fecurity 
 and  indulgence  to  our  lulls  lofes  Christ,  and  therefore  its  juft, 
 that  as  we  finne  in  rofes,  we  fhould  forrow  in  thornes. 
 
 A(fer .  15.  If  the  Lords  hiding  himfelf e,b e  not  formally  an 
 ad:  of  Grace ,  yet  intentionally  on  Gods  part,  it  is  ;  as  at  his  re- 
 turns againe,  hee  commeth  with  two  heavens,  and  the  gold 
 chaine  fodered  is  ftrongeft  in  that  linke  which  was  broken ;  and 
 the  refult  of  Chrifi s  returne  to  his  garden,  Cant.  5 . 1  .is  a  feaft  of 
 The  Urdijoy-  honey,  and  milke,and  refined  wines ;  when  he  is  returned,  then 
 j^lr^7r'eAf*  his  Spicknand,  hisperfume,  his  myrrhe,  aloes,  and  cajfia,  cafteth 
 su  efvtibn,  a.£-mcQ  even  Up  to  heaven ;  in  the  falles  of  the  Saints,  this  is  feen; 
 David  after  his  fall  hearing  mercy,  feeling  Godh&d  healed  his 
 bones ,  than  were  broken,  Pfai.  $1.  there  is  more  of  Gods  prai- 
 fes  within  him,  then  he  can  vent,  he  prayeth  God  would  broach 
 rheveflell,  that  the  new  wiae  may  come  out,  Verf.  15.  0  Lord 
 •pen  thou  my  lips,  that  my  mouth  may  fhew  forth  thy  praifi : 
 and  after  the  meeting  of  the  Lord  and  the  forlorne  Sonne,  be- 
 fides  the  poore  fonnes  expreflion,  full  of  fenfe:  confider  how 
 much  fenfe  and  joy  is  in  the  Father ;  Ic  is  a  Parable ,  yet  it 
 fay  etk  much  of  God.  Lukflfrwrfio.  And  when  he  was  yet 
 *  great  way  off,  his  Father  f*w  him.  firift  the  Father  of  age 
 
 or  eternity,  TJJ  "DK  Efay  9.6.  knoweth  afriendafarreoff, 
 
 and  his  kart  kindles,  and  growes  Waraic  when  hce  fees  him* 
 
 Were 
 
Tbegaine  of  Spirit  uall  deftrtion.  93 
 
 Were  he  thoufands  and  millions  of  miles  from  God,  yet  ayming 
 to  come,  he  fees  him*  and  bad  eempaffion  ;  he  fees  with  moved 
 bo  Wells,  and  ranney  how  fwifc  is  Cbri&s  love,  and  fell  on  his 
 neck*;  and  kifed  him.  O  what  expreflion  of  tendernefle  !  and 
 to  all  rivefe,  is  added  a  new  robe,  and  a  Ring  for  ornament,  and 
 a  feaft,  the fatte  (falfe  k  killed,  and  the  L,9rd  fings,  and  daun- 
 ces,  Verf.  23,  24,  25.  Peters  denyall  oKChrift,  brought  him 
 to  weeping,  flowing  from  the  Spirt  of  Grace  powred  on  Da- 
 vids houfe,  Zach.iz.XOi  And  Peter  had  the  more  grace,  that 
 He  lofed  grace,  for  a  time.  As  after  drawing  bloud  and  cutting 
 aveine,morecommethintheplace;  and  after  a  great  Feaver, 
 and  decay  of  ftrengch,  in  a  recovery,  Nature  repaireth  it  felfe 
 more  copioufly.  And  often  in  our  fad  troubles^  wee  have  that 
 complaint  of  God,  which  he  rebuketh  his  people  for ;  Efay  *  o. 
 27.  Wby  fayefi  thouO  Jaakob,  and [pcakeft  O  Ifrael>myway 
 is  bid  from  the  Lord,  ana  my  judgement  is  faffed  over  from  God; 
 that  isy  the  Lord  takes  no  notice  of  my  affliction,  and  hee  for- 
 gets to  right  me,  as  if  I  were  hid  out  of  his  fight  :  and  David 
 Tfal.  31.22.  /  [aid  in  my  hafi,  1  am  cm  of  from  before  thine 
 eye?*  Its  not  unlike  a  word  which  Cain  fpake  ,  with  a  farre 
 other  mind,  GV/f.4.14.  F rom  thy  face  Jbatl  I  be  bid.  But  this  is 
 1.  To  judge  God  to  be  feint  and  weake,  as  if  hee  could  doe  no 
 more,  but  were  expiring,  Efay  40.  verf  i$.  He  will  bee  both 
 weake  and  wearied,  if  he  forget  his  o  wne ;  and  our  darkenefle 
 cannot  rob  the  Lord  of  light,  and  infinite  knowledge,  he  can- 
 not forge  this  office  as  Redeemer.  GWis  not  like  the  Storke 
 that  leaves  her  egges  in  the  Sand,  and  forgets  that  they  may  be 
 cruftied  and  broken.  When  Ckrisl  goes  away,  hee  leaves  his 
 heart  and  love  behind  in  the  fouie,  till  hee  returne  againe  him- 
 felfe ;  if  the  young  creation  be  in  the  foule,  he  muft  come  backe 
 to  hisneft,  to  warme  with  his  wings,  the  young  under 
 birth. 
 
 After.  16.  Nor  is  Christ  (o  farre  departed  at  anytime,  but 
 you  may  know  the  foule  he  hath  been-  in,  yea  hee  (lands  at  the 
 fide  of  the  ficke  bed,  weeping  for  his  pained  childe ;  yea  your 
 groanes  pierceth  his  bowels,  fer.  3 1.20.  Forfince  Ijpoke  a-  How  »wr« 
 gainfi  him  (hith  the  Lord)  I  doe  earneftlj  remember  him;  &'*?**'* 
 its  not  thelefie  true,  that  the  head  of  a  fwoning  fonne,  lyeth  in  deJernon' 
 the  boforne  and  the  two  armes  of  Chrifl  5  that  the  weake  man 
 beleevcth,  that  he  is  utterly  gone  away. 
 
 N  3  .  Apr.  17.. 
 
p4  UK  any  doubt  if  they  beleeve. 
 
 Chrift^c  4^  *7>  N?  wiU  cm  mow  reckon  in  a  Legall  way, 
 nethiove-cr-  for  the  flips,  mif-judgtngs,  and  love-rovmgs  of  a  fpirituali  di- 
 rors.andan  femper,  then  a  Father  can  whip  his  chilie  with  a  rod,  becaufc 
 hird:y  puvijb  he  mif-kno  vrcth  his  Father,  and  uttereth  words  of  folly  in  the 
 thcott  height  of  a  feavor.  Cbrift  niuft  pardon  the  fancie,  and  finnes  of 
 
 fickelove  ;  the  errors  of  the  love  of  Cbrift,  are  almoft  mno- 
 cent  crimes,  though  unbeliefe  make  love-lyes  of  fefus  Christ. 
 There  be  fome  over-lovings,  as  ic  were,  that  foames  out,  ralk 
 andhafty  jealoufies  of  Chnft,  when  ads  of  fiery  and  flaming  de- 
 fires  doeout-runne  acls  of  faith  :  as  hunger  hath  no  reafon  ;  fo 
 the  inundations  and  fvvellings  of  the  love  of  Cbrift,  flow  over 
 their  banks,  that  we  (o  ftrongly  deGre  the  Lord  to  rtcurne,  that 
 we  beleeve  he  will  never  returne. 
 
 After.  1 8.  Though  hid  Jewels  be  no  Jewels,  a  iokd  Cbrift, 
 no  Cbrift,  to  fenfe,yet  is  their  an  unvifible,  and  an  undifcerned 
 inftin<5l  of  heaven,that  hindered  the  fouie  to  give  Cbrift  over. 
 Shall  we  upon  all  this,  extend  all  thefe  Spintuall  condderati- 
 
 SrrSZ  ons  to  ^  men> whecher  they  beein  Chrifi>  orcn°u  S^e  teach 
 ctp7pl9iy  us  this,  as  thereat  Gofpel-fecret  concerning  Faith;  That  *#* 
 
 9 1  ou-rht  to  que  ft  ion,  -whether  they  beleeve  God  to  be  their  Father, 
 
 It  is  a.  tie  **d  Q%rift  tkeir  'Redeemer,  or  ho  ;  but  are  to  beleeve  riU  they  bee 
 
 mtiGofpd-  perrwaded,  that  they  doe  beleeve,  and  fee le  more  and  more  of 
 
 f2?arT  the  truth  of  their  faith,  or  beliefe  ;  rigbteoufne$e  beingreve*- 
 
 toaJfan  ledfrom  faith  to  faith  :  The  i.  gromd  of  tbs*  *,  Chriftscom- 
 
 tbeirfaitb\  mAnd  to  beleeve  ;  nm  commands,  efthu  nature  are  te  be  obey- 
 
 nhaheritte  ei{  not  difoxted.  ir  ,       .    . 
 
 true  or  no.  fiut  jjT  ^  &  f mQ  from  bdng  a  G$ftel-fecret,  that  it  is  not 
 
 aGofpel  truth;  and  fends  poore  foules  to  feekc  honey  in  a  nelt 
 of  Wafpes,  the  path- way  to  preemption.  For  though  thele 
 who  truly  beleeve,  ought  not  to  doubt  of  their  beliefe,yet  thefe 
 Who  have  lamps  of  faith,  and  no  oyle,  ought  to  qurfbpn,  whej- 
 ther  there  be  oyle  in  their  lamps,  or  no,  and  true  taith  witft 
 their  profeflion,elfe  the  foohm  Virgines  were  not  tarre  out , 
 whonever  queftioned  their  faith,  tillic  was  out  of  time  to  buy 
 oyle  :  and  that  thefe  Virgines  ihould  beleeve,  they  had  oyle 
 in  their  lamps,  when  they  had  none,  till  they  toould  bee  per- 
 fwaded,that  empty  lamps,  were  full  lamps,  andabaftardraith, 
 truefaith,  were  w  oblige  them  to  feed  upon  the  EalVwinde, 
 till  there  fliould  bea  faith  produced  in  the  imagination,  thac  the 
 EaftistheWeft.    a.    All  the.  Scriptures  that  charge  i*  to  cne 
 
Some  ought  to  doubt  if  they  bdecve.  9  5 
 
 our  (elves,  1  Cor.  11.    8.    To  examine  our  /elves  ,   whether  Wzm9yrQtif 
 we  be  in  the  faith,  and  t9  k»ow  our  felves ,  that  fefus  Chrift  ^ei:iJ  J" 
 is  in  us>  except  we  be  reprobats.  iCor.  1 3.  5.  and  1 0  know  the  faith,  as  to  trj 
 things  that  are  freely  given  us  of  God,   I   Cor.  2. 1  2.  and  fo  whether  it  hi 
 to  know  our  faith,  Phil,  i .  29.  doe  evince  that  wee  are  to  trie,  t mot  not. 
 and  fo  farrc  to  queftion,  Whether  we  belceve,or  not ;  as  multi- 
 tudes are  obliged  to  acknowledge,  their  faith  is  but  fancy,  and 
 that  there  is  a  thing  like  faith,  which  is  nothing  fuch ;  and  that 
 we  are  not  to  deceive  our  felves,   with  avaine  preemption, 
 which  looketh  like  faith,  and  is  no  faith.   And  fames  2.  many 
 who  beleeve  there  is  a  God,  and  imagine  they  have  faith,  be- 
 ing voide  of  good  works,  and  of  love,  in  which  the  life  and 
 emcacie  of  faith  is  much  feene,  have  no  more  faith,  then  Devils 
 have,  Verf.  18,  9  20.     (-.;    It  is  true  that  we  arc  to  beleeve 
 on  the  name  of  his  Sonne  fefus  Chrift,  without  any  diluting 
 concerning  the  equity  of  the  command  of  beleeving,  or  of  our 
 obligation  to  beleeve  :  For  both  are  mod  juft.  And  todifpute 
 the  holy  and  juft  will  of  God,  is  tooppofeour  carnall  reafon,  to 
 the  wifdome  of  God ;  but  we  are  not,  becaufe  wee  cannot  dis- 
 pute the  holy  command  of  God ;  nor  to  reafon  our  duty,  not  to 
 examine  whether  that  which  wee  conceive,  wee  doe  as  a  dutie 
 be  a  baftard  and  falfe  conception,  or  a  true  and  genuine  dutie  ;  j? '  ar(f°  *e~ 
 nor,  becaufe  I  may  not  reafon  the  precept  of  beleeving,  given  rbr\fisja%i- 
 by  fefw  Chrisl,  am  I  therefore  to  beleeve,  in  any  order  that  I  on  and  order 
 plea{c,  and  to  come  to  Chrift,  whether  I  bee  weary  and  hd-eihnotaftetout 
 with  finnc,  or  not  weary  and  laden.  Chrift  commandeth  mee  ovm* 
 to  beleeve,  Ergoy  remaining  in  my  wickedneft,  regarding  ini- 
 quity in  mr  heart,  without defpairing  of  falvation  in  my  fclfe, 
 I  am  to  beleeve,  1  {hall  deny  this  c;  nfequence.  It  is  all  one,  as  if         / 
 Antimmians  Would  argue  thus  \  All  within  the  vifiblt  Qhurch 
 are  obliged  to  beleeve  and  reft  on  Chrisl:  for  falvatior, ;  whe- 
 ther they  be  efcft  or  reprobate  ?  whether  their  whoonlh  heart 
 be  broken  with  the  fenfe  of  iinne,  or  whole?  Ergoy  they  arc 
 obliged  to  pre  fume,  or  to  reft  on  £V*#,  their  rightcoufneflc, 
 whether  they  diftruft  their  owne,  or  not. 
 
 ObjecT:.  2.  Wee  find  not  *ny,  in  the  whole  courfe  of  Cbnft's  s3ltmar{h, 
 f reaching,  or  the  Diciples  ,   that  asked  the  que  ft  ion,  whether  16.6*. 
 they  beleeved  or  not  ;  or  whether   heir  fail  h  were  true  faith 
 or  no.  It  were  a  dijparagement  to  the  Lord  of  the  feaft  to  ask*, 
 yrhetbtr  hu  dmntitj  -were  rtall  or  deluftons-. —  Thtway  tobt 
 
 [HT6 
 
,96 
 
 Then  is  no- 
 thing in  Scrip- 
 ture to  prove 
 tbtt  tbsSaifits 
 bwe    rot 
 doubted  of 
 their  tempta- 
 Hans. 
 
 Many  douity  fomt  ought  to 
 
 Bdewers  dee 
 doubt  whether 
 they  beleeve  or 
 not,  under 
 greit  tempi'- 
 uons-  - 
 
 fure  of  the  truth  tf  good  things ,  is  tafting  and  feeling:   Eat, 
 Q friends  ,  drink?,  yea  drinkjibundantly,  O  beloved. 
 
 Anfw.  This  reafon  would  inferre,  that  there  is  not  a  Saint 
 on  earth  capable  of  fuch  a  finne,  as  to  doubt  whether  they  be- 
 leeve  or  not ;  becaufe  wee  read  not  of  it  in  any  of  the  hearers 
 of  Chrifi,  or  the  Apostles  :  This  is  a  bad  confequence,  except 
 you  fay,  All  the  various  conditions  of  troubled  confeiences  arc 
 (et  down,  in  particular  examples,in  the  New  Testament.  Which 
 is  contrary  to  all  experiences  of  the  Saints.    2.  k  is  one  thing 
 to  doubt  of  the  truth  of  the.  promifes ,  and  another  thing  to 
 doubt,  Whether  my  apprehenfion  of  the  promife  be  true  or 
 faife  :  The  latter  isnotalwayes  fin;  for  it  may  be  my  appre- 
 henfion of  the  truth  of  the  promifes  be  befide  the  line,  and  oft 
 the  way  ;  and  then  I  queftion  not  ChriJPs  dainties  (which  to 
 drfe  were  unbeletf e)  but  my  owne  deluded  fancie,  which  may 
 appeare  to  be  faith,  and  is  nothing  lefle  ;  the  former  is  indeed 
 unbdeefe,  not  the  latter.    3.  Its  true,  tatting  makes  fure  the 
 truth  of  the  Lord's  good  things,  that  are  inclofed  in  the  promi- 
 fes •  but  then,  an  unconverted  finner,  who  is  void  of  fpiritu- 
 allfenfcs,  cannot  be  the  beloved,  nor  the  friend  that  fhrift 
 fpeaketh  to,  Cant.  5.1.  Wee  doe  not  fay,  a  beleever  ought  to 
 doubt,  whether  hee  hath  true  faith  or  no  :  but  becaufe  the  com- 
 mand of  beleeving  obliegeth  the  non-converted,  as  well  as  the 
 converted,  {hall  the  naturali  man  eat  as  a  friend  and  a  beloved, 
 hee  remaining  in  nature,  and  not  yet  converted ,  and  this  man 
 in  nature  ought  not  to  doubt,  whether  his  fancie  be  faith  or 
 not,  but  hee  is  obliegcd  to  beleeve,  that  is,  to  imagine  that  his 
 fancie  is  faith  ?    4.  I  fee  not  how,  if  the  faith  of  the  Saints  be 
 tried  as  *old  in  the  fire,  they  may  not  through  the  prevalence 
 of  temptation  be  (haken  in  their  faith,  as  Peter  was,  when  hee 
 denyed  his  Savour;  and  1W,  who  2  C or. i.S.  was  precedent 
 ofmeafure,  above  ftrength,  d?$ aired  of  lift    had  the  fentence 
 of  death*  2  Cor.7.5.  was  troubled  on  every  fide,  fightings  wtth- 
 ■imt  and  feares within:  and  the  fonnes  of  God,  who  may  f  eare 
 that  thev  have  received  the  fpirit  of  bondage  to  feare  agarnc, 
 oppofite'to  the  Spirit  of  adoption,*  om.%.  1 5;  but  that  they  may 
 faint  in  their  tabulations,  Ephef.  3.13.  and  may  be  forprifed 
 'with  feare,  which  hath  torment,  and  muft  be  caft  out,  1  J  on.4. 
 18.  and  may  be  ready  to  famt  and  die,  Revel.  3.  2.  and ^turne 
 luke-yvtrmsMwetchedtmiferable,  poere,  bUnd, naked,  and 
 
— ' ■  • .  ,;,,,,-.. 
 
 doubt  whether  they  beleeve  o?  net.  P7 
 
 yet  bclecve  the  contrary  of  themfc[ves,ReveLi.i6 ,17 .  All  thefe 
 may  come,  and  often  doe  come  to  that  low  condition  of  fpirir, 
 after  Juitirication,  as  to  fay  and  think  that  all  men  are  -liars, 
 their  Faith  is  no  faith,  that  they  are  forfaken  of  'God,  to  their  own 
 fenfe,  and  cad  out  of  his  fight,  and  queftion  whether  they  ever 
 did  beleeve,  or  no :  And  why  would  the  Aposlle  fay,  TatUnce 
 hringeth  forth  experience,  and  experience  hope,  and  hope  maketh 
 not  aJbamed,Rom.  5.4.  if  experience  that  ever  God  loved  me,  or 
 that  ever  I  beieeved,  to  my  prefent  fenfe,  cannot  be  removed  > 
 But  this  is  but  the  Doclrine  of  (a)  Famuli  fls ;  who  teach,  That  C)  Story  rif*% 
 after  the  revelation  of  the  Spirit,  neither  devitl  nor  finne  can  reiin*  er>  I u 
 make  the  foule  to  doubt.  And  (b)  To  queftion  whether  God  be  Q)  £>.  20. 
 mj  deare  Father,  after,  or  upon  the  committing  of  fome  hai- 
 noHt  finne  s,  (as  murther,  ineefi,  &c  )  doth  prove  a  man  to  be 
 in  the  £ovenant  of  works.  Doe  not  they  then  teach  us  a  way  of 
 defpairing,  who  fay,  that  (c)  Wee  find  not  in  the  whole  c our fe  ('jSahmarrti 
 of  Chrifi's  preaching,  or  the  Difciples,  that  any  asked  the  que-  Free-g>Me, 
 fiion,  whether  they  beieeved,  or  no  ;  whether  their  faith  were'^^P^Vl1 
 true  faith,  or  no  ?  What  then  (hall  thoufands  of  fmoking  flaxes  ^   .  •     . 
 and  weak  reeds  doe,  who  often  ask  this  queftion,  and  fay  and  &Xrerf  #* 
 think,  Ah,  I  have  no  faith  ;  my  faith  is  but  counterfeit  met-  fane  thdt  they 
 tall?  And  then  by  this  Doclrine  ofdefpaire,  beleevers  ought  are  under  the 
 to^conclude,  I  am  not  under  Grace,  but  under  the  Law,  andaL<nr* 
 Covenant  of  works,  and  fo  not  in  Chrift  ;  yea,  whatever  lufters 
 were  in  me  before,  I  am  in  no  condition  of  any  Wee  read  of 
 in  the  New  Teftamcnt,  who  were  hearers  of  Chrift  and  the  A~ 
 pofiles;  for  Libertines ,  never  true  beleevers,doubced  whether 
 their  faith  was  true,  or  nor. 
 
 Object.  3.  For  any  to  doubt  whether  they  beleeve  or  no,  is  Sakraarib, 
 a  queftion,  that  Chrift  onely  canfatisfie,  who  is  the  Author  and  [btd.1ag.644 
 Finijher  of  our  faith.  Who  can  more  properly  Jhew  one  that  hee 
 fees,  then  the  Light  which  enlightens  him  ? 
 
 .  Anfw.  Chrift  folves  not  queftions  that  no  man  ever  made  •. " 
 S.  thinkes  that  beleevers  never  doubt  whether  rjbeir  faith  be 
 true  faith,  or  not ;  which  is  a  ftrong  way  of  beleeving  :  and 
 thofe  muft  be  fo  ftrong  in  the  faith,  who  doubt  not  of  this,  as 
 they  are  above  all  temptations.  But  this  will  be  found  againft 
 the  experience  of  all  beleevers.  It  is  mod  true,  none  can  work 
 faith,  bun  the  onely  Creator  and  Author  of  faith  :  but  will  the 
 Author  hence  inferre,  no  man,  the  mod  wicked,  nor  any  that  e- 
 
 O  ver 
 
pg  Manf  doubt,  fome  ought  t«  dodt 
 
 ver  heard  Chrift  or  his  Apoflles  preach,  doubted  of  cheir  faith  > 
 2.  The  funne,  with  all  its  light,  cannot  perfwadea  blind  man 
 who  feeth  not,  that  hee  feeth ;  beleevers  often  think  chey  fee, 
 when  they  fee  not ,  and  think  they  are  blind,  when  they  fee ; 
 as  experience  and  Scripture,  Revel,  3.  16 >  17..  fob.  9.  $8,35?. 
 teach  us. 
 
 Object.  4-  Faith  is  truly  and  {Imply  this,  A  being  perfira- 
 Ae&mzrz  or  lejje  of  Christ's  love  :  and  therefore  hucdlcd* 
 hclecvyr.K  with  the  hart.  Now,  what  i<nfaJUble  ft.gne  is  there- 
 to per  [-evade  any  that  they  are  perfwaded,when  themfelves  cjxe- 
 fiion  the  truth  of  their  perfwafon  ?  God  onely  jhail- perfwade 
 S*W ...  &  Japhct*  Who  can.  more  principally ,  ard  with  clearer  fat is fitiion 
 MT2SV  perfvaue  the  Spoufe,  of the  good  rttil  of  him  (hee  hves ,   but 
 
 himfelfe  ?  Can  Ml  the  love-tokens,  or  tefiimcniall  rings  and 
 celets  I  They  may  cone nr re  and  help  in  the  manf elation, 
 hut  k  is  the  voyce  ef  the  beloved,  that  dath  the  turner.-  My 
 beloved  [fake,  and  faidmto  me,  Rife  my  love,  my  fairs  one  -3 
 faith  the  Sporfe. 
 
 Anfw.  i .  Faith  may  be  a  perfwafion  in  fome  fcnfe,  but  that 
 it  is  a'perfwaficn  that  my  faith  or  perfwafion  is  true,  nbteoun- - 
 terfeiriand  fo  formally,  is  utterly  denyed.  How  many  beleeve 
 and  love >  Chrift  with  the  heart,  who  are  not  perfvvaded  that 
 they  doefo;  yea,  much  doubt  whether  they  beleeve  with  the  c 
 heart,  and  would  give,  a  world  to  know  (if  it  were  poffible) 
 that  they  truly-  love-  G&4?  No  Divine,  who  knoweth  that  a  di- 
 rect aft  of  faith  and  to  beleeve,  js,/vvhen  there  isnoreflexe  aft, 
 can  deny  this.    2.  Arguments  or  ngnes,  in  accurate  fpeech,  are 
 not  called  infallible*  aftufeenndo  ;  the  Word  of  God  is  in  ir  felfe 
 mm&fiMh*  ^fallible,  aclu  prime:  But  to  Arifiotle,  this,  In  the  beginning 
 infMd{€%Z  God  created  the  heaven  and  the  earth,,  is  not  infallible,  aftrnfe-. 
 tijufiifi/Ji  ■  cundo  ;  nor  are  the  promifes,  He*  thatMeeveth,fball  befaved. 
 on,  but  rot  c-    Knocke,  and  it  flail  be  opened.  Hee  that  overcometh,  JbaU  inhe- 
 verfi  to  m.     Tlte  Aa  things  ;  aftti  feenndo  ;  to  a  beleever,  who,  under  a  di- 
 ftemper,  doth  doubt  of  them,  infallible.  So,  The  love  of  the  bre- 
 thren, I  Joh,$.l4.  The  keeping  of  the  Commandements,  and  the 
 word  of  fe fin,  is  infallible  in  it  felfe.  That  I  know .  Chrift  &- 
 vingly,  and  that  hee  dwelleth  in  me,  1  foh.i.verf^.  5.  but  that 
 it  infallibly  concluded!  fo  tome,  aftufecundo,  is  not  fure,except 
 the  wind  blow  faire  from  heaven,  and  the  Spirit  aft  in  me.  So 
 the  love-tokens  and  teftirnoniall  rings  and  bracelets  of  the  Huf- 
 
 band, 
 
whether  they  beleevc  #?  mt.  99 
 
 band,  my  love  to  the  Saints,  my  keeping  of  his  word,  my  holy- 
 walking  in  €hri*l,  being  the  works  bfhis  Spirit,  which  dwelt 
 m  Jefus  CbriftyZreattu primo, in  themfelves,  as  infallible  (ignes 
 of  the  Bridegromes  love  tome  ;  as  the  Beloved's  word  who 
 jpaks  and  [aid,  Arifc,  my  love :  And  if  the  fpirations  and  brea- 
 things of  the  Spirit  goe  not  along,  both  the  voice  and  the  love- 
 bracdets  (for  Chrift  is  no  more>counterfeit  in  his  love- tokens, 
 then  in  his  word,  when  hee  fpeaksas  a  Husband)  are  alike  in- 
 effectual! to  perfwade  the  foule.  I  fee  no  reafon  to  call  the 
 workes  of  SancliMcation  inferiour  helps  in  the  Manifeftation, 
 more  then  the  voice  of  the  Beloved  ;  for  both  without  the  Spi- 
 rit are  equally  ineffectual! :  and  if  the  Spirit  breathe  and  move 
 with  them,  both  are  effectual^  &  attu  primo,  &: fern* do,  and 
 they  infallibly  perfwade.  Ic  is  then  a  weake  Argument,  None 
 can  limply  perfwade  Japhet  but  God  ;  ergo,  The  word  of  the 
 Briiegrome  onely  can  infallibly  perfwade;  or,  therefore  love- 
 bracelets  cannot  infallibly  perfwade :  for  the  word  not  quicks 
 ried  by  the  Spirit  offefus,  cannot  (imply  perfwade  ;  and  the 
 Lords  perfwading  of  Japhet,  is  the  Lords  work  of  converting 
 Japhet,x\ot  his  enlightening  of  Japhet  to  know  his  faith  to  foe 
 true  faith.  .  Hence  for  that  which  infallibly  perfwadeth  us,  I 
 
 1 .  Our  act  of  beleeving  doth  no  more  perfwade  of  it  felfe.  How  afis  of 
 
 that  wee  doe  beleeve,  except  the  Spirit  breathe  with  the  act  of /^'J^'0'* 
 
 beleeving,  for  actuall  illumination  and  perfwafion,  then  any  o-  V^f  *Wli 
 1         ^  °r%     '     nmi^rR   t  •   ^        "      r'V    > ,,  .  ■     J       that  rves  be- 
 
 ther  act  or  loving77#r/i?,  his  Saints,  or  umverfall  intention,  or  ii€vc% 
 
 fincerity  of  heart  to  obey,  doth  prove  to  us  that  wee  bekeve ; 
 
 for  many  btfeeve  Who  know  not;  yea,  doubt  of  their  beleeving* 
 
 becaufe  the  Holy  Ghcfi  mzketh  not  the  light  of  faith  effect uall 
 
 to  perfwade,  that  they  truly  beleeve. 
 
 1.  After.  Th?  tefhmony  of  the  Holy  Spirityis  the  efficacious  Afurance  my 
 
 and  actual  illumination  and  irradiation  of 'the  Sunneof  righte*  fim  from  th 
 
 oumeffi  and  his  Spirit;  aflnring  us  that  wee'Sre  the  fonnes  of  thir  mfk* 
 
 God.  This  light  cometh  from/inherent  acts  of  grace  in  lis  :  ^J^ff,^' 
 
 1  foh.2.  5,4,5".  tfthp.fSfy    (3)   From  the  tdtimony  wA^womoftlc* 
 
 joycing  which  refulteth  from'  a  good  conscience:  2  Cor.  1. 1 2.  SpVlltt 
 
 iT:m.±.6~j$.  1Tim-6.j7.1S.  Heb.x  j,v$.    (3.)  From  the 
 
 experience  they  have  had  of  the  Lhrds  dealing  with  their  foules, 
 
 and  the  love  of  God  fpread  abroad  in  the  hearty' the:  Hify-* 
 
 Ghoft :  Rom.  5 .  &4#;    (4)  From  a  (lueer :  ainte  and  rdprfS  to 
 
 O  2  all 
 
ioo  A  Bs  efSa»eiiJtc4ti0»froveto  ut  that  we  trtiel]  bcleevt. 
 
 all  the  Commandements  of  God,    Pf*l.u9<>-  Atts  14.16. 
 1  foh.  3.  ao,  21.  1  Theft  5.  23.  Phil.  4. .  u.  ^•».i4,i5. 
 fj.j  From  the  pofitive  marks  that  Cfer»i?puctcth  onhis-lihil- 
 drenasmarkes.oftruebleflednefle,  Math.  5.  3,4,  5,  (5, 7,  8,9, 
 io.i  1.  P/Ml.119. i,i.PfiL  ii-  i»2-     (*•)  From  the  Judge- 
 ment that  the  Saints  maketh  of  themfelves,  and  their  oWnc  be- 
 gunne  communion  With  God,  PfaLj^-  />>/•  18  20,-1,22. 
 >fal.  26.  3,4.8.  Pfal.  40.9,10.     7.  8.  7**31.  7^29.  £/*;• 
 -.8.3.  Pfal.  42.1,1.  ?>/*/.  6;.  i>^,3»4  8-^M84-2,3.4.T- 
 W.  1 19. ;o,$i ,40.  4<5-  50.57.60,  62,63    81.  82.  97.98. 
 99. 101,102,111,  ii*.  ia5-  127. 128. 136.  139.145. 148. 
 162.164.  Cattt.i.$.  chap.  2.4.^.6.16.  ^.3.1,2,3,4,5.^. 
 5678  9,10, 11,  J2.  All  which  were  needlefle  noorifhes,  if 
 they  had'neith'er peace,  confolation,  nov  afliirance  from  thefe.as 
 from  marks  and  iignes  which  do  infallibly  convince ,  (the  light, 
 brcathinss  and  irradiations  of  the  H»/j  Gbofi  concurring  with 
 them)  that  they  are  in  a  faving  condition,  who  have  thefe  qua- 
 lificatfons,  in  them.  (7.)  Ikcaufeby  holy  walking,  theSamts 
 make  their  calling  and  ekaionfure  and  firme,  not  to  G-od,  but 
 to  themfelves,  2  Tet.  1.  id,  11,12.  vtrf.  5 .  6,7. 
 rh,  «„*W         AfTer.  3.   As  there  is  in  the  eye ,  lumen  tnnatum ;  in  the 
 «1Z, "if    ™1  «er  Item*  \  a  certaine  inbred  light  to  make  the  eye 
 tWf**.      fee  lights,  and  colours  without ;  and  a  found  and  aire  in  the  care 
 within,  to  make  it  difcerne  the  founds  that  are  without.  So  is 
 there  a  grace,  a  new  nature,  an  habkuallinftina  or  heaven,  to- 
 difcerne  the  Lirif  tyMt  immediady  teftifying,thatweare  the 
 Sonnes  of  God,  Rom.  8. 1 6.  1  Cor.  1.1 2.  Grace  within  know- 
 eth  OfeWiJ  freaking  without,  the  voice  of  my  beloved.  As  the 
 Umbe  knoweth,by  an  internall  inftinft,  the  mother ;  butfor 
 wakenin*  and  quickening  of  the  inftinft  to  apprehend  this,there 
 is  neede  of  opened  eyes,  and  the  pretence  of  the  mother  to  the 
 eye,  or  of  the  bleating  of  the  mother,  to  a  waking  eare;  tor  m- 
 ftinds  cannot  worke  in  the  fleepe,  if  thtSpirit  freake,  and  the 
 voice  behind  be  heard  ,  the  foule  knoweth  what  foundit  hear. 
 eth,butnotothetwaies  j  it  isbutcuriofitie  foto  compare  the 
 nehoiychofl  evidence  by  fignes  and  markes  of  Sanftification,  with  that  evi~ 
 {■pukf'h  *7    dence,  that  commeth  from  the  5piri«  immediate  voice,  ortefti- 
 wKt  tfstn.        £  {o  as  the  former  mould  be  leflfe  fure,  fallible,  conjefta- 
 mfMim.    jjua^i  thelatter  infallible,  fureand  emcacioully  convincing. 
 Jorlheevidences  are  both  fuperaaturall,  certaine,  divine,  and. 
 
Afts  of  SMlttfkation prove  to  ut  that  we  truly  bclecve.  \  o  r 
 
 ftrongly  convincing,  if  there  bee  any  deception  in  either,  it  is 
 becaufe  of  the  dulneffe  of  our  apprehenfion,  or  our  imaginati- 
 on,whtch  fancieth,  we  fee,what  we  fee  not,or  from  our  unbelief 
 who  will  not  be  convinced.  For  the  Holy  G^/Hpeaketh  the 
 fame  thing,  by  his  operations  of  grace,  in  holy  walking,  that  he 
 fpeaketh  by  either  the  Word  preached,  or  by  the  Word,  and 
 immediat  voice  of  the  J^/V*>,witneiiing  to  our  Spirit ;  and  there 
 is  the  fame  authority  revealing  to  us  a  thing  hid,  and  the  fame 
 thing  revealed ;  it  maybe*  there  be  a  variation  of  the  degrees,  of 
 light  and  divine  irradiation  :  Or  the  one  may  cary  in  to  the  foule 
 a  more  deepe  impreflion  of  god  then  the  other,  and  the  radiati- 
 on of  light  in  the  fubjeCt,may  be  more  ftrong  in  the  one,  then  in 
 the  other ;  but  of  themfeives  they  are  both  infallible,  fupermtu- 
 rail,  and  convincing. 
 
 It  is  doubted  which  of  thefe  evidences  bee  more  free,  and  #o»  An  1  c- 
 partake  more  of  the  nature  of  Grace.  Antinomians  conceive  mianscew- 
 that  an  evidence  by  marks  in  our  felf  is  more  felfie,leflfe  f  ree,and  Pare  r&W^ 
 neerer  to  a  feeking  of  aflurance  in  our  felfe,  then  that  evidence  dm*  {'//?„. 
 whichxefulteth  from  the  immediate  teftimony  of  the  Spirit.  fttfcltiL,l"d 
 But  the  ground  they  build  on  is  falfe,  and  the  "fuperftrucrore  is  that  which  it 
 lefle  furc.    If  it  were  a  matter  of  giving  and  receiving,    or  of  from  faith, 
 wages  and  worke,  it  were  fomething,butitsamatterof  meerc'6/^^ 
 knowledge,  God  reveiling.pur  condition  to  us  one  way,not  an- 
 other.  Poflibly  the  more  externall,  the  more  immediate,  and 
 far  re  a  thing  Be  from  a  condition,  even  of  Grace,  the  more 
 free,  as  the  election  to  Glory,   the  paying  of  the  ranfome  of 
 Chriftsb\o\id>or  the  ad  of  attonement  are  moft  free,  for  they 
 require  not  fb  much  as  the  condition  of  faith  Wrought  by  the 
 free  Grace  of  God ;  butfuftificatisn  (fay  our  Divines)  requi- 
 reth  faith,  as  a  condition.  And  heere  God  way  keep  his  hands  free 
 of  any  knot,  or  obligation  of  a  condition;  and  it  would  (eeme  ^^  $ 
 that  the  immediate  teftimony  of  the  Spirit,  is  more  free  then  jrecdeme  if 
 evidence  from  inherent  marks,  the  wind  feemeth  tobefreer  mgruu 
 its  motion,  which  hath  not  a  reftridion  to  fixed  caufes,  rather 
 at  this  houre,  then  at  that ;  the  Sea  againe  in  its  ebbing  and  flow- 
 ing, and  the  Sunne  in  its  riling  and  going  downe,  are  more  fet- 
 tered to  fet  times,  and  condition  of  naturall  caufes,  yet  ail  thefe 
 detract  nothing  from  the  freedome-of  God 'the  creator,  in  his 
 concurring  With  thefe  caufes  ;   nor  doe  conditions  that  are 
 wrought  in  us  irrefiftably  by  the  grace  of  God,  lay  any  ty e  on 
 
 O  3  that  - 
 
i  o  x  Mwf  doubly  fopetnght  ttdouht 
 
 that  independent,  (bverajgne,  and  high,  freedome  of  Grace; 
 
 whichdo:hnoleflc  juftiiie,  and fave  us  freely,  thenchufe  us  to 
 
 glory,  and  redeeme  us  with  the  fame  frcedcxre,  withouc^piicc 
 
 Al tiaomi^1S  anc* hirc  :  onetyi  wilhnind  Libertines,  who  deny  that  fujjifi- 
 
 pnpauiions   cation>  &e  covenant  of  grace  and  taivacion,  have  any  the  moll: 
 
 before  ' faith,  gracioiis  conikions  in  us ;  for  tliat  thould  obfeure  the  freedom 
 
 muftbotd  ih<t  of  GAce,  (they  fay)  ail  within  the  vifible  Church  >  without  a- 
 
 fs'itbjiiratett)    ariy  preparations,  are  immediariy  to  beleeve  falvation  and  re- 
 
 ,?'"  "f UT-   million  of  finnes  to  themfeLves  in  particular.  But  I  hope,  Faith 
 
 */#jr  Pehgi  isaworkeof  free  Grace,  and  muft  prefuppofe,  converfion  and 
 
 rssfcldtid.  a  new  heart,  as  an  eflTentiall  condition,  elfe  with  Pelagians, 
 
 they  muft  fay,  that  out  of  the  principles  of  nacure,  all  are  to  be- 
 
 leeve;  and  this  obfeurethfarre  more  the  freedome  of  the  grace 
 
 of  God  working  Faith  in  us,  then  all  the  conditions  of  Grace, 
 
 which  we  hold  to  be  fubfcrWenr,  not  contrary  to  the  freedome 
 
 ofgrace. 
 
 *<*£■•  95'  Gbjeft.  5»  We  ought  to  beleeve,  till  we  be  perfwadedthat  we 
 
 beleeve*   Ephef.  1. 13.  In  whom  after  yce  beleeved,  yee  were 
 
 Jealed.    The  way  to  be  warme,  is  not  onely  to  aske  for  a  fireK 
 
 or  whether  there  be  a  fire  or  no,  or  to  hold  out  the  hands  a  little 
 
 toward  it,  and  away,  and  wifh  for  a  greater;    but  to  fiand% 
 
 clofe  to  that  fire,  and  gather  heat. 
 
 The  broad  Teal      ^nfa-  *•  That  beleeving  bringeth  perfwafion,  I  doubt  not; 
 
 of  the  Spirit    but  not  fuch  a  fealing  with  the  broad  and  great  feale  of  heaven, 
 
 fid:  no  mm  as  excludeth  all  doubting,  as  Antincmians teach ;  nor  doth  the 
 
 beyond ali  h&-  place  proove  it.  For  thefe  who  can  flee  with  fuch  ftrong  wings, 
 
 ^ardofduubt-  and  are. aboveali  doubting,  (1.)  need  not  Chrifts  interceffion, 
 
 tiire*  'ditamg.  t^t  tiieir  ^aicil  ^aile  nor>  ^e^  are  a^ove5 anc*  ^yonc*  the  Sphere 
 '  of  all  obligation  to  Grace :  nor    (?.)  need  they  pray,  Leade 
 hs  not  into  temptation.  Nor  (3.)  need  they  be  are  in  meekgneffe, 
 the  overtaken  wcake  ones,  who  trip  and  ftumble unawares,  con- 
 fidering  Lefl  they  alfo  be  tempted, Gal.  6*.  1 .      (4.)    The  faith  of 
 the  ftron^eft  is  not  full  Moone,  cr  uncapable  of  growing,  PhiL 
 3.12.     (5.).  There  is  neede  of  praifing  of  Grace,  for  the  pre- 
 vailing victory  of  a  faith  beyond  doubting.     (6.)    Nor  neede 
 fuch  pray  Chrift  to  encreafe  their  fa  da.  Judge  then  of  Libcr- 
 tines,  who  talke  of  a  broad  feale,  of  perfect  aflurance,  and  fay, 
 a  ftrttHi gne    a  There  is  no  affurante  true  and  right ,ttnlefe  it  be  without feare 
 er,  42.  and  doubting. 
 
 The  way  to  be  warme  at  a  painted  fire,  fuch  as  is  the  im- 
 mediate 
 
whether  they  beleeve  or  no*  ,  i  o  3 
 
 mediate  revealing  of  Christ  to  an  unconverted  finner,  never 
 humbled,  nordeipairingofhimltire,  which  is  the  Libertines 
 dead  faith,  is  not  the  way  to  be  warmed,  nor  ixk  wa  ccr  brfseve 
 in  Christy  but  in  Chrift  s  ovvne  way  and  order  :  and  its  [afct© 
 call  inqueition,  whether  fueha  painted  fire  ben  re  ;  nor  are  wee 
 to  goe  on  in  this  beleevmg,  rill  wee  be  pcrfwaied  that  Ave  be- 
 leeve, truely  this  is  no  Golpel-fecret. 
 
 If  Libertines  (ay,  its  unpoilible  to  beleeve,  but  we  mud  de- 
 (pairein  our  felves.  I  anfwer,  So  I  beleeve  f  but  thcamuft  it 
 folio vv,  that  Libertines  deceive,  and  are  deceived,  when  they 
 teach,  that  finners  Manners  are  to  beleeve,  becaufe.  tinners  &t-> 
 fpairing  of  falvation  in  themfelvcs>  rnuft  be  fewer  in  number, 
 thenfiwters  as  finners ;  for  finners as  Turners ,•  comprehendeth 
 Mart  fees,  md  ail  fecufe  and  maUtious  (laves  of  hell ;  .but  feife* 
 de^adririg  (iftners  include  not  any  inch,  farre  lefie  include  they 
 all  finners,  they  -be'onely  fuch  finners  as  arc>halfe  ficke/  looking 
 a  farre  off,  with  half e  an  eye' to  fefiit  Chrift,  not  dating  fully  to 
 take  oUt  to  fefns  Christ  ;  proud  .Eharifets  .defpaire.  not  of 
 falvation  in  themfeives,  for  then  they  (hould  not  be  piioud  PLt- 
 rifees  in  fo  farre ;  but  L&ertt&es.,  teach  us,  that  Pharifees  *e- 
 maining  Pharifees,  Withoutaiypr^arauojss  going  before;  are 
 immediatly  to.beleevein  Chrift,  it  they  %,   Selfe^defpaire  is 
 an  ejfentia/i  part  of  Faith,  not  a  preparation  going  before  faith; 
 theyerre  :  fudas,  CV»#,- defpaire  of  falvation  both  in  them- 
 feives and^  in  Chrift,  yet  have  chey  wcan^efienciaU  part,  of  fa- 
 ving  faith1,  nor  can  any  eflentiali  part  sof  facing  faith  bee  invfuch, 
 nor  can  any  come  to  Chrift,  and  beleeve  irrfiim,  whrl  fitfc  they 
 knowjm  by  the  law  ,and  their  month  be.ftopp'djthat  the  Law.  can- 
 notjuftifie  nor  fave  themr  TLom+%i  life  ao3  ail  And  Mr.  Eaton 
 and  the  Awtinomiaits that  are  not. meere  FamUifts,  and  Enthy-, 
 Jiafis  rcfe&ing*  ^written  Scripture^ doe  alfo:  grant  this .;  then 
 ltmuft  beunpoflibk,  thatany  can  beleeve,  but fome  preparati- 
 on fore- going  there  muft  be;  and  becaufe  ad  finners  as  finneri 
 have  not  fueh  preparation,  all  finners  as  fimterssre  not  at  the 
 flrft  clap,  to  beleeve  in  the  foule  PhyfitiatiN  Shrift?. hat  onely 
 SaokiiSfa&brtfts  order  arepk^ediv.erc.5^raf 'foWi®^  them* 
 and  felfe-condemned  ere  they  beleeve  in  Chrift. 
 
 Object.  6.  Wee  are  no  more  to  que  ft  tin  our  faith,  *&&&&  %ih^HikH* 
 ought  to  que  ft  ion Chrift the' foundation  gf  our  faith,  for  falva- 
 tion t9  the  fotik  tn  particular  is  destroyed  by  nnbeihfe^.  they     - 
 
 entered 
 
— Ill  I  '  ■'■■  •    •  '  '•-■ — - '■ ■ ' 
 
 104  CM  any  doubt ,  fome  ought  to  doubt  >&c. 
 
 v— — . _ — „.  •••-,  1 — ;- 
 
 <ntered  not  in  becaufe  ofunbeleefe :  The  word  profit  ted  not,  be- 
 ing not  mixed  with  faith. 
 
 Anfw,  1.  Wee  cannot  queftion  Chrifi,  mare  then  Wee  can 
 queftion  whether  God  be  God ;  but  wee  may  examine  Paul's 
 %Dh£tht*h  •^>0^r*ne>  as  t^lc  RtreAns  did ;  wee  may  try  our  owne  faith,  if  ft 
 found  telee-  can  ^°^  water.  If  f°me  would  wafh  their  falfe  coyne,  and 
 vers  faith  be  bring  it  to  the  touch-ftone,  the  falfe  mettall  would  be  feen. 
 true  or  not,  is  2.  The  unbeleefe  in  weake  ones  doubting  of  their  faith,  is  not 
 not  that  unbe-  that  which  .deftroy.es  falvacion,  and  excludethmen  out  of  the 
 
 ^luJabuTout  k°ty  ^"^  :  l^y  are  crue^  t0  wea^  ree<^s>  w^°  exclude  them 
 
 of  tL  ctematl out  of  heaven,  becaufe  in  their  mif- judging  diftempers  they  ex- 
 
 n//.  elude  themf elves  ;  Were  fhrift  as  cruell  to  a  faint  beleever, 
 
 who  is  fick  of  mif-givings,  as  hee  is  to  himfelfe,  who  could  be 
 
 faved  ?  But  a  beleever  may  appeal?  from  hjmfelfe  ill-informed, 
 
 and  doubting  groundlefly,  to  pv**k  fefus  Well-informed,  and 
 
 judging  aright  a  Tveak  reed,  to  oe  a  reed  ;  a  fick  beleever,  anji 
 
 a  fwouning  faith,  to  be  a  beleever,  and  a  faith,  that  will  beare  a 
 
 foule  to  heaven.  A  weak  hackney,  if  fpritie,  may  accompliih  a 
 
 great  journey. 
 
 Ib;d,  69 »  -Ob  jed.  7.  Satan  puts  m  cleane  bstck^here ;  wee  are  proving 
 
 cur  faith  by  our  works,  when  as  no  works  can  be  proved  folidly 
 
 good,  but  by  ^our  faith';  for  without  faith  its  unpojjible  to  pleafe 
 
 God.   Wee  know  that  every  piece  of  money  is  valued  according 
 
 to  the  image  andfuperfcription  ;  if  Cefar  be  not  there ,  though 
 
 it  be  fiver,  yet  it  is  not  coyne,  it  is  not fo  currant :  So  there  t4 
 
 not  any  thing,  of San&ifi 'cation  currant,  and  of  true  pr  a  elk  all 
 
 ufe  and  comfort  to  a  beleever,  if  Chrift  be  not  there,   (frifpe 
 
 Crifp«  Vol.i.  (a)  laith,  San  bit  fie  at  ion  and  good  works  are  litigious  grounds  of 
 
 Ser.XV.       our  faith.    This  bordereth  with  the  language  of  Libertines. 
 
 C h)  &ft>       (b)  It  is  a  fundament  all  and  foule-damning.errour  to  make  fatt- 
 
 7eigne,er,  -j%,  ftificathn.an  evidence  of  jafiificationt .  And  (c)  thrift's  works 
 
 CO  Ibid. 7  g,  6f. grace  can  no  more  diftirtguijh..  betweene  an  hypocrite  and  a 
 
 Saint,  then  the  raine  that  falls  from  heaven,  between  the  juft 
 
 0VE>,75«      and  the  unjust.   And  (tl)  The  Spirit  gives  fuch  full  evidence 
 
 of  my  aeod  eftatt  fpirituatty  ,  that  J  have  no  need,  to  be  tryed 
 
 by  the  "fruits  of  favftificatiofi,  tbk  were  to  light  a  candle  to  the 
 
 funne. 
 
 Anfw,  1 .  That  which  the  Spirit  of  God  calleth  faving  know- 
 ledge, if  06.3.14.  Hereby  know  we ^c.  1  Joh.  2.  5,4,  j.  that 
 *      -    doth  Libertines  affirme  to  be  a  policy  of  Satan,  leading  us  back. 
 
 again, 
 
Acts  of  fantlification  are  not  controverted  evidences ^&c.  ioj 
 
 sgaine,  and  a  foule-condemning  errour.    (2)  1  Joh.  3.10.   In  Scrimm  anj 
 this  are  the  children  of  God  manifeft,  and  the  children  of  the  reafqntfrm 
 Vevill:  whofoever  doth  not  righteoufneffe,  is  not  of  God,  net- three  ma\t 
 ther  bee  that  loveth  not  his  brother.  This  is  fome  other  difFe-,f™4  that -at 
 I'ttlicc  then  the  mine  can  make  between  the  juft  and  the  unjufi.  flVv°.urJ[4" 
 And  1  Joh.  5.8.  And  there  are  three  that  bear  witnefe  on  earth,  ^r^^f?^ 
 the  Spirit,  and  the  wafer,  and  the  bloud  ;  and  the fe  three  agree  tiQVt 
 in  one.    And  that  wee  may  know  that  the  Spirit  is  in  us,  is 
 evident,  I  Joh.  4. 11,  1 3.  No  man  hathfeen  God  at  any  time. 
 If  wee  love  one  another,  Goddwetleth  in  us,  and  his  love  is  per- 
 fected in  us.    Hereby  wee  know  that  wee  dwell  in  himy    and  hee 
 in  us  ;  becatije  hee  hath  given  us  of  his  Spirit.  Now,  I  Joh.  3. 
 3.  Every  man  that  hath  this  hope  in  him,   purifieth  himfelfe , 
 even  as  hee  is  pure.  And,  Roiv&  1.  There  is  therefore  now  no 
 condemnation  to  them  that  nn  in  Christ  fefus,  which  walk^not 
 after  the  fle/h,  but  after  the  Spirit.    2  Cor.  7.  r .  Having  there- 
 fore thefe  promifes  (dearly  beloved)  let  us  cleanfe  our  felves 
 from  all  filthinejfe  of  the  fie fb  and  Spirit,  perfecting  ho  line  [fe  in 
 thefeare  of  God. .  Hence  wee  argue,  Whoever  walketh  after 
 the  Spirit,  muft:  know  his  Guide  that  leads  the  fonnes  of  God, 
 llom.8.14.  and  whoever  purgeth  himlelfe,  and  loveth  his  bro- 
 ther, and  perfe&eth  holinefie  in  the  feare  of  GW,  he  muft  know 
 that  hee  fo  doth  ;  but  hee  that  doth  walk  fo,  knoweth  that  he 
 is  in  Christ,  freed  from  condemnation,  and  that  God  dwelleth  in 
 him-,  for  it  is  expreifc  ^cripture  :  Hee  that  is  holy,  may  know 
 hee  is  chofen  to  be  holy,  Ephef.1.4.  Now,  Who  Jh all  lay  any 
 thing  to  the  charge  of  Gods  chofen  ?  It  is  God  that  juftifieth, 
 Rom.8.  g  3.  Hee  that  is  conformed  to  the  image  of  his  Son,  and 
 called,  may  know  that  hee  is  predeftinated  thereunto,  Rom.  8. 
 :^r  50.  and  (ball  be  glorified.    Now,  Crijfe  (*)  laboureth  to  C)  ?(tf<  1  5. 
 prove,  that  thefe  which  commonly  goe  for  marks  and  inftllible  FW-h 
 liones  of  our  juftificathn  and  intereft  in  Chrifl,  which  are  uni-  r .,     .      r 
 verfall  obedience  ,  pncerity,  hvetotne  brethren,    are  either tye     ^e    J 
 found  in  no  man  in  their  perfection,  or  they  be  fuch  marks  as  m*r£r  in  the 
 agree,  to  good  and  bad,  to  hypocrites  and  Saints,   and  fo  are  children  of 
 not  infallible  marks ;  juft  as  the  falling  of  raine,  and  the  (hieing  G«dtf  true 
 of  the  funne,  doth  not  difference  between  juft  and  un juft  men,  ^J?j;    ^X 
 becaufe  both  have  a  like  portion  and  {hare  in  funne  and  raine.  J^smT^thm 
 Now  for  the  former  reafon ;  Faith  and  the  li?ht  of  it  is  un- from  %e- 
 perfeft,  capable  of  acceffion,  and  fo  tainted  with  finne :  and  if  rites. 
 
 P  this 
 
io6  Atts  of  fanflificttien  are  mt 
 
 this  be  a  ftrong  reafon,  it  cannot  give  aflurance  y  which  Liber* 
 tines  doe  not  all  hold.  The  other  is  the  faying  of  Papists y  teach- 
 ing us  to  doubt  of  our  falvation,.  becaufe  there  be  fuchiliifts, 
 wiles,  circuits,  and  lurking  places  in  a  mans  heart,  that  hee  can 
 give  no  infallible  judgement,  with  any  divine  certainty,  of  him- 
 felfe  or  his  owne  fpirituall  (late.  But  is  there  not  fo  much  dark- 
 nefle,  fo  much  night  and  blindnefle  in  our  mind,  as  in  admitting 
 of  the  light  of  immediate  witnefling  of  the  Spirit,  (which  they 
 call,  the  Broad-feale  of  heaven)  wee  may  no  lefle  be  deceived, 
 then  wee  are  in  the  light  that  refulteth  from  our  figncs  of  fen- 
 edification  ?  There  is  a  like  darknefle,  and  no  lefle  delufions,from 
 the  white  Spirits,  the  day-light-ghofts  and  Angels  of  Enthnft- 
 afts,  and  dumbe  and  Scripture-lefle  infpiracions,  then  in  black 
 Works  of  fa-  Splits*  ^ut  ^ure  wee  wa^e  not  i°  the  wayes  of  fanftiheation 
 QificatJn  an  fleeping^nor  doth  the  Spirit  perfeel  holineffe,  in  the  Saints, zs- 
 mt  doubt/me  in  a  night-dreame  ;  Wee  being  led  with  fancie  as  frantick  men 
 warrants  and  are.  Shall  the  Saints,  when  they  atteft  the  Lord  of  their  fincere 
 e,vt^ces.  °f    defire  and  unfained  intentions,, though  mixed  with  great  weak- 
 jiiflificamn,    m^  bring  before  God  their  integrity,  and  their  rejoycing  of  a. 
 good  confeience,  as  Paul,  the  Apostles,  Peter,  John,  James  ; 
 Lord,  then  knowest.  that  1  love  thee ;  D'avid,  who  defired  God, 
 might  try  him  ;  J ob,Ez,ekiah Jeremiah,  Danielle,  hold  forth 
 to  God  their  con jeclures,  fancies, and  fuch  moth-eaten  and  roc- 
 ten  fignesof  their  juftification,as  Cri/pe,  and  others  fay  may  be, 
 and  were  in  Tharifees,  in  Papists,  Hypocrites,  and  bloudy  Op- 
 preflours ,  carnall  Jews  following  the  righteoufnefle  of  the 
 Law,  Publicans,  Heathen,  Harlots,  all  the  wicked  SecTs  ?  for 
 (h)  Volt.  Ser.  Cri/pe  faith,  All  the fe  have  jour  marks  (b)  of fanSlif  cation  y 
 XV.  PZ-4H>  filch  as  are  nniverfall  obedience,  fincerity,z,ealefor  God,  love 
 **\*ll  >^\t0  th*  brethren.  Zechariah  and  Elizabeth were  righteous  be- 
 te* (ft-      fore  God,  walking  in  all  the  commandements  and  ordinances  of 
 the  Lord,  blameleffe,  Luk.i.  6.  was  this  fuch  a  righteoufnefle, 
 N       attefted  by  the  Holy  Ghoft,  as  is  in  Paul  a  perfecuter,  in  He** 
 thens,  in  Pharisees,  in  carnall  Jewes  M  grant  it  was  not  that 
 righteoufnefle  of  God  through  faith,  T>hiL  3.  yet  it  was  a  fruit- 
 and  infallible  figne  of  that  righteoufnefle,  and  fuch  as  did  prove 
 them  to  be  in  Christ.    And  2.  all. our  ac>s  of  fanclification- 
 are  no  acls,  no  infallible  marks  of  juftification  10  my  foule,  ex- 
 cept they  be  done  in  faith  ;-yea,  with out  faith  they  are  finne, 
 
 Rem,  14,3  ?,  but  when  I  find  they  are  done  in  faith,  they  add e 
 
 a  fur- 
 
C0ntrcvtrudtvidenctsofeur]ufiificAUOn.  107 
 
 afurther  degree  of  evidence  and  certitude,  that  they  argue  me 
 to  have  Caving  faith  and  intereft  in  Chritt>  as  in  the  Lord  my 
 righteoufnejfe,Jcr.2$.  6.  for  that  is  his  name.  And  this  reafon 
 doth  conclude,  its  unlawfull  to  feek  any  ground  of  afiurance  in 
 fan&ifkation,  except  wee  would  with  Pap  Ms  argue  in  a  circle, 
 thus,  How  know  you  that  your  worlds  are  fignes  of  juftification  r 
 Becaufe  they  areflamped  with  faith.  And  how  know  yon  that 
 your  justification  and  faith  are  not  counterfeit  ?  By  your  workj* 
 
 But  this  is  not  the  Papisls  circle,  becaufe  workes  to  my  fenfe  ^oyvs  ma 
 and  fpirituall  difecrning,  may,  and  doe  adde  evidence  and  light prweftitk, 
 to  faith,  and  faith  addeth  evidence  and  light  to  works ;  as  wee  and  faith 
 prove  the  caufe  from  the  effect,  and  the  effect  from  the  caule,  vwkesrob* 
 especially  under  defertion,  without  the  fault  of  circular  arguing;  Corxly]  Chrtt 
 but  Paptfis  beleeve  the  Scripture  to  bee  the  word  of  God,  be- 
 caufe the  Church  faith  fo,  elfe  it  fhould  be  no  word  of  God,  to 
 them  more  then  the  Turkes  Aharon ;  and  they  beleeve  that  the 
 Church  faith,  that  Scripture  is  the  Word  of  God,  becaufe  the 
 Scripture  faith,  that  the  Church  faith  fo. 
 
 This  is  no  proof  at  all,ind  a  vaine  confequence,W/W/-  Faith 
 its  unpoffible  to  pleafe  God,  no  workc  can  bee  proved  folidly 
 Gods, without  faith,  but  how  then  followeth  it ;  Ergo,  we  can- 
 not prove  faith  to  bee  true  from  good  works.  Saltmarjb  can 
 make  no  Logicke  out  of  this ;  nothing  followeth  from  this  ante- 
 cedent, but  ergo,  by  hypocriticall  works  done  without  faith, 
 We  cannot  prove  our  faith  to  be  true  faith,  valeat  totum,  the 
 conclufion  is  not  againft  us.  Wee  acknowledge,  except  good 
 Works  carry  the  ftampeand  image  of  faith,  they  arenct  good 
 works  ;  but  if  they  carry  this  ftampe,  as  we  prefuppofe  they  do, 
 in  this  debate,  becaufe  works  are  more  fenfible  to  us  then  faith 
 it  followeth  well,  then  we  may  know  our  faith  by  our  workes; 
 and  a  beleever  doing  workes  m  faith,  and  out  of  w*rmenefle  ot 
 love  to  fhnsl,md  a  lincere  fenfe  of  his  debt,  he  may  bee  ig- 
 norant that  he  doth  them  in  faith,  but  a  coale  of  love  to  (far*/;, 
 fmoakingin  his  foule,  and  the  fincere  fenfe  of  the  debt  that  love 
 layeth  on  him  to  doe  that ;  yea,  and  to  fwimme  through  hell 
 :o  pleafure  fflriB,  are  ordinarily  more  fenfible  then  faith,  and 
 led  us  to  know,  there  muft  be  faith  where  thefe  are. 
 
 3 .  Nor  are  ours  litigious  and  difputable  marks,  except  when 
 our  darkneife  raifeth  difputes,  more  then  the  Gofpci  it  felfe,  is 
 litigious;  for  men  of  corrupt  minds,  raife  doubts  againft  the 
 
 P.  2  '   Gofpci, 
 
1 08  The  queftion  touching  workes  ftrverttd. 
 
 Gojpe/y  and  weake  beleevers  fometime  would  argue  themfelves 
 out  of  faith,  Chrift  >out  of  imputed  nghteoufnefle,  election  of 
 grace  and  tfte&uall  calling;  yet  are  not  thefe  litigious  points,and 
 fay,  that  the  evidence  of  the  Spirit  be  as  light  and  evident  as 
 the  Sunne  light  in  it  felfe  :  fo  is  the  Gojpel,  yet  are  we  to  feekc 
 evidences  for  our  faith  and  peace,  in  fuch  markes  as  the  Holy 
 Ghost  has  made  way-markes  to  heaven ;  by  this  we  know,  &c. 
 but  we  build  our  knowledge  and  fenfe  on  thefe  markes,  as  on 
 fecondary  pillars  and  helps,  which  a  divine,  and  fupernaturall 
 certitude,  f  urni(heth,though  without  the  influence  of  the  Spirit, 
 they  ftiine  not  evidently  to  us ;  but  our  faith  refteth  on  the  te- 
 ftimony  of  the  Spirit^  witnefling  to  our  hearts  ;  and  this  is 
 not  to  bring  a  candle  to  give  light  to  the  Sunne ;  but  toadde  the 
 light  of  fupernaturall  fenfe,  to  the  light  of  divine  faith ;  elie  they 
 may  as  well  fay,  that  the  confirming  evidence  that  comes  to  our 
 fenfe  from  the  Sacraments,  addeth  fome  thing  to  the  Word, 
 which  is  a  light,  and  a  Sunne-light  to  our  eyes,  if  we  did  confide 
 in  them,  as  caufes  of  our  juftification,  it  were  Vharifaicall :  but 
 divine  motives,  and  fecondary  grounds,  though  they  bee  mixed 
 of  themfelves  with  finnefull  imperfections,  may  be,  by  divine 
 Xnftitution,helps  and  confirmatory  grounds  of  our  faith  and  joy; 
 and  the  Scripture  faith  fo,  as  we  heard  alledged. 
 
 The  queftion  propofed  by  F.  Comewe/l  I  (hall  not  father 
 upon  that  learned  and  godly  Divine,  Mafter  Cotton  :  whether 
 a  man  may  evidence  his  juftification  by  his  SanBification  :  hee 
 fhould  have  added,  whether  he  may  evidence  to  himfelfe,  or  his 
 owne  confeience,  his  juftification ;  for  that  fo,  he  may  evidence 
 the  queftion    it,  in  a  conjedurall  way  to  others,  no  man  doubts.    2.   The 
 mi  fated by M.  queftion  is  miftated;  as  if  San&ification  did  formally  evidence 
 Cormvell.     Juftification,  as  f  unification,  in  abftraBo,  and  Faith  in  its  a&u- 
 all  Working  ;  its  enougn  againft  Antinomians,  if  it  evidence  to 
 the  fenfe  of  the  perfon,  that  he  is  in  the  ftate  of  juftification, 
 Whit -cm       an°lthathee  hath  faith  to  lay  hold  on  Chrifts  righteoufnefle, 
 swdifatm  whenheefteeniesthe  Saints  precious,  and  placeth  his  delight 
 d<tb  evidence  in  them.  Sanclification  doth  not  as  Libertines  would  imagine, 
 guflif  cation,  evidence  jufti.ication,  as  faith  doth  evidence  it9  with  fuch  a  fort 
 of  clearenede,  as  light  evidenceth  colours,  making  them  actu- 
 ally vifible;  now  light  is  no  figne  or  evident  marke  of  colours. 
 Love  and  vvorkes  of  lanclification  doe  not  fo  evidence  juftifica- 
 $k>n;  as  if  jultinca  don  were  tne  objeft  of  good  works  ;  that 
 
 Way, 
 
TheJtAtcoftbcqHeJIiontOttchi»gmArksjerverted,&c.       .    1 09 
 
 way  faith  doth  evidence  juftification,  but  fanctification  doth  evi- 
 dence justification  to  be  in  the  foule,  where  fanctification  is, 
 though  it  doth  not  render  juftification  actually  vifible  to  the 
 foule,  as  light  maketh  colours  to  be  actually  vifible;  or  as  faith 
 by  the  light  of  the  Spirit,  rendrcth  juftification  vifible  :  for  even. 
 as  finoake  evidenceth  there  is  fire,  there  where  fmoake  is,thouci: 
 fmoake  render  no  fire  vifible  to  the  eye  ;  and  the  moving  or 
 the  pulfe  evidenceth  that  there  is  yet  life,  though  the  man  be  ii: 
 a  fwoone,  and  no  other  acts  of  life  doeappeare  to  the  eye,  anc 
 the  morning  ftarre  in  the  Eaft  when  its  darke,  evidenceth  thai 
 the  Sunne  (hall  fhortly  rife,  yet  it  makethnot  the  Sunne  vifibk 
 to  the  eye ;  and  the  ftreames  prove  there  is  an  head-fpring, 
 whence  thefe  ftreames  ifluc;  yet  they  (hew  not  in  what  part  of 
 the  earth  the  head-lpr  ing  is ;  fo  as  to  make  it  vifible  to  the  eye : 
 (o  doth  Sanctification  give  evidence  of  Juftibcation,  onely  as 
 markes,  fignes,  and  gracious  effects  giveth  evidence  of  thecaufe; 
 as  when  I  find  love  in  my  foule,  and  a  care  to  pleafeGW  in  all 
 tilings ;  and  this  I  may  know  to  bee  in  mee,  from  the  reflect 
 light  of   the  Spirit ,  and  from  thefe  I  know  there  is  faith 
 in  me,  and  juftification,  though  I  feele  not  the  operation  of 
 faith  in  the  meane  time,  yet  the  effect  and  figne  makes  a  report 
 of  thecaufe  ;  as  acts  of  life,  eating  and  drinking,  and  walking 
 in  me  doth  aflure  me,  that  I  have  the  life  of  nature.  So  the  vital! 
 acts  of  the  Life  of  Faith  doe,  as  fignes  and  effects  give  evidences 
 of  the  caufe  and  fountaine ;  yet  there  is  no  neceffity  that  with 
 the  fame  light,  by  which  I  know  the  effect,  I  know  the  caufe ; 
 becaufe  this  is  but  a  light  of  arguing,  and  or  heavenly  Logick,  by 
 which  we  know  (by  the  light  of  the  Spirits  arguing)   that 
 we  know  God>  by  the  light  of  Faith ;  becaufe  wee  keep  his 
 Commandements  :  and  know  argmtive>  by  Gods  Logick,  that 
 we  are  transited from death  to  lift >,  becaufe  -wee  love  the  Bre- 
 thren ;  in  effect  we  know,  rather  the  perfcn  muft  bee  juftified, 
 in  whom  thefe  gracious  evidences  are,  by  heare-fay,  report,  or 
 consequence ;  then  we  know,  or  fe<  juftification  it  felfe,  in  &b-  - 
 ftratto,  or  faithit  felfe  ;  but  the  light  of  faith,  the  teftimony  of 
 the  Spirit,  by  the  operation  of  free  Grace,  will  caufe  us,  as  it 
 were,  with  our  eyes  fee  juftifica:ion  and  faith,  not  by  report, 
 but  as  we  fee  the  Sunne  li-ht.     A    3.    Error  there  is  in  the 
 (late  of  the  qiu  ft  ion,  that  never  a  Proteftant  Divine  {Armim- 
 ms  and  Socman*  I  difclame ,  as  no  Prottftancs)  made  either 
 
 P  3  SmRi* 
 
1 1  o  What  peace  way  U  colleittd  from  marks. 
 
 San  Edification  a  caufeoffttftification,  but  an  cffeft  ;  nor  com* 
 mon  S 'antlific ation  that  gceth  before  Juftification,    and  union 
 with  Chrifi,  voide  of  all  feeling  of  our  need  of  Chrifi,  an  evi- 
 dent fi gne  of  fxftification.  if  Matter  Cor  new  ell  dreame,  chat 
 we  thus  heighten  preparations  before  conversion,  as  he  feemes 
 in  his  Arguments,  again  ft  jr^*^  conditions  in  the  foule,  be- 
 fore faith  ;  he  knowes  not  our  mind  ;  and  as  other  Antino- 
 mians  do?,  refutes  he  knovves  not  what.    And  4.  W£had  ne- 
 ver a  queftion  with  Antinomians,  touching  the  tfrft  aflurance  of 
 juftification,  fuch  as  is  proper  to  the  light  of  faith.  Hee  might 
 have  fpared  all  his  Arguments,  to  prove  that  n>e  are  fir  ft  affnrcd 
 of  our  jttflifica&OH  by    faith,  not  by  good  worlds  ;  For  wee 
 grant  the  arguments  of  one  fort  of  a  flu  ranee,  which  is  proper 
 to  Faith  ;  and  they  prove  nothing  againft  another  fore  of  aflu- 
 ■  ranee  ;  by  fignes  and  effects,  which  is  alio  Divine.     To  zAn- 
 tincrmians     I.    to  be  jtffiified  by  Faith  ;  2.  and  to  c e>me  to  the 
 fenfie  and  knowledge  ofjafttfica'ion,  which  either  wot  from  eter- 
 nitie,  as  fomc  fay  ;  or  when  (fhrisb  dyed  on  the  Crcffe,  as  others; 
 or  when  we  firfi  take  life  in  the  wombe,  ai  a  third  J  or  t  drearne  ; 
 •       f         And    3.  to  be  affured  of  our  )tfii feat  ion,  are  all  one.  And  Co 
 >iih*cjtior}      to^e  ]uftif?d  by  faith,  fhould  be,  to  bee  jafiified  by  workes, 
 andpe*cefri,m  which  they  in  their  confciencc  know,  we  areas  farre  againft,as 
 fin  51  if  cation  any  men.   But  they  fhould  remember,  that  the  peace  and  cora- 
 w»  differtnt.  forc  that  the  Saints  extract  out  of  their  holy  Walking,  is  a  farre 
 other  peace,  then  that  peace  which  is  thenaturalliffiie  of  juftiri- 
 cation,  of  which  Paul  faith,  'Row.  5.  1.  Being  therefore  jh- 
 ftfied  by  faith,  we  have  peace  TZfo;  rev  Seov  with  God  through 
 fefus  Chrift  our  Lord;  and  the  peace  that  iffueth  from  our  ho- 
 ly walking  ;  or  at  leaft,  if  they  bee  the  fame  peace,  it  comes 
 not  one  and  diQ  fame  way.  For  1.  Peace  which  is  the  fruit  of 
 juftification,  is  a  peace  in  the  court  of  God,  as  the  peace  that 
 a  broken  man  hath  in  the  court  of  julticc,  when  he  knowethhis 
 Surety  hath  payed  the  debts  ;  he  dare  looke  Juftice  in  the  face 
 without  any  warre,  having  aflurance  that  warre  is  removed, 
 and  enmity  with  God  cried  downe,  and  all  finnesare  freely  par- 
 doned ;  the  peace  that  iffaes  from  our  holy  walking  is  in  the 
 court  of  confeience,  and  fenfe  of  ftneerity,  and  ftraightnene  of 
 walking  ;  and  is  grounded  on  holy  walking,  as  on  a  fecondary 
 helpe;  and  if  there  were  not  fome  confidence,  that  the  finfiu- 
 aeile  of  thefe  works,  are  freely  pardoned,  there  fhould  be  lit- 
 tle 
 
Arguments againjl  evident  mirks ofjujlificationjcofed.  in 
 
 tie  peace  at  all.  2.  The  former  peace  is  immediatly  from 
 pardon,  that  is  the  true  caufe  of  peace;  the  latter  from  fignes,  1 
 
 which  dwell  as  neighbours  with  pardon ;  and  is  onely  peace,  as 
 it  hath  a  neceflary  relation  to  pardon  5  and  is  refolved  in  fbmc 
 promife  of  God ,  and  not  as  it  is  a  worke  of  our  owne :  as 
 hungering  for  Chrifi ,  as  its  not  the  ground  of  pardon ,  fo 
 its  not  the  ground  of  peace  that  iflueth  from  pardon  ;  yet 
 it  is  the  grourad  of  a  comfortable  word  of  promife,.  file  (fed 
 are  they  that  hunger  and  thirfk  for  Rirhteoufnejfe,  for  they 
 fhall  be  fmsfied.  And  the  like ,  I  fay,  of  aflurance,.  .comfort, 
 joy,  that  refult  from  holy  walking,  and  from  juftifying  faith; 
 we  never  placed  good  Works  in  fo  eminent  a  place,  as  toafcribe. 
 thefe  fame  effects  to  them,  and  to  faith  in  Chrifi, 
 
 Then  Matter  Comewell  lofeth  his  labour  to  prove,  that  God 
 doth  not  firfi  declare  and  pronounce  us  righteom,  upon  fifht 
 and  evidence  of  our  fanclification,  which  ts  a  rio^hteoufnejfe  cf 
 our  owne.  For  to  pronounce  us  righteous,  is  to  juftifleus;  and 
 doth  Matter  CorneweM  know  any  Proteftant  Divines,who  teach 
 that  God,  either  firft  or  latt  doth  juftifie  us  for  our  inherent  San.- 
 Jtification  ?- 
 
 Then  Mr.  CornweH  does  confound  evidence  and  aiTurance  of  r«^*tf&«i 
 juftih*cation,asif  they  were  both  one.  For  many  Saints  haveailu-  °ffJibtf0Jlfm 
 ranee  of  juftification,fo  far  as  they  are  aflurcdly  juftined5&  doubt  1%^  UVkc 
 much  of  their  eftate,  through  want  of  evidence  :  as  many  be-  vav,  that  * 
 leeve,  and  many  times  doubr,  whether  they  beleeve  or  no.There-  fi^tes  w  two 
 fore  the  Argument  to  prove  Abrahams  affurance  of  jufiipc*-  ^i^ettbit^u 
 Hon,  Rom.4.  cannot  conclude,  that  Abraham  had  not  divine  e- 
 vidence  and  affurancc,  that  hee  was  juttified,  by  his  holy  walk- 
 ing, as  by  fignes  and  fruits  of  faith.  The  auurance  of  Chrifi's 
 righteoufnefle  is  a  direct  act  of  faith ,  apprehending  imputed 
 righteoufnefle :  the  evidence  of  our  juftification  we  now  (peak 
 of,  is  the  reflect  light,  not  by  which  wee  are  juttified,  but  by 
 which  we  know  that  we  are  juttified :  and  the  Argument  that 
 proves  the  one,  cannot  prove  the  other. 
 
 Object.  5.   If  the  promife  be  made  fure  of  God  unto  faith,  Cornwall, 
 of  grace,  then  it  u  not  firfi  made  fure  of  faith  unto  works  ±        pH-\** 
 
 But  the  promife  is  made  fure  of  God,  to  faith,  out  of  grace, 
 Rom. 4«  f*  to  him  that  worketh  not,  but  beleeyeth ;  Theoppo- 
 fition  between  grace  and  works  >  Rom.  1 1.  6.  Rom.  4, 4.  is  not 
 »nejjf  between  grace  and  the  met  its  of  works ,  but  between  grace 
 
 and 
 
1 1 2       Arguments  agawft  evident  mtrks  tfjuftificathfi,  loefed. 
 
 and  the  debt  due  to  works  :  Now  to  him  that  w^rkeih,  is  the 
 reward  not  reckoned  of  grace,  but  o  '  dchi,  Rem. 4.  4.  Riohtqf 
 fromife  matte  th  a  worke  to  be  ofd-bt,  not  of  'grace* 
 
 Anfw.  The  promife  is  made  qf  righcetnifcieife  aod  free  j uni- 
 fication by  the  grace  of  Chrifi  ;  by  the  promi/i,  that  is,  by  the 
 promifed  feed,  %om,^t  but  thefe  places  fpeak  not  one  word  of 
 the  reflect  evidence  that  a  man  hath  in  his  owne  foule,  by  which 
 r  »,  hee  knowes  in  himfelfe  hee  is  juftihed.  This  Difpocer  knowes 
 
 ^rowthvlat  not  Wi^at  ^ee  %®  :  ^ee  Provts  we  ^ave  no  promife  to  be  jufti- 
 isvct  in  que-  fied  by  works,  nor  any  aflurance  thereof  from  working;  that  is 
 fiion.  not  the  queftion  now  ;  but  hee  mould  prove,  that  wee  cannot 
 
 know  and  make  evident  to  our  owne  foules  that  wee  are  afla- 
 redly  juilified,  and  that  weebeleeve,  when  we  bring  forth  the 
 fruits  of  faith  :  There  is  onecaufe  why  there  is  life  in  this  tree, 
 and  another  caufe,  why  all  that  pafle  by,  and  the  tree  it  felfe, 
 ( if  wee  fuppofe  it  to  be  capable  of  reafon,  as  man  is  )  doth 
 know  it  hath  life  and  fweet  fap  :  this  latter  is  knowne  to  the 
 tree  and  to  others,by  bringing  forth  good  fruit.  As  if  there  may 
 not  be  fundry  caufes,  tS  «vaj  and  tS  ^vava*,  of  the  being  of  a 
 thing,  and  to  know  the  being  of  a  thing :  Bringing  forth  fruit 
 is  not  the  caufe  of  the  life  of  the  tree ,  good  works  are  not  the 
 caufe  of  our  juftification ;  but  we  know  well  the  tree  hath  life, 
 when  wee  fee  it  brings  forth  fruit ;  as  wee  know  we  are  jufti- 
 fied,  and  in  Chrifi,  when  we  walks  after  the  Spirit,  and  not  af- 
 ter theflijb.  The  whole  Argument  is  of  a  direcl  aflurance,  called 
 certitude  entisy  or  of  the  objecl :  The  Qaeftion  is,  touching  re- 
 flect certainty,  how  perfons  may  be  fure  in  their  own  confei- 
 „    ence,   called  certitudo  mentis  ;  and  fo  it  concludeth  not  the 
 QaefHon. 
 Many  thirds  '     2.  Its  Antinomian  doelrinc  to  make  opposition  between  the 
 are  made  over  Gojpel-prormfcind  the  debt  of  the  promite :  the  debt  of  works, 
 to  u<>  by  the     Rom.^.  and  Tiom.  1 1 .  is  Law-debt  due  to  the  worker,as  an  hire- 
 **r  °J * hs°ar  ^m  is  worthy  of  his  wages,  becaufe  hee  hath  done  the  worK 
 ours\ out*}  fa*  perfectly,  according  to  a^covenant  made  with  his -Matter  t  In 
 {race  ilfo,'     which  ca*e,  no  man  fayes  the  wages  of  the  labourer  is  a  free- 
 gift.  But  if  whatever  the  Lord  promife  to  us  in  the- G#Jpe I, 
 C)  Rsfescign,  make  God  a  debter,  and  the  thing  promifed  to  be  debt,  tiien 
 4odrum,tr$.  lec  Antinomians  fpeak  out,  for  they  fay,  (*)  The  -whole  letter 
 of  Scripture  (and  fo  of  the  whole  Goffiel-premifes)  hold  forth 
 a  covenant  of  work^,  contrary  to  Gal.4.  where*  there  be  two 
 
 cove- 
 
Arguments  agrinft  evident  marks  ofjuftificdtionJoBfed.  i  \  $ 
 
 covenants,  one  of  works,  another  of  grace  ;  and  contrary  to  the 
 promifes  of  grace  in  the  Gojpel,  J  oh.  3.  16.  Heb.  8. 10,  n,  12. 
 Mat.  1 1.  28. 1  Tim.  1.1 5.     (2)  All  the  promifes  of  the  Gojpel 
 muft  make  falvation  debt :  was  not  Chrifi  promifed  in  the  Pro- 
 phets to  the  loft  World?  Rom.  I.  2.  The  inheritance  is  not  by 
 Law,  but  by  promife,  Gal.$.  17,18.  Rom.9.  8,9.  Luk.i.^t 
 54, 55, 68,  69, 70.  Is  Chrifi  come  to  fave  Tinners  by  debt,  or 
 by  grace  ?  is  falvation  debt  ?  its  promifed.  Is  not  righteouf- 
 nefle  promifed  to  him  that  beleeves,  Rom,^  ?  then  righteouC. 
 ncfle  muft  be  debt,  and  fo  not  of  grace  ;  for  Comwell  telleth 
 US,  Pag.  1 3 .  The  right  which  a  man  hath  by  promife  to  a  works  9 
 maketh  the  ajfurance  of  the  promife  but  of  debt  unto  him  ;  and 
 then  the  promife  is  not  fure  to  him  out  of  grace  %  Then  all  the  C***'*wv*# . 
 promifes  of  an  eftablifhed  Kingdome  to  David,  and  his  (^tfesamefne 
 if  they  ftiould  keep  Gods  commandements,  all  the  bleffings  and  grace ,vot  debt. 
 falvation  promifed  to  beleevers  in  the  Old  and  New  Testament^ 
 fo  they  bring  forth  the  fruits  of  a  lively  faith,  are  mercies  of 
 debt,  not  of  free-grace.    I  well  remember  that  the  Famulisls 
 (h)  fay,  It  is  dangerous  to  clofe  with  Chrifi  in  a  promife.  And  (b)Rife,re%v, 
 (c)  There  can  be  no  true  ciofing  with  Chrifi  in  a  promife  that  er.  61. 
 hath  a  qualification  or  condition  exprefed.  I  rather  beleeve  ( c )  &fe» 
 the  Holy  Ghofi,  Ho,  every  one  that  thirfteth,  come  to  the  war-  **'  *8, 
 tery  come  buy  wine  and  milke  without  money  and  without  price ', 
 Ifai.5  J.i,  And  if  any  man  thirfiy  let  him  come  to  me  and  drink* 
 Joh.7.37.  And  whofoever  will,  let  him  take  of  the  water  of  life 
 frefh,  Revel.  22. 17.  Mar.i.iJ.  If  Comwell  can  free  Willing, 
 thirfting,  defiring,  from  working,  hee  hath  much  divinity:  Yec 
 the  water  of  life  and  falvation  promifed  to  fuch  cannot  be  debt, 
 but  free  grace ;  for^they  are  promifed  to  thefe  freely ,  and  to 
 be  beftowed  without  money.    Of  the  fame  ftraine  is  the  fourth 
 Argument  of  Comwell. 
 
 Objed.  5.  When  fanElification  is  not  evident^  it  cannot  be  Corn  well, 
 4«  evidence  ofjufiification :  peg,  1 5 . 
 
 But  when  jufiificationis  hidden  and  doubtfully fan edification 
 is  not  evident ; 
 
 Therefore,  fanttification  cannot  be  our  fir fi  evidence  of  justi- 
 fication. 
 
 The  Minor  is  proved ,  Becaufe  when  faith  is  hidden  and 
 doubtfull ,  fancfification  is  not  evident  :  Bui  when  jufiiftea- 
 tien  is  hidden  and  doubtful, faith  is  hidden  and  doubtfull ;  there- 
 
 £  fore 
 
1 74.  Arguments  AgAtnfl  marks  ofjnftificstioHfafcd. 
 
 fore  when juftifieation  is  hiddtn  and  douh >t full,  fa*&ific 'at ion  is 
 not  *vident. 
 
 The  proof*  of  the  Major  is,  i  ♦  Faith  is  the  evidence  of  thm<rs 
 not  fee* ;  andfo  makes  all  things  evident  :  th?*  wh'n  fat  (far is 
 hidden,  what  can  he  cleare  ? 
 
 2.  B eg aufe  no  fanllif  cation  can  he  pure  and fmc ere ^bni  w\. 
 it  is  wrought  in  faith  ;  andfo  it  cannot  he  evident,  but  when  it 
 clear elj  appeareth  to  he  wrought  in  faith, 
 
 Anfw.  i.  There  is  in  the  Conclufion  (firft)  the  firft  evidence 
 of  justification,  that  is  not  in  the  premifes,  agatnftaH  art.  The 
 Proportion,  When  fanUif  cation  is  not  evident ,  it  cannot  he  an 
 evidence  of  juft  if  cation ,  is  Weake,  and  weakly  proved  ;  For 
 there  is  a  twofold  evidence,  one  of  fenfe  and  reefing  fpirituall, 
 another  of  faith.  When  fancTification  wants  the  evidence  of 
 faith,  that  I  cannot  beleeve  falvation  from  mine  owne  Chriftian 
 walking,  yet  may  the  foule  have  evidence  of  feeling  and  fenfe, 
 that  we  truft  we  have  a  good  confeience  in  all  things,  willing  to 
 live  honeftly,H<?£.  13.18.  and  wee  dare  fay,  Lord,  wee  delight 
 to  doe  thy  will,  and  long  for  thee,  0  Lord ,  as  the  night-watch 
 watchethfor  the  morning  ;  and,  whom  have  wee  in  heaven  hut 
 thee,  &c*  and  can  out  of  fenfe  give  a  teftimony  of  our  felves, 
 yea,  and  can  place  all  our  delight  in  the  excellent  ones,  Pfal.i  6.3. 
 &  1 1  o>  62.  1  Joh.  3. 14.  fo  as  the  heart  warmes,  when  we  fee 
 the  Saints  ;  and  in  this  cafe  fanftification  is  evident ,  when  re- 
 mifiion  of  finnes  may  be  under  cloud ;  elfe  this  Argument  does 
 conclude,  if  it  have  any  feet,  that  fan&ification  ever  and  at  all 
 times  is  dark,  when  juftification  is  dark «  and  fo  fenftification  is 
 never  an  evidence  of  juftification,  but  when  justification  is  evi- 
 dent :  So  the  wifdome  of  God  is  taxed ,  as  if  hee  would  never 
 have  us  to  know  that  wee  are  translated  from  death  to  life,  he* 
 caufewee  love  the  brethren,  but  when  wee  evidently  know, 
 wze  are  thus  tranflated,  though  wee  had  no  love  to  the  bre- 
 thren :  Then  the  Lord  hath  provided  a  candle  for  his  weak  ones, 
 by  this  Argument,  when  it  is  day-light;  but  hath  deny'd  any 
 candle-light,  moon-light,  or  ftar-light,  when  it  is  darkc  night. 
 1.  The  Major  is  not  proved  :  Faith  is  not  fo  the  evidence  of 
 all  things,  as  that  it  maketh  all  things  evident  to  our  fpiriruall 
 fenfe  ;  for  Cor^weU  granteth,  faith  may  be  hidden ;  then  it  can 
 evidence  nothing  when  it  is  is  hidden.  Love  to  the  brethren, 
 keeping,  of  hts  commandements,  yeeld  fenfibie  evidences  that 
 
 wee 
 
Arguments  agdinjl  mirks  vf $uft$ficati$nj<bfed.  1 1  j 
 
 wee  arc  juftified,  even  when  faith  is  not  evident ;  and  how  ma- 
 ny are  convinced  they  have  undoubted  marks  of  faith  and  jufti- 
 fication,  who  doubt  of  their  faith  and  juftification  ?  And  fo  the 
 Minor  and  Probation  of  it  is  falfe  ;  for  it  is  mod  falfe,  that  when 
 faith  is  hidden  and  doubtfull ,  fanctiftcation  is  not  evident; 
 thisisaflertedgra^,  not  proved  :  As  if  yee  would  fay,  Ever 
 when  the  Well-head  is  hidden,  the  ftreames  are  not  feen  ;  when 
 the  fap  and  life  of  the  tree  is  not  feen,  but  hidden,  the  apples, 
 leaves  and  bloffomes  are  not  evident.  This  is  a  begging  of  the 
 concluGon  :  for  then  iliould  a  man  never,  neither  firft  nor  laft, 
 know  that  hee  t*  tranfiated  from  death  to  life,  becaufe  hee  loves 
 the  brethren:  Why  ?  Becaufe  when  tranflation  from  death  to 
 life,  or  when  faith  and  juftification  is  hidden,  the  love  to  the 
 brethren,  and  all  the  works  of  fanftification  are  hidden;  faith 
 this  Author. 
 
 3.  The  fecond  proofe  of  the  Major  is  lame  ,•  Santlificatim 
 is  never  pure  and  fincere,  without  faith,  (faith  hee;)  Ergo,  It 
 cannot  be  evident,  but  when  it  appear  eth  to  be  wrought  in  faith* 
 The  confequence  is  null ;  juft  like  this,  Sweet  ftreames  cannot 
 flow  but  from  a  fweet  fpring ;  ergo,  It  cannot  be  evident  and 
 cleare  to  my  tafte  that  the  ftreames  are  fweet,  except  I  tafte  the 
 water  at  the  fountaine-head ,  and  fee  it  with  mine  eyes  ;  and 
 my  tafte  cannot  difcerne  the  fweetnefle  of  the  fruit,  except  my 
 fenfes  were  within  the  trunk  or  body  of  the  tree,to  feel,  fee,and 
 tafte  the  fap  of  life,from  whence  the  fruit  cometh.  Yea,  the  con- 
 trary confequence  is  true,  becaufe  I  fmell  fincerity,  love,  (ingle 
 intentions  to  pleafe  God  in  my  Works  of  fanftification  ;  there- 
 fore I  know  they  came  from  Faith;  fo  the  Holy  Ghosl  (hould 
 delude  us,  when  hee  faith,  Wee  know,  wee  k»ow,  or  beleeve  is 
 Chrifiy  becaufe  we  keepe  his  commandements.  Ergo,  We  can- 
 not know  this,  except  it  bee  evident,  that  our  keeping  of  his 
 Commandement  come  from  faith,  and*  the  knowledge  of 
 God. 
 
 Object.  6.     Such  a  Faith  as  a  Prat'Uca/l  SyHogifme   can  Cornwell^. 
 make,  is  not  a  faith  wrought  by  the  Lords  almighty  power-,  for  16.17.1% 
 the  cenclufionfollowcth,  but  from  the  fircngth  of  reafonings, 
 not  from  the  power  of  God,  by  which  alone  divine  things  are 
 wrought,  Ephef.  1.19,20.  Col. 2.  20.  - 
 
 But  faith  wrought  by  a  word  and  a  worke,  andtloe  light  of  a 
 renewed  confeience  without  the  tefiimony  of  the  Spirit  3  tsfuch  a 
 
 0 
 
 Z 
 
 /*# 
 
1 1 6  Arguments  Againjt  marks  cftfuftificationjerfed. 
 
 faith  as  a  pratticall  Syllogifme  cm  make  :  Ergo,  fitch  a  faith 
 fie  wrought,  is  net  wrought  by  the  Lords  almighty  power. 
 
 The  Minor  is  proved,  becaufe  all  the  three  ,  the  Word,  the 
 JVerhe^  and  the  light  of  Confcience  ,  are  all  created  blejfings 
 and  gifts ,  and  therefore  cannot  produce  of  themfelves  a  word  of 
 almighty  power  y  and  the  word  of  it  fe If e  is  a  dead  letter,  the 
 wfirke is  leffe :  for  faith  commeth  by  hearing  a  word,  not  by  a 
 wor^£, 
 
 Anfw.    When  Mafter  Cornwell  faith,  By  the  power  of  God 
 alone,  Divine  things  (fuch  as  faith  that  layeth  hold  on  Chrifls 
 righteoufneffe)  are  wrought,  Ephef.  I.  ip.     Co/.  2.20.  hee 
 excludeth  the  miniftery  of  the  -GojpeJ,   and  all  the  promifes 
 thereof,  for  they  are  created  things,  and  fo  they  have  no  hand 
 nor  influence  in  begetting  faith.  Aminomians  will  have  usbe- 
 leeve,  thatP^#/,  Ephef  1.19,20.  Col.  1.20.  thinkes  no  mini- 
 ileryof  the  Word,  nor  any  hearing  of  the  preached  Word,be- 
 getteth  faith  ;  contrary  to  Rom.i.  16.  %$m*  10. 17.  but  by  the 
 onely  immediate  power  of  the  Spirit  we  are  converted  without 
 the  Word.   Nor  is  here  that  which  is  in  question  concluded ; 
 never  Proteftant  Divine  taught,  that  without  the  acluall  influ- 
 ence of  omnipotent  Grace,  can  faith  or  fpirituall  fenfe  thatwe 
 are  juftified,  be  produced  by  the  Word,  worke,  or  created  light 
 alone ;  nor  can  the  come  grow  alone  by  power  in  the  earth, 
 clouds,  or  raine ;  nor  any  Creature  move  without  the  a&uall  in- 
 fluence of  the  omnipotent  Lord,  in  whom  we  move :  therefore 
 by  this  reafon  we  could  not  know  that  the  Sunne  fhall  rife,  by 
 the  rifing  of  the  morning  ftarre ;  nor  can  we  have  any  fuperna- 
 turall  fenfe,  by  our  holy  walking,contrary  to  Scripture,  1  John 
 -2. 3.  1  John  3.14.  But  we  know  by  this,  all  faith  is  afcnbed 
 by  Antinomians ,to  the  immediate  teftimonieand  EuthufiaftkaU 
 infpiration  of  the  Spirit,  as  for  the  fearch'mg  of  Scripture  (fay 
 a  Rifi>cr.]$*  a  they)  its  not  afure  way  of  fe  arching  and  finding  Chrift  ,  its 
 k  Er  $i         but  a  dead  letter,  h  and  holds  forth  a  covenant  of  works  in  this 
 letter  -y  and  therefore, with  the  old  Anabaptiftr  they'll  have 
 no  teaching  by  Scripture^but  onely  teaching  by  the  Spirit.  We 
 Gojpd-prcmi-  hold  that  conditionall  promifes  are  made  to  duties  of  San&ifi- 
 ^k^/V**0  c^011*  therefore  we  may  have  comfort  and  aflurancefrom  them, 
 fJtion™m  our  drooping  condition*  Cornewell  zniwevtth,  P^.  23.24, 
 
 if.  The  promifes  are  not  made  to  us,  as  qualified  with  fucb 
 vtics  of  fan^if cation  y  for  then  they  [honid  belong  to  us  ef 
 
 debt, 
 
The  quejiion  touching  marks.  117 
 
 debt,  not  out  of  Grace,  Rom.4.4.  But  in  refpett  of  our  Vnion 
 witlf  Chrifi,  in  whom  they  are  tendered  to  us  ,  and  fulfilled  to  Aminomians 
 us.  Satisfaction  is  made  to  the  thirfii",  not  fcrany  rhht  his    *"*a.  co "J" 
 thtrfi  might  give  mm  in  the  promtje,  but  bccaujo  it  directetb  to  ^ 
 Chrifi,  whofulfilleth  the  condition  ^  and  fatisfieth  thefoule,  and  a  Rifc,rxigije 
 the [otile  mtiftfirfl  have  come  to  Qhrist, and  gotten  his  fir fi  afftt-  er.  ^*. 
 ranee  from  faith  in  Chrifi,  not  from  thefe  conditions  and  duties. 
 Anfw*  i.    This  is  a  y aiding  of  'the  caufc.  We  (ay  there  bee 
 promifes  of  the  Water  made  to  thirfty  foules,notas  if  the  right, 
 jiiSy  law,  merit,debt,  that  we  have  to  them,  belonged  to  us,  for 
 the  decde  done,  but  for  fefus  Qhrifi  onely.     h .    Not  as  if  wee 
 upon  our  ftrength,  and  the  f wearing  of  free-will  did  conquer 
 both  the  condition  and  reward.     3.    Butyct  wee  have  com- 
 fort and  aflurance,  when  we  by  grace  performe  the  duty,  that 
 our  faithfull  Lord,  who  cannot  Ije,  will  fulfill  his  owne  pro- 
 mife.     4.     He  knoweth  nothing  of  the  Gofpel,  who  thinketh 
 not  God  by  hispromife  commcth  under  a  fweerdebt  of  free- 
 grace  to  fulfill  his  owne  promife;  and  that  this  debt  and  grace 
 are  confident.     But  Antinomians  breath  fmell  of  flefhly  li- 
 berty, for  they  tell  us,  a  Conditionall  promifes  are  Legally  con-  b  Er.  z%. 
 trary  to  the  Gofpel,  Rom.  10.  9.    John  3. 1 6.  J  oh.  5.:  5.  That 
 b  that  its  not  fafe  to  do fe  with  Chrifi  in  a  conditional} promife,  (c)Er,$o* 
 ifc  any  thing  be  concluded  from  water  and bloud.it s  rather  dam- 
 nation  then  falvation.     That    a   its  a  fandy  foundation   to  (*)  Er.69. 
 prove  that  Chrift  is  mine,  from  a  gracious  worke  done  in  me  by 
 fefus  Chrift,  were  it  even  Faith  ;  For  we  are  e  compleatlj  u-  e  Ej,  57. 
 nitedto  Chrift,  without  faith  wrought  by  the  Spirit.  f  Its  in-  f 
 compatible  with  the  Covenant  of  Grace,  to  joyne  faith  with  it.      r' 
 To  be  S  juftifiedby  faith,  is  to  bee  jufiified  by  worses.  That 
 h  to  fay  there  muft  be  faith  on  mans  part  to  receive  the  Cove-  I  £r'%* 
 nant,  is  to  undermine  Qhrist.  Neither  CornweH,  nor  Saltmarjb, 
 oppofe  thefe  blafphemies,  but  extoll  the  Patrones  of  them  in 
 New- England. 
 
 jphtkmdof 
 Father  fave  me  from  this  houre.  faitb  *>as  in 
 
 Father  is  a  word  of  Faith.  But  had  Chrifi  need  of  Faith  ?       ^hJi^  had  not 
 Anfw.  Not  of  faith  of  confiding  in  him  that  juftifieth  the  fin-  faitb  ofjufii- 
 ner,  except  he  had  faith  of  the  juftifying  of  his  caufe  ,  in  God's/)*"/  tbtfin* 
 acquitting  him  of  furetiefhip,  when  he  had  payed  all;  but  hee  yier>j'"t  °f 
 had  faith  of  dependence  on  GWin  his  trouble,  that  God  would  ^J*"*™* 
 
 Q  3  deliver 
 
1x8 
 
 What  kind  of  Faith  ways  in  Chrifl  suffering. 
 
 Hcwfaith  of 
 dwvMn  ie 
 
 deliver  him,,  and  be  was  heard  in  that  which  he  feared.  And  J^2« 
 how  could  there  be  a  faith  cf  dependence  in  Chrifi,  fo$  kee 
 was  the  fame  independent,  God  with  the  Father  ? 
 
 An  fa..  There  were  two  relations  in  Chrifi  j  one  as  Viator, 
 going  toward  glory,  and  leading  many  children  with  himi'eglo- 
 was  in  cbn3  ry  •  another,  as  f0w/?>^<?»/0r,fc:eing  and  enjoying  God.  2.  There 
 Were  two  fights  in  Chrifi,  one  ofVifion,  another  of  Vnion  ;  the 
 fight  of  Vnion  of  two  natures,  is  the  caufe  of  the  fight  ofvifien. 
 Chrifi  being  on  his  journey  travelling  toward  glory,  did  with 
 a  faith  of  dependency  reft  on  God,  as  his  Father,  feeing  and 
 knowing  that  the  Union  could  not  be  diflfoived  5  but  as  a  Com* 
 prehenfor,  and  one  at  the  end  of  the  race,  in  joying  GWin  habit, 
 there  was  noneceflitie,  that  C&ri#  (hould  alwaies,  Etinomni 
 differentia  temporis,  aclually  fee  and  enjoy  God,  in  an  immedi- 
 ate virion  of  glory. 
 
 For,  1 .  this  implyeth  no  contradiction  to  the  perfonall  uni- 
 
 feeh-    f  G°  d  on' evcn  ^  l^Q  ^eeinS  °f  GW  habitually,  which  is  the  mod:  joy- 
 full  fight  intelligible,  and  by  neceflitie  of  nature,  does  produce 
 
 might  (land 
 with  theper- 
 fina!  lumen. 
 
 joy  and  gladnefie,  may,  and  did  cpnftft  in  Chrifi,  with  groan- 
 ings  and  fadneffc  of  Spirit,  even  before  his  laft  fufferings  :  Co 
 the  interruption  for  a  time,  of  the  acluali  vifion  of  God,  might 
 ftand  with  Chrifis  perfonall  happineffe,  as  God-man.  2.  If 
 we  fuppofe  there  were  juft  reafons,  why  God  fhould  command 
 that  Angels,  and  glorified  Spirits,  faouhi  not  aclually  fee  god 
 for  a  time,  there  were  no  repugnancy  in  this,  to  their  true  blef- 
 fedneflc  ,  fo  it  fell  not  out  through  their  (innes,  no  more  then 
 the  Sunne  fhould  lofe  any  of  its  nature  ,  if  Wee  fuppofe  God 
 fhould  command  it  to  ftand  ftill,  and  to  be  covered  with  darke- 
 ned many  dayes,as  in  Jofbuahs  time,  it  ftood  ftill  in  the  firma- 
 ment fome  houres,and  for  a  time  was  covered  with  darkenefs  at 
 the  fufferingof  Chrifi.  What  an  en terpofed  cloud  of  covering 
 it  was,  or  what  a  skreene  did  interrupt  the  flux  of  the  beames 
 and  riyes  of  the  Godhead  from  acluall  irradiation  on  the  foule 
 and  faculties,  and  powers  of  the  foule  of  the  man  Christ  is  more 
 then  I  can  determine.  Certaineit  is,  God  was  With  the  Man- 
 hood, and  fb  neere  as  to  make  one  perfon,but  there  was  no  aclu- 
 all  {Timing  on  the  powers  of  the  foule,  no  heate  and  warmnefle 
 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,  Luke  22.43.  aid 
 
 Wipe 
 
What  a  fad providence  Chrift  was  under  in  hkfiale-troMe.         \  1 9 
 
 Wipe  the  fweat  of  bloud  off  his  holy  body,  and  really  fervc  him 
 
 that  way  ;    or  if  the  Angel  was  fent  with  good  words  from  tne 
 
 Father  >  to  comfort  him,  and  fay  to  this  fenfe,  0  glorious  Lord, 
 
 courage,  peace,  and  joy  ,and  jalvation,  JhaHcome  ;  thy  Father 
 
 hat  not  for faken  thee  utterly  :  it  Cannot  be  knowne,  but  Luke 
 
 faith,  an  Angel  apprearedfrom  heaven  Imx^w  *'$$  ftrength-  A  ^        ^ 
 
 ning  him.  But  it  was  admirable,  that  the  Lord  of  all  confolati-  ^nce  Ust 
 
 on,  (hould  ftand  in  need  of  coiifolation,  and  a  good  word  from  Qknfi  «  put 
 
 Ins  owne  creature ;  or  that  the  great  Lord,  the  Law  giver,(hould  ' o,  (God  Cave 
 
 need  the  comfort  of  Prayer,  or  any  Ordinance.  O  what  a  pro-  me^ 
 
 vidence  !  what  a  world  is  this/  that  God-many  foeetfefus, 
 
 is  put  to  his  knees,  and  his  prayers  with  it.  Come  fee  the  Lord 
 
 of  life  at  a  weake  pafle,heisat,  God  helpe  me ,  at  Tearcs  and 
 
 fighing,  Godfaveme.  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  fome  drops  of  dew  from  the  clouds 
 
 to  fupply  their  want.  . 
 
 2.  Chrift  himfelferefufed  comfort  to  himfelfe :  There  was 
 $  fea  of  joy  in  Chrift,  within  him ;  but  not  one  drop  can  iflue 
 out  on  the  powers  of  his  foule  :  joy  is  fad,  fairenefle  black, 
 faith  feareth  and  trembleth ;  the  infinite  All,  lieth  under  the 
 drop  of  the  comfort  of  a  creature-nothing.  Riches  beggeth  at 
 poverty's  doorej  the  light  is  dark,  greennefle  withereth  and 
 cafteth  the  bloome,  life  maketh  prayers  a^ainft  the  death  of 
 deaths,  the  glory  and  flower  of  heaven  ftandeth  fad  and  heavie 
 at  the  jawes  and  mouth  of  hell.  3.  Mat.  26.  Hcc  prayed  to 
 this  fenfe,  falne  on  his  face  to  the  earth  once,  O  my  Father, 
 remove  this  cup ;  but  hee  is  not  anfwered  :  Hee  knocketh  the 
 fecond  time,  O  my  Father,  if  it  be  poffible,  remove  this  cup.  O 
 but  here's 'a  hard  world,  the  fubftantiall  Sonne  of  God  knock- 
 ing and  lying  on  his  face  on  the  earth,  and  his  Father's  doofc 
 of  glory  faft  bolted,  the  Sonne  cannot  get  in.  The  like  of  this 
 providence,  you  never  read,  nor  heare  of.  The  mturall  Son  of 
 God  cry eth  with  teares  and  flrong  cryes,  with  a  fad,  heavie  and  ; 
 low  Spirit  to  his  Father ;  hee  cannot  get  one  word  from  hea- 
 ven, nor  halfe  a  glympfe  of  the  wonred  glory  that  was  nafurali 
 and  due  to  him  as  God.  O  rare  and  fad  difpenfacion  1  He  muft 
 cry  the  third  time,  O  my  Father,  remove  this  cup.  We  Itorme, 
 if  the  Lord  doe  cot  open  hisdoore  at  the  firft  knock ;  O  what 
 
 hard  • 
 
no     What  a  (ad  pr  evidence  Cbrijl  w#  under  in  ku  {ode  -  trouble. 
 
 hard  thoughts  have  fome  of  God ,  if  a  floud  of  love  iflue  not 
 
 Z^xvlZa  ^rom  **is  *acc  aE  the  *"*  woni  *  kllt  the  ^'r^  Saiacs  are  not  co 
 
 rvheinc  are  l°ok  f°r  a  providence  of  the  honey  drops  of  the  fatteft  confola- 
 not  beard  at  tions  of  heaven,  in  every  ordinance  of  prayer  andpraifes.  O 
 firf'  what  a  fad  adminiftration,  PfaL  22.  2.  0  my  God,  I  cry  in  the 
 
 day  time,  and  thou  heare  ft  not ;  and  in  the  night  feafon,  and  am 
 not  Jilent.  The  Church  fpeaketh  fadly  to  God.  What  can  be 
 Worfe  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  fad  heart  in  the  bofome  of  a  friend,  farre  more  to  God,  is  much 
 eafe  ;  but  here  is  vvorfe,  Verf.  8.  Alfo  -when  I  cry  andfbout, 
 hee  Jhutteth  out  my  prayer*    Pfal.dp.  3 .  /  am  weary  of  crying, 
 my  throat  is  dryed :  mine  eyes  fade,  while  I  wait  for  my  God. 
 Vntcrs  of  the  It  is  grace  to  put  a  conftru&ion  of  love  and  faith  on  th^  Lord's 
 sains  not  h   noc  anfwering  our  defires.  Thefe  experiences  may  filence  us  ; 
 V*  .It  ][  *;  Ic  imy  De  good  that  the  Lord  anfwer,  and  not  good  that  hee 
 Awfom.      e  anfwer  now  :  The  Saints  are  often  ripe  for  praying,  when  they 
 j ,         are  unripe  for  the  mercy  of  a  reall  anfwer  and  help  from  God. 
 Two  things  neceflitate  prayer,  1.  Our  duty  to  worfhip.  2.  Our 
 necefllty  and  ftraits.  But  on  our  part  wee  are  not  ripe  for  an 
 anfwer  for  any  of  thefe,  being  yet  not  humbled,  and  praying 
 2  with  (low  defires,  little  fervour  of  faith.     2.    Its  pofllble  it  £e 
 
 our  duty  to  pray ,  as  fuppofing  a  reall  neceffity  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  fon,  many  years 
 before  the  one  was  an  hundred,  the  other  ninety  and  nine  years 
 old  ;  but  it  Was  not  good  that  God  fhould  heare  them  till  it  be 
 a  miracle,  and  a  new  way,  and  more  then  ordinary  providence 
 3.  they  were  anfwered.  3.  God  refufeth  never  to  heare  us ,  for 
 favours  that  are  non-fundamentalls  toward  evcrlafting  life,  but 
 when  its  better  be  not  heard,  then  heard  :  Msfcs  might  poffi- 
 bly  not  know  a  reafon,  but  it  was  better  for  him  that  he  faw 
 afarre-off  the  good  land,  (more  for  faith  and  mortification  and 
 heavenly  mindednefle,  which  hee  faw  not)  then  that  hee  fhould 
 enter  with  the  people  into  that  land ,  which  hee  prayed  for. 
 4  4.  Not  any  of  the  Saints,  confidering  that  all  things  worke  to- 
 
 gether-for  good  to  them  that  love  God,  but  as  they  praife  God 
 that  hee  hath  heard  their  prayers,  fo  they  praife  God  in  fome 
 things  that  their  prayers  lie  at  a  faft  bolted  doore ,  and  take  it 
 well  in  other  things  that  hee  was  difpleafed  with  them,  and  (o 
 
 that 
 
Prayers  of  the  Saints  not  ever  heard at  firfi.  t  %  t 
 
 that  they  have  caufe  to  be  humbled,  that  God  did  grant  their 
 cefire.  Let  it  be  that  David  prayed  for  afonne,  and  GWgave 
 him  AbftUom;  its  a  qucftion,  if  David  had  notcaufe  to  wifh 
 hee  had  never  been  born.     5.    God  hath  equally  regulated  and         f  • 
 limited  our  defires  to  be  heard,  and  our  wiliingnefTe,  faith,  fub- 
 mifllon,  and  patience,  and  our  praifes  according  as  we  are  heard, 
 or  not  heard ;  yet  wee  are  leffe  in  praifes,  when  wee  are  heard, 
 and  our  defires  fulfilled,  and  in  fubmiflion,  when  wee  are  noc^crarem* 
 heard,  then  wee  are  forward  to  praife  ;  becaufe  necefllty  and  tttYtl  traifi. 
 (traits  can  more  eafily  obtainc  of  us  to  pray,  and  fet  on  moving 
 the  wheels  of  our  afreclions,  then  grace  can  keep  our  fpirituall 
 affections  in  heat  of  motion,  or  limit  and  border  our  naturall 
 affections  in  praifing,  when  they  take  them  to  their  wings.  Da- 
 vid, Pfal.22.  Pfal.tf?.  O  my  God,  I  cry  night  and  day ,  till  my 
 throat  be  dry  in  asking  :  but  where  doth  hec  fay,  O  my  God, 
 I  fraife  night  and  day,  till  my  throat  be  pained  in  praifing,  and 
 my  heart  and  eyes  are  wafted  and  fpent  in  fubmifTIve  waiting 
 for  thee,  and  praifing,  for  not  hearing  mee  in  fome  things. 
 6.  God  is  equally  gracious  to  his  own,  in  not  hearing  and  grant-        * 
 ing,  as  in  fulfilling  their  defires.    7.  No  man  {hould  take  it 
 hard  not  to  be  anfwered  at  the  fir(r,when  the  prime  heire  Chrifi        7* 
 was  kept  knocking  at  his  fathers  doore.     8.    Heard  or  not        go 
 heard,  the  prayers  of  faith  have  a  gracious  ifluc,  though  the  drone 
 of  them  be  caft  away.    9    As  praifes  have  no  iffue,  but  to  give        $t 
 to  God,  nottoourfelves;  fo  prayers  in  faith  are  to  be  offered 
 to  God  as  God,  though  nothing  returne  in  our  bofome,  that 
 God  may  be  extolled.  Chrifi  knew  deliverance  from  this  hour 
 cannot  be  granted,  yet  hee  prayes.    10   Faith  is  required  no       I0> 
 iefle  to  beleeve  the  good  that  the  Lord  minded:  us  in  not  hear- 
 ing us,  then  the  good  hee  intendeth  in  hearing  and  fulfilling  our 
 denres :  No  condition  of  providence  can  fall  wrong  to  faith  ; 
 which  can  flie  with  any  wings,  and  faile  with  every  wind,  fo 
 long  as  Chrifi  liveth. 
 
 Father,  fave  me  from  this  he  fire. 
 
 Chrifi  bottometh  his  prayer  on  the  fweeteft  relation  of  a  ^  .  ?/ 
 Father  and  a  Son ;  Father,  fave  me.  So  fob.  17.  Father,  gh-  %$!,%%£ 
 rife  thy  Son.  Verf.5.  And  now  Father,  glorifieme.  Six  times  qt  the  [met 
 in  that  prayer  hee  ufeth  this  ftile.  Mat.  11.  ay,  Ithmkjhee,  relation  of  4 
 O  Father,  Lord  of  heaven  and  earth.  Ma:.  26,  Q  my  Father,  **?kr. 
 
 R  remove 
 
1 i  %  Fryers  tftht  Saim  M  ever  heard  at  fir  ft. 
 
 urn 
 
 remove  this  en f.  His  Father  was  great  in  bis  efteem :  none  like 
 his  Father.  Its  a  ftrong  argument  to  Chrift,  to  perfwade  an 
 hearing  and  a  deliverance  ;  and  hee  was  heard  in  due  which  hse 
 (tared.  Hee  had  no  end  in  his  coming  intothe  world,  but  to  doe 
 *thewillofhisFArfer,Joh.5.30,  (2.)  Xswisafwett  ingre- 
 dient in  prayer  :  the  bdoved  Difciple  John,  who  onely  of  all 
 the  EvangeUHs  fetteth  down  Chrift' s  love-prayer,  chap.  17. 
 ufeth  it  more  frequently  then  any  of  the  other  three  Evange- 
 litls.  3 .  Propriety,  intereft,  and  covenant-relation  is  a  Tweet 
 bottome  and  a  ftrong  ground  for  prayer  :  So  in  praying  hath. 
 Chrift  taught  US  to  lay,  Our  Father  which  art  in  heave*.  And 
 PfaL  5.  2".  Hearken  unto  my  voice,  my  King,  and  my  God, 
 2  King.  1  p.  I  p.  Now  therefore,  O  Lord  our  God,  I  befeechthce 
 fave  ns  out  of  his  hand.  Ezra  bottometh  his  prayer  on  this, 
 Chap.  p.  6*.  O  my  God,  I  am  afljamed  andbiujb.  And  fekojha- 
 fhat,  2  Chron.30.i  2.  O  our  God,  wilt  thou  not  judge  them? 
 Vfe.  In  prayer  confider  what  claime  and  intereft  you  have  to  God, 
 
 if  you  be  a  fonne,  and  hee  a  Father  :  Baftards  cannot  pray - 
 Sonves  omlj  ftrangers  without  the  Covenant,  and  Heathen,  having  no  right 
 "■  p  y-  to  q0£  aS  their  God  and  Father,  may  petition  God  as  a  fubdued 
 people  doe  their  Conqueror,  or  as  ravens  cry  to  God,  for  food, 
 and  as  .{bme  howle  upon  their  beds  for  come  and  wine,  Hof.  7. 
 14.  but  they  cannot  pray  ;  for  praying  aright  to  God  there  is 
 required  not  onely  gracious  ingredients  in  the  a&ion,  but  alfo 
 anew  ftate  of  adoption  and  filiation  :  many  fpeake  words  to 
 Gvd,  who  doe  not  pray  ;  many  tell  over  their  finnes,  who  con- 
 fefle  not  their  finnes  to  God;  many  fpeakegood  of  God,  who 
 doe  not  praife  God  ;.  many  figh  and  grone  in  praying,  and  have 
 no  deep  fenfe  of  God  or  their  owne  finfull  condition.  Trees 
 growing  together  make  not  aiwayes  a  wood.  Ah,  our  prayers, 
 GWknowes,  are  often  out  of  their  right  wits.  Many  cry,  Fa- 
 ther, to  God,  but  lie  ;  for  they  are  not  fonnes,  and  their  words 
 are  equivocation.  Thoufands  claime  Father- (hip  in  God,  where 
 there  is  no  Son-fhip,  nor  fandamentum  in  re,  no  ground  in  the 
 thing  it  felfe.  A  new  nature  is  that  onely  beft  bottome  of  pray- 
 ing,dia:  takerh  it  off  from  being  a  taking  of  the  Name  of  God 
 invame.  All  creatures  fpeakof  God,  and,  in  their  kind,  to  God; 
 but  onely  a  fonne  can  fpeak  to  God  in  prayer,  as  to  his  Father : 
 calling  upon  God,  with  a  pouring  out  of  the  foule  to  him  in 
 
 Chrift,  is  efientiail  to  fonnes. 
 
 Father 
 
Tie  [meet  title  t0  mercies  through  ft  dyer 'right,  1 2  j 
 
 Father,  favc  me  from  this  hourc* 
 
 Chnfi  had  no  ineanes  of  refuge  fafer  and  furer  in  his  trouble, 
 when  hce  knew  not  what  to  doe,  then  prayer.  Chnfi  had  ne- 
 ver a  greater  bufmefle  in  hand,  then  now  hee  was  to  tranfact  Tbtpovffj 
 with  God,  and  divine  Juftice,  the  Law  of  God,  in  the  weighty  ?**)**■ 
 hargaine  of  paying  a  ranfome  of  deareft  and  precioufeft  bloud, 
 to  open  the  new  way  to  heaven  ;  hee  had  to  doe  with  devilh, 
 principalities  and  powers,  and  hell ,  to  fubdue  devills,  and  death 
 and  hell,  and  to  redeeme  his  Catholike  Church  from  the  (econd 
 death ;  and  hee  was  to  offer  himfelfe  a  Sacrifice  to  God,  through 
 the  eternal!  Spirit,  for  the  finnes  of  the  whole  elecT:,  and  hee 
 mud  life  prayer  in  all  this  great  work.  The  greateft  works  have 
 been  thus  crYecTuated.  For  the  dividing  or  the  red  fea,  Mo  fa 
 cryed  to  the  Lord,  and  it  was  done.  Hezechiah  obtain  eth  1 ?. 
 yeares  leafe  of  his  houfe  of  clay  from  fehovah  his  Land-lord ; 
 and  how?  2  King.  20.2.  Hee  turned  his  fate  to  the  wail,  and 
 prayed.  Jonah. broke  the  prifon  of  hell  by  prayer.  Jeremiah 
 had  many  .againfl:  him,  Chap.  20.12.  Vntothee  (Gith  hce  to 
 the  Lord)  I  have  opened  my  caufe.  Daniel,  in  his  captivity  ; 
 Ear  a,  when  die  people  were  tinder  wrath  ;  Efter  and  her 
 maides,  when  the  Churches  deftruclrion  is  warped,  and  in  wea- 
 ving, by  prayer  loofe  the  captjve  band5,and  break  death's  jawesv 
 So  low  a  man  as  fob,  Chap.y.a-c.  was,  what  frail  I  fey  totfoe, 
 O  preferver  of  man  I  David  lookcth  back  to  his  prayers^,  VfaL 
 34. 6.  and  when  hee  is  over- whelmed,  PfaJ.  6\..  2.  From  the 
 ends  of  the  earth  will  1  cry  to  thee  ,  when  my  heart  is  over- 
 whelmed. To  Ellas  this  is  the  key  chat  openeth  heaven.  The 
 laft  great  work,  the  perfecting  of  My  fire*  11  Chrifi,  the  judge- 
 mg  of  the  world,  the  putting  crowues  Oft  the  heads  of  fo  many 
 thoufand  Kings,  muft  have  prayer  tobrin^-  it  to  pafle  :  Even 
 fo  come  Lord  Jefm,  Jhe  patting  and  keeping  on"  the  crovvne 
 on  Chrifi s  head,  is  by  prayer  :  his  Sword,  Crowne  and  Scep- 
 ter, (rani  and  proper  by  this  prayer,  Thy  Kingdom 'come. 
 2.  Though  CVi/frkncw  of  hisowne  deliverance,  and  was  (are 
 or  it,  yet,  hee  will  noc  have  it  but  by  praver.  Ch-ifi  had  Son-  • 
 right  to  heaven,  yet  he  will  rake,  a  new  girt'of  heaven;by  prayer- 
 right:  C%r*tf  maketh  prayer  his  new'Charter,  ftiktyf.  Fa- 
 ther,glorife  me,  with  the  ^hry  which  I  had  with  thee  before 
 Hoe  world  was.  Chrifi  will  have  his  Spoufe,  though  his  by  con- 
 quell:,  ;uid  the  law  or  buying,  and  ranfome,  made  over  to  him 
 
 K  z  by 
 
1 24.  Jhtfweet  title  to  mercies  through  prayer. right. 
 
 by  zDe  novo  damns,  Pfal.  2.8.  Ask^ofme,  (pray  to  me)  and 
 I  will  give  thee  the  Heathen.  His  Kingdomes  piUar  is  prayer. 
 Pfal. 72.1$.  Prayer  alfoJhaH  be  made  for  him  continualty,  that 
 his  Throne  may  ftand,  and  hee  may  beare  the  Crown*  What, 
 niL-ft  wee  pray  for  Chrift,  hee  pray es  for  us  ?  Yea,  wee  pray  for 
 Myfticall  (thrift,  and  hisCrowne.  Its  better  to  hold  lands  of 
 ChriH  by  prayer,  then  by  conqueft  or  induftry,  by  right  of  re- 
 demption or  heritage  ;  even  the  rich  who  have  broad  lands, 
 when  the  bread  is  at  their  lip,  and  on  the  table  before  them,are 
 to  priy,  Jive  nt  this  day  our  dally  bread.  Have  you  wifdorne, 
 honour,  learning,  parts,  eloquence,  godlinefle,  grace,  a  good 
 name,  children, peace,  eafe,  pleafure, wife,  houfes,iands,  fee  how 
 yee  go:  them  ;  if  not  by  prayer,  in  fo  farre  they  are  unjuftly 
 purchafed  :  the  next  beft  is  to  get  a  new  charter  of  them  by 
 prayer.  I  grant,  converfion  is  not  obtained  by  my  praying,  be- 
 caufe  an  unconverted  man  cannot  pray,  no  more  then  the  birth 
 can  pray  it  felfe  out  of  the  mothers  womb  ;  yet  its  gotten  by 
 Chnlbs  prayer.  Some  after  ficknefle  have  health ,  as  robbers 
 have  the  Travellers  purfe,they  have  them  by  fpoile,not  through 
 Chrift,  or  any  prayer-right:  Victories,  and  fubdued  Cities,  are 
 better  taken  and  enjoyed  by  prayer,  then  by  bribes  or  mo^ 
 ney. 
 OKtftjeiin       ^fe-    *^ey  know  not  the  ufe  of  prayer,  who  teach,  that 
 irumjit.n.  >wearenottoprayagainft  that  which  cannot  bee  avoyded:  So 
 Libertines  *  fay,  we  are  not  to  fray  againft  all fin  ne,  becaufe  it 
 cannot  be  avoyded :  but  the  old  man  muft  bee  in  us,  fo  long  as 
 we  live,  The  Lord  hath  fo  decreed  the  end,  as  that  he  hath  or- 
 dained Prayer  tobeaneceflary  way  to  accomplifti  his  end*  Yea, 
 Paul  iTbeff.  5.  2  j.  yxxycthy  that  the  very  God  of  peace  may 
 fanttifie  the  Theffalonians  throughout,  6Ao!t?u*£.  And  we  know 
 that  we  cannot  Dee  free  of  temptations  in  this  life  ^  yet  pray 
 we  not  to  be  led  into  temptation,  which  is  not  fo  much,  that 
 the  body  of  finnemay  be  fully  rooted  out  frus,  and  inherent 
 San&ification  may  bee  perfected  in  this  life  ,  as  that  wee 
 may  bee  delivered  from  guilt  and  damnation ,  and  from  the 
 power  and  dominion  of  finne  ,     and  that   praier   may  bee 
 ftaires  up  to  the  laying  of  the  laft  ftone  of  the  new  buil- 
 ding ;  yea  though  it  was  revealed  to  "Peter,  and  the  Difciples, 
 that  they  ftiould  deny  ChriB ,  and  as  (beep  bee  fcattered 
 away,    when  the  fmrd  fiottld  wakf  againfi  the  Sbepheard, 
 
 and 
 
The  might  of  Ckrifte  houre- fufferings. 
 
 12$ 
 
 and  this  was  unavoidable,  in  regard  of  the  decree  of  Cod,  and 
 ftil filling  of  the  Scripture,  Zidu  13.  Yet  were  the  Difciples 
 to  pray  they  might  be  fo  guarded  againft  that  temptation,  as 
 they  might  not  leave,  andforfake  Chrift  in  his  fuffermgs. 
 
 Father  fave  me  from  this  houre,   §x  •?  £f  otj  r&uly$» 
 
 That  which  Chrifl  deprecateth  hath  two  thingsconfidcrablc. 
 1.  That  his  fufrerings  were  fo  tymed,  and  defined,  as  they 
 fiiould  endure,  but  for  an  houre.  2,Butit  was  a  fad  houre ;  there 
 is  an  Emf  hafts  put  on  it,  this  houre.  ~  .*    ,„ 
 
 i.  Thrifts  fufferings  are  but  houre-fufferings>  wee  behoved  w'J'lJfjT 
 to  fuffer  eternally.  an  boure. 
 
 Objetl.  Ergo,  Chrift  fuffered  not  that  fame funijhment  that 
 we  were  to  fuffer  for  jtnne,  if  Qhrift  had  never  dyed  for  us. 
 
 Anfa.  1 .    He  fuffered  not  all,  according  to  every  accident  chip  fuffered: 
 and  circumftance,  that  we  were  to  fuffer ;  it  is  true,  we  {hould  '*  value  what 
 have  fuffered  finneftill  defpaire,  and  there  could  bee  no  mixture  ?*€  %EEL  a. 
 or  finnein  his  cup.  2.  We  {hould  have  fuffered  for  ever,  hee  *v*  J "$"*<> 
 exhaufted  all  the  paine,  and  the  curfe  in  fome  few  houres.  But 
 he  fuffered  all  that  wee  were  to  fuffer  according  to  the  due  e- 
 
 Juivalencie,.  worth,  and  fubflance  of  the  fufferings  Chrift  payed 
 as  we  fay),  m  good  ;  A  debter  oweth  tea  thoufand  Millions 
 to  a  Prince,  to  be  payd  in  (itver,at  fo  many  feverali  termes  ;  the 
 Surety  of  this  broken  debter  piyeth  the  whole  famine  at  one 
 tsrme,  and  in  gold  ,  the  excellenteft    mettali  :  it  is  the  very  / 
 
 feme  debt,  and  the  fame  bond  acquitted,  as  if  the  fumme  had 
 been  payd  by  the  chiefe  debter.  Chrift r  by  paction,  payed  all  / 
 in  cumfi/o,  at  one  terme,  and  in  excellent  metcall  and  coyne,  be- 
 ing the  deare  blood  of  Go d.  A  Traitor  is  to  die,  and  fuffer  hang- 
 ing, or  headding  for  fuch  a  high  point  of  treafon;  the  Princes 
 Sonne  will  die  the  fame  death  for  him;  onely,by  paction,  hee 
 hath ,  becaufe  of  the  eminency  of  his  perfon,  a  priviledge, 
 Which  the  principal!  man  had  not :  what  if  hee  bee  hanged  in  *. 
 chaine  of  GoU>  and  a  crowne  on  hi$  head*  or  bee  beheaded 
 withafilver-Axe,  it  is  the  fame  fatisfadory  death  for  Law  and 
 ju(tice,asif  the  other  had  dyed  like  himfelfe,  there  were  fome 
 fparkles  of  the  Majefty  and  Crowne  of  heaven*  or  fome  glitte- 
 ring Rubies  and  Diamonds  did  ftiine  in  Chrifts  death,  which 
 could  not  have  been  in  ours,  and  it  was  convenient  it  {hould 
 befo, 
 
 1 
 
 t 
 
- — w, — 
 
 l  a  6  The  weight  of  Chrifis  timefvfferings. 
 
 2.     Chrifts  time- differ ings  is  more  then  our  eternall  fuffe- 
 \Vamtz  com.  rings,  becaufc  of  the  dignity  or  his  perfon.   Its  true,  a  poore 
 mstb  the  dig-  mans  life  is  as  fweet  and  deare  to  him  Phjjicalij,  as  the  life  of  a 
 vity  ofctmjti  Prince,  in  the  court  of  nature,  in  curUnatt&A  ;  i  ts  alike  tikirg 
 J*i)crwgs.       t0  cvery  man  .  \yUt  in  curia  forenfi,  if  we  fpeake  legally,  and  in 
 relation  to  many.  David  a  king  is  more,  for  his  royali  place,  to 
 five  and  judge  many  thoufands,  then  tenthoufandof  the  people. 
 The  more  ex*  ?■  A  Princc  lliame(i  and  difgraced,ftnll  lofe  more  honour,then 
 ce  lent  the  life  a  man  °f  a  low,poore,and  bate  condition ;  the  honour  of  a  free, 
 cfcbnil  Wr}  and  0l  prince,is  by  a  thoufand  degrees  more  then  the  lode  of  ho- 
 ib:  m  ,-r  he*-  nour  in  a  wicked  and  bafe  (lave.  Sinners  had  iitlc  to  lofe  in  corn- 
 ice ilS  ft*    Parifono^  the  Princs  °f  llfe>  like  us  in  all  things,  except  time. 
 tffc        h        ^    The  more  noble  priviiedge  that  life  hath,  as  the  more  im- 
 mediate  communion  with  God,  the  lode  oHifg  is  a  greater  lofle. 
 It  is  more  for  glorious  Angels  to  lofe  their  happy  and  bleflel 
 life  in  tne  fruition  of  God,  then  for  damned  Devils  to  lofe  their 
 being,  who  are  in  chaines  of  darkened.  Ic  is  more  for  the  Spi- 
 rits of  juft  and  perfect  men,  who  are  now  up  before  the  throne, 
 to  be  made  miferable,  to  lofe  life,  and  fuch  a  life ;  glory,  and  (uch 
 a  glory,  then  for  /laves  of  hell,  living  in  wicked nefle, to  be  thrufl: 
 downe  to   bell  with  everlaftmg  (name  ;  It  is  more  that  the 
 whole  Sea,  and  all  the  Rivers  bedryedup,  then  that  one  win- 
 ter-fountainebedriedup.  Christ  had  more  to  lofe  then  all  An- 
 gels and  Men,  even  to  be  fufpended  of  the  vifion  of  God>  for 
 a  time  was  more  then  all  that  Angels  and  Men  could  lofe  for 
 ever. 
 
 4.  Its  true,  the  influence  meritorious  from  Chrisls  perfon 
 -onhisfurrvTingisnotreall,  but  infinite  in  a  morall  cftimation. 
 But  give  me  leave  to  thinke  it  difputable,  whether  or  no,  it  de- 
 pend eth  not  on  the  free  decree  and  pleafure  of  Gody  that  the 
 punilliment  of  finne  be  infinite  induration,  or  if  it  depend  on 
 ihe  nature  of  (Inne,  and  of  divine  juftice  ;  foas  ellentiallyGW 
 be  neceflStated,  not  from  any  free  decree  (chat  is  not  properly 
 necefiitie,)  but  eflentiaily  from  that  fpotlefTe  and  holy  /uitice, 
 which  is  eflentiaily  in  him,  to  punifa.  thofe  who  equally  finned 
 on  earth,  with  cquall  torments  in  hell,  and  all  with  eternall  pu- 
 niSimenr.  Yet  notwithstanding  all  this,  Chrift,  by  his  death, 
 notoneiyexhaulfed,  the  infinite  punifhment  due  to  us  ;  as  infi- 
 '  nite  mountaines  of  Sands  can  drinke  up  all  the  finite  Seas,  Ri- 
 sers, Brookes,  and  fonntaines  of  the  earth  •  but  he  purchafed  to 
 
 us 
 
The  w$rth  cfchrtp  timofufferings.  j  17 
 
 us  an  infinite  and  cternall  weight  of  glory,  by  the  worth  of  his 
 merit,  Now,  by  this  there  muft  be  more  in  Chri&s  death,  then 
 we  can  ealily  conceive :  as  it  is  more  to  bring  Ifrael  out  of  E- 
 gypt  onely,  and  devide  the  red  Sea,  and  to  prefent  them  living 
 men  on  the  fhore,  then  to  doe  that,  andalfo  to  give  them  in 
 peaceable  pofleflion,  that  good  land  which  floweth  with  milke 
 and  hwt y ;  And  its  much  to  deliver  a  (lave  from  perpetuall  po- 
 verty, mifery ,  and  bondage ;  and  not  onely  that,  but  pofitivcly 
 to  make  him  a  rich,  honourable,  and  glorious  Kmg  ;  all  which 
 (fhrisl  by  his  bloud  purchafed  to  us :  I  leave  it  then  to  be  dis- 
 puted, whether  Chrifls  fiifferings  had  not  onely  a  morall,  me- 
 ritorious and  legall  woithynefle,  from  the  free  act  of  Gods  ac- 
 ceptation ,  or  alfo  an  intrinfec'all  worth  and  weight ,  reall, 
 and  intrinfecally -xongruous,  and ..proportionabk  to  the  paine 
 and  lliame  he  delivered  us  from,  and  the  glory  that  pbfitively  he 
 conquefed  for  us.  It  is  more  to  pay  apoore  mans  debts ,  taen 
 to  make  him  rich. 
 
 time  and  hcttres,  why  then  could  he  fnffer  infinite tfmtfhment  t  iViUr-trg%  vtre 
 It  involleth  a  contradiction  to  limit  that  whit  hj^in  finite ;  and  if  w,re  i;mittd3 
 an  Ax  gel  was  fent  to  comfort  himy  it  is  like,  Goddid  extend  letrg  infinite. 
 mercy ,  and  not  unmixed  and  fatisfallory  juftice  to  him. 
 
 Anfw.  Moderation  in  fufrering,as  an  Angel  to  comfort  him, 
 that  not  a  bone  of  him  fhould  be  broken;  that  he  ihould  not  lye 
 three  full  dayes  in  the  grave,thathis  bodyjhould  not  fee  corrup- 
 tion y  all  thefe  may  well  Hand  with  furferings,  that  are  infinite y 
 morally,  and  from  the  worth  of  his  noble  and  glorious  perfon, 
 who  is  God  bleffedfor  ever.  And  it  proveth  that  all  the  exacteft  - 
 juftice  that  the  Lord  followed  m  the  perfuing  Chrtfi  to  the 
 fecond  death  for  our  fanes,  was  not  in  indicting  pu&ilhmenc 
 on  £hrislin tend vely, and  intrinftcally.ir.finite^nd  which ihould 
 he  infinitely  fatisfaclory,  if  wee  lay.  afide  all  fuppoficionof  the 
 puniflimencof  the  perfon  fuffcring,  who  was  infinite,  and  of 
 the  free  and  voluntary  acceptation  of  God. 
 
 Qaeft.  2,  JtutthenVPOf  not  all  the  infixiteneffe  of  jnfiice  in 
 pnnifhing  Cbrift,  not  in  in  flitting. -paine  infinitely  and  inten~ 
 fively  extreame  en  him,  but  in  that  the  perfon  was  infinite, 
 km  the  paine  finite  ■>  both  in  time  and  other  wife. 
 
 Anfw.  Wee  hold  that  the  fufferirig  for  the  time,  was  fa  ex- 
 treme, that  heeandhee  onely  could  endure  the  infinite  wrath 
 
 of 
 
1 2  S  Our  debt  to  Chrift  great ,  our  [ufferings  [hort. 
 
 of  God  ;  but  whether  all  the  infinitenefle  of  paine  flow  from 
 •  this,  that  the  perfon  was  infinite,  or  that  the  paine  was  intrin- 
 fecally  infinite,  we  defire  not  too  curioufty  to  determine :  Sure 
 the  infinitenefle  of  his  perfon  conferred  infinitenefle  of  worth 
 to  his  merit ;  fo  as  hee  purchafed  a  Church  by  the  blond  ofGod% 
 Ad.20.28.  The  Lord  fefut  gave  himfelfe  for  his  Church,  E- 
 phef.  5,2  5,26.  andaranfome for  many, Mat.20.28.  1  Tim. 2. 6, 
 But  I  fee  no  reafon,  why  Chrift s  fufFering  (hould  be  thought  If 
 nice,  becaufe  hee  fuffered  in  fome  few  dayes  ;  then  the  Lords 
 a&s  of  creating  the  world,  of  railing  the  dead,  working  of  mi- 
 racles, (hould  be  finite  afts,  becaufe  abfolved  in  a  (hort  time. 
 Our  dclt  of       Hence  wee  cannot  fay,  what  an  obligation  is  on  us  to  fefia 
 lovefoChnft  Chrift ;  love  for  love  is  too  little ;  becaufe  our  drop  oi  dew 
 entndl.         can  b^r  no  proportion  to  his  infinite  and  vaft  fea  of  tender  love 
 to  us.  As  Chrisl  gave  himfelfe  an  infiiike-ranfome*  by  Law, 
 torus  ;  fo  hee  brought  us  under  an  infinite  debt  of  love  and 
 iervice  to  him.  (fhrt&  payed  all  our  debts  of  Law  to  infinite 
 J  uftice,  but  wee  (hall  never  pay  all  our  debt  of  love  to  him.  O 
 how  many  thoufand  talents  are  wee  owing  to  Chrift  ?  And 
 becaufe  glory  is  a  love-engagement  to  Chrift,  the  longer  we 
 enjoy  the  glory  of  heaven,  through  millions  of  Ages,  the  debt 
 to  the  Lamb,  to  him  that  fit teth  on  the  throne,  will  be  the  great- 
 er, and  (hall  grow  infinitely  :  Praifes  for  eternity  (hall  take  no- 
 thing down  of  the  debt.  Know,  you  are  the  fworne  and  over- 
 engaged  and  drowned  debters  oifefa. 
 0urfuB'erifi£S      Vfe  2.  The  fufferings  of  Myfticall  Christ  are  but  for  an 
 fhort,andmHm  houre ;  for  a  night,  and  joy  in  the  morning ;  Pfal.  3c.  5.  A  lit- 
 fitted  by  yards,  tie  feafon,  ReveLtf.  11.  Three  dayes,  Hof.  6.  1.  A  fljort  time, 
 and  the  vifion  will  jpeakey  and  will  not  tary,  Hab.2.3.  Heb.io. 
 57.  Its  but  tribulation  ten  dayes,  Revel.  2. 10.  And  which  is 
 Shorter  then  all,  a  moment,  2  Cor. 4.1 7.  aad  the  (horteft  of  all, 
 Ifai.  54, 7.  a  little  moment.  All  the  generations  of  the  firft- 
 born,  that  were  in  great  tribulations,  and  in  the  Wombe  and 
 belly  of  the  red  fea,  are  now  come  off  fafe,and  landed  on  the 
 fhore,  and  are  now  up  before  the  throne  in  white,  triumphing 
 with  the  Lamb  ;  the  houre  is  ended,  fome  of  them  two  thou- 
 fand yeares  agoe  areeafed  of  burning  qsick,  of  the  fword,  of 
 the  teeth  of  lyons*  fobs  face  now  is  not  foul*  with  weeping  ; 
 Davids  foule  droopeth  away  and  me  It  eth  no  more  with  heavi- 
 nefe,  as  PfaL  xi?.  The  traces  of  tears  on  Chrift s  faire  face, 
 
 arc 
 
Oar  debt to  Chrifi  great , our  Offerings  fhtrt.  129 
 
 are  fifteen  hundred  yeares  agoe  wafhed  off,  and  dryed  with  his 
 Fathers  hand.  Paul  is  now  beyond  fears  without,  terrors  with- 
 in, and  the  fentence  of  death.  All  the  Martyrs  now  are  above 
 the  fire,rjie  faggots,  the  rack,the  gibbet,the  axe.  What  thoughts 
 hath  fohn  Baptisl  now  of  beheading  >  or  Steven  of  ftoning  to 
 death  ?  the  gafhes  and  wounds  of  the  ftripes  of  the  Apostles* 
 fcourged  for  the  name  of  fefus  ,  are  over  now  :  There  is  n6t 
 one  figh,  nor  one  teare,  nor  one  cry,  nor  one  death,  now  in  hea- 
 ven, all  the  former  things  are  gone.  Afflictions  are  but  afhort 
 tranfe,  foranhoure ;  our  ftiort-living  farTerings  will  be  over 
 quickly :  We  are  near  the  fhore.  Our  inch  of  winter  (hall  weare 
 out,  there  is  but  a  little  bit  of  foure  death  before  us ;  the  Cere- 
 monies of  death's  approaching,  of  thenoyfe  of  its  feet,  of  its 
 awfomc  and  dreadful!  gloome,  the  train  of  little  images  of  death, 
 the  aking  of  bones,  the  ftiches  of  heart,  the  paine  of  the  fide, 
 and  fuch  foft  pafling  accidents,and  the  name  are  more  then  death 
 it  felfe  ;  and  all  thefe  fhali  pafle  over  quickly.  Wee  have  not 
 Centuries  nor  Millions  of  yeares  to  fuffer ;  hee  who  limited  a 
 time  to  the  Head  Chrifi's  fuffering ,  hath  fet  fo  many  fand- 
 glafies,  and  determined  fo  many  houres  for  all  our  fufterings. 
 Yea,  2.  the  j*all  in  our  cup  mud  be  weighed  by  Gods  owne 
 hand :  Not  a  man  killed  more  in  the  two  Kingdomes,  nor  a 
 houfe  burnt,  nor  a  fcratch  in  the  body,  nor  one  wound  in  the 
 poore  fouldier  of  Chrifi,  but  all  are  numbred  ;  all  goe  by  oun- 
 ces, graines,  and  fcruples  in  heaven  :  there  is  a  paire  of  juft  and 
 difcreet  ballances  before  the  throne.  Crucifie  Chri&pnd  pierce 
 his  fide,  but  not  one  of  his  bones  can  be  broken  :  there  be 
 broken  bones  of  two,  one  at  either  fide  of  him,  within  the 
 breadth  of  five  fingers  to  him.  Call  Jofeph  in  the  dungeon,  but 
 hee  mull  not  die  there.  Caft  Mofes  in  the  river,  when  hee  is  an 
 infant,  to  die  there,  but  Pharaoh's  daughter  muft:  bring  him 
 up  as  a  Prince.  Let  fob's  body  be  afflicted,  but  fave  his  life. 
 Imprifon  and  fcourge  the  Apoftles,  but  there  is  more  to  doe, 
 by  them ,  ere  they  be  killed.  Make  the  Ktngdome  of  fudah 
 Weeping  captives  in  Babylon,  but  the  dry  bones  muft  live  a- 
 gaine.  Let  David  be  fore  afflicted,  but  hee  cannot  be  delive- 
 red unto  death,  Pfal.  118.  Let  Daniel  be  a  captive,  and  meat 
 for  the  lyons,  but  hee  muft  be  faved  and  honoured.  Appoint  a 
 day  for  the  deftruclion  of  the  fewes  under  Ahafbnerus ,  let 
 death  be  fhaped  and  warped,  but  they  fliall  not  dye.  Love, 
 
 S  even 
 
ijc  Tha  Stmts  fujferings  meafttredby  infinite  love, 
 
 even  the  love  of  Chrift,  whofe  feven  Jpirits  full  of  wifdome 
 
 are  before  the  throne,  is  a  ftraight  line,  a  juft  meafure,and  weigh - 
 
 cth  all  to  the  tempted  foules,  that  nothing  fhallgoe  above  their 
 
 ftrcngth  :  no  burden  more  then  their  back,  no  poyfon,.  no  death 
 
 in  their  cup,  no'gall,  more  then  the  ftomack  can  endure.  You 
 
 may,  O  redeemed  ones,  referreyour  hell  to  Cbrifis  love  ,  and 
 
 make  over  all  your  forroWcs  to  his  will ;  fee  if  hee  vviilde- 
 
 ftroy  you.  Let  Chrift  be  Moderator  to  brew  your  cup,  and 
 
 Swwvfjf<of  Free"Grace  be  Judge  of  your  portion  of  Thrifts  cro.fle,  and  the 
 
 love  in  cbrifi  croffe  may  bruife  your  fhoulder,  it  fhall  not  grind  you  to  povv- 
 
 meafuretb  by  der.  Had  I  ten  eternities  of  wcaie  or  woe,  I  durft'rtferre  'them 
 
 Mr  *nd   to  the  bowels  of  Chrift  s  boundleffe mercy  and  free  love,  (hail 
 
 w.gheth  by   jfcg  tl|e  ffrQ.  fat  chrifis  warme  love  over-killed  and  over-de- 
 
 eS&Slf'  ftr°y€cl?  Chr^  ^veis  M^ihk,  and  above  error.  Fatherly 
 
 t&  smts.     providence  determines  all  fo  equally,  meafureth  all  fo  ftraightly, 
 
 tempereth  all  fo  fweetly,that  black  death  is  fuggered  with  white 
 
 heaven,,,  the  fad  grave  a  palace  royali  for  a  living  and  victorious. 
 
 King:.  Apples  of  life  grow  on  the  fed  deft  crone  that  the  Saints 
 
 beare.  The^love  of  £hri&~ha.th  (oh  and -fiiken  fingers;  love 
 
 meafureth  out ;  Itrokes*  Revel.  3. 19.  And  can  lave  kill  and  de- 
 
 ftroy  a  fonne  of  Gods  love  ? 
 
 Wfi  3*  The  fufferings  of  Chrift  and  the  Saints  be  meafured  by  hours ; 
 
 God  is  the  Creator  of  Time,  and  tempereth  the  horologe.  Mf 
 
 l%  times  are  in  thy  hands  >  Pfal.3 1»  How  long  Ephraim  a  raw  cake 
 
 2.  {hall  be  in  the  oven,  is  decreed  from  eternity.    2.  Put  away 
 your  fcum,  your  froth,  and  the  ill  bloud,  and  you  have  a  dyet- 
 
 3,  drink  from  Qhr $ft,  the  fhorter  while.  3.  You  think  long  to 
 Wz  are  mt  have  Britaines  houire,  or  the  tendayes  of  Peftilence  and  Sword 
 to  near)  for  on  Scotland,  or  the  vaftations  of  Ireland,  the  warres,  divifions* 
 krgiho]  ttme  30^  ncw  blafphemies  of  England,  gone,and  over ;  but  though 
 mm*fig$ti»g  wec  |0^e  muc|1  tjme^  ancj  |iayc  b^den  farewell  to  yefterday,and 
 
 (hall  never  fee  it  againe,  yet  the  Lord  of  time  lofeth  not  one 
 moment  ;  if  through  acquaintance  and  familiarity  you  may  be^ 
 come  good  friends  with  the  erode,  and  bearcit  patiently :  doa 
 for  Chrift,  what  you  Will  doe,  for  time  the  former  is  an  ad  of 
 grace,  the  Lord  will  thank  you  for  it ;  the  latter  is  the  work  of 
 a  carnall  man,  and  willyeeld  you  no  thanks.  4.  Life  is  a  bur- 
 den to  you,  When  it  hith-fucha  foureand  fad  convoy  as  heavie 
 afflictions ;  and  the  foule  looks  out  at  the  windcrwes  of  the  cky- 
 grifon,  O  when  will  the  Jaylor  come,  with  the  keyes,  and  en- 
 large 
 
Chrift  moft  fcnfiblt  offline  tnddulh.  t ,  x 
 
 large  a  prifoner  ?  But  why  would  you  fall  out  with  a  frfend,for 
 a  foes  caufe.  Chrift  hath  fewed  them  together  for  a  time ;  the 
 vifion  -mil  not  tarie.  Chrift  is  on  his  journey,  wait  on,  let  pa- 
 tience have  its  perfect  worke,  its  a  floore  that  tyeth  long  under 
 ground,  it  is  a  long  quarter  betweene  fowitfgand  earing,  yet 
 Faith  hath  ay  a  good  crop. 
 
 This  house. 
 
 Among  all  the  houres  that  Chrift  had,  this  was  the  faddeft. 
 i .    thrift  faw  that  his  life  in  this  houre  would  be  taken  from 
 him  ;  it  was  convenient  that  Chrift ,  who  was  a  man,  like  us    . 
 in  all  things  excep  finne,  (houldnot  be  a  ftock  in  dying  ;  but        ,  f 
 have  acluall  paineand  fenfe  in  the  lofing  of  his  life,  for  Chrift  M%il°jLnt0 , 
 had  as  much  nature,  though  no  corruption,  as  any  man ;  and  life  nature^  an/tc 
 is  a  fweet  inheritance,  its  natures  excellent  free-hold,  and  no  Chrift, jor 
 man  is  willingly,  and  without  one  figh  or  teate  caft  out  of  this /*w^>  rM/»^ 
 free-hold,  and  thrifts  nature  was  not  brafle  or  yron.  Sorrow         *• 
 and  fadnefle  found  a  kindly  lodging  in  him.     2.  Hee  had  a  clay 
 tent  of  flefh and  bloud,  as  the  children  have,  that  Hebr.  2.15. 
 he  might  deliver  them,  who  through  the  feare  of  death,  were  all 
 their  life  time  fubj  eft  to  bondage.  He  muft  in  our  nature  put  on 
 actuall  feare  to  deliver  the  Saints,  from  habituall  feare.   Nature 
 cannor,  without  horrour,  and  a  wrinkle  on  the  brow,  looke 
 ftraightouton  the  breadth  of  deaths  blackface.  The  Martyrs 
 kifled  death,  becaufe  the  joy  of  heaven  took  lodgeing  in  their 
 foule,   by  anticipation  before  the  terme  day,  to  confirme  the 
 truth  of  God;  but  death  has  a  foure  bite,  and  iharpe  teeth,  with 
 all  its  kind  kifles.    Yea,  but  ChriB  muft  read  in  the  face  of 
 Death  more  millions  of  curfes,  (  a  curfe  for  every  elect,  fingk 
 man,  Deut.  27.-26.  Gal.  3. 10.)  then  would  have  affrighted 
 millions  of   Angels.    O  [  but  there  was  black  and  dolefull 
 paintrie,  hell ;  and  thoufand  thoufands  of  deaths  in  one,  all  Wrj-     . 
 ten  on  the  vifage  of  death,  which  was  prefenred  to  Chrift  now^ 
 and  when  there  was  a  fad,  darke,  and  thicke  courten  drawne 
 over  Chrift s  heaven  ,  it  muft  bee  a  foure  kiile,  to  lay  his  holy 
 mouth  to  fuch  a  black  face  as  death  now  had.  Chrift  was  in 
 (ad  earnefr,  when  he  faid,  Matth.  "26. 3  8.    My  foule  is  -a^/Ao- 
 7rcg,  extreamly,   out  of  me  afire,  hcavie^  even  to  the  'death. 
 3,    Qhrift  having  well  tempered  affedions,  his  foule  never  be-         S  • 
 im;out  of  joynt  with  finne,  was  not  in  dying  foole-hardy,  or 
 
 S  2.  bolde-" 
 
1 3 1  Hew  heavie  Chrifts  Offerings  were. 
 
 ru-fr  rn  &olde-Ufe-wafting,  or  calling  away  the  foule  for  a  ftraw,  is  for- 
 $f%neaZ  biddcnin  ^  Cix.dk  Commandement.  Hee  faw  fad  and  bloudy 
 death  as  ay  bils  given  in  againft  him.  O  how  many  choufands  of  finnes, 
 »wjf,  were  all  made  his  finnes,  by  imputation  ?  And  Juftice  was  to 
 
 fell  all  the  eleft  over  to  fin  ft,  and  to  deliver  them  all,  by 
 tale,  to  free  grace,  at  no  cheaper  rate,  then  therendring  of  the 
 foule  of  Cbrisl,  to  harder  then  ten  thoufand  millions  of  ordi- 
 nary deaths.  Ghrift  behoved  to  earne  heaven  at  the  hardtft  coir, 
 for  all  his  o wne, with  no  lefie  then  the  noble  and  eminentlife  and 
 bloud  of  God ;  fuch  a  fumme  was  never  told  downe  in  heaven, 
 before  or  after.     4.    There  is  much  weight  on  this  houre,  in 
 adepts  ira     regard  of  Cbrifis  oppofices;  three  hoafts  came  againft  Chrift, 
 tfer^it  \,  Heaven*  Hett,  Earth  ;  any  Adverfary  but  God,  the  enimky 
 Hmwa  nul»  °^  men  cannot  make  me,  or  any  man  formally  miferable.  There 
 fc.  be  great  edges  and  Emphafis,  in  thefe  words,  CMy  God,  my 
 
 Gods  Arger  God,wby  haft  thonferjaken  me.  Not  a  point,not  a  letcer  of  them 
 "i^f  C^{\  ca"  be  wanting,  they  are  fo  full  and  Emphatic^  1 .  My  God, 
 »ords  '/  ml  G°d>  theforlaking  of  Angels  is  nothing,  that  Men,  all  men, 
 Cbriftscw  friends,  all  my  inward  friends,  forfake  me,  is  not  much  ;  they 
 plaint,  My  doe  more  then  for  fake,  they  abhorre  Job  their  friend,  fob.  19. 
 God,myGod  ip,  that  father  and  mother,  and  all  my  mothers  fonnes  forfake 
 
 Ihy hfiw       me,is harc,>yec tollerable>  Pf**> 27- l °-  Pf*l-  31.  ii-  Pfal. 8 8. 
 
 1  oQ>  '  18.  Yea,  that  mine  own  hear t,  and fiejh  forfake  mey  is  an  ordina- 
 ry (may  bee)  amongftmen,  Pfal.  7$.  26.  But  Gods  for faking 
 of  a  man  is  fad.  2.  If  he  bee  a  God  in  covenant  with  me ; 
 2:*  both  God,  and  then  my  God,  that  is  a  warme  word,  withchilde 
 of  love ;  if  he  forfake  me,  it  is  hard  :  When  our  owne  leave  us, 
 we  forgive  all  the  world  to  leave  us.  3 .  In  forfaking  there  is  a 
 great  Emphafis ;  any  thing  but  unkindnefle,  and  change  of  heart 
 ?•  and  Love  is  well  taken  ;  this  fpeaketh  againft:  -Faith ;  though 
 Chrift  could  not  apprehend  this  ;  the  Lord  cannot  change , 
 Ghrift  could  not  beleeve  fuch  a  blafphemy,  yet  the  extremity 
 of  fo  fad  a  condition,  offered  fo  much  to  the  humane  and  finne- 
 lefle  and  innocent  fenfe  of  Chrift,  a  change  of  difpenfation. 
 .  4,  Me,  Why  haft  thouforfaken  me,  the  fonne  of  thy  love,  thy 
 
 onely  begotten  Sonne,  the  Lord  of  glory,  who  never  offended 
 thee ; ,  but  the  relation  of  Ghrift  to  God,  Was  admirable ;  hee 
 Was  as  the  (inner,  made fmne  for  us  ;  in  this  contefty  the  enimity 
 of  a  Lyon  and  a  Leopard  is  nothing,  Hof.  13.7.8.  the  ren- 
 ting of  the  canle,  of  the  webbe  that  goeth  about  the  heart  is 
 
 but 
 
How  ht*vieCbn(ls  Offerings  wrc.  13  j 
 
 but  a  (haddow  of  paine,  to  the  Lords  running  on  a  man  as  a 
 Giant,  in  furie  and  indignation.  2.  Hell,  and  all  the  powers 
 of  darkenefle,  came  againft  Chrifi  in  this  houre,  Col.  2. 14, 1 5. 
 (;.)  All  the  earth,  and  his  deareft  friends,  ftood  aloofe  from 
 his  calamity  ;  there  was  no  (hoare  on  earth  to  receive  this  fhip- 
 broken  man. 
 
 In  regard  of  that  which  was  taken  from  Chrifi,  it  Was  a  fad  chnf?;foJe- 
 houre ;  which  I  defire  to  be  considered  thus.     1.  The  molt  fpi-/  ff  rings  mofc 
 ritnall  life  that  ever  was,  the  life  of  him  who  fawand  enjoyed  U  ivy  ban  hit 
 Cody  in  a  perfonail  union  was  vailed  and  covered.     ( 1 .    PolTof-  l$i  ™as  inva" 
 iion  in  many  degrees  was  lefiencd  :  but  injure,  m  right,  and  in  iH  ' 
 the  foundation  not  removed.    2 .  The  fen fe  and  actuall  fruition 
 of  God,  in  virion,  was  over-clouded ,  but  life  in  the  fbuntaine 
 ftood  fafe  in  the  blefled  union.    3.   The  moft  direfuli  effects,  in 
 breaking,  bruifing,  and  grinding  the  Sonne  of  God,  betweene 
 the  millftones  of  Divine  wrath,  were  heere.  Yet  the  infinite  love 
 and hosxLoiGod,-  remained  tie  feme  to  Chrifi,  without 'any 
 fluddaw .of .variation  or  change.  Gods  hand was; ; againft  Chrifi, 
 his  hear LWas  for  him .    ^VTTeiice  his  fad  deft  fuffenngs  we  1  e  by        4. 
 divine  difpenfation  and  oeconomy.  God  could  not  kite  the  Son 
 of  bis  iQVCy  m  a  free  difpenfation,  he  perfued  in  wrath  the  iuire- 
 ty,  and  loved  the  Sonne  of  God.     5.    It  cannot  bee  determi-         ?• 
 ned  what  that  wall  of  feparation,  that  covering  and  vaile  was,  rbf  ?trfi»*rl 
 I  tha:  went  between  the  two  united  natures,  the  union  perfcr^y^^^T 
 ftill  remaining  intire,  how  the  God-head  fufpended  its  divine  Qenfcfifm. 
 and  fotile-rejoycing  influence,  and  the  man  Chrifi  fuffcred  to  ]ifmg% ' 
 the  bottome  of  the  higheft  and  deepeft  paine,  to  the  full  fatis- 
 faction  of  divine  juftice.  As  it  is  eafie  to  conceive  hovv  the  bo- 
 dy in  death,  falleth  toduft,  and  ill  fmelling  clay.,  and  yet  the 
 fouL  dieth  not,  but  how  thefoule  fuffereth  not,  and  is  not  fad- 
 ned,is  another  thing.    How  a  Bird  is  not  killed,  and  doth  flee 
 cut,  andefcape,  and  fing,  when  a  window  is  broken,  with  a 
 great  noife  in  the  cage,  is  conceivable :  but  how  the  bird  fhould 
 not  fuffer,  or  be  affected  with  no  affrightment,  is  harder  to 
 our  apprehension  ;  and  how  fhip-broken  men  may  fwime  to 
 the  lhoare,  and  live,  when  the  Ihippe  is  daflied  in  an  hundreth 
 pieces,  is  nothing  hard ;  but  that  they  ihouldbe  nothing  affrigh- 
 ted, noc  touch  the  water>  and  yet  come  living  to  lhoare,  is  not  fb 
 obvious  to  our  consideration.    Yea,  that  the  foule  ihould  re- 
 naaine  united  with  the  body,  in  death,  and  the  Shipfmke;,  the 
 
 S.  3  paflen- 
 
1 34  Chrift  fuffered  the  whole  Crejfe,  we  hnt  a  bit  tfit. 
 
 „ - — —    ■  ^ 
 
 paflengers  remaining  in  the  (hip,  and  not  bee  drowned,  is  a 
 ftrange  thing.  The  £W  fuffered,  and  dyed  ;  the  Ship  was  bra- 
 .  ken  and  didTinke*the  foule  and  body  feperated,and  yet  the  God- 
 head remained  in  a  perfonaU  uinion,  one  with  the  Man-hood,  as 
 our  foule  and  body  remaine  together,  wmie  we  live  and  fubfift 
 entire  perfons. 
 
 Vfe  i .    Chrifl  hath  fuffered  much  in  thefe  fad  houres  for  us : 
 ;  'I*  \*     hee  hath  drunken  Hell  drie  to  t  he  bottome,  and  hath  left  no  Hell 
 beaTjbrrthcle  behind  for  us,  Heb.  i  2.2.  fefus  the  Author  and finifier  of  our 
 crojfefvebui  faith,  he  hath  not  onely  fufFcred  (o  much  of  the  Crofle,  but  he 
 bembu  andfath  furfered  all  the  erode;  he  hath  endured the croffe,  defpifed 
 chip*  vjit.      fame.  In  the  originall,  the  words  are  without  any  Article,  fak- 
 jwetve  w/f2v,  ai^x^s  xa)«,fj>ovw<7*$.  It  is  as  much  as  he  hath  left 
 no  erode,  no  (hame  at  all  to  be  fuffered  by  us ;  and  Thil.  2.8. 
 He  was  obedient  to  the  Father  :  he  faith  not  to  the  death,  but 
 tosdeath,  even  death  of  the  Cro(fe,  /we^pi  S*vartf.   It  holdeth 
 forth  to  us,  that  Chrift  furfered  fomuch  for  us,  as  hee  hath  ta- 
 ken up  to  heaven  with  him  the  great  Crofle,  and  hath  carried 
 up  with  him,  as  it  were,the  great  death ;  and  hath  left  us  no- 
 thing, or  very  little  tofuffer  ;  and  indeed  Chrift  never  denyed, 
 but  an%med,he  himfelfe  behoved  to  dye  :  but  for  the  beleever, 
 he  expreflely  denieth,  hee  fhali  dye,  and  that  with  two  negati- 
 ons, foh.i  i.20\  fcf  fxi  iwG^av«  kig  tov  dwya,  He  /ball never  in 
 ;  any  forty  dye ;  and  for  enr  fufferings,  Prf#/calleth  them,  CoL  1 . 
 24.  Tft  ycrref  «/*otIot  rSv  Sft/^ewv  rtixfisV,  the  remnant  s9  the  leav- 
 ings, the  dregs,  and  after-drops  of  the  fufferings  of  Chrift, 
 the  lips  and  dew-drops  remaining  in  the  bottom  of  the  cup, 
 when  Chrift  hath  drunken  out  the  whole  cup ;  tfo  are  our  affe- 
 ctions, ana  being  compared  with  what  Chrift  fuffered,  they 
 are  but  bitts,  fragments,  and  fmall  pieces  of  death,  that  wc  fuf- 
 -fer,for  the  firft  death  that  the  Saints  differ,  is  but  the  halfe,  and 
 the  far  re  leaft  halfe  of  death  ;  its  but  the  lips,  the  outer  porch  1  v 
 of  death  ;  the  fecond  death ,  which  Chris?  fuffered  for  us,     \ 
 is  onely  death,  and  the  dominion,  Lord(rup,and  power  of  death  i 
 is  removed.  Why  doe  you  then  murmur,  frer,  repine  under  a- y 
 flidions,  when  you  beare  little  wedges,  pinnes,  and  chips  of 
 the  Crofle  ■?  Your  Lord^efm  did  beare  for  you  the  great  and 
 oneiy  Crofle,  that  which  is  death,  fhame,  and  the  Crofle,  xctr5 
 i\oxh ,  by  Way  of  excellencie  fo  called.    It  is  true,  the  Spottfe 
 of  Chrift,  fince  the  beginning  of  the  world,  and  tince  Chrift  s 
 
 time 
 
Stllingoffouks  is  poor  game.-  135 
 
 time  thefe  1600.  Yearcs,  hath  been  crying  a* a  woinan  travel- 
 ling  in  birth  of  a  Man-childe,  and  the  Dragon  neare  perilling 
 her,  and  is  not  yet  brought  to  bed.  Lord  fefus,  when  will  the 
 K  Man-childe  be  born* ,  and  thy  Spoufe  be  eafed  of  the  birth  f 
 Yet  is  not  this  difeafe  deadly  ;  Sion,  as  foone  as  fhee  travelled, 
 brought  forth  her  child,  Kai.66.8.  All  her  iliaddoWes  of  fuffer- 
 ings  ihall  be  quickly  gone  :  The  Spoufe  cannot  die  of  child- 
 birth painc ;  Chrifi  will  fave  both  the  Mothers  life ,  and  the 
 Babe. 
 
 2.  Sinne  is  a  deare  and  coflly  thing :  In  heaven,  in  the  Count- jra  2; 
 book  of  Juftice,  itgoeth  for  no  lefle  then  theJlojy^^X^(?^,  the 
 {naming  of  the  Lord  of  glory  ;  Juftice,  for  the  requeft  of  all  the  scutes  *re  of 
 world,  and  the prayers  of  Chritk could  not  abate  one  farthing,  gnat  vtitte  \ 
 A  mans  foule  is  a  deare  thing  ;   Exchange  of  commodities,  of  *ith  God. 
 lilkes,  purple, fine  linncn,  is  much '; ., exchange  ofSaphires,  D ia- 
 monds,  Rubies,  and  other  precious  ftones,  for  bafer  commodi- 
 ties, is  much  more  ;  and  that  (hips-fuLl  of  the  gold  of '  Ophir 
 iliould  bee  given  for  bread,  and  things  obvious,, is  a  rich  traf-- 
 fiquing  :  but  the  market  and  value  of  foules,  as  it  hath  nor, . 
 fince  God  made  man  on  earth,  fallen  or  rifen ;  fo  it  is  ever  above 
 EWorld.  Mat*  16.  26.  What  hath  a  man  profitted,  if  hee  lofe 
 this  ?  God  will  not  take  Silkes,  nor  Purples,  nor  Saphires,  nor 
 Rubies,  nor  Navies  load  en  with  fine  gold,  nor  any  corruptible 
 thing,  1  Pet.  x.  18.  for  foules.  The  price  is  one  and  the  toe.; 
 foules  were  never  bought^  nor.  fold,,  nor  exchanged,  nor  ran- 
 fomed,  but  once ;  and  the  price  is  one,  and  as  high  as  the  foule 
 andbloud  of  the  Lord  of  life.   Job  27.  8.  What  is  the  hope  of 
 an  hypocrite,  though  hee  hath  gained,  when  God  taketh  hi*  foule 
 from  him  I  let  him  caft  up  his  accounts,  and  lay  his  charges,  hee 
 ftands  a  poore  man,  a  man  without  a  foule.  What  mad  men  are. 
 wee,  who  fell  foules  daily  for  prices  fo  farre  below  the  Lords  We  fdlfitdes 
 price  ?  A  man  that  would  wood-feet  a  Lord-ftup  of  many  thou-  jr  an  caft . 
 lands  yearly,  for  a  bale  fumine,  fome  pence,  or  for  anights  deep rat€* 
 in  a  ftraw-bed,  and  bind  himfelfe.  not  to  redeeme  it,  what  a. 
 waller  were  hee  ?.■  how  worthy  to  begge  ?-'  Satan  is  going 
 through  the  World,  and  hee  gives  fome  pence  in  hand  ;  .O  how 
 fad  a  reckoning,  .when  the  Devi  11  the  cozening  Creditor  comes 
 at  night,  with  his  back  counts,  Pay  mee  for  your  fweet  lulls  I 
 gave  you :  anfwer  my  Bill  for  your  idle  oaths,  your  lies,  op- 
 preflionSj, cozening,  Covenant-breaking,  your  unj'uft  judging,, 
 
 yoiuk 
 
I  j  6  Htnv  C drifts  love  hath  engaged  us . 
 
 your  ftarving,and  murthering  of  the  widdo w,and  the  fatherlefle, 
 by  detaining  of  the  wages  of  the  Souldicr,  your  (Lighting  of 
 Chrift,  and  reformation,  and  the  price  is  referred  to  God,  and 
 the  market  kno  wne.  Sathan  can  abate  nothing,thy  foule  he  mud: 
 have,  and  within  few  dayes  the  body  too  ;  is  this  wifdometo 
 earne  hell  ?  and  to  make  away  a  noble  foule  for  a  draw? 
 
 3.    VVnat  are  wee  to  give  fcr  Chrift  ?  what  bonds  of  love 
 hath  helayd  onus,  who  earned  our  Heaven  for  us  at  fo  deare  a 
 price?  I  defire  onely  thefe  confiderations  to  have  place  in  our 
 thoughts. 
 1  *  1 .    As  God  had  but  one  Sonne,  and  one  onely  begotten  Son, 
 
 How  great  &  anc[  j^  gave  him  for  finners  ;  fo  Chrift  had  two  loves,  one  as 
 't  h!fflsto/L  God9  and  another  as  man,  he  gave  them  both  out  for  us ;  and 
 God  had  one  tvvo  glories,  one  as  God,  one  as  Man,  and  Mediatory  the  one 
 Stojbegwt  was  darkened  for  us,  IolvIov  g*4v«ffe ;  he  emptied  a  Sea  of  glory 
 him  for  us,  f&rus,  hepowred  it  out  for  us,  and  for  his  other  glory,  he  laid 
 Chn  ;  k  * !"  it  downe,  as  it  were  in  hell,  endured  infinite  wrath  for  us. 
 rierke  bc/onl  ?'  He  went  to  death  and  the  grave,  madehis  teftament,and 
 idthm  07:  m.  ^  his  love,  grace,  and  peace  in  legacie  to  us. 
 
 2.  3.     Greater  love  then  this  hath  no  man\  but  he  faith  not, 
 
 3.  greater  love  then  this  hath  no  God.  That  God  did  let  out  fo  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  {hould  Angels  come  and  helpe 
 us  to  find  out  expreffions  for  Chrtfts  love ;  words  (hould  bee 
 below  and  in  this  tide  of  Chrift. 
 
 4.  4.     Behold  the  man,  faith  an  enemy  of  Chrift,  but  behold 
 
 him  more  then  a  man,  behold  the  Lord  in  the  Garden,  fweat- 
 
 ting  out  of  his  holy  body,  great  blobs  and  floods  of  Love,mck- 
 
 ling  downe  upon  finners  of  clay.  Men  and  Angels  come  fee, 
 
 and  wonder,  and  adore. 
 
 \\  5.    Love  was  thrifts  cannon-Royall,  he  battered  downe 
 
 Cbrifi  over-   ^th  lt2^  the.  forts  of  hell,  and  triumphed  over  Principalities, 
 
 tome  mth     and  powers  ;  forif!;  was  judgement-proofe  ;  he  indured  the 
 
 love*  wrath  of  GW,  and  was  not  destroyed  :  he  was  hell-proofe,  and 
 
 grave-proofe,  hee  fuffered,  androfeagaine ;  but  heewas  not 
 
 love-proofe,  (to  borrow  that  expreflion)  he  was  not  onely  love- 
 
 ficke  for  his  Church  ;  but  ficke  to  death,and  dyed  for  his  friends. 
 
 Cant.  2.4.  His  banner  over  his  Church,  was  love  ;  Saints  bee 
 
 fworn  to  his  collours,die  and  live  with  Chritt :  and  take  Christ 
 
 in 
 
How  Chrifts  love  hath  wgagedus.  137 
 
 in  the  one  arme,  his  caufe,  and  Gofpell  in  the  other,  and  your 
 life  betweene  both,  and  fay  to  all  enemies ;  ta  ke  one,  take  all. 
 The  midftof  (thrifts  Chariot  ispavedwith  love,  for  the  da  ugh" 
 ters  of  ferufatem,  Cant.  3.  10.  Chrifts  royall  feat,  both  in 
 the  Go/pel,  in  which  he  is  carried  through  the  world  as  a  Con- 
 querour,  H^veL  6.2.  and  in  the  fculesof  his  children,  is  love. 
 From  the  fenfe  of  this,  it  were  our  happieft  Life,  to  live  and  love 
 with  Chrift,  for  hee  hath  carried  up  to  heaven  with  him ,  the 
 love  and  the  heart,  and  the  treafures  of  thefonnes  of  God-,  fo 
 as  all  ours  are  with  him  above  time. 
 
 6.  Wee  are  not  to  feare  death  extreamely,  nor  hell  at  all.         & 
 Chrift  kaxed,  both  for  our  comfort  :  hee  hath  taken  away  the  Hon  death  is 
 worft  of  death ;  In  that     1 .    He  hath  fubdued  hell  and  finne,  %%$"  ** 
 and  there  remaineth  to  us,  but  the  outer  fide  of  death.     2.  The 
 beleever  but  halfe  dies,  and  fwoneth ,  or  rather  fleepeth  in  the 
 
 grave.  3 .  He  dyeth  by  will,  becaufe  he  choofeth  to  be  with 
 Chrift,  Phil.  1.  2 3. rather  then  by  nature,  orneceifity.  4,  As 
 dying,and  fufferings  are  the  cup  that  Chrift  dranke  ;  fo  are  we 
 to  love  the  cup  the  better,  that  Chrifis  lip  touched  it,  and  left 
 the  perfume  of  the  breathings  of  the  Holy  Ghofi  in  it.  In  com- 
 mon innes,  by  the  way  fide,  Princej,  and  common  travellers, 
 and  thoufands  lye  in  one  bed  ;  the  clothes  may  be  changed,but 
 the  bed  is  the  (ame.  Chrift  tafted  of  death,  Heb.  2,  for  us ; 
 but  there  was  gall  in  his  cup,that  is  not  in  ours  :  Chrift  s  Worm- 
 wood was  bitter  with  wrath ,  ours  fweetned  with  confa 
 lation. 
 
 7.  All  the  Saints  are  in  thrifts  debt,  of  infinite  love.  When       t 7. 
 
 We  grieve  the  Spirit  purchafed  by  Chrift,  we  draw  blood  of  Chrift  mm% 
 his  wounds  a  frefh,  and  fo  teftifie,  that  wee  rejent  that  Chrift  :70t  cf  &«  lm\ 
 fuffered  fomuch  for  us."  The  Father  hath  fv>orn?  and  will  koc  toui' 
 repent,  that  hen  an  eternaSl  PrieB,  and  ftands  to  it,  that  his 
 bloud  is  of  eternall  worth ;  and  when  the  Father  fweareth  this, 
 Chrift  is  the  fame  one  God  with  him,  and  fweares,  that  he 
 thinketh  all  his  bloud  well .  bellowed,  and  will  never  give  over 
 thebargaine,  his  Bride  is  his  Bride,  though  deare  bought,  and 
 his  interceflion  in  heaven  fpeaketh  his  hearty  Amen,  and  fiilleft 
 confent  of  love  to  our  Redemption. 
 
 8.  All  this  Was  done  by  Chrift  for  nothing  •  Grace  fell 
 from  God,  on  the  creature,  by  meere  grace.  GV^istheonely 
 hire  of  grace, 
 
 T  o.  When 
 
1 3  8  Cbrifis  will  conform  to  the  will  of  his  Father. 
 
 p,  o.  When  Ancient  Love  looked  firft  on  finners,  how  nglie 
 
 and  black  did  the  Lord  fee  and  fore-fee  us  to  be  ?  but  Christ 
 loved  us,  not  according  to  what  wee  were,  but  to  what  Grace 
 and  Love  was  to  make  us  ;  and  that  was  faire  and  fpocletfe. 
 And  this  love  was  fo  free  in  the  fecret  of  eternall  election,  that 
 it  was  not  increafed  by  Chrifts  merits  and  death  -y  but  the  me- 
 rits, death,  and  fruit  of  this  love,  had  being  and  worth  from 
 Chrisls  eternall  love>  and  Cbrifis  tovefath  no  fountaine  and 
 caufe,  but  love. 
 
 lb.  ,  10.  The  Law  of  Gratitude  tieth  us  to  love  Chrifi  ;  for  hee 
 hath  loved  us.  If  the  love  of  Chrifi  be  in  us,  it  worketh  no- 
 thing in  order  to  merit  or  hire  ;  (Liberttnes  need  not  weaken 
 Chrifis  love  from  doing,  upon  this  feare ;  )  but  love  doth  all 
 in  order  to  the  debt  of  love  and  oblieged  exprcflions  to  love 3 
 which  excludeth  not  Law,  but  the  Law's  rigid  curflng  and  im- 
 perious commanding.  Chrifis  love  is  moil  imperious,  but  is 
 no  hireling ,  and  looks  not  to  the  penny  wages*  but  the  free 
 Crown. 
 
 But  for  this  caufe  came  I  to  this  hottre. 
 
 The  fifth  ayiu  Here  is  the  fifth  Article  in  this  Prayer  j  a  fort  of  cbrrecT:ion, 
 cleoj  cbntts  in  which  Chrifi  doth  refigne  his  will,  as  man,  to  the  will  of 
 pajer,  the  q0£.  &  Mat.i6.iQ.  Lttk.il.Al.  Never  t  he  leffe,  not  my  wiffy 
 Cm***.      iMtth»eiedo*e/ 
 
 In  this  there  is  offered  to  us  a  queftion,  Whether  or  no  there 
 
 6e  in  this  Prayer  any  repugnancy  in  the  humane  will  of  Chrifi 
 
 to  the  will  of  God?  For  1.  a  correction  of  the  humane  will 
 
 feemeth  to  import  a  jarring  and  a  difcord  ;   2.  Chrifi  deiired 
 
 that,  the  contrary  whereof,hee  knew  was  from  eternity  decreed 
 
 of  God.    3.  The  Law  of  God  is  fo  fpirituall,  ftraight  and  holy, 
 
 K   that  it  requireth  not  onely  a  conformity  to  it,  and  our  will,  aclri- 
 
 chriUs  r?i}l  in  ons?  WGrcis  and  purpofes ;  but  alfo  in  all  our  affections,  deiires, 
 
 r ?  ^Th*  fi^ft  motions,  and  inclinations  of  our  heart,  that  nounperfeel 
 
 oils  mill      and  haife-formed  luftings  arife  in  us,  even  before  the  compleac 
 
 ,  Voubt:  on  the  confent  of  the  will,  that  may  thwart  or  crofle  the  known  Law 
 
 contrary  n*    and  command  of  GW ;  and  by  this,  Thou  Jbalt  not  fafi, Rom.  j. 
 
 moved,  ancj  fa  ^uty  Qf  fa  hjgheft  love  wee  owe  to  God,  to  love  him 
 
 -with  all  the  heart,  foHle,mind,  and  whole  firength,  Mat.  11. 37. 
 
 Mark.  1 2.  33.  Luk.  10.  27.  Some  Avians  and  Ar  minims,  Job. 
 
 Gejfteranm  at  the  Synod  of  ?)m>  have  faid  blafphemoiifly,  that 
 
 there 
 
Chrifs  mil  conform  to  tht  mil  of  his  Father.  j  j^ 
 
 there  was  concupifcence  and  a  will  repugnant  to  Cods  will 
 in  the  fecond  Adam,  as  in  the  firft.  But  this  they  fpokeagainfl 
 the  confubftantiality  and  deity  cf  the  Sonne  of  God.  To  which 
 Wee  fay, 
 
 Aftr.  I.  fefa  Chrifi  that  holy  thing,  Luk.  I.  3  £.  was  a  fit 
 high  Priefi,holy,  harmlefte,  unde filed,  feparatedfrom  finners, 
 Hob.  7.  26.  Which  of  yon  (faith  Chrifi  to  the  fewes) convin* 
 ceth  me  of  finne ,  J  oh.  8. 46.  There  could  not  be  a  fpot  in  this 
 Lamb  facrificedfor  the  finne  s  of  the  world,  no  prick  in  this 
 llofe,  no  cloud  in  this  faire  Sunne,  no  biemifh  in  this  beautifuil  , 
 Well-beloved. 
 
 After.  2.  An  abfolute,  refolved  will  or  defire  of  heart,  to  luft 
 after  that  which  God  forbiddeth  in  his  Law ,  rnuft  be  a  iinfull 
 jarring  betweene  the  creature's  and  the  Creator's  will.  Now, 
 Chrifi's  will  was  conditionall,  and  clearly  fubmiflivc  ;  it  lay 
 ^ver  level!  with  his  Father's  holy  will. 
 
 After.  3.  I  fliall  not  with  fome  arBrme,  that,  which  in  the 
 generall  is  true,  a  will  contrary  to  Gods  revealed  command  and  fj  ar£t0  co*' 
 Will,  called  voluntas  fgni,  which  is  our  morall  rule  to  obliege  to^odt*™1 
 us,  is  a  finne  ;  but  a  will  contrary  to  Gods  decree,  called  vo-  vealed  will',  at 
 Juntas  bene-pUciti, which  is  not  our  rule  oblieging,  except  the  *  rule ;  net  to 
 Lord  be  pleafed  to  impofe  it  on  us,  as  a  morall  Law,  is  not  a  *}*  <kcree>*s  it 
 finne.  Peter  and  the  Apofi/es,  after  they  heard  that  prophecie  ttkts  decm* 
 of  their  denying  of  Chrifi,  and  their  being  finruliy  fcandalized, 
 and  their  forfaking  of  Chrifi,  when  the  Shepherd  was  fmitten , 
 were  oblieged  to  have  a  will  contrary  to  that  decree,  and  to 
 pray  that  they  might  not  be  led  into  tempt at  ion  y  but  might  have 
 grace  to  confefic  their  Saviour  before  men,  and  not  flee,  nor  be 
 fcattered :  Here  is  a  refolute  will  of  men  lawfully  contrary  to 
 the  revealed  decree  of  God ;  yet  not  finfull.   But  the  Lords  will 
 that  Chrifi  iliould  dk  for  man,  as  it  was  a  decree  of  the  wife 
 and  mod  gracious  Lord,  pitying  loft  man,  fo  was  it  alfo  a  revea- 
 led commandement  to  Chrifi,  that  hee  fliouid  be  willing  to 
 die,  and  be  obedient  to  the  death,  even  the  death  of  the  crofe  ; 
 Phil.i.S.  Yea,  a  ruleoffuch  humble  obedience,  as  wee  are  ob- 
 lieged to  follow  ;  as  is  faid,  Verf.  5.  Let  this  mind  be  in  you, 
 which  was  alfo  in  Chrifi  fefus,  &c.   If  the  Lords  Will  that 
 Chrifi  fhould  die  be  nothing,  but  his  rneere  decree,  it  could  not 
 obliege  us  in  the  like  cafe  to  be  willing,as  fohn  faith,? 0  lay  down. 
 **r  life  fir  the  brethren.  Yea,  f  oh. 10 ti%%  Chrifii&tha.  com- 
 
 T  %  mandetiieiu 
 
140  Chrifts  mil  confirme  to  the  tvi/i  of  bis  Father. 
 
 mandement  of  God,  and  the  revealed  will  of  God,  to  die  for  us ; 
 No  man  t-aketh  it  from  me  ,  but  I  lay  it  down  of  my  [elf e:  I 
 have  power  to  lay  it  down,  I  have  power  to  take  it  againe  :  this 
 commandement  have  I  received  of  my  Father.  Here  is  an  ex- 
 prefTe  commandement  given  to  Chrifty  to  die  for  finners ;  and 
 tht  Father  loveth  Qhrifi  for  obedience  to  this  commande- 
 ment. 
 A  cQvhtionall     A$er%  4-  A  conditional!  and  a  fubmiflive  defire,  though  not 
 <k[i*  tbliigb   aSre^ble  toapofitiveLawandCommandementof^^,  is  no 
 not  qneabU    "Bh^  n<>r  doth  the  Law  require  a  conformity  in  all  our  rnclina- 
 to  a  pfitive   tions,and  the  firft  motions  of  our  defires,  to  every  command  of 
 km  of  God,    God,  though  moft  contrary  to  nature^  and  our  naturall  and  fin- 
 H*  fan**         left  inclinations. 
 
 i.  If  God  command  Abraham  to  kill  his  onely  begotten 
 fonne,  and  offer  him  in  a  facrihee  to  God,  which  was  a  meere 
 pofitive  commandement;  for  its  not  a  command  of  the  law  of 
 nature  (nor  any  other  then  pofitive)  for  the  father  to  kill  the 
 fonne ;  if  yet  Abraham  retame  a  naturall  inclination  and  love, 
 commanded  alfb  in  the  law  of  nature  to  fave  his  fonncs  life,  and 
 to  defire  that  hee  may  live,  this  defire  and  inclination,  though 
 contradictory  to  a  pofitive  command  of  God,  is  no  finne ;  be- 
 caufe  the  fifth  command,  grounded  on  the  law  of  nature,  doth 
 command  it.  Nor  did  Gods  precept  (Abraham,  kill  now  thy 
 fonne,  even  Ifaac  thine  onely  begotten  fonne)  ever  include  this, 
 Abraham,  root  ou-t  of  thine  heart  all  defire  and  inclination  na- 
 tural} in  a  father  to  preferve  the  life  of  the  child.  So  the  pofi- 
 tive command  of  the  Father,  that  the  Son  of  God  fhould -lay 
 down  his  life  for  his  frieep,  did  never  root  out  of  the  finlefle  na- 
 ture of  the  man  Chrift  a  naturall  defire  to  preferve  his-  owne 
 bcrn^  and  life,  cfoecially  hee  defiring  it  with  fpeciall  referva- 
 tion  of  the  will  or  God  commanding  that  hee  ihould  die. 
 
 2-.  A  Martyr  dying  for  the  truth  offhrifi,  may  have  a  na- 
 turall and  conditionall  defire  and  inclination  to  live^  though  his 
 living  be  contrary  to  the  Lords  revealed  will,  commanding  him 
 to  feale  the  Gofpel  with  his  bloud,  and  toconfefTe  Ghrifi  before 
 men. 
 
 3.  If  the  brother,  fonne,  danght er,  -wife  or  friend \  that  is  as 
 a  mam  owne  foule,  Deut.  1 3.  6.  blapheme  God;  yea,  if  father 
 or  mother  doe  it,  Z><w.  33.8,0.  yet  is  a  father  oblieged  to  ftone 
 the  fon  or  daughter  y  the  fon,  being  ^Magiftrate  or  iLevite 
 
 and 
 
*.J 
 
 Cbrifis  mil  conformc  to  the  will  of  his  Father.  141 
 
 and  Priefi,  to  judge  according  to  law,  (the  Priefis  Itps  Jhottld 
 freferve  knowledge  ,Mal.2  .8.)  that  his  father  or  mot  her  ought 
 to  be  ftoned  to  death ;  yet  ought  not  father  or  Tonne  to  lay  afide 
 that  naturall  defire  of  being  and  life  to  ferine,  father,  brother, 
 which  the  law  or-  nature  in  the  fifth  Command  doth  require ; 
 cfpecially  the  defire  being  conditional!,  with  fubmiUion  to  Gods 
 will,  as  the  defire  of  Chrifi  is  here ;  and  the  Command  to  ftone 
 the  blafphemer ,  that  the  father  ftone  the  fon,  the  fon  the  fa- 
 ther, being  pofitive,  and  though  founded  on  the  law  of  nature, 
 that  a  man  preferrc  his  Lord  Creator  and  God  before  fonne,  or 
 father  and  mother,  yet  are- they  not  precepts  of  the  law  of  na- 
 ture, fuch  as  is  the  precept  of  nature  that  a  man  defire  his  owne 
 life  and  being,  the  father  the  life  and  being  of  the  fon. 
 
 Afer.  5.  The  apparent  oppofition  (for  it  is  not  reall)  isra* 
 ther  between  Chrifi' s  fenfitive  and  his  finlefle  meere  naturall 
 defire  and  affection,  and  his  reafonable  will,  then  his  will,  and 
 the  will  of  God :  Nor  can  any  fay  there  is  a  fight  or  jarring  be- 
 tween the  conditionall  defire  of  (fhrifi  fabje&ed,  in  the  &me 
 ad:  of  praying,  to  the  Lords  decree,  md  the  refolute  and  immu- 
 table will  of  God.  The  Law  of  God,  becaufe  holy  and  fpirituall, 
 doth  require  a  conformity  between  all  the  inclinations  and  mo- 
 tions of  our  foule,  and  the  law  of  nature ;.  bur  an  abfolute  con- 
 formity betweene  all  our  inclinations  and  every  pofitive  com- 
 mand of  Godfnch  as  was  the  Lords  command  that  (fhrifi  fbould 
 die  for  finners,  is  not  required  in  the  Law  of  God.  If  Adam 
 fubmit  his  naturall  hunger  or  defire  to  cat  of  the  forbidden  tree, 
 to  Gods  Law,  and  eat  not,  there  is  no  finfull  jarring  between  his 
 will  and  Gods  pofitive  Law,  Thou  jbalt  not  eat  of  the  tree  of 
 Knowledge  of  good  and  evil/. 
 
 It  becomes  us,  as  Chrifts  example  goeth  before  us,to(ubmit  Rules  touching 
 in  the  hardeft  and  moll  bloodie providences,  to  the  ftraightand  out  fatmijjion 
 holy  will  of  God.   1.  Chrifi  profefTeth  he  hath  no  willdivi-  to  Gods  will., 
 ded  from  Gods  will ;  helayeth  down  his  glory,,  his  heaven, 
 his-  life,  his  fruition  of  the  fweet  influence  of  an  higheft  vifion, 
 love,  prefencc,  feeling  of  God  in  a  per fonall  union  at  the  feet 
 of  God,  that  the  Lord  may  carve  and  cu:  and  difpofe  of  him, 
 and  his  blood,  as  he  thought  good.  2.  All  the  difficulty  in  us, 
 in  whom  dwelleth  a  body  of  finneis  to  anfwer  the  objections, 
 that  fMh  and  blood  hath  againft  a  fad  providence ;  which  I  will 
 labour  to  doe,  and  then  give  fomc  rules  iox  dire&ion, 
 
 T3  Objtft.. 
 
J42  RnUs  touching  our  fulmiftonto  providence. 
 
 . ,  Obj.  1  .Thts  is  a  bloody  and  rough  way  that  the  Lord  leadeth 
 
 tnjQLtim*       his  people,  that  they  drink,  wormwood  %  and  gall  of  bloody  and 
 not  tears  onelj. 
 
 ^/".■Providence  is  full  of  rnyfteries,  let  the  way  be  flume, 
 the  crowne  is  glory,  and  the  preterit  condition  be  hell,  the  end 
 is  heaven ;  Providence  is  a  hand-writing  of  mercy,  though  we 
 cannot  ever  read  it,  more  then  Beljha^car  could  read  his  bill  of 
 juftice;  we  fee  a  woman  with  child,  but  cannot  tell  whether  ic 
 be  a  living  or  a  dead  birch,  fhee  fell  bring  forth;  or  whether 
 the  child  {hall  be  bafeand  poor,or  honourable  and  renowned,ere 
 he  die.   The  births  in  the  wombe  of  providence  are  invillble 
 to  us  3  out  of  the  athes  of  a  burnt  and  deftroyed  Church,  the  Lord 
 raifech  up  a  Phenix,  a  Kings  daughter,  a  Princeffe  that  ihall  rule 
 the  Nations  with  a  rod  of  iron,  a  Zion  that  hath  thefirength  of 
 an  XJnicorne ;  yea,  Iacobsfeedjhallbeinmany  waters  Jois  King 
 fhall  be  higher  then  h2^,andhis  Kingdom  fhall  be  exalted:God 
 brought  him  out  of  Egypt ,  Num.  24.  7,  8.  Chrift  breweth  the 
 Water  of  life,  out  of  dnnke  of  gall,  wormwood,  and  bloody  if 
 the  head  be  gold,as  Chrift  is,  the  body  cannot  without  great 
 incongruity  be  bafe  clay. 
 Qonfu^ons  no.      Obj.  2*  But  all  go  wrongy  confufion  and  vacation  lye  on  the 
 thing  aiaitifl  feof[e  0fQod. 
 providence.         An^  To  him  who  ficteth  on  the  Thronej  an(j  oives  Law  and 
 
 Judgement  to  the  moft  unconftant  things  imaginable,  the  waves 
 of  the  Sea,  and  orders  them,  and  rules  a  Sea  of  glajfe,  a  brittle 
 and  fraile  thing,  and  a  Sea  of  moil:  unnaturall  confufions,  a  Sea 
 mingled  with  fire,  nothing  can  be  out  of  order,  hell,  the  Beaft 
 
 I  and  Dragon  that  make  warre  with  the  Lambe,  the  laying  waft 
 
 the  holy  City,  the  killing  of  the  writneffet;  are  all  orderly  means 
 ranked  by  the  Lord  whole  Armies  cannot  reele,  nor  fpiil  their 
 march,  when  he  drawes  them  up  to  the  execution  of  his  wife 
 decrees,  the  confufion  is  to  our  eye;  but  judgement  law,  and 
 order  there  are,  though  not  vilible  to  us.  Who  can  pull  him  out 
 of  his  invifible  and  high  Throne  of  wifedome,counfell  and  pow- 
 er ?  it  may  be  he  fits  not  alway es  on  his  Throne  of  juftice. 
 ll  Obj.  g.  But  what  a  providence  is  it,  that  tho/e  that  open 
 
 Profimty  ©/  their  mouth  againft  heaven  are  fat,  and  fkine, and  prof  per  ,and 
 the  wicked,  thofe  that  fear  God  are  plagued  every  day  \  and  killed  all  the 
 Mdverftr  of     ^   ^   an(( G0Unte<i  as  faepe  for  the  {laughter  } 
 
Rules  touching  onrfubmipon  to  fr  wide  nee.  1 4  j 
 
 6W,  as  if  it  Were  loft  labour,  and  as  good  to  fow  wheat  in  the 
 Sea,  zsfervcthe  Lord,  and  walk  m9urnefuliy  before  him,  you 
 fee  their  work,  but  not  their  wages,   2.  Ie  is  painfull  to  trace         2. 
 providence  in  all  its  wayes,chcuks,bout-gates,  lines, turnings. 
 But  $.  furely  in  the  end  God  turneth  the  tables,  he  maketh  all         3. 
 odds  equall,  the  emptie  bucket  goeth  downe,  the  full  coineth 
 up.  4.  The  Lord  hatii  let  the  wicked  in  a  chaire  of  Gold,buc  on        4. 
 the  top  of  a  houfe,and  rouling  ftone  above  the  mouth  of  a  pit 
 ten  hundred  fathom  deep  -.This  is  a  jogging  and  (lippery  con- 
 dition. 5.  They  (lip  away  to  eternity  and  to  Hell  in  amor/tent,         5. 
 tf .  Their  happinefle  is  a  golden  dream,  Tfal.  7  3 .  1 2, 1 3 ,  &c.  6. 
 
 Obj.  Aieanes  faile3  men  change,  creatures  are  weak? *  All  roe:  tvtU 
 
 Anfw.  So  long  as  Chnft  changeth  not,  and*  your  Head  li-y^  [QYg  HS 
 veth,  and  ftirreth  the  helme  of  heaven. and  earth,  all  muft  be  Qbrifi  livcik 
 well,  if  all  life,  all  health,  and  fo  much  as  ettrnall  life  be  in  the 
 Head,  how  can  the  heart  ake  or  quake,  except  itfirft.  create,  and 
 then  fancie  fears,  and  doe  notrealiy  fuffer  ? 
 
 Obj.  5.  Our  Kingdomes  firength  is  gone ,  we  cannot  fubfifi .  Faithioeksu 
 Anf.  CoL  1. 17, 18.  In  Chrifiall  things  fubfifi  M  is  the  head  Goj  &  pad 
 ef  the  body  the  Church.  Faith  is  the  (\ibfance,BudeHs  the  bold-  providemes* 
 nejfe  and  fortitude ;  Be^athe  fir  me  and  confiant  expectation  $ 
 the  Syrian,  and  Arabian ,   the  confident  gloriation  of,  or  in 
 things  hoped  for,  and  a  convincing  light  and  evidence  of  things 
 not  feen.  There  is  good  reafon  to  beleeve  that  God  will  lift  up 
 a  fallen  people,  who  defire  to  fear  him.,  and  wait  for  his  help. 
 
 Obj.  6.  They  plow  upon  Chrifts  back  >  *nd  make  lonir  and  ^ 
 deep fnrrowes on Ijrael from  her jouth,Vi±  12.9.  1.  plow  arJA f0„ 
 
 Anf  True,  plowing  is  a  work  of  hope ,  but  have  you  not  feen  and  Cbn3 
 Enemies  digging  a  grave  for  Chrift,  and  preparing  a  coffin  for  reaps* 
 him  ere  he  be  dead  ?  and  they  have  been  fain  to  till  up  the  living 
 mans  grave,  and  they  plow,  but  Chrift  cometh  in  and  foweth 
 joy  in  the  hot  furrow,  and  reaps  the  cropland  the  quiet  fruits  of 
 righteoufneffe.  The  enemies  plant, and  the  Vintage  is  Chads, 
 one  fowes,but  another  reaps. 
 
 Object.  7.    But  the  foul  es  under  the  altar  doe  cry  to  God,  Frovidoiu 
 and  their  bloud  is  not  avenged  :  their  bloud,  and  their  graves  hath  a  time 
 in  their  kind,  make,  fupp  lie  at  ions  before  the  throne  for  jujtice^^r  all  things 
 yet  the  enemies  projper . 
 
 Anfw.    Hath  not  the  Lord  appointed  a  time  for  fighting, 
 and  fuffering,  and  a  time  for  triumphing,  when  thefe  that  have 
 
 gfitcm 
 
J  44  &&*  touchingfubmipon  to  providence. 
 
 gotten  the  victory  over  the  Be  aft,  and  over  hi*  Mdrke,  and  over 
 the  number  of  hut  name ,  ft and  on  the  Sea  of  glaffe }  havincr  the 
 harps  of  God,fwgingthefong  of  Mofes,  the  fervant  of  God, 
 and  the  fong  of  the  Lambe  .-  there  Was  a  time  when  the  Lamb 
 did  Weep,  and  in  the  dales  of  his  fiejh,  offered  up  prayers  and 
 fnppUcaUonsy  with  ftrong  crying  and  teares,  unto  him  that  re  as 
 able  to  fave  him  from  death.  Revel,  i  ?.2  3.  Heb.<$.  7.  It  is  a  fin 
 to  carve  a  date  of  our  owne  for  juftice. 
 ObjecT:.  8.  But  he  delay  es  his  comming, 
 Anfw.  But  he  is  not  (lack^  as  fome  count Jlackpeffe.  If  <*ene- 
 rall  juftice  to  a  world  muft  be  meafured  by  thouknds  of  years, 
 as  but  one  day  to  God;  particular  judgements  may  have  hun- 
 drethof  yeares-;  and  when  the  Saints  are  killed,  Chrlft  furvi- 
 veththem,  to  redeeme  them  frombloud,  and  diigrace,  when 
 they  are  dead,  when  their  caufe  is  judged,  and  they  rotten  into 
 powder  in  the  grave,  they  are  redeemed,  even  when  the  fouies 
 under  the  altar,  are  avenged  on  their  Murtherers. 
 
 ObjccT:.  p.  It  ftumbleth  many,  that  wicked  men  art  fat, and 
 their  faces  fbine,  as  if  God  were  with  them. 
 Juajhame  Anfw.  If  they  be  fat  on  common  mercies,  the  more  fliame 
 %adanSton  t0  ^e  s ******  &  they  bee  not  fat,  and  their  bones  grecne  as  an. 
 iommn  mcr-  herbe  upon  the  fame  fare,  and  tjbe  fame  mercies,  perfumed  with 
 c ies,  and  rot  Christ,  and  there  is  more  fatnefle  and  marrow  'in  the  higher, 
 veontkefe  then  in  the  lower  houfe  :  Saints  are  leane  through  their  own 
 rafl^cd  unbeliefe. 
 
 Now  for  rules  of  fubmiflion  to  providence  in  order  to  the 
 Text,  let  thefe  be  considered  ; 
 
 Rule  1.    Chrlft s  patience,  and  fo our  fubmiflion  mud  bee 
 
 bottomed  on  a  looking  above-hand  to  the  will  of  God  y  every 
 
 Alt  whales  of  wheele  in  a  great  worke,  moves  according  to  the  motion  of  the 
 
 providence^     ^jgheft  aad  firft  wheele  that  moves  all  the  reft.  Every  inferiour 
 
 divftothe      C°urc  acls,as  ordered  by  the  higheft  and  fupreme  Senate,  the 
 
 jir3,  greateftin  the  Kingdome.  Every  inferiour  orb e  in  the  heaven 
 
 is  moved  in  fubordination  to  the  Primum  mobile,  the  higheft 
 
 that  moveth  all  the  reft ;  the  motion  of  rivers  regulate  the  flow- 
 
 ings  of  letter  brooks.   And  things  that  move  on  earth,  as  the 
 
 heavens  move,fo  are  they  carried ;  theprinciple  of  motions  and 
 
 wayes  in  all  morals,  beginneth  at  the  Higheft  mover,  the  juft 
 
 and  wife  will  of  GW;  aUaretofay,  w*  mj  will,  but  thy  wlU 
 
 ire  done. 
 
 Bute  2 
 
Rules  touching  fobmifsion  to  Providence.  145 
 
 Rule  2.  There  is  noground  of  fubmiifion  in  a  crofle-provi-  i^^  t0 
 dence ,  but  to  looke  to  the  end  that  Chrifi  looked  to,  the  God,  the  ondy 
 Lords  Wife  and  holy  Will  j  He  cttrfeth9becanfe  the  Lord  bidethl^uvdofftiib 
 him,  faith  David  of  Shimei  ;   and  there  hee  fixeth  his  (lake. in  a  cr(fe' 
 The  Lord  hadi  taken  away,  faith  lob,  and  upon  the  Lords  taking  ?r*vt 
 away,  he&ith,  Blejfedbe  the  name  of  the  Lord  ;  Any  man  can 
 hy,  Blejfedbe  the  name  of  the  Lord,  who  giveth  ;  the  greateft 
 part  of  men  breaks  their  teeth,  in  biting  at  the  neereft  linke  of 
 the  chaine  of  fecond  caufes,  but  they  aufenever  up  to  God,  the 
 firft  Mover. 
 
 Rule   3 .    Chritt  notonely  fubmitteth  to  Gods  will,  but  he  wt  mua  iot\, 
 approveththat  it  may  be  done.  So  E^eehiah,  Efai.  3,9.8.  Hee/ubmuto,and* 
 [aid  moreover,  good  is  the  word  of  the  Lord,  the  thing  was  *pprw*  •/     ^ 
 hard,  that  all  in  his  honfe  fhouldbe  car  led  away  to  BabjlonJrQvidgni<i' 
 and  his  Jonnes  /ho  ft  id  be  captives.  Yet  the  W  ill  of  the  L  ord  Was 
 good  and  juft,  when  the  thing  willed  and  decreed  of  God  was 
 evill  to  him. 
 
 Rule  4.  ChriB  will  not  hinder  god  to  doc  what  he  thinkes  jpe*rtnott% 
 good ;  Thy  wi/i  be  done.  Murmuring  is  a  ftone  in  Gods  way  $  murmur*. 
 Murmuring  is  an  Anti-providence,  a  litleGod,  fettingit  felfe 
 againft  the  true  Gody  that  ftirres  all  in  wifdome ;  and  the  Mur- 
 murer  doth  what  he<an  to  ftop  up  Gods  way.  Old  Eli,  when 
 
 he  heard  fad  neWes,faies,i  Sam.  3. 18.  It  is  the  Lord,  ntoyi 
 
 Let  himy  I  hinder  him  not  to  doe,  what  is  good  in  his  eyes.  Da- 
 vid faith,  2Sam.i5.26.  If  the  Lord  fay ,  I  have  no  delight  in 
 thee,  behold  here  am  I,  let  him  doe  to  me ,  what  feemes  good  in 
 his  eye s^  here  am  I;  is  as  much,  as  I  will  not  flee  him,  nor  hin- 
 der him1  I  lay  my  felfe  under  him  to  receive  his  ftroakes.  So 
 Chril},  Heb.  10.  5.  TfaL  40.  Thou  hafi  pre  fared  my  eares, 
 or  my  body,  here  am  I  \  Verfe  7.  Here  am  I  to  doe  thy  will. 
 
 'igle  5.   Chrifi  gave  not  away  his  naturall  will;  but  in  the  rytmakt  not 
 a&  of  willing,  he  fubroitted  it ;  it  was  a  broken  will  that  Chrifi  may  ow,  vin 
 refer ved  to  himfelfe*  or  a  fubmitted  will,  hie  &  nunc.    Chris!  when  we  fub~ 
 feeketh  not  the  refigningor  naturall  faculties  in  heard  providen-  mit  it  to  God* 
 ces,but  that  we  quite  conteft  with  Godpnd  that  our  will  be  not 
 abolifhed,  but  broken :  especially,  that  we  doe  not  quarell  with 
 Juftice.  Lament.  3.28.  He  Jitteth  al&ne,  and  keepeth  filence, 
 becaufe  he  hath  borne  it  upon  him.  Verf.  29.  Hee  pntteth  his 
 month  in  the  dufi,  if  fo  bee  there  may  bee  hope.  Vert,  30.  Hee 
 
 V  giveth 
 
i^6  Rnks  tmchtngour fubmiftionto  providence* 
 
 giveth  his  cheeks  to  him  that  [mite  th  them  •  hee  is  filled  with  re- 
 proach :  there  bee  here  many  fwcet  fignes  of  a  broken  will. 
 I.    Solitary  fad nefle.     2.   Silence,  the foule  not  daring  to  quar- 
 rel with  God.  3.  The  (looping  to  the  duft,and  putting  clay  in  the 
 mouth,  for  feare  that  it  fpeake  againft  Gods  difpenfation,  as  fob 
 ^0.4.5.      (4.)   A  willing  accepting  of  buffets  on  the  cheeks y 
 and  reproaches ;  So  Micha  7.9.  I  will  beare  the  indignation  of 
 the  Lord.becanfe  I  have  finned*  When  the  fbule  is  made  like  a 
 broken  and  daunted  heifer,  or  a  (illy  heart lefe  Dove,(ozs  the 
 Malr.sefl  miles  m*n  like  a  w.  11-nurtured  childe,  kifteth  the  rod  of  God.  He  is 
 qui  im/trato-  a  bad  Souldier,  who  follows  his  Capcaine  fighing,  and  weeping ; 
 remgemexsfe-  Fai  th  fings  at  teares,  and  rejoyceth  under  hope  in  the  ill  day. 
 tmutt  Rule.  5.   Its  the  childs  happinefle,  that  the  wife  fathers  will 
 
 G  ds    'If     ^e  ^s  ru^ei noc  ^s  owne;  and  for  the  Orphane,  the  Tutors 
 tutbmet  tlln  w*c>  *s  better  then  his  owne  will.  Our  o wne  will  is  our  hell,  E- 
 eurowne         z>ech.  18.  31.  Why  will  je  dye,  6  hottfe  of  Ifrael  ?  Chrifi swill 
 1 .         is  heaven.  Chrifi  thinks  it  is  his  beft,  that  his  Fathers  will  (land, 
 and  his  humane  will  be  repealed.  Rom.  1 5.  3.  for  even  Chrisl 
 p leafed  not  himfelfe  ;    to  have  no  will  of  your  owne,   is  the 
 ?  Pearlein  the  ring,  a  Jewel  in  fubmiffion.  (2.)  that  the  Lords 
 
 end  is  good,  he  minds  to  have  me  home  to  heaven ;  then  as  in 
 histixdayes  workcs  of  creation,  he  made  nothing  ill,  fo  hee 
 hath  been  working  thefe  five  thoufand  years;  and  all  his  works 
 of  providence  are  as  good,  as  his  works  of  creation  ;  hee  can- 
 not chufe  an  ill  meanefor  a  good  end  :  if  God  draw  my  Way  to 
 heaven  through  fire,  tortures,  bloud,  poverty,  though  hee  fhould 
 traile  me  through  hell,  hee  cannot  erre  in  leading,  I  may  erre  in 
 following. 
 
 Objecl.  But  there  is  a  better  way  be  fide  ,  and  hee leades  0- 
 thers  through  a  rofie  and  greene  valley,  and  my  way  within  few 
 inches  to  it,  is  awilderne ffe  of  (homes. 
 
 Anfw.  Gold  abfolutely  is  better  then  a  draught  of  #ater : 
 
 ■■Jods  wifdomt  ^ut  comparatively,  water  is  better  to  Sampfon,  dying  for  thirft, , 
 
 *  cnairg     then  all  the  gold  in  the  earth  :    So  cutting  a  veine,  is  in  it  felfe 
 
 food,  and      ill;  but  comparatively,  letting  bloud  through  a  cut  veine,  is 
 
 t/amhfeviil,  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  chufes  perfons,  but  alfo  things; 
 
 and  every  erode  that  befalls  thee,  is  a  chofen,  and  fele&ed  crofle, 
 
 andiewaslhapen  in  length,  and  breadth,  and  mtafttre,  and 
 
 weight. 
 
Rules  touching  ourfubmipon  to  providence.  1 47 
 
 weight,  up  before  the  Throne,  by  Gods  owne  wife  hand  :  Hea- 
 ven is  the  Workehoufe  of  all  bcfals  thee,  every  evill  is  the  birch 
 that  lay  in  the  wombe  of  an  infinitely  wife  decree  ;  fo  God  is 
 faid  to  frame  evilly  as  a  Potter  doth  an  earthen  veffeM,  (  fo  >3H 
 
 jatjar  fignifieth  ;  )  fer.  18. 11.  to  frame  a  veffellofclay  is 
 a  work  of  art  and  wifedome  ;  fo  its  a  worke  of  deliberation 
 and  choife  :  God  is  faid  to  devife  judgement  again f  Babylony 
 Jev.fl.H. Jlndthe  Lord  hath  done  to  his  people  the  thingswhich 
 he  devifed  CPT  is  to  think,  meditate,  fiudie,  devifei1Doxz.i9* 
 
 18.  and  Ifai.  45.7.  he  creates  dark&efteand  evill,  it  is  fuch  a 
 worke  of  omnipotency  and  wifedome ,  as  the  making  of  a 
 world  of  nothing,  then  if  God  follow  infinite  art  in  fhaping 
 vengeance  againft  i^fy/^farre  more  mull;  he  wifely  ftudy  to 
 mould  and  fhape  afflictions  for  his  owne;  for  noaffliclionsbe- 
 falleth  the  Saints,  but  they  be  well  framed,  chofen,  wifely  ftu~ 
 died,  forged,  and  created  crofTes.   A  Potter  cannot  frame  by 
 deeper  Art  and  judgement^  water-pot  for  fuch  an  end  and  ufe;a 
 fafhioner  cannot  frame  clothes  in  proportion  for  a  mans  body  fo 
 fitly  as  the  wife  Lord  in  judgement  and  cunning, (hapes  &  frames  A^  fftv>:J 
 this  affli&ionas  a  meafure  for  thy  foot  only  ,poverty  for  this  man,  promoted 
 and  its  fhapen  to  his  meafure  ;  wicked  children  and  the  (word  Vo  every  tams 
 on  Davids  houfe,  fitted  for  him  ;  fuch  a  loathfom  difeafe  for  this  rwafun. 
 Saint ;  want  of  friends  and  banifhment  for  fuch  a  man,  another 
 more  and  heavier  (hould  be  fhapen  to  wide  for  thy  foule,  and 
 another  lighter  fhould  have  been  too  ftrait,  foorc,  and  narrow 
 for  thee;  Its  comfortable,  when  I  beleeve  the  draught,  portrai- 
 ture, and  lineaments  of  my  affliction,  were  framed  and  carved 
 in  all  the  limmes,  bones,  parts,qualities  of  it,  in  the  wife  decree 
 and  in  the  heart  and  breaft  of  Chrift  :  It  were  not  good  to  bear 
 a  Crofle  of  the  Devils  fhaping;  were  there  as  much  wormwood 
 and  gall  in  the  Saints  cup  as  the  Devil  would  have  in  it,  then 
 hell  fhould  be  in  every  cup,  and  how  many  hells  ihould  I  drink; 
 and  how  often  fhould  the  Church  drinke  death?  Its  good  I 
 know  Chrift  brewed  the  cup,  then  it  will  worke  the  end,  for 
 be  it  never  fo  contrary  and  foure  to  my  tafte,  and  fo  unfavory  ; 
 Chrift  will  not  tafte  poy  fon  in  it,  he  hath  purpofed  I  ihould  fail 
 with  no  other  wmdc  to  heaven,  and  I  know  its  better,  then  a- 
 ny  winde  to  me,  for  that  Port. 
 Rule,  6.  Chrift  prefcribes  no  way  to  his  Father,  but  in  the 
 
 V  2  gencrall, 
 
148  Rules  tmhing  (ubmifsion  to  Providence. 
 
 generalljT/tf  Lords  will  be  done  on  me , (faith  he)  be  what  ic 
 Cods  will  for  wiU  :  Lee  hell,  and  death,and  Devils  malice,  and  heavens  indigo 
 every  saint  a  nation,  and  enmity,  and  warre,  ill-will,  and  perfecution  from 
 fife  rule.  earth,  hard  meafure  from  friends  and  lovers,  if  the  will  of  my 
 Father  fo  be,  welcome  with  my  foule ;  welcome  black  crone, 
 Faith  weL  welcome  pale  death, welcome  curfes,  and  all  the  curfes  of  God, 
 €Qmab*U.  that  the  juft  Law  could  lay  on  all  my  children,  (and  they  are 
 ,  a  faire  number)  welcome  wrath  of  God,  welcome  (hame,  and 
 
 I  the  cold  grave.  The  fubmifllon  of  faith  fubferibeth  a  blanke  pa- 
 
 per, let  the  Lord  write  in  what  he  pleafeth,  patience  dares  not 
 conteft  and  ftand  upon  pennies  or  pounds,  on  hundreds  or  thou- 
 sands with  Go&iMofes  and  Paul  dare  referre  their  heaven,and 
 their  {hare  in  Chrift,  and  the  book  of  life  to  Chrift,  fo  the  Lord 
 may  be  glorified:  Submiflive  faith  putteth  much  upon  Chrift, 
 Let  him  flay  me,yet  Iwill  truft  in  &/«*,.  (aid  lob  1  5 . 1 5,.  He- 
 man  alledgeth  it  was  not  one  (ingle  erode,  Pfal.%8.  y.Thou  haft 
 afflicted  me  with  all  thy  waves.  And  David  Pfal.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,fay  that  one  (ingle  Souldier  cannot  fubdue  us. 
 Lawfull  warre  is  the  moft  violent,  and  the  laft  remedy  againft 
 a  State,  and  itargucthagreatneceffity  of  the  Sword,  Job  had 
 an  Armyfent  againft  him,  and  from  heaven  too,  cap.  6.  4.  The 
 terrors  of  God  doe  fet  themfelves  in  array  againft  me.  See 
 what  a  catalogue  of  fufferings,P*i#/  did  referre  to  God,.  2  Cor. 
 Many  affliffi-  11.23,  24, 25,  &c.  one  good  violent  death  would  have  made 
 •vs  nmfi  be  re-  awav  a  ftr0nger  man  then  Paul,  yet  he  was  willing  for  Chrift 
 jerr$a  to  bod.  tQ  j^  jn  ^eat^s  Ofen,o¥^\aiovi  7to>^oixic,many  deat  hs, many  ft  ripe  s, 
 many  prifons ,five  times  nine  and  thirty  ftripes , this  was  neer  two 
 hundred  ftripes, every  one  of  them  was  a  little  death  :  Thrice 
 beaten  with  rods,  once  ft  one  d,  thrice  injhipwrack,  night  and  day 
 failing  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  falfe  brethren,  in  wearinejfe, 
 andpainfulneffe,  in  watching  often,  in  hunger,  in  thirft,  in  fa- 
 .  fling  often,  in  cold,  in  nakednejfe 5&c.  Many  of  us  would  either 
 
 fuffcfivt*  "  k*ve  a  cro^  °f our  oWn  carvin§>  ^  we  lov^  will-wbrfhip,  and 
 
 mil  at  will*   will-duties,fowelove  will-  furfering,  and  defire  nothing  more 
 
 duties,  then  if  chat  we  muft  fuffer,  Chrift  with  his  cougue  would  licke 
 
 :     ~  ,  all 
 
Rules  touching  fubm'fsicn  to  Providence.  149 
 
 all  thegalloffour  croue,and  leave  nothing  but  honey ,and  a  erode 
 of  fugar  and  milk, we  love  to  fuffer  with  a  referve,and  to  die  upon 
 a  condition ;  an  indefinite  and  catholique  rcfignation  of  our 
 felves  without  exception  to  Chrift,  and  to  undergoe  many  fur- 
 naces, many  hels,  many  dearhs  as  Chrift  will,  is  a  rare  grace  of 
 God,  and  not  of  ordinary  capacity.. 
 
 Rule  7.  £hrift,  in  fubmitting  his. will,  maketh  the  Prophe-  *»  fotiesGodt 
 cks,  the  revealed  Gojpel  his  rule :.  and  in  the  matter  of  duty,  is  T!i?e*j£'"tn 
 willing  to  be  ruled  by  Gods  revealed  wilL;  in  the  matter  of  fuf-  ,uklin'fu)- 
 fering,  heeis  willing  that  the  Lords  will  (land  for  a  Law ,  to  ]&'ȣ  Us  b'tb 
 which  hee  doth  Willingly  fubmit,  and  will  in  no  fort  quarreli  decree. 
 with  everlafting  decrees.   To  be  ruled  by  the  one,  is  holinefle ; 
 to  fubmk  to  the  other,  is  patience  :  For  patience  is  higher  then 
 any  ordinary  grace,  in  regard  its  willing  to  adore  and  reverence 
 fomething  more  and  higher  then  a  commanding,  promifing,  and 
 threatning  will  of  God~  It  was  a  grace  in  Chrift  mod  eminent,  *at}itlce  ** 
 in  the  Lamb  of  God,  dumb,,  meek  and  (ilent  before  his  {hearers,  bt*  *rMU 
 the  meekeft  in  earth  and  in  heaven,  that  hee  did  not  onely  never 
 refift  the  revealed  will  of  God,  but  never  thought,  motion,  nop 
 any  hint  of  a  defire  was  in  him,  againft  the  fecret  and  etemall 
 decree  and  counfell  of  GW„  Chrifi  will  not  have  us  to  make  I-  Me  imgeif 
 mages  of  him,,  who  is  the  invifible  God  y  but,  when  in  his  works  G°du™  bis 
 of  juftice,power,love,free  grace,  hee  fetteth  before  us  the  image  WOr^ 
 of  his  glorious  nature  and  attributes,  hee  will  have  us  to  adore 
 him  in  thefe.  According  to  his  decree  of  reprobation,  hee  rai- 
 fed  up  Pharaoh  to  be  clay  to  all  men ;  on  whom,  as  on  a  volun- 
 tary, and  rationall  vetfell  of  wrath,  they  might  read  power,  ju- 
 (lice,  truth,  foveraignty ;  in  thefe  works  wee  are  to  tremble  be- 
 fore him,  and  adore  the  Lord.  So  in  works  of  Grace,  that  are 
 the  Image  of  the  invifible  God,  the  Lord  is  to  be  loved.  1  Tim* 
 1. 16.  In  P aul,  the  chief e  of  'firmer s,  the  Lord  holds  forth  an 
 image  of  the  freeft  grace,  nolefle  then  in  the  revealed  will  of 
 God ;  for,  1 .  Chrift  made  an  example  of  mercy  and  free  grace 
 in  him.    2.  Hee  made  a  fpeaking  and  crying  fpeftacle  to  all  A- 
 ges,  an  0730)0*0:71$ ,  a  printed  copy  of  crying  grace  to  all  the 
 world  :  and  in  this  wee  are  to  adore  and  fubmit  to  him.  Such 
 a  limb  of  hell  hath  received  mercy,  not  I,  who  before  men  was 
 holier.   O  fubmit  to  this  worke  of  grace,  as  to  the  copy  of  his 
 eternali  decree,  and  be  filent. 
 
 %nle  8.  Chrifi  putceth  nature  and  naturall  reafon,  that  his 
 
 V  3  naturall. 
 
j  5  o  Rules  touching  our  fubmipon  to  providence. 
 
 naturall  will  might  feem  to  plead  withall,  under  the  Lords  feet : 
 Mar.y  virtues  So  ic  would  feme  ftrange.   God  hath  many  fonnes,  but  none 
 m  thrifts  pub.  like  Christ :  hee  was  a  Sonne,  his  alone  ;  £ee  had  never  a  bro- 
 wzjfew  ie  his   thcr  by  an  eternall  generation ;  hee  was  tfie  onely  heire  of  the 
 j*#,ers  will.    hoilfe .  but  never  a  fon  £Q  affli^ed  as  hee  :  This  (lemes  againft 
 all  reafon.   But  Chrifi  brings  in  his  Fathers  will  with  an  dtta, 
 But,  Mat. 25. 3P.  Joh.  12.27.  Luk.22.42.  Mark.14.35.  £«* 
 thy  will  be  done.  Its  againft  fubmiflion  to  put  abfolute  inter- 
 rogatories upon  the  Lord :  Wee  love  to  have  God  make  an  ac- 
 count of  his  providence  to  us,  and  that  the  laft  and  finall  ap- 
 pealeof  the  waves  of  the  Lord  ftiould  be  to  our  reafon,  as  to 
 the  treat  Senate  and  fupremeft  Court  in  heaven  and  earth.  Its 
 true^  Chrift  puttethn  Why  upon  God,  My  God,  my  God,  why 
 1.         haft  thoH  forfaken  me  I  but,  1.  with  the  greateft  faith  that  e- 
 •fVhac  a*d     Ver  was,  a  doubled  ad:  of  beleeving,  My  God,my  God.  2.  With 
 hi*  much      the  extmncft  love,  that  ever  was  in  a  man ;  its  alfo  a  two-fold 
 Gifrl^VHy  cord  of  warmnefle  of  heart  to  his  Father,  My  God,  my  God. 
 or  imen&-    h  Its  a  word  relative  to  the  covenant  between  the  Father  and 
 me  he  out  sin  the  Son  ;  for  My  God  is  a  covenant-expreflion,  that  the  Fa- 
 tkeFathtr.     ther  wjh  keep  what  he  hath  promifed  to  his  Son ;  and  relateth 
 2*         to  the  infinite  faithfulnefle  of  the  Covenant-Maker.   4.  God, 
 
 3-  relateth  to  the  Dominion,  Lord-fhip  and  Soveraign ty  that  the 
 
 4-  Lord  hath ,   and  therefore  that  Chrift  will  fubmit  to  him. 
 *•         5 .  Chrisls  complaint  of  the  Lords  forfaking,  (heweth  the  ten- 
 
 dernefleof  his  foule,  in  prizing  the  favour  of  his  Father,  more 
 then  any  thing  in  heaven  and  earth.  And  therefore  Chrift s  why 
 is  a  note  of    1.   Admiration  :    2.  Offinlefle  Sorrow;  con- 
 joyned  with  love,  tendernefle  and  fubmiflion  to  God.    ChriM 
 cannot  fpeak  to  his  Father,  befide  the  truth  :  But  every  man  is 
 a  lyar ;  and  wee  feldome  put  queftions  and  queries  upon  So- 
 veraianty,  but  wee  preferre  our  reafon  to  infinite  wifdome. 
 fob  is  out,  and  takes  his  marks  by  the  Clouds  ^xA  the  Moone, 
 When  hee  faith,  Job  1  3.24.  Why  holdeft  thou  me  for  thine  ene- 
 my f  Chap.  3.  11.  Why  died  I  not  from  the  womb?  why  did  I 
 not  give  up  the  ghoft,  when  1  came  out  of  the  belly  9  And  fere- 
 miah  15.18.  Why  is  my  paine  perpetual!,  and. my  wound  incu- 
 All  Gods       rable,  which  refufeth  to  be  healed  f   Chap.  20.  1 8.  Wherefore 
 T^otiietare       came  j  0UJ.  Qj  ty  wembe ,   to  fee  labour  and  forrow,   that  my 
 *tth  child  of  t  ^qM  ye  confume(}  with  fl^e  ?  AU  the  Lords  works 
 
 \T(ls   *  ;    are  full,  yea  with  child  of  rcaion ,  wifdome,  and  grave ,  and 
 ;  .  Weighty 
 
Rules  tonching  our  fubmifiion  to  frovldence.  \  5 1 
 
 weighty  caufes ;  and  though  wee  fee  not  his  ads  to  have  a  why, 
 yet  there  is  a  caufe,  why  hee  doth  all  hee  doch  ;  reafon  is  necef- 
 fity  to  him,  and  an  eflentiall  ingredient  in  all  his  adions. 
 
 Rule  9,  In  this  Adminiftration  of  Providence,  with  Christ,  Provideme 
 the  Lord  goeth  many  wayes  at  on<;e  :  In  this  very  ad  hee  re-/c^'  m^y 
 deemeth  the  world,  judgeth  Satan,  fa#sfieth  the  Law  and  Ju-  *^w  at  ™ct* 
 ftice,  gloririeth  Chrift,  deftroyeth  fin,  fulfilleth  his  owneeter- 
 nall  will  and  counfell.  In  one  warre  hee  can  ripen  Babylon  for 
 wrath,  humble  his  Church,  deliver  Jeremiah,  punifh  Idolatry. 
 In  the  fame  warre  hee  can  humble  and  correct  Scotland,  harden 
 Malignants,  that  they  will  not  hearken  to  offers  of  peace  5  and 
 blow  up  their  haters,  that  they  may  be  lofty  through  victories, 
 and  be  ripened  for  wrath  through  unthankfulnefle  to  God.  Pro- 
 vidence hath  many  eyes,  fo  alfo  many  feet  and  hands  under  the 
 wings,  to  ad  and  walk  a  thoufand  wayes  at  once.  There  is  a 
 manifold  wifdome  in  Providence,  as  in  the  work  of  Redempti- 
 on. In  every  worke  that  God  doth,  hee  leaveth  a  wonder  be- 
 hind him  :  No  man  can  come  after  the  Almighty,  and  fay,  I 
 could  have  done  better  then  hee.  Its  naturall  to  blame  God  in 
 his  working,  but  unpoffible  to  mend  his  work. 
 
 Rule  1  o.  Nor  is  Chrift  made  a  lofer,  by  lofing  his  will  for  Providence 
 the  Lord,  but  his  Will  is  fulfilled  in  that  which  he  feared,  Heb.  undo  more 
 5.  7.  Providence  fubmitted  unto,  renderethan  hundred  fold  in  ^^wecmi 
 this  life  y  Matt  L  ip.  2^  God  makes  the  income  above  hope,  exPe®' 
 Gen.  48 .11.  And  Ifrael  faid  to  Iofeph,  J  had  not  thought  to  fee 
 thy  face,  and  lo  God  hath  Shewed  me  alfo  thy  feed.    One  berry 
 is  notaclufter,  that  two  men  cannot  bear,  but  its  a  field,  an 
 earth  of  Vine-trees  in  the  feed,  Ephef.  3.  20.  He  is  able  to  doe 
 above  all  things  vmpiK7xjtfi(r(ry  more  then  aboundantly  above 
 that  we  can  ask^  or  think*,  above  the  (hapingor  frame  of  my 
 words  and  thoughts.   But  I  can  ask  heaven,  he  can  give  more 
 then  heaven,  and  above  heaven,  yea  I  can  think  of  Chrift,  but 
 he  can  give  above  the  Chrift  that  I  can  thinke  on,  becaufe  I 
 cannot  comprehend  infinite  J  efus  Chrift. 
 
 Rule  1 1 .  Chrift  is  not  fo  intent  and  heart-bended  on  freedom  ytfMt  <mdin± 
 from  death  and  this  black  and  fad  hour,but  he  reverences  a  high-  viBble  previa 
 er  providence,that  Gods  will  be  done ;  fo  are  we  to  look  to  provi-  dence  bow  dif±~ 
 dence,  and  we  are  not  to  (tumble  at  an  externall  ftroake  in  {ad^rme^ 
 occurences,  when  Job  9.    2.    Goddefiroyeth  the  perfect  and  the 
 nicked.    And  he  furbiihes  his  Sword  £^^21.  3.  and  faith, 
 
 I 
 
x  5  2  ■**'«  touching  fubmipon  to  Providence. 
 
 J  will  draw  out  my /word  out  of its  /he ath ,  and will cut  off  from 
 thee,  the  righteous  and  the  wicked. 
 x„  Then   I.   Arifeygoe  downe  to  the  f  otters  koufe,  J er.  18.  The 
 
 earth  is  Gods  work-hcufe ;  for  clay,  good  and  bad  are  equally 
 on  the  wheeles ;  Chrifi  as  puniftiable  for  our  fmnes,  though  a 
 veflell  of  burning  GoiA,  is  under  art ;  Soveraignity  rolles  a- 
 bout  three  in  one  wheele ,  the  Blafpheming,  the  Repenting 
 Thiefe,  and  £hrifi,  who  is  Uertue,  Grace,  yea  Glory  in  the 
 midft.  Aneledanda  reprobate  man  may  bee  both  fewedin 
 the  fame  winding-ftieet,  they  may  touch  others  skins  in  the  fame 
 grave,  but  they  are  not  rolled  in,  in  the  fame  hell.  Yea  Cham 
 isfavea*  in  the  Arke,  but  as  the  uncleane  beads  are,  hee  is  pre- 
 fervedVrom  drowning,  but  referved  to  curfing. 
 2,  2.    Thereis  a  providence  of  grace,  as  there  is  in  God  a  lpeci- 
 
 ali  love  of  free-grace ;  the  good  and  the  bad  rigs  are  not  m  the 
 fame  invifible  basket;  there  is  a  Pavilion,  a  Cabinet  of  filke  in 
 Gods  privie  Chamber,  feene  to  no  eye :  Tfal.  ij.  f.  And  upon 
 all  the  glory  fhaU  be  a  covering ,Efai.  4.  p.  Chrifts  free  and  in- 
 vifible  love,  is  a  faire  white  webbe  of  gold,  that  a  Saint  is  wrap- 
 ped in  in  the  ill  day.  Where  is  he  I  he  is  hid,yet  hegoes  through 
 the  fieve,  and  fifted  he  muft  be,  but  not  agraine  of  him  faMes  to 
 the  earth,  Amos  9.  9. 
 
 3.  There  have  been  queftions  about  the  Prerogative  ot  Kings 
 5#         and  the  Priviledge  of  Parliaments  too,  but  undeniably  in  the 
 ?a£e  cfZt  Market-roade  of  Providence,  the  Lord !  hath  kept  a  Prerogative 
 ********    Royallof  jutocetohimfelfe,  to  cut  of  the  innocent  and Irigh- 
 tbewties        teous  with  the  wicked,  in  temporall  judgements.     2.    And  ot 
 thereof.         fpeciall  grace  of  Providence,  when  the  godly  man  is  blacked 
 1  •         with  a  death-marke,  and  condemned  to  die ;  Gods  Prerogative 
 2-         fends  him  a  reprievall  of  grace,  above  the  law,  and  current  of 
 providence.  Efnl^.%.  Eiechiah  (faith the  high Und-lord)  is 
 Summoned  to  flit  and  remove,  yet  he  (hall  dwell  in  his  Farme 
 3.        ofday,fifteeneyeares.    3-    This  Prerogative  difpenfeth  with 
 fire,  not  toburne  ;  with  the  Sea,  not  to  ebbe  and  flow,  folong 
 as  the  foles  of  the  feet  of  Chrifts  bride  are  upon  the  neW-tound 
 fandsin  the  heart  of  the  Sea.  Yea  with  hungry  Lyons  not  to  cat 
 their  meat,  when  they  have  no  food  but  the  flelh  ot  Darnel  be- 
 loved of  the  Lord.   Chrift  here  commits  himfclfe  unto  an  un- 
 feen  Soveraignty.  For  Abraham  to  kill  his  o wne  onely  begot- 
 ten fonne  of  promifc;  tore*fon,itsaworke,of  God,  butitsa 
 -    r  —      -     -  ~  Providence 
 
Rules  torching  fabmifsiot*  to  Providence.  i  y  3 
 
 {jfovid^nce  of  non-fence.  Neither  Law  nor  Gofpel,  for  ought 
 chat  reafon  can  fee,  fhall  warrant  it  ;  yet  Soveraignity  com- 
 mands it,  and  that's  enough.  Afflictions  of  crialls,  fuch  as  the 
 profpericieof  the  wicked ,  and  the  trying  fufferings  of  the  god- 
 ly, feeme  more  to  contradid  Gods  promifes,  and  revealed  will 
 in  the  Word,  then  any  other  vifitations  of  God,  therefore  be- 
 fide  that  they  require  patience,  they  mud  have  faith  in  an 
 eminent  manner.Toteleeve  infinite  wifdome  can  tye  the  mut- 
 thering  of  Ifaal^  by  hisowne  Father,  againft  the  Law  of  Na- 
 ture (as  it  feemes)  with  the  Gofpel,  which  cannot  command 
 unnaturall  blouds,  muft  require  much  faith. 
 
 Rule  1 2.   Chrift  declares  when  matters  are  at  the  worft, 
 there  is  good  will  for  him,  in  the  done  will  of  God  ;  its  an  ob- 
 jedion  to  fenfe,  and  to  finleffe  Nature  in  Chrift -man  :  O  doeft 
 thou  not  fee  fad  and  four-faced  death,  is  not  thy  foule  thy  dar- 
 ling in  the  power  of  dogs?  hath  not  hell  long  and  bloody  teeth? 
 is  not  the  furnace,  the  oven  of  the  Lords  higheft  indignation,  for 
 the  fins  of  all  thechofen  of  God  very  hot  ?  when  the  flames  of  J^ofgcd 
 it  makes  thee  a  troubled  foule,  and  caufes  thee  to  fweat  out  andloe  no  far- 
 blood;  ;  what  blood  (hall  be  left  for  fcourging,for  the  Iron  nails  tber,  u  fate 
 of  that  fad  erode  ?  True  (faith  Chrift)  1  have  (  God  knowes)  a  rmfiion. 
 heavy  foule,  my  ftrength  is  dried  up  like  a  pot/beard  :  This  cup 
 cafteth  a  favour  of  hell  and  fiery  indignation,  a  fight  of  it  would 
 kill  a  man,  yet  ile  drinke  it,  the  good  and  juft  will  of  my  Fa-, . 
 ther  be  done,  there  I  ftand,  further  I  goe  not.  To  be  at  a  {land, 
 and  to  lay  fiience  on  our  tumultuous  thoughts,  who  are  com- 
 parted with  a  body  of  fin,  and  to  be  fatisfied  with  the  will  of 
 the  Lord  is  our  fafeft,  we  fhould  not  be  perfwaded  by  the 
 croffe,or  all  that  fenfe  can  fay,far  lefle  what  fin  can  fay  from  this, 
 The  Will  of  the  Lord  be  done.    The  friends  of  Paul  hearing 
 what  he  muft  fuffer,  fay,  Acts  20,  14.  when  he  would  not  bee 
 perfwaded,  we  ceafed  faying,  The  will  of  the  Lord  be  done.   It  is 
 grace  to  ceafe  and  fay  no  more,  when  we  fee  the  Lord  declare  his 
 mind  to  us ;  An  holy  heart  will  not  goe  one  haires  breadth 
 beyond  the  Lords  revealed  will. 
 
 .1.  Becaufe  love  which  thinketh  not  ill,  does  not  black  the  Faish Teeth 
 fpotleffe  and  faire  will  of  God,  when  it  is  revealed  to  be£cj*rfl5€  i}la 
 horn  God  ,  though  Hell  were  in  that**//.  itnu^ 
 
 2 .Faith  feeth  even  in  permitting  of  perfecution  from  Pharaoh 
 and  Egypt,  the  Lords  good  will  in  the  burning  bufti,  the  very 
 
 X  good 
 
i  J4  Rules  touching  our  fubmiftton  %$  frevidwee . 
 
 good  will  by  which  he  faveth  his  people  redeemed  in  Chri ft, 
 Afat.i  i.i6.PhiL\  .1 3.  who  dwelleth in  the  bujh,  Bent,  33.  16. 
 And  it's  confiderable  chat  the  fame  good  will  which  is  the  root 
 of  reprobation ,and  of  permitting  hell  and  Devils,and  Devils  per- 
 secuting inftrumenrs  to  turn  his  Church  into  afhes,and  to  a  burnt 
 bu(h ;  and  Devils  and  men  to  crucifie  Chrift  is  free  grace,and  the 
 root  of  Election  to  glory, and  is  extended  to  the  Saints,  Rom.  9. 
 i$yi6,ij..Ephef.i.u.  Faith  fee th  and  readeth  free  grace  in  a 
 providence,which  of  it  felf,  is  extended  to  Devils  and  reprobate 
 men,  though  not  as  extended  to  them  ;  and  it  is  an  Argument  of 
 true  grace,  ir  any  can  fay  Amen  to  Hell  and  the  fad  eft  indig- 
 nation coming  from  this  will,  though  sgainft  a  particular  WjII  of 
 of  our  owne, 
 **  3.  As  we  are  obliged  to  adore  God,  foaifo  his  Soveraignty 
 
 and  holy  will,  when  its  revealed  to  us  *,  and  to  murmure  againii: 
 it,becaufe  it  crodeth  our  fhort-fighted,and  narrow- witted  will, 
 Providence     is  the  higheft  contempt  of  God,  and  that  which  is  the  Soule 
 wife  andean-  and  Formale  of  finne,  and  the  determination  of  a  wicked  jmd 
 rot  be  couk*    ilUftated  queftion.  Whether  (hould  my  (hort  and  pur-blind  will, 
 w-wrou§bt.   fiancifor  eternity ;  or  the  hoLy  and  infinitely- wife  Avill  of  GW, 
 which  had  eternity  of  duration,  infinitnefle  of  wifdome,  and 
 not  feven,  but  millions  of  eyes,  toadvife  what  was  decreed  as 
 fitteft  to  be  done. 
 
 4.  Since  there  is  not  zTatjw,  nor  an  Adamantine  deftiny 
 *         and  irrevocable  decree  but  this ;  is  it  holy  wifdome  to  knocke 
 hard  heads  with  God  ?  Its  true,  Pride  growes  greene ,  and  ca- 
 fteth  out  its  golden  branches  in  the  fatteft  foile  :  Bat  fob  p.  4. 
 He  is  wife  in  heart,  and  mighty  in  ftrengtb ;  who  hath  hardned 
 himfelfe  againfi  him,  andpropered  *  There  is  infinite  wifdome 
 in  God,  and  infinite  power  to  bring  topafle  his  Decrees;  will 
 clay  counterworke  Gods  infinite  counfell  ?  The  Former  of  all 
 things  makes  fire-workes  under  the  earth  againft  iinners  ;  can 
 finners  make  counter-mines  to  out-worke  the  Almighty  ?  Sure 
 if  he  be  wife  in  heart,  who  hath  a  moft eminent,  holy^  and  juft. 
 providence  in  all  that  fallethout,  when  wehearethatthe  Gof- 
 feHy  and  the  Church  of  Christ  are  opprefTed  in  judgement, 
 we  are  tolookeon  that  oppreffion,  as  on  the  finne  of  other 
 men,  and  as  our  crofle,  and  to  mourne  for  it :  In  the  former  con- 
 sideration, and  in  the  latter,as  it  troubles  us,to  judge  it  good,  ne- 
 ceflary,  and^better,  then  if  it  had  been  otherwifc-  The  formal! 
 
 reafoni 
 
Rules  tone  king  our  fvbmifton  to  providence.  i  j  j 
 
 reafon  of  goodnefle  is  the  will  of  God,  and  your  judgement  is  to 
 efteeme  that  good,  which  is  ill  to  you,  though  it  bee  fowre 
 andheavie;  for  it  hath  goodnefle  from  this,  and  goodnefle  to 
 you  that  the  Lord  hath  decreed  it ;  to  be  fowre  and  fweet  make 
 up  a  middle  tafte  moft  pleafant  ;  Qhrift  twifteth  blacke  and 
 White  Tn  one  web ;  the  J  ewes  (innes,  which  he  willeth  not ; 
 and  their  finne  is  the  redemption  of  man,  which  hee  loveth  ; 
 and  thefe  two  are  pleafant  to  behold,  and  when  they  arc  mixed 
 in  one,  and  come  from  the  moft  wifeGW,  they  have  beauty  to 
 God,  farre  bee  it  from  mee,  to  judge  them  blacke,  or  unjuft, 
 which arefaire  to  him. 
 
 'Rule  13.  Chrift  fubmits  his  will  to  the  will  of  God,  in  foule- 
 defertions,  fo  (hould  we  doe.  thrifts  love  to  his  Father,  is  no         1, 
 Critick,  no  knotty  Queftionift  to  fpinne,  and  forge  jealoufies  a- 
 gainft  the  Lords  difpenfadon  in  the  influence  of  heaven  on  his 
 loule.  He  is  willing  to  lay  his  foule-comforts  in  the  bofome  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  againft  the  reality  of  ChriftslovQ,  when  he  hides  him- 
 felfe.    O  bfft  wee  are  covetous  and  foule-thirfty  after  our 
 owne  will,  in  the  matter  of  fonle-manifeftations  ;  either!  fee  tyejctft0 
 little  here,  or  we  Idol  comforts,  and  would  gladly  have  a  Chrift  much  on  the 
 of  created  grace,  rather  then  Chrift,  or  his  grace ;  and  when  fmtt  acci 
 wearethirftingfor  Chrift,  it  is  his  comforts,  the  Rings,  Jew-  &***  of  chrift, 
 ells,  Bracelets  of  the  Bridegrome,  wee  (ick  after,  rather  then  ^fJ^^T 
 himfelfe  ;  its  not  an  unmixed,  nor  a  poore  mariage-love,to  mary  ' e  '* t{ 
 the  riches  and  poffefiions,  and  not  the  perfon,  Math.i  2. 2.  The 
 Kingdome  of  heaven  is  like  unto  acertaine  King,  which  made  a 
 Mariage  tw  ij5  &u\i,  for  his  Son,  not  for  his  daughter  inlaw* 
 The  glory  of  Gofpel-dainties  refembledtoa  Marriage,  are  for 
 the  Kings  Sonne,  and  the  glory  of  Chrift  j  not  for  our  glory, 
 but  for  our  grace.    Chrift  is  the  firiallend,  for  whom  all  the 
 Honey-combes,  the  Myrr  he  ,ihe  Spices,  the  fVine, znd  the  Milk^ 
 of  the  banquet  are  prepared.  Cant.  5. 1 .  We  have  need  oft  Chrift 
 to  cure,  even  our  perfections  :  there  be  fome  wild  oats,  foine 
 grains  of  madnefle  and  will-wit  in  our  beft  graces,  1.  You  can- 
 not Idolize  Chrift  himfelfe  ;love  in  founds,  in  talent  weights  is 
 too;  little  for  him ;  his  fweet  accidents,  his  delights,  confolations 
 love-embracements  are  fweet ;  but  lwel-ling,and  too  faming, 
 and  if  Chrift  fend  thefe  to  a  beleever,  in  a  box  of  gold,  or  in 
 
 X  2  „  a  cafe 
 
15  6  Rules  touching  (ubmifsion  to  divine  difpenfatm* 
 
 a  cafe  made  of  a  piece  of  the  heaven,  or  of  a  chip  of  the  noone- 
 day-Sunne,  and  not  come  himfelfe,  they  (hould  not  fatisfie  the 
 foule.  Cant,  J,,  i.  I  foffght  him  whom  my  foufc  loved  \  Watch- 
 men faw  yee  him  f  O  it  is  the  beloved  himfelfe,  that  is  a  great 
 man  in  the  Spoufcs  bookes,  his  Wine,  his  Spilytard,  his  Myrrhe, 
 his  OjmmentSy  his  Perfume,  the  Savour  of  his  Garments ,  his 
 jipples  of  love,  are  all  in  that  heavenly  fongfet  out  for  himfelfe. 
 Love-tokens  are  nothing,  duties  nothing,  inherent  righteouf- 
 nefle  nothing,  heaven  nothing,  if  feparated  from  Chrift  \  but 
 Chrift  himfelfe  is  all  in  all. 
 .  *•  Our    2.  difeafeiSjWe  forget  that  hee  that  created  the  love 
 
 ttffitervl'tt  of  chrlftin  the  heart>  <*n  onely  cure  our  love,  when  itsficke 
 rail  Sue  can  f°r  Chrift  :  As  he  that  created  the  firft  World  can  rule  it,  fo 
 rule  ut  he  that  created  the  fecond  new  world,  can  guide  it,  and  all  the 
 
 creatures  in  it,  though  our  faith  ftagger,  touching  his  fpeciail 
 providence,  in  particulars  of  either,  as  we  are  defer  ced,  and  L-fc 
 to  our  felves. 
 
 3.    We  often  third  after  comforts,  and  fenfe,  as  the  people 
 ^         did,  and (Efai  58.  5.) were  reproved  for  their  faft  :  Is  it  fuch 
 a  Fafi  04 1  have  chofen  ?  *And  Zach.  7.  5.  Did  y$e  at  all  Fafl 
 chniHft  v     t0  me*  even  t0  me  '  So  ma^  C^vito  blame  us  for  the  like  (inne, 
 jsr  ourfdves.   anc^  &Y*  &ave  Je  thirfted  to  me,  and  for  me,  and  not  rather 
 foryonr  f elves  ?  Let  us  examine  delufions,  and  not  father  them 
 upon  Chrift,  except  we  know  he  will  owne  them. 
 4*  4.    We  defire  a  never  interrupted  prefenceand  fenfe  of  God, 
 
 whereas  Christ  fubmitted,  to  want  it  for  a  time  ;  when  he  faw 
 it  was  Gods  will  fo  to  doe ;  and  though  we  have  not,  nor  can 
 we  have  positively,  alway  an  edge  of  a<ftuall  hunger ;  yet  Wee 
 sahmrffioxto  negatively  can  be  fubmiflive  to  want,  when  wee  fee  it  is  his 
 the  abfenu  of  will ,  we  want  ;  whereas  he  is  the  fame  Chrift,  with  the  fame 
 Grdisnqu-  immanent,  and  eternall  love  of  election,  without  variation  of 
 u^  the  Degrees  of  the  altitude  and  height  thereof,  the  fame  infi- 
 
 nite wifdome,  when  he  frownes,  and  hides  his  face,  and  when 
 he  fhines  and  fmiles  in  his  kingly  manifestations.  Cloudes  alters 
 not  the  Sunne-light,  coverings  changeth  not  Chrift ,that  he  can- 
 not love  behind  the  curtaine.  Except  we  take  a  cloud  to  be  the 
 Sunne,or  created  fweetnefle  to  be  Christ;  were  the  beame  fepa- 
 rated from  the  Sunne ;  what  fhould  it  be  but  as  good  as  nothing? 
 We  dreame  that  the  curtaines  and  robes  of  Chrift s  manifefta- 
 tionsof  Ioyc,  adds fome what  to  his  excellency ;  then  hee  muft 
 
 bee 
 
Rules  touching  Gods  difpenfatien.  157 
 
 beofmoreeminency,  whenhee  exprefieth  himfelfe  in  love-em- 
 bracemcnts  co  us,  then  when  hee  was  from  eternity  the  fioure 
 of  his  Fathers  delight.  Chrifts  o\\z-Cide  in  revealed  fweetneffe, 
 and  in  tranfienr  manifeftations  of  his  beauty,  mud  then  be  more 
 excellent   then  himfelfe  ;  this  is  too  felftie  a  conception  of 
 Chrifi.Tht  Lard  fefta  is  more  within>then  We  can  enjoy  of  him, 
 in  his  love-expreifions  j  he  lofesnone  of  that  immanent  fwcet- 
 nefle,  under  his  wife  withdrawing^ ;  though  you,  or  I,  or  Men, 
 or  Angels,  fhould  never  feed  upon  any  time-in  joy  men  ts  of 
 f weeteft  love,and  manifefted  glory  from  his  revealed  kindenefle. 
 jr.    Its  a  great  Quere,  if  it  be  expedient,  that  our  motion 
 ta  heaven,  fhould  bee  as  the  motion  of  the  Sunne  that  never 
 rcfts,  but  moves  as  fwiftly  in  the  night  as  in  the  day,  and  if  we 
 (h©uld  ever  be  on  wings,  I  know  its  our  dude;  but  even  the 
 failing  on  our  ovvne  weight,  and  the  confeience  of  our  clay- 
 mould,  our  fhort  breath,  Natures  weake  leggs  in  walking  up  x%\  txpdhtt 
 the  Mount,  are  good  for  the  adding  wind  and  tyde,  arid  high  that  wz itar.d 
 lailes  to  the  prayfing  of  Chrift,  and  free  Grace  ;  Vtilccft  pec-™  ourovn 
 cavi([e,  nocet  peccare.  It  is  profitable  that  we  have  fumed ,  that  e^sfoms 
 Grace  may  be  extolled,  it  is  ill  to  finne.  Even  to  the  nature  of ttm* 
 man  its  good  that  hee  hath  dyed,    and  hath    beene  in  the 
 grave,  yet  its  not  good,but  contrary  to  nature,  tod  ie,and  to  ly  in     ..  _  , 
 thegrave.  '  rf&C" 
 
 6.  Its  our  forgetfulnefle,   that  wee  lee  not  the  deareft  to  oblu  mium. 
 Chrift  bath  beene  kept  loweft,and  mod  empty  in  their  ovvne 
 
 eyes  ;  hidden  grace  extolleth  Chrift.     2.   That  often  the  Saints         2t 
 are  kept  in  a  condition  of  fayling  with  as  much  wind  as  blows, 
 with  praying,  and  beleeving,     3.    That  yet  prayer  and  the         3* 
 fweating  or  Faith  cannot  earne,    nor  promerit  the  renewed  ^f   *we  ^ 
 fenfe  of  Chrift ,  fo  as  Qhri$~h  returneth  to  eate  his  honey-combe,  „r  "^ 
 and  his  wine,  and  w;//»f,  and  banquet  with  the  foule,  rather  at 
 the  pretence  of  thefe  ads,   then  for  them,  as  fome  have  (aid, 
 (-though  with  no  ftreHgth  of  reafon)  that  fire  bumethnot,  the 
 Sunne  enlighteneth  not,  the  earth  doth  not  fend  forth  floures, 
 and  herbes  ;  butGWac  the  naked  prefence  of  thefe  caufes, 
 doth  prod  uce  all  effects;  yetinthiscafeit  hath  a  truth;  thatthe 
 fweating  of  all  fupernaturalL  induftry  ,    cannot  redeeme  the 
 leaft  halre  glimpfe  of  Gods  prefence,  in  the  fenfe  of  eternaiilove, , 
 when  God  is  pleafed  for  trial!  to  hide  himfelfe. 
 
 7,  Our  great  fault  heercis  merit,  that  we  tye  the  flowings 
 
 X3  and 
 
)  j  $  Redemption  4  rationaU  rmkt. 
 
 and  inundations  of  Chrifls  love  to  the  beckeof  our  defires, 
 whereas  we  may  know  :  £.  That  the  Sunne  doth  not  fhine, 
 northeraine  water  the  earth,  in  order  to  merit.  2.  Wee 
 ftiould  know  that  grace ,  and  all  the  acls  of  grace  are  almes, 
 not  debt,  and  that  a  rich  Saviour  giveth  grace  to  us  as  beggars, 
 and  payeth  it  not  to  hirelings,  as  the  due,  or  as  wages  wee  an 
 crave  for  our  worke;  but  wee  love  peny-worth's  better  then 
 free-gifts. 
 
 But  for  this  caufe  came  I  to  thishoure. 
 
 Chrifls  worke  oj  redemption  was  a  mod  rationall  worke, 
 andvvasfullofcaufes,  J**«  r#1a  ;  this  faith,  that  to  redeemc  lo- 
 Tdw'ft  fcdfinners>was  notaradiandreafonlefle  worke. 
 uJls  l  •    There  was  no  caufe  compelling.  Love  cannot  be  forced, 
 
 1.  John  3.  16.  God  fo  loved  the  world,  that  he  gave  his  one lj  be- 
 
 gotten Sonne,  &c.  Grace  worke th  more  from  an  intnnfecall 
 caufe,  and  more  fpontaneoufly  then  nature.  For  Nature  often  is 
 provoked  by  contraries  for  felfe- defence  to  worke  :  as  fire 
 worketh  on  water,  as  on  a  contrary  ;  the  wolfe  and  the  dogge 
 purine  one  another  as  enemies.  But  Grace,  becaufe  grace  hath 
 abundance  of  caufality  and  power  in  it  felfe,  but  hath  no  caufe 
 without  it.  — 
 
 2«  2.  Any  neceflitie  of  working  from  Goodnefle  in  the  Agent, 
 
 as  from  fuch  a  principle  is  ftrong.  1  Tim.  1 . 1 5.  Its  a  true  fay- 
 ing, and  by  all  meanes  worthy  to  be  received^  that  Chrift  le- 
 fts* came  into  the  world  to  fave  finners.  If  the  thing  be  worthy 
 waervfg  dTtooo^c,  of  all  receipt  andembracing,  then  it  milft  bee 
 good  ;  an  Agent  working  from  a  Principle  of  goodnefle  doth 
 Once*  caufe  in^is  kind  worke  neccilarily,  though  he  may  alfo  worke  from 
 of  it  felfe.        another  principle  freely,  fobnio.n.  lam  the  good  fhepherd, 
 the  good  fhef  herd  giveth  his  life  for  hisfheepe,  Luke  10. 10.  For 
 the  Sonne  of  man  is  come  to  fee^e,  and  to  fave  that  which  is 
 loft. 
 3*  3.    God  will  feeke  reafons  or  occafions  without  himfelfe,  to 
 
 be  gracious  to  iinners.  When  no  reafon  or  caufe  moveth  a  Phy- 
 fitian  to  cure,  but  onely  ficknefle  and  extreame  mifery  ;  wee 
 know  grace  and  companion  is  the  onely  caufe  ;  E^ech.  fGJi  ?. 
 Sin  av  occtft-    J  wifl  fantTifie  my  great  name,  Why  I  Which  was  prophaned 
 c v  of  aclss  oj     among  the  heathen ;  and  which  ye  have  prophaned in  the  midft  of 
 *race*  them ;  then  the  true  caufe  muft  bee  expretfed,  Verf.  22.  Thus 
 
 faith 
 
.  7 ht werke of 'redemption  rutionail,  tnd full  of  caufes.  159 
 
 faith  the  Lord  God,  I  dee  not   this  for  jour  fakes,  O  heufe  cf 
 lfrael,  but  for  mine  holy  Names  fake. 
 
 4.  The  Lord  taketh  a  caufc  from  the  end  of  his  comming,        4, 
 Afath.  20.  28.  The  Sonne  of  Man  came  notfbbe  ferved,  but 
 
 to  ferve,  andto  givehis life  aranfome  for  many,  Joh.  18.37. 
 To  this  end  was  I  borne,  and  for  this  caufe  came  into  the  world, 
 that  I  Jhould  beare  witneffe  to  the  truth.  Joh.  10. 10.  /  am 
 some  that  they  might  have  life,  and  have  it  in  aboundmce.  -    -^ 
 
 5.  Some  chin:*,  yea  very  much  of  God,  is  in  the  creation  3  M.  *     ^ 
 much  of  GWin  his  common  providence ;  but  mod  of  all,  yea  in  tye  ^l  0* 
 .whole Godv% the  redemption  of  man.  God  manJ^Q^J  in  the  redemption.- 
 Beth  is  the  matter  and  iubjevl  of  it,  Grace  the  moving  caufc, 
 
 moftof  all  his  attributes,  working  for  the  manifeflationoPttie 
 Glory  of  pardoning  mercy,  revenging  juftice,  exacl  faithful- 
 nefle  and  truth,  Jreeft  grace,  'ojiinipoiency  over  hell,  devils, 
 ftnne,  the  World-,  patience,  longanimity  to  man,  cooperate  as 
 theformall  andhnall  caufes,  it  is  apeece  fo  rationall  and  full 
 of  caufes,  that  as  he  is  happy,  (Felix  qui  potuit  rerum  cognof- 
 cere  caufas,)who  can  know  the  caufes  of  things :  fo  Angels  de- 
 light to  be  Schollers  to  read  and  ftudy  this  myftenous  art  of  free 
 Grace,  Eph^.  1  o.  1  Pet.  1 . 1 2  Works  without  reasons  and  caufes 
 are  foolifa.  Thecaufewhy  we  doe  not  fubmit  to  GW,  is,  be-  4ffiftfonare 
 caufe  we  lye  under  blind  and  fatherlede  erodes  :  its  true,  Af-  ^bf.79^i/' 
 flitlion  Jprlngs  net  out  of  the  duft,  and  erodes  confidered  with-  ^  ['£%'0 
 out  God,  are  twife  erodes.  Three  materiall  circumftances  in  affltSfs*.  %. 
 erodes  are  very  confiderable.  JSnis,  quare,  quomodo,    1 .  who,  hotpot  in 
 for  what  caufe,  and  ho\\>  doth  GWaffiicT:  us.  who  afrlicls  is  »bjt  m<men 
 worthy  to  be  known*  Efai.^i.  24.    Who  gave  faakob  for  a  l'f0f&bat 
 fyoile,  and  lfrael  to  the  robbers  t  The  higneft  caufe  of  caufes  caufe^ 
 did  it»     Did  not  the  Lord,  he  againft  whom  we  have  finned  ? 
 I  Sam.  3.  1 8.  It  is  the  Lord,  let  him  doe  what  feemeth  good  to 
 him.     2.    For  what  end  God  the  Lord  did  this,  is  a  eircum-  .„ 
 
 ftance  of  comfort ;  Why  led  the  Lord  lfrael  through  a  great 
 and  terrible  wilderneffe,  wherein  were  fiery  Scorpions,  and  Ser- 
 pents, and  drought  ?  Deut.  8.1 6,  That  he  might  f rove  thee,  to 
 doe  thee  good  at  thy  latter  end,  3.  And  how  the  Lord  cor^ 
 re&eth,  is  worthy  to  be  known.  He  correEleth  faakob'wmea- 
 fvre,}er.  .^28.  Mercy  wrapped  about  the  rod,  and  a  cup- of " 
 gait  and  worme  wood  honeyed,,  and  oyled  with  freelove3  and 
 apiece  of  Chrisls  heart,  and  his  ftirred  bowels  mixed  in,  with 
 
 rite* 
 
— rhe  wkiffredemptin  raximltnifnUof  mjtt.. 
 
 ^p,  is  a  mercifull  little  hell.  Pf*l.6.  i.  ?«•.  31.18  19,20 
 
 2»*  «<**   no;  known..  The  Phdifiimes  arc  placed  With  *~"*.  b™ 
 *•""*•       whether  chat  ill  was  irom  the  Lord,  or  f  rom  Chance,they  know 
 not    The  croflctomany  is  abaftard.  We  fuffer ;from  Pilars 
 becaufe  weefuftered  PreUts  to  perfecute  the  Saints.  Punfis 
 flSd 1 Wood,  why  ?  Our  fore-fathers  burnt  the  Witnefe  oi 
 ?W,  andw  ne/er  repented.  Chr.fi  and  Anti-chrfi  are  at 
 bloudy  blowes  in  the  camp  .  *££»  **  ^  "g 
 thousands  in  the  three  kingdomcs  for  Religion  ;  jhat  .s  the 
 amrrcll  •  and  when  EmUnd  had  often  before-,  «nd  have  now 
 
 hf^CrowneRoyallonhis  head,  but  doe  put  it  on  their  owne 
 hadTbu'the  judgement  1S  not  yet  at  an  end  Scotland^™ 
 walked  worthy  oTtheGofpel,  but  have  faUen  from  their  firft 
 oveVVetakenotadeliberacelift  of  every  l.mbe,  thigh,  legge, 
 andmemberof  this  nationall  wrath,  and  we  neither  fee  where- 
 fore  we  are  afflicted,  nor  how. 
 
 For  this  canfe  came  I  to  this  home. 
 
 There  is  fome  peculiar  aft  of  ChriBs  win  here  holden  forth, 
 
 and  St  is  ChriBs  peculiar  intention,  to  die  for  his  people; 
 
 '  fnwhichwelre  to  confider  the  adiveneffe of  Chnjts  Wuhn 
 
 dvin"  for  man,  which  may  be  feene.  . 
 
 .    T  u    In  his  free  offering  <*  himfelfe.and  his  femce  to  theFa- 
 
 far  ui*  as  the  eare  is  or  hearing,  ana  uucymg  «-" 
 
 (tlevol»m«e  If  thy  book.'  it  u  written  of  me)  to  doe  tbjynU 
 
 "A  In  thefe  word's  Chrift  is  brought »«  a  fervaru ^*h 
 
 farttt  ,«■  three  excellent  quallicies .      I.   PhyfieaU,,^  *  fi5^  ™ 
 
 l«r«*i»cb^body  and  a  foule  to  offer  to,  (Wfor  us  ;  as  in  a fcrwn  ttb ere 
 
 i^t    g^^W*^-**"4  bloud 
 
 *««..      for  fuffering  ^^^  in  him  ,  promptitude  of 
 
 of  ^SKS*  brought  ki,  asa  Wandc^r  in 
 
Chrijl  willing  to  dyeftr  us.  I  £  r 
 
 juftice  crying,  fervant;  O  Sonne  and  fervant  J eftu,  I  have  a 
 bufineffefor  thee  of  great  concernment.  At  the  firft  Word,  as 
 all  good  fervants  doc,  Ckrift  takes  him  to  his  feet ,  and  com- 
 pears before  his  G od9  his  Mafter  and  Lord,  Loe  I  come,  here 
 am  I ;  fo  fervants  of  old  anfvVered  their  Mafter  :  What  fervice 
 Wilt  thou  command  fo  hard,  which  I  will  not  undergoe  ?  Ma- 
 fter, here's  a  body  for  thy  worke,  hztcbe  cheekes  for  the  nip- 
 ferSy  a  face  for  thofe  that  willplucke  off  the  haire,  a  back? for 
 fmiting,  a  body  for  the  crofle  and  the  grave.  Qhrift  as  a  fer- 
 vant uncovered,  (landing  on  feet,  would  fay ;  Lord,  fend  mee 
 thy  feruant  to  the  Garden,  to  worke  under  the  burden  of  thy 
 wrath,  till  I  fweat  blood  ;  bid  me  goe  to  fhame,  to  fcourging, 
 and  fpitting,is  it  thy  Willi  goe  up  on  the  curfed  crofle,  and  bee 
 made  a  curfe  for  finners,  that  I  be  crucified  and  die,  that  I  goe 
 lower  in  to  the  utter  halfe  of  hell,  the  grave,  which  is  a  fad 
 journey  ;  loe  here  am  I,  willing  to  obey  all. 
 
 1 .  There  was  in  Chnft,  not  onely  willin^ncfTe,  but  delight, 
 
 Pfal.40.  8.  irtfSTI  tkx  My  God  1  delight  to  doe  thy  will,  x\ 
 
 •       S    T    T  -     -V 
 
 every  fervant  cannot  fay  this  to  his  Mafter,  thy  Law  is  in  the 
 rnidft  of  my  heart. 
 
 2.  His  willingnefie  to  die  was  a  part  of  his  Teftament  and  laft 
 Will,  he  dyed  with  good  will,  and  left  in  Legacy  his  death,  and 
 the  fruits  of  it,  his  blefling,  his  heart,  his  love,  his  peace,  his  life 
 to  his  bride  in  Teftament,  confirmed  by  Law,  to  all  his  poore 
 brethren  and  friends,  Heb.  9, 17.  and  John  14.  27.  Teace  1 
 leave  (in  teftament)  with  you.  But  the  Orphane,  and  the  poore 
 friend  gets  not  all  that  his  dying  Father  and  friend  leaves  in 
 Teftament,  but  Christ  gives  pofleflion  himfelfe  ere  he  die,  My 
 peace  I  give  to  you;  but  to  the  point :  His  latter  Will,  was  Wil- 
 lingnefle to  die. 
 
 t        5.  No  externall  force  could  take  his  life  from  bim,  againft  his         ?. 
 
 I    Will.  John  10.  I  8.  No  man  takethmy  life  from  me,  but  I  lay  CbriSfwih 
 it  dewne  of  my  felfey  J  have  power  to  lay  it  dovene,  and  I  have  ^Z^H* ' 
 ■power  ft  take  it  againe.  Yet  left  it  (hould  feeme  a  will-action  in 
 £hris~h,  and  o  not  obedience,  he  addeth.  This  Commandcment 
 
 [  (that  is  the  will  of  aSuperiour)  have  I  received  of  my  Father. 
 
 '■  Compelled  obedience,  is  no  obedience  ;  exaft  Wiliin  neflfe  was 
 
 j  a  fubftantiali  and  effentiall  ingredient  in  Chrisls  obedience. 
 A&s  of  Grace  cannot  be  extorted  ;  can  yee  teare  a  (houre  of 
 
 Y  rainc 
 
i6i  Chr'i$$  wiHing  to  dye  for  us. 
 
 mine,  from  God  in  an  txcreame  drouth  :  or  bread  from  him 
 in  your  hunger,  againft  his  will.'  Farre  lefle,  (ince  Cbriftsdy- 
 inj  was  an  aft  of  pure  grace,  can  any  compeli  him  to  dye  for 
 man.  Love  arretted  his  holy  Will ,  and  that  made  him  runne 
 apace  to  dye  for  us  :  O  blefTcd  be  his  good  will,  who  burned 
 himfelfe  in  the  Bufli,  in  a  fire  of  free  love. 
 ^  4.   Though  dying  be  a  paflion  ;  yet  Chri&s  dying  was  both 
 
 CbrijUn  A-  ^palfion,  and  an  action.  Will  added  as  much  perfume 'and 
 gent  in  bit  ftrength  of  obedience,  as  nature,  and  paine,  lhard-fhip,  flaame, 
 pajjion*  jy^j  abafement  could  doe ;  his  life  was  not  fo  much  plucked 
 
 from  him,  as  out  of  his  ownehand,  As  an  Agent  he  offered 
 his  bloud,  and  foule  ;  yea,  himfelfe  to  God,  through  the  eter- 
 ns.lt  Spirit,  Hebr.  9.  14.  Love  was  the  coard,  the  chaine  that 
 did  bind  Chrifi  to  the  Altar. 
 5*  5.    Chrifk  £i&  t*1o  on  this  intention  came  to  this  houre  ;  fo 
 
 Christ  facial.  [s  }&  0ften  in  Scripture.  Not  onely  his  will,  but  the  flouie 
 I)  mendedjt  0f  fos  wj^  his  intention  was  to  die,  for  Chrifts  eye  and  his 
 iMUbil/hfl  heart,  and  his  love  was  on  his  Bride  ;  the  intention  is  the  moft 
 ferivgfybui  eminent  aclthat  Love  can  put  forth.  Chriftseyemd  his  heart 
 labours*  being  upon  his  Spoufe,  he  made  our  falvation  his  end  and  mea- 
 
 fure  of  his  love ,  to  compaflc  this  end  :  the  Lord  laid  many 
 Oares  in  the  Water ;  his  riling  earcly,  his  night  watching,  his 
 toyling,  his. f Wearing,  hisfoareand  hardSoulc-travell,  as  being 
 heavy  with  Child  of  this  end  ,  (O  might  I  have  a  redeemed 
 people,)  was  all  his  care ;  and  his  foule  was  eafed,  when  dying, 
 bleeding,  crying,  he  went  thorough  hell  and  death,  and  flept  in 
 deaths  bkeke  and  cold  pnfon,  and  his  Redeemed  ones  in  his 
 amies.  When  hee  came  to  the  end  of  this  fad  journey,  and 
 found  his  Ramfomed  ones ,  he  faid  ;  /  have  fought  j on  with  a 
 heavie  heart ;  faire  and  foule  way ,  fad  and  weary ;  and  ail  is  well 
 beftowed,  (ince  I  have  gained  you.  Let  us  up  together  to  the 
 hill  of  Spices,  to  our  fathers  houfe,  to  the  higheft  mount  aine 
 of  Frmliincenfc.  All  that  ChrtB  did,  Was  for  this  end,  That 
 hf  might  deliver  us  from  this  pre fent  evill  world,  Galat-1.4. 
 That  he  might  be  a  ranfome  for  many,  Matth.  20.  28.  That  we 
 might  have  life,  and  have  it  more  abundantly  ,  J  oh.  10. 10. 
 That  he  might  feeke  and  fave  the  lofi,  Luke  19.  io.  That  he 
 might  prefeMt  his  wife  aglcrious  Church  to  himfelfe,  not  having 
 §>ot  or  wrinkle,  or  any  fuch  thing  :  but  that  Jhe'fiould  bee  holy 
 And  without  blemijb,  Ephef.  5.  26,27.  t^at  w*c  being  deadto 
 
 finnc 
 
Chrifi  willing  to  dye  for  us.  j  <$  j 
 
 finne,fhould  live  to  righteoufhetfe,  i  Pet.  2.  24.  Chrifi  came 
 to  feeke,and  travelled  ever  till  he  found  his  defire,  a  redeemed 
 and  laved  people,  and  then  hee  retted  ;  Even  as  hee  journyed 
 through  all  the  Creation,  but  rill  he  found  man,  a  creature  that 
 he  made  according  to  his  o  wne  image,  hee  had  no  Sabbath,  no 
 rell.  His  willingnefle  to  die ,  refpecled  his  redeemed  people, 
 whom  out  of  meere  mercy  he  loved ,  and  the  worth  of  will 
 and  merit  refpe&ed  infinite  juftice,  which  hee  exactly  fatisded. 
 
 Hence  we  learne ;     1.    To  imitate  and  follow  our  patterne      Irfe  ) 
 forifi,  m  voluntary  obedience,  delighting  to  doe  Gods  will,and 
 tofuffer  Gods  will  Its  laid  of  Chrifi^HAv.^,  8.  Though  hee 
 •were  a  Sonne,  yet  learned  he  obedienc4  through  fuffcring.  Hee 
 was  the  excellenteft  Scholler  among  all  his  Schoole-fellowes , 
 and  yet  the  rod  of  God  was  heavieft,  and  moft  frequent  on 
 him  ;  he  learned  his  Leflon  beyond  them  all.    He  was  quick^  in 
 under  ft  andwgjn  the  feare  of  the  Lord,Efa.  II,?.  He  had  in  him  fts  much  to  b? 
 an  excellent  Spirit;  The  Spirit  of  Wtfdome,  of  Counfell ,  of  agptfor  God 
 Knowledge,  and  of  the  Feare  of  the  Lord  ;  And  was  holy  and  but  more  tabs 
 ebedient  to  the  death,  the  death  of  the  Croft.     Its  much  to  ?#v& 
 learn  to  be  adive  for  God,but  more  to  learne  co  be  pafiive.That 
 is  a  profound  fcience.  Phil,  ^.12.  /  know  how  to  be  abafed, — 
 
 /  am  inftruEbed  to  be  hungry, and  to  fn^^r  need.    It's  the 
 
 lingular  art  of  Grace  to  know  how  to  love,fcare,and  obey  God, 
 under  death,  paine,  and  hell.  It  is  a  high  kffon -to learne  the  My- 
 ftery  cf  that  deepe  Science,  of  hunger,  want,  fufrerin 7,  (Iripes, 
 and 'torment,  and  death  for  Christ,  This  is  high,  Hebr.ic.^. 
 Tee  ,  tooke  patiently  the  Jp  oiling  of  y  cur  goods,  knowing  that 
 in  heaven  ye  have  a  better,  and  more  enduring  fubfiance.  They 
 are  but  accidents  wee  have  heere,  and  thele  very  feparable. 
 Heaven  is  all  fubftance.  Our  obedience  paiUve  is  not  Willing, 
 its  conftrained.    We  might  by  Grace  turne  clay  into  gold,  hell  r    .  . 
 into  heaven  :  if  we  could  looke  in  faith  and  patience,  on  the  frfrffpHvi. 
 perfecution,  and  reproaches  of  men,  as  on  the  brutifhand  ir-  doneafafe 
 rationall  motion  of  aftaffe,  or  an  axe  that  beates  and  cuts  lis ["^ ground  ojf*& 
 fuppoie  we  knew  no  hand  under  God  that  wronged  us  ;  hee  ^S1™- 
 curfeth,bec&Hfe  the  Lord  hath  bidden  h:m.    Forche  freedome 
 of  Chrifi s  kin^dome,  and  the  right  government  of  his  houfe, 
 and  for  oppofing  blafphemies,.  and  reproaching  of  Christ,  his 
 Word,  Scripture,  Ordinances,  We  are  kitted  all  the  day  long, 
 and  counted  the  ojf-fcourings  of  men  ;  could  wee  over- looke 
 
 Y  2  iinthank- 
 
1 54  A  right  mention  in  ferving  God. 
 
 unthankfulneffe,  malice,  wickednefle,  perfccution  from  men 
 whom  wee  with  our  lives  and  blond  have  redeemed  from  per- 
 fection, and  behold  the  higheft  Mover,  and  firft  Wheele  that 
 moveth  all  under  vvheeles ,  as  if  God  onely  were  our  party 
 who  humbles  us,  that  wee  may  be  humbled  y  then  fhould  wee 
 be  filent,  and  our  hearts  fhould  not  rife  at  the  exorbitances  oi 
 men.  There  is  too  much  of  nature  in  our  fufferin^s,  too  little 
 fubmiffive  willingnefle.  ■  The  more  aclion  of  a  fancfitied  will  in 
 our  bufferings,,  its  the  more  acceptable,  and  come  th  nea  reft  to 
 Chrift,  who  did  both  runne  for  the  Crown,  and  was  a&ive 
 and  endured  theCroffe,  and  was  moft  paflive  in  an  heavenly 
 manner,  Heb.  1 2. 
 Vi  2..  2-  Let- us  learne  of  Christ  to  intend  obedience,   to  put  a 
 
 iia  %ra.to  our  obedience.  Many  heare  the  word,  but  they  in- 
 tend not  to  heare  ;  many  pray,  and  intend  not  to  pray ;  many 
 ,  die  in  thefe  warres  for  Chrift,  but  intend  not  to  fpend  their 
 life  for  Chrisi  :  The  holy  and  cleane  caufe  of  God  cometh 
 through  many  dirty  and  foule  fingers.  This  is  the  deep  art  of 
 Providence. 
 
 £uesl.  What  is  a  right  and  ftraight  intention  in  fervine 
 God  I  w 
 
 Whit  is  a  After,  i.  When  the  deliberation  of  a  bended  will  concurres. 
 right  men-  with  the  intention,  its  right ;  as  when  there  is  an  heart-conclu- 
 uon  infer.  flonfor  God.  Pfal.  39,  1.  I  f aid  I  will  take  heed  to  my  wayes, 
 vwgL'oa*       that  j  Qffen(i  mt  whh  ^  tQngn€%  pfaL  3  x  >  I4   Bm  j  ^^  in 
 
 the  Lord .-  I  faid,  Then  art  my  God.  Pfal.  I02.  24.  I  faid,  O 
 my  god,  take  me  not  away  in  the  mtdft  of  my  dajes.  This  Was 
 an  intended  prayer,  PfaL  119.  57,  /  have  faid  that  I  would 
 keep  thy  words. 
 
 After.  2.  The  Saints  are  not  fo  perfect  in  their  intentions, 
 as  god  is  their  onely  end.  1 .  Becaufe.a  piece  of  our  fdfe  is  mix- 
 ed with  our  end  ;  there  is  fome  crook  in  our  ftraighteft  line ;  an 
 angle  in  our  perfe&eft  circle :  when  wee  run  moft  fwi%,be- 
 caufe  of  the  in-dwelling  of  corruption,  we  halt  a  little.  2.  Self- 
 deniall  is  not  perfeel:  in  this  life. 
 
 ht\7pfedlf  A$er*  3'  Iis  Sood>  when  9Qd*  &  pre-conceived  in  the  in- 
 mmant,  hee  is  mention,  as  the  princi pall  adions  and  modons  both  have  being 
 the  over*  and  denomination  from  their  predominant  element.  Hony  is 
 fvtyixg  end  is  hony,  though  not  pure  from.  wax.  A  beleevcr  is  not  a  fimple 
 1  *  tbefouk.     dement3  nor  all  grace,  and  all  fincerity.  Now  in  bodies  carried 
 
 with. 
 
What  *  right  intmton  is  in  ferving  God.  \  6  J 
 
 with  a  predominant  element,  the  predominant  is  affirmed,  the 
 fubordinate  denyed.  i  (for,  15.10.  Yet  not  I,  but  the  grace  of 
 god  with  me.  2  Cor.  4.  5.  For  wee  preach  not  our  fe Ives,  but 
 Chrifi  feffu  the  Lord,  and  our  [elves  ytur  ferv  ants  for  Chrifts 
 fak^.  Where  Chrifi  is  the  predominant  element,  he  is  of  Weight 
 to  (way  the  whole  foule  in  its  motion.  And  its  ri^ht-down  fin- 
 cericy  (whatever  Crijpe,  with  Papittf  fay  on  the  contrary) 
 though  it  require  fome  graines  of  allowance  to  make  it  paile. 
 
 Ajfer.q.  Where  Selfe  is  the  predominant,  the  intention  is  Before  Sclfe 
 baftard  and  adulterate,    fehu  faith,  Qome  fee  my  ±e*l&  for  the  is  predomi- 
 Lord ;  but  hee  onely  faith  it.  Hee  could  have  faid,  (feme  fee  my  MHt.' the  '*- 
 z,eale  for  my  felfe.    In  the  fewes  zeale,  Rom.  io.  1.  there's  a  bTfmetT'^ 
 pound  of  felfe-righteottfne(fe,  for  one  halfe  graine  of  Chrifi, 
 and  of free-grace ;  therefore  its  not  the  right  z.eale  of  god, 
 
 Affer,  5.  There  be  two  characters  of  an  intended  end,  which  **»<>  <kara- 
 are  alio  here :     1 .  All  that  the  agent  doth,  hee  referreth  to  his  &*.'*  °f  ™e 
 end ;  for  his  end  is  his  god.  The  wretch  doth  all  in  reference  |/0^i»/cr- 
 togo/d,thzt  is  his  end  :  And  foab  did  all  for  Court  and  honour ;  ded  end, 
 for  the  chiefe  end  is  the  mans  Matter,  and  ufetha  lord-ihip  o- 
 ver  him.  QhriJi  is  fo  mighty  through  god,  that  hee  darkens 
 the  Scribes  and  Pharifees  light;  becaufe  their  end  lieth  in  the 
 fat  womb  of  the  world,  and  it  is  game  and  glory  ;  all  they  doe 
 is  to  make  Chrifi  out  of  the  way.  So  when  the  beleever  failes  all 
 winds,  rolleth  every  (tone,  prefleth  all  meancs  for  fhrifi,  ss  his 
 end,  and  his  weight,  then  Ihrres  hee  to  the  right  port.  C^rtfis 
 love  hath  a  dominion  over  lord-will :  One  Adamant  will  cut  an- 
 other ;  the  (inner  is  a  rock,  Chrifi s  love  an  Adamant.  Chrifi s 
 love  fetting  on  the  wills  intention,  burnes  the  foule  to  the  bone.  T]?e  f°ve  °f 
 Mary  Magdalen  cannot  deep,  (and  its  a  tieklefome  game  where  ^ takes**' 
 the  heart  is  at  the  ftake)  and  Chrifi  fliee  mud  have ;  Apofiles-,  fire  ■■gtb  from* 
 Angels  ^hriFi  himfelfe  thall  heare  of  it  ere  fhee  want  him.  And  difficulties* 
 the  rougher  and  harder  the  meane's  be,,  when  under-taken  for 
 Chrifi*  C^ifi  mu^  Dvj  a  ftt°nger  and  more  love- working  end. 
 Wnen  torment  and  burning  quick  are  cho(en  for  (fhrisl,  its  like 
 hee  is  the  end;  for  fave  over-comes  a  rough  and  dangerous  jour- 
 ney :  A  fweet  and  defireable  hosae,  is  above  a  dirty  and  thorny 
 Way.   fhrifis  love  is  ftronger  then  hell.  Our  affections  often 
 take  fire  from  difficulties  ;  as  abfence  of  the  Beloved  kindles  a 
 new  tire ;  Stoflen  bread,  becaufe  ftollen,  kfweeter,  and.  not  our 
 nature  onely  $  but  longing  after  Chrift,  mtitur  in  vetittsm,  in* 
 
 Y3  clinetfe  1 
 
166  Whti  *  fir  tight  irtemin  is  in  fervmg  God. 
 
 c^-ieth  to  chat  which  is  forbidden.  What  if  Chrift  be  longed  for 
 id  loved  more  when  abfent,then  prefent  > 
 7.  The  ocher  Charter  is,  That  when  the  end  is  obtained, 
 Tbit  is  of     ali  operation  for,  or  about  the  meanes  ceafeth,  and  the  foule 
 t*d,-wk\  ;^-|,       „  LOinplacency  in  the  fruition  of  the  end.    When  the 
 mat£i  w  -etch,*  chcfts  are  full,  hee  hath  an  heart-quietnefle  in  gold  ; 
 %um  LhI^ii.  Soule, take  thine eafe;  but  if  the  foule  have  an  ake- 
 tns       ing  and  a  difqviieting  motion  after  gold  is  obtained,  it  is  not 
 becaufe  gold  was  not  his  end,  but  becaufe  hee  hath  not  ob- 
 tained it  in  fuch  a  large  meafure  as  hee  would ;  or  becaufe  its 
 but  a  lick  and  lame  end,  and  cannot  fatlate,  but  rather  Qiarpen 
 foule-thirft  after  fuch  corruptible  things.  When  Chrifi-  is  ob- 
 tained, the  foule  hath  fweet  peace;  Hee  that  drinketh  of  the 
 water  of  life  thirfts  no  more,  appetittt  defideriiy  as  longing  with 
 anxiety  for  this,  as  wee  doe  for  earthly  things,  which  we  Want ; 
 though  hee  have  appetitvm  complacently,  a  defire  of  compla- 
 cency, and  a  fweet  felf-quietneffe,  that  his  heritage  pleafeth 
 himwell,  and  his  lines  are  fallen  in  plwfant  parts,  arid  refts 
 on  his  portion,  and  would  not  change  it  with  ten  thoufand 
 worlds.  Men  by  this,  who  are  fiihing  and  hunting  after  fome 
 other  thing  then  Chrifi,  may  know  what  is  their  end  :  when 
 Chrifi  and°Reformation  come  to  their  doores,  they  will  have 
 neither  ;  but  caft  cut  their  lines  for  another  prey  ;  Men  now 
 filh  and  angle  for  gaine,  in  lieu  of  godlinetfe. 
 
 Verf.  28.  Father,  glorifie  thy  Name,  Then  came  there  a 
 voyce  from  heaven,  faying,  I  have  both  glorified  it,  and  will 
 glorifie  it  againe. 
 
 Here  is  the  laft  Article  of  Chritfs  prayer,  Father,  glorifie 
 thy  Name.  2.  The  Keturne  of  Chrifts  prayer  by  an  audible 
 anfwer  from  heaven.  *■         .  . 
 
 This  Prayer,  Glorifie  thy  Name,  Father  ;  is  or  an  higher 
 itraine  ;  Father,  lamwiHini  to  die  ,  fo  thonbe  glorified  in 
 nivm?  to  me  ftrenvth  to  fuffer,  and  thou  rede  erne  lofi  man  by 
 %e,  and  by  fo  doing  glorifie  thy  Name.  Chrifi  never  in  his 
 hardeit-  furfering  would  be  wanting  to  glonhe  Gsd.  Now  how 
 farre  the  *lory  of  God,  in  doing  and  fufFehng,  inould  be  in- 
 tended and  defired  by  us ,   in  thefe  confideranons  I  propole. 
 
 1.  Wee  are  to  preferre  the  Lords  glory  to  our  owne  life  and 
 
 falvation:  no  po>nt  of  felf-denyall,and  renouncing  of  felf-p]p- 
 
 L  ling 
 
H$xv  the  Lords  ghry  j>juJd  I:  ftwht  by  us,  l6j 
 
 fing  can  reach  higher  then  this,  when  Christ  \s  Willing  to  be  the  .  . 
 
 paffive  objtd  of  the  glory  of  God  ;    Put  rte,  Father,  tojhame  q*j  *"*  „s 
 and  faff ering,  fo  thon  m.tifi  b?  glin'fi:d.    PicW/artd  Mofes  are  (tn  ^rUjng 
 noc  farre  our,  but  they  are  farre  out  or  themielves,  when  the  that  our  ujfe 
 one  for  the  glory  of  the  Lord,  in  faving  the  people  of  G,  d,  wil-  "W  be  ^e 
 leth  his  name  may  be  razed  out  of  the  book  of  life"  an  i  the  •{*'**  0f  *k* 
 ocher,  to  be  feparated  from  Chritt,  for  the  falvation  ofiiis  i  Jnf-  Lor  '  *  °^v 
 men,  Gods  chofen  people.  When  Abraham  is  Willing  that  Glo- 
 ry to  the  Lord  fhouid  be  written  with  the  ink  of  his  fonne  /- 
 faac's  bloud  ;  and  the  Martyrs,  that  their  paine  may  praife 
 God,  they  then  levell  at  the  right  end ;  for  that  muft  be  the 
 moil  perfect  intention,  that  comes  neareft  to  the  moft  perfecT. 
 This  is  nearell  to  Gods  intention  ;  for  hee  created,  and  (till 
 workethall  for  this  end,  that  hee  may  be  glorified.  Pro.  16.4* 
 RcveI4.11.  Rom.11.1j.  Now  if  ftrift  put  alltofea,  and  ha- 
 zard all  hee  hath  to  guard  the  Lords  Name  from  diflionour, 
 and  made  his  foule,  his  life,  his  heaven,  his  glory  a  bridge  to 
 keep  dry  and  fafe  the  Glory  of  God,  that  it  fink  not ;  and  if 
 God  would  rather  his  deare  Son  ihould  be  crowned  with  the 
 CroiTe,  and  his  bloud  fqueezed  out,  with  his  precious  life,  then 
 that  any  fhame  fhouid  come  to  his  Name,  then  are  wee  to  in- 
 terpofe  our  iclves,  even  to  fuffenngs,  and  fhatne,  for  the  glory 
 of  God.   Suppofc  a  Saint  were  divided  in  foure,and  every  mem- 
 ber with  life  in  it,  and  torment  of  paine,fixed  in  the  foure  cor- 
 ners of  the  heaven,  Eaft,  and  Weft,  and  South,  and  North,  and 
 
 the  fbule  in  the  convexity  of  heaven,  under  the  paine  of  the  tor-  rM,  . 
 
 /•    1  J  ,  ri.         ,    r   r      We  are  to  de- 
 
 ment or  the  gnaWmg  worme  that  can  never  die,   thefe  five  iliethtt  our 
 
 Were  oblieged  to  cry  with  a  loud  voyce,  in  the  hearing  of  hea-/w/»e  may 
 
 ven,  of  earth,  of  hell,  ok  Men,  and  Angels,  and  all  creatures,  p^fi  reven* 
 
 Glory, glory  be  to  die  fpotlefle  and  pure  juftice  of  the  Lt)rd,^ri )»fae>in 
 
 for  this  our  paine  :  and  when  the  damned  are  noted  to  fpeake  h^\\  ^iwc 
 
 againfl:  their  fentence  of  condemnation,  When  [aw  we  thee  hnn-  fhi ghry* of 
 
 gry,and  fed  thee  not?  &c.  Mat. 2^.  it  is  clear  e  they  are  ob-  pardoning 
 
 lieged  to  acquk-fce  to  this,  that  they  are  made  clay-vetfels,  paf-  m**cy%  in  . 
 
 fivdy  to  be  rilled  to  the  brim  with  the  glory  of  revenging  kw*nr 
 
 jullice,  and  ought  in  hell  ro  praife  the  glory  of  revenging  wrath, 
 
 as-theSaii-tsin  heaven  are  bottles  and  veilels  of  mercy,   from 
 
 bottom  to  brim,  filled  with  the  glory  of  mercy,  to  praife  hk 
 
 grace  m  Leaven,  who  redeemed  them:  the  one  Ffalme  is  as  due 
 
 and  juil  as  the  other.  What  the  damned  doc  not,  or  doe  in  the 
 
 contrary,  > 
 
i 6%  How  the  Lords  glory  fhould  be  fought  by  us. 
 
 .  roncvary,  is  their  finnc.  One  prayed,  his  death,  paine,  torment* 
 Tad  afflictions  that  may  out-runne  him,  ere  hee  efcape  into  the 
 grave,  yea,  that  his  hell  might  with  his  owne  good  will  be  a 
 printed  booke,  on  which  Jngels  a.nd  Men  may  read  the  glory 
 of  inviolable  jultice. 
 •  2.    Wee  love  that  the  hoUnefles  and  grace  of  others  were 
 
 JVtdz'ire  Qo<iours> that  We  mighc  gl°rifc  GW,  but  Weglorifie  him  not  With 
 m  ]y  beglcnji-  fte  which  he  hath  given  us ;  yea,  we  have  a  fort  of  wicked  e- 
 tdbj  cur  rvi-  muhtionand  envy  if  others  glorifie  GW,not  we.  Mofes  acqui- 
 re *•>  rather     efced  to  Gods  difpenfation,  that  the  Lord  might  be  glorified  in 
 *!**l3ivclj   fa  people  pofleiling  of  the  holy  Land,  though  hee  himfelfe 
 ihrtfotlm.    ^10U^  noc  ^CG  their  kader,  but  not  at  the  firft.   There  is  a 
 cumberfome  piece  called,    /,  ego,  felfe%  that  hath  an  itching 
 foule  for  glory  due  to  another. 
 3.  3.O  how  unwilling  are  wee,  that  the  Lords  glory  over- 
 
 weigh  our  eafe,  and  humour?  Matter,  forbid Eldad and Me- 
 dadto  Trophecie,  faith  fojbtta.  No,  Mofes  will  have  Cjed glo- 
 rified, be  the  instruments  who  will. 
 
 4.    There  is  a  two  fold  glory  here  due  to  God.     1.  Atlive^ 
 W 'e  care  mere tne g^)r>r  °^  duties  ro  De  performed  by  us.     2.    Tajfive ;  the 
 for  the  Lords .  glory  of  events,  that  refults  from  the  Lords  government  of  the 
 2*$vtilory   world  ;  wee  are  to  care  for  both,  but  wee  doe  it  not  orderly. 
 ojewmythn  \yc  are  m0re  carcfull  of  Gods  paillve  glory,  which  belongs  to 
 ^°Ur"il^tVi  ^im^e» then  we  on§ht  to  ^e-    Hence  fay  we,  what  confuli- 
 ^dutiesu  '        ons  ^e  c^ere  *n  l^Q  wor^  ?  Nation  breakes  covenant  with  Na- 
 tion; Herefiesan<&  bUjpbemies^xevi&Z  ;  Antichrijf  is  yet  on 
 his  throne  ;  the  Churches  over  Sea  opprefled ,  trie  people  of 
 God  led  to  the  Shambles,  as  flaughtcr-uSeep,  and  deftroyed,  and 
 killed.  Hundreds  of  Thoufknds  killed  in  Ireland,  many  thou- 
 fands  in  England,  and  very  many  thoufands  about  the  fpace  of 
 one  year  taken  away  in  Scotland,  with  the  Sword  and  the  Pcfti- 
 lence.  And  the  Lord*  juftice  is  not  yet  glorified,  nor  his  mercy 
 in  avenging  the  enemies,  the  cry  of  tne  foules  under  the  Altar 
 is  not  heard,  the  Chnrch  not  delivered.  We  would  hereyeeld 
 patience  to  Divine  providence ;  God  hath  more  care  of  his  o wne 
 glory,  then  we  can  have.     2 .     Wnat  men  takes  from  God,  hee 
 can  repaire  innnitly  another  way.  But  we  arc  lefk  anxious  for 
 the  Lords  acbiv  glory,  to  do.  what  is  our  duty,  and  ferve  him, 
 and  glorifie  him  in  tie  (incere  ufeof  mean^s.    Some  learn  their 
 Schoole-felloweslcflon  better  Lnentnvirovvn.  For  Gods  tfory 
 
■Hon  the  Lords  glory  is  to  bt  fought.  169 
 
 of  tvents,  wc  are  to  be  grieved,  when  he  is  diuHonoured  ,  but 
 hoc  to  take  the  heime  of  heaven  and  earth  out  of  his  hand,  but 
 leave  to  God  thefe,  who  would  plunder  Chrift  s  Crowne  off  his 
 head.  We  have  nothing  to  doe  in  the  glory  of  event*,  but  pray 
 it  flouriih :  but  we  take  too  much  adoe  in  it,  and  w«  doc  too  lit- 
 tle in  the  other. 
 
 5.    There  is  a  glory  of  God ;  two-fold  alfo  :  one  of  holy-         _ 
 nefle  and  grace ;  another  of  blitfe  and  happiuefle.  This  I  confider,  ^  g^ffa 
 either  as  in  the  kingdome  of  grace,  or  of  glory.  In  Graces  king-  hnjfi,  tnd  of 
 dome,the  Saints  for  their  holincfle,  and  Titns  and  the  Brethren,  &***• 
 1  for.  $.2  }.  are  the  glory  of  Chrift.  I  will  place  (faith  the  Lord 
 Efai.J\6.\  1.)  falvation  in  Sion,  for  Ifrael  my  glory.  Faith- 
 full  Pallors  take  in  cities,  and  fubduecrownes,  and  kingdames,  Sii„tsaret^ 
 to  Chrift.  Paul  conquered  many  crownes  to  Chrift,   1  The  If.  g  lorJ  ()fG0<u 
 2.  10.   For  what  is  our  hope,  or  joy,  or  crowne  of  rehycingi y  andGoditthc 
 Are  not  even  jee  in  the  prefence  of  our  Lord  feftts  Chrift  at  his  t*y  °J  $unit* 
 tomming  §  Chrift  W reares  the  Church  on  his  head  as  a  crowne 
 of  glory,  Efai.62.  j.  How  gioious  is  it  to  bee  for  holyndTe 
 forifts  garland,  his  diademe,  and  crowne  ?  But  in  this  there  is 
 a  rent  of  the  crowne  of  Heaven,  a  faveraigne  peculiar  flower 
 duetothe.  King  of  Ages,  that  no  man  muft  feeke  after;  in  this 
 the  contexture  and  frame  of  the  worke  of  Redemption  is  fo 
 contrived,  that  1  Cor.  1.  20.  No  fiefi  Jhottld glory  in  his  pre- 
 fence.  No  man  can  devide  the  glory  of  grace  with  Chrift, 
 In  the  higher  Kingdome,  there  \s  a  glory  ordained  for  Saints. 
 The  Go/pel  is  a  glorious  peece,  which  1  Cor.  2.7.  God  hath 
 ordained  before  the  world  was,  unto  our  glory.    1   TheC  2. 1  2  . 
 God  hath  called  us  ftnto  his  kingdome  and  glory.    1  Pet.  J.  4. 
 And  when  the  chiefe  Shepherd  Jhall  appeare,  yee  (ball  receive 
 a  crowne  of  glory , that  fadeth  not  away.  This  is  the  reward  of 
 faithfull  Elders t  that  feed  the  fiscl^of  Chafe.  The  heaven. of 
 glory  is  called  the  holy  heaven,  Tfal.  20.  6.  The  Lord  yritt 
 hearefrorn  his  holy  heaven,znd  the  new  ferufalem  the  Church, 
 hath  a  brave  crowne  on  her  head.  %eVel.  21. 10,  11,  Shce 
 comes  downe  out  of  heaven  from  God,  having  the  glory  of  Goi. 
 Grace,  grace  is  a  glorious  thing. 
 
 6.    O,  but  we  come  ihort  in  doing  and  fwffering ;  when  our         & 
 doing,  fufcring,  eating,drinking,dying,paine,aba(emenc,{hame,  Q***)*v*rt 
 wants  this  end  of  the  glorifying  God  ;  that  addes  an  excellent  ™!nunt,"L 
 lufter,  beauty,  and  glory  to  all  chat  we  doe.  When  Chrift,  the  Lords  fry. 
 
 Z  *  Father, 
 
;i*jb  Chrifi  ever  anfrvend in  his  prayer. 
 
 Father,  heaven 5are  tyed  to  the  furtheft  end  of  all  our  acliofl$,yte 
 areibove  our  ftlves.  But  wee  differ  little  in  our  aymes  from 
 beads,  when  the  intention  rifeth  no  higher  then  this  fide  of 
 clay  and  time;  Pfal.  49.  11.  That  our ho  fifes  may  continue. 
 Efai.  J.  8.  That  we  may  be  placed,  our  alone  on  the  earth. 
 
 Vcrf.  28.  zsfnd  there  came  a  voice  from  heaven,  faying  I 
 I  have  both  glorified  it3  and  will glorifie  it  againe. 
 
 Po^repartku-      In  this  Anfwerobferve  tlnefe.  "  1.     The  Anfwcr.  •    2.    The 
 
 la/iin  the  in- .-aire  it  came  from;  From  heaven.     3.    The  way  and  manner 
 
 f»er  ntwtr.ed  of  rts  comming  ;  by  an  audible  Voice,     a  .     The  matter  of  the 
 
 toCbnjU        AnfWer.  I  have  both  glorified  it,  and  will  glorife  it  againe. 
 
 chrifi ■■nr'ayirg      Chrifi  is  alvvaies  anfwered  of  his  Father  :  cither  in  the 
 
 merbUrd-     thing  he  fueth,  ,foh.  1  t  .42.  Or,in  that"  whichhe  feares,  Heb.  5.7, 
 
 Or,  by  rcall  comfort,  Luk±  2:.42,43.  Or  in  a  full  and  perfect 
 
 deliverance,  Pfilm.  22.  20-, 2 1.  compared  with  Pfalm,  16.  io} 
 
 1 1 .  AEls  24.  2  j.  ABs  5.31.  Ora  in  fuppiy  of  ftrength  for  his 
 
 fuffering,  Efai.^o.j.S. 
 
 Itsaproofeof  the  Worth  of  Chrifis  advocation  and  inter- 
 ceffion.  If  I  know  my  felfe  to  be  in  Chri&s  Prayer-booke,  in 
 his  bread,  among  Chrifis  askings  of  the  Father ;  its  comforta- 
 ble* P fat.  2. 8.  Ashe  of  me,  and  I  will  give  thee  the  heathen  for 
 thine  inheritance ,  and  the  Httcrmofi  parts  -of  the  earth  for  thy 
 poffeffion.  When  Chrifi  asketh  foules  of  the  Father,  hee  gives 
 him  his  asking :  the  Lord cannot  withhold  from  this  King,  the 
 defire  of  his  heart,  Pfalm.  21.2.  He  asked  a  wife  of  his  Father, 
 and  it  was  granted.  Chrifi  will  have  them  all  in  onehoufc  to  be 
 copartners   of  the  CroWne  of  heaven  with  him :  for  its  his 
 Prayer,  foh.  17.24.  The  King  and  the  fgueene  m  one  Pal- 
 lace.  We  cannot  fall  from  grace,  for  we  ftand  by  Chrifis  pray- 
 ers, Lukeiii j.  31,3.1. Heb. 924. 
 ma  f nil  lugs        We  have  many  difeafes,  in  -the  matter  of  the  .recurne  of  an 
 in  expecting    anfwer.      1 .    We  wait  not  on  an  anfwer ;  wee  fpeak  wordss 
 an  anfwrcf    we  prav  not^  w,e-  breath  out  naturall  deftres  for  fpintuall  mer- 
 QiaP/ajw    cjeg.  we  have  no  fpiritiull  feeling  of  our  wants,  and  there  is 
 an  end;  Pfalm.  18.41.  The  wicked  cry,  but  there  ts  none  to 
 fave ;  they  doe  not  pray,  but  cry.     2.  We  (tonne,  and  offend 
 that  our  humour,  rather  then  ourfoith  is  not  anfwered ,  either 
 at  our  owne  time,  or  that  the  thing  which  weaske  to  fpend  on 
 our  lufts  (as  fames  4.  3 .)  is  not  granted.     3.     Wee  are  more 
 
 care&li 
 
 •vo< 
 
Chrijl 'ever anfweredin his prayers.  Xyl 
 
 carefull,  and  troubled,  chat  we  are  not  heard,  then  anxious  to  of- 
 fer the  rent,  and  pay.  che  calves  of.  our  lips,  in  prayings  which 
 is  Gods  due.  Were  we  as  ferious  in  worshipping  in  Prayer,  as 
 we  are  defirous  of  feeking  wants,  it  were  good  ;  but  there  is 
 more  feekiagiin  our  Prayer,  for  our  fclves,  then  there  is  adoring 
 for  God.  , .4.  We  employ  not  Chrift  as  Mediatory  and  High 
 \Prieft  in  praying,  and  exercifing  Faith fo  much,  as  we  put  forth 
 pith  and  ftrcngth  of  words,  that  We  may  extort  rather  our  needs, 
 then  obtajne  grace ;  as  if  praying,  and  hearing  of  prayers,  were 
 worke  and  wages,  rather  then  begging,  and  giving  of  meere 
 grace.  5.  We  confider  not  when  we  pray,  and  prayer  is  not 
 returned  in  the  fame  coyne  that  we  feeke  j  that  the  Father 
 hearing  Chrisls  prayers,  virtually,  and  meritorioufly  anfwered 
 all  our  prayers  in  fubftance,  and  for  our  good.  For,  1.  Chrift^ 
 can  cull  out,  and  chufe  petitions  more  necefiary  and  fundamen- 
 tall  for  my  falvation,  then  lean  doe.  2.  He  is  anfwered  in 
 all  points ;  We  are  anfwered  often  in  the  generall,  and  in  as 
 good  onely.  3 .  Chrisl  could,  with  more  fob  million  and  fenfe 
 pray,then  we  can  do.  Nature  in  Chrift  cannot  boaftand  compell 
 God  to  heare  prayers  ;  Often  our  zeaie  is  but  naturall  boafting 
 and  quarrelling,  as  if  we  could 'force  God  to  anfwer.  Grace  in 
 Chrift  (and  grace  is  the  mod  lowly,  and  modefl:  thing  of  the 
 World)  prayes  with  all  fubmiiTion,  Not  my  will,  hut  thy  will 
 be  done,  4.  All  prayers  are  hard  for  Christ,  Ergo,  his  pray- 
 ers are  better  heard,  then  the  prayers  of  the  Saints.  ;  except 
 our  prayers  be  folded  in  his  prayers,  they  cannot  be  anfwered, 
 The  perfume,  the  fweet  odours  of  Chrisls  prayers'  are  fo  pow- 
 erful! and  ftrong,  as  comming  from  God-man  in  one  per(on,they 
 mud  be  both  asking  and  giving,  defiringand  granting,  praying 
 and  hearing,  flowing  from  the  fame  perion,  Chrift.  When  our 
 prayers  goe  to  heaven ;  Chrift,  ere  they  come  to  tii  Father,muft 
 caft  them  in  a  new  mould,  and  leaveth  to  them  his  heart,  his 
 mouth,  though  the  Advocate  takethnor  the  ienfe  and  meaning 
 of  the  Spirit  from  them  ;  yet  Chrift  prefentmg  them  with  his 
 perfume,  he  removethour  corrupt  fenfe,  fo  as  they  are  Chrift  s 
 prayers,  rather  then  ours.  Hebr.  13.15.  Let  its  by  him  (as  our 
 HighPrieftJ  offer  the  [acriftce  of  pralfe  (then  of  prayers  alfd) 
 to  God  continually.  The  offering  is  the  Prjefts,  afwdlas  the 
 peoples  ,  Revel.  8.  5.  and  farre  more  here ,  becaufe  Chrisl 
 
 Z  2  by 
 
I. 
 
 1 7  z  The  compliance  of  Chrijl^nd  his&ith  heaven. 
 
 by  his  Office,  is  the  onely  immediate  perfon  who  wakfib  re-* 
 queft  to   God  for  us.   Romanes  8.  3^. 
 
 From  heaven. 
 
 good,  and  dl        Hence,  Chrifl  troubled  in  fqule,  and  afflicted  beleeverson 
 0  irsfor  him,   ear«ch,keep  correfpondence  and  compliance  with  heaven. 
 ame  pom  1 .    Chrifis  prayers,  in  his  faddeft  dayes,  have  their  returne 
 
 bgavtn.  from  heaven.    Pofts  and  Meflengers  fly  with  wings  between 
 
 GWand  a  Soulc  in  a  praying  difpofoion  :  poifible,  ten  Pofts  in 
 one  night.  Prayer  hath  an  Agent  lying  at  the  Court  of  heaven, 
 and  an  open  eare  there.  Pfal.  18.  6.  Hee  heard  my  vojee  out 
 of  his  temple,  andmj  cry  came  before  him,  even  into  his  eare jv 
 Chrift  takes  care  that  the  Meffcnger  get  prefence,  and  be  quick- 
 ly difpatched  with  a  returne.  PyW.102.1p.  The  Lord  (ere  the 
 Meflenger  come)  looked  down  from  the  height  of  his  Sanblua- 
 ry,  Verf.  20.  To  he  are  the  groning  of  the  prifoner  ,  to  loop 
 thofe  that  are  appointed  to  death.  So  Lam.^.  Teares  lie  in  hea- 
 ven as  Solicitors  with  God,  untill  hee  heare ;  Mine  eye  trkkhth 
 down,  andceafethnot,  Verf.  5*0.  Till  the  Lord  look  down,  and 
 behold  from  heaven.  1  King.  8.  30.  Heare  thou  in  the  heaven, 
 thy  dwelling  place,  and  when  thou  he  are  ft,  for  give  :  faith  Solo- 
 mon. Ifai.  63. 1 5.  Look^down  from  heaven ',  and  behold  from 
 the  habitation  of  thy  holinefe.  Our  Saviour  hath  appointed  the 
 Poft-Way  in  that  Prayer,  Our  Father  which  art  in  heaven*  We 
 have  a  Friend  there  who  receives  the  Packet ;  An  high  Prieft 
 fet  at  the  right  hand  of  the  throne  of  Majefty,Vkb.%.i.  Whts 
 hath  pajfedint*  the  heavens, Heb.4. 1 4.  And  is  made  higher  then 
 the  heavens,  Heb. 7.  26.  And  liveth  for  ever  to  make  interceffi- 
 on  for  m,  Verf.25.. 
 
 2.  In  Chrisls  hardeft  (traits  comfort  came  out  of  this  aire; 
 Luk.22.  43.  When  hee  was  in  his  faddeft  agony,  there  appea- 
 red to  him  an  Angel  from  heaven  firengthentng  him.  In  his 
 loweft  condition,  when  hee  was  in  the  cold  grave  among  the 
 dead,  heaven  was  his  Magazin  of  help  and  comforts.  Mat.  2  8.2. 
 Aft  Angel  of  the  Lord  came  down  from  heaven ,  and  rolled  away 
 the  ftone.  Heaven  came  to  his  bed-fide,  when  hee  was  fleeping 
 in  the  clods. 
 
 3.  The  Saints  have  daily  traffiquing  with  heaverr:  O  my  dear 
 Friend,  my  Brother,  my  Factor  is  in  chat  Land.  Pfal.  73.  25, 
 
 Whom 
 
7  he  compliance  of  Chrifl^nd  his  .with  heaven,  17  3 
 
 fVhom  have  1  in  heaven  but  thee  I  What,  are  not  Angels,?ro- 
 fbets,  Apostles,  and  Saints  there  ?  Yea  ;  but  wee  have  no  ac- 
 quaintance by  Way  of  mediation  in  that  Land,  but  Chrift  :  hee 
 is  the  choice  Friend  there.  1  Qor.  1 5.47.  Thefecond  Man  (both 
 firft,  higheft,  fecond  and  all)  u  the  L^rd  from  heaven. 
 
 4.  All  our  good,  every  perfett  gift  comes  from  heaven  J  Sim,         4, 
 1.17.  Manna,  came  not  from  the  clouds.  How  then?  ph. 6. 
 
 32.  Mi  Father  giveth  you  the  true  bread  from  heaven.  We 
 are  ill  lodged  in  bits  of  fork  and  groning  clay  ;  our  beft  houfe  is 
 in  heaven.  2  Qor^.i.  We  groning,  defire  to  be  clothed  with  oht 
 houfefrom  heaven. 
 
 5.  The  earth  is  but  the  beleevers  Sentinell,  or  at  beft,  his        5* 
 Watch-tower ;  but  our  hope  is  in  heaven.   1  Tbef.i.  10.  Wee 
 
 wait  for  the  Son  of  God  from  heaven.  Our  life  and  treafure  is 
 there.  Mat. 6.  20.  Lay  up  treafure  for  your  fe Ives  in  heaven. 
 Our  TacTulit/M**  our  city- dwelling  and  our  haunting  is  in  hea- 
 ven, Phil.  1. 2r. 
 What  acquaintance  have  yee  in  heaven  ?  what  bloud-friend      w, 
 
 hive  you  in  that  Land  ?  The  wicked  man,  iHNrMD  t^N  kj  Vatab.n'/M* 
 
 v  t  t    »  v?       porArariif. 
 
 the  man  of  the  earth*  And  Pfal,  1 7.  14.  Aw  *»*  from  men  of  OflDD 
 * w«*  ;  men  of  this  life.  Are  you  a  Burgef  Je  of  time ,  or  a  Citi-     «^-^3 
 zen  of  the  earth  ?  or  a  man  of  the  higher  Jernfalem  ?  Imagine       *  /• 
 there  were  a  new-found  Land  on  earth,and  in  it  there  be  twelve  p.a8"'n-  ^  #* 
 Summers  in  one  Yeare,  all  the  ftones  of  the  Land  are  Saphyres, "J  <*"*&»** 
 Rubies,  Diamonds  ;  the  clay  of  it,  the  choice  ft  gold  ofOphir  ;  How  tape  traf- 
 the  trees  doe  beare  Apples  of  life ;  the  inhabitants  can  neither  fiquing  with 
 be  lick  nor  dk  ;  the  pa(Sge  to  it,  by  fea  and  land,  is  fafe ;  all  heave*  is  to 
 things  there  are  to  be  had  for  nothing,  without  money,  price,  or  tks  Scmu 
 change  of  commodities ;  and  gold  is  there  for  the  gathering ; 
 if  there  were  fuch  a  Land  as  this,  what  an  huge  navie  would  be 
 lyin^  in  the  Harbours  and  Ports  of  that  Land  ?  how  many  Tra- 
 vellers would  repaire  thither  ?  Heaven  is  a  new  Land  that  the 
 Mediator  (fhri&  hath  found  out,  it  is  better  then  a  Land  where 
 there  is  a  Summer  for  every  Moneth  of  the  Yeare ;  there  is  nei- 
 ther winter,  nor  mght  there ;  the  Land  is  very  good,  and  the 
 fruits  of  it  delectable  and  precious ;  grace  and  peace,  righteouf- 
 netfe,  joy  of  the  Holy  Ghoft,  the  fruits  of  that  Kingdome  ,Rom. 
 14.17.  are  better  vhen  Rubies,  Saphjrs,  or  Diamonds  :  Chrift: 
 Che  tree  of  life  is  aboveallLands  on  earth,  even  his  alone:  and 
 
 Z  3  there's 
 
174  A  &M^  cmfc  mf4ft  UP  tgaivft  aII  efpofitims. 
 
 therms  no  need  of  price  or  money  in  this  Kingdoms ;  grace  is 
 theoheapeft  thing  of  the  world  ;  wine  and  ftfilkjuz  here  with- 
 out money,  and  without  pric^Efay  55.1.  Its  a  Land'tiiat frauds 
 moil  by  the  one  onely  commodity  of:  Grace  and  Glory.  Oh, 
 there  is  Ik  tie  trarHquing  With  heaven ;  when  was  you  laft  there  fc 
 It  is  an  eafie  paflage  to  heaven  *  David*  who  often  prayed  even 
 feven  times  a  day,  was  often  a  day  there.  Prayer  m  faith  is  -buc 
 one  ihort  Poft  thither.  Oh  wee  have  too  much  compliance  vvith 
 the  earth. 
 
 A  voyce. 
 
 3/  The  third  particular  in  this  Returns,  is  the  Manner :  In  an 
 
 audible  voyce,  the  Lord  anfwereth  him.  The  multitude  heard 
 this  voyce,  though  they  underftood  it  not.  Wee  read  not  ofcen 
 of  an  audible  voyce  from  heaven  to  thrift ;  onely  at  his  Bap- 
 tifme,  there  was  a  tettimony  given  of  him  from  heaven,  Mat.  3. 
 16,17.  and  at  his  Transfiguration,  Mat*  17.  of  which  Peter 
 fpeaketh,  2/^.1.18.  And  this  voyce  we  heard,  when  we  were 
 with  him  on  the  holy  Mount.  The  Lord,\X\  the  hearing  of  men, 
 gives  a  t-eftimony  of  his  Sen  ffirtfi,  and  his  good  caufe.  Hee 
 was  accufed  beca.ufe  he  made  him  (elf  the  Son  of  God ;  hee  prayes 
 to  God,  and  calleth  him  Father,  openly  ;  a  voyce  from  heaven 
 openly  an  fwering,  acknowledged  him  to  be  the  Son  of  God; 
 though  they  knew  not  the  Lords  teftimony  from  heaven.  God 
 Gcdckarab  a  make th  a  good  caufe,  though  darkened,  to  fhine  as  day-light,  if 
 good  caufe,  men  would  open  their  eyes  and  fee.  Pfal.  :j.  5.  Roll  over  thy 
 though  darhc    way  u^Qn  tue  j^or^i  an(l  tr/^j}  {n  h'tmj  and  hee  JhaH  bring  it  to 
 
 •  pajfe.  But  fleftiand  bloud  iaith,  Innocencie  lieth  in  the  dark, 
 
 and  weepeth  in  fack- cloth  in  the  dungeon,  and  is  not  feen.  The 
 Lord  anfwereth,  Verf.  6.  And  hee  Jha/I  bring  forth  thy  righte- 
 oufnejfe  as  the  light,  and  thy  judgement  a**hejtoon-day.  It  is 
 
 true,  \&S  fignifies  to  goe  from  one  place  to  another ;  its  here 
 
 applied  to  the  fun,  and  elfe where  to  things  that  grow  out  of  the 
 ear  th^Wg.  13.14.  The  fun  in  the  night  feems  dead,  and  loft, 
 as  if  there  were  no  fuch  thing  5  yet  the  morning  is  a  new  life 
 to  the  day,  and  the  funne.  The  grape  of  the  wine  tree  fowne 
 in  the  earth,  is  a  dead  thing;  yet  it  fpringeth  infomedayes, 
 and  cometh  to  be  a  fruitfull  tree.  Chrifi  was  crucified,  and  bu- 
 ried; yet  the  Wine-tree  grew  agauie:  and,  Rom.i.q.  Hee  was 
 
 declared 
 
The  facetting  of  the  crojji.  175 
 
 declared  to  be  the  Son  of  God,  mth  power,  according  to  the  Spi- 
 rit'of '  fintlifkation,  by  the  refurretlion  from  the  dead.  The 
 Golpei,  and  a  good  caufe  teems  buried,  and  weeps  in  a  dunge- 
 on fo/eph  in  the  prifon,  and  a  fold  ftranger ;  yec  in  the  eyts  of 
 his  brethren  hce  is  exalted.  The  Lord  cleared  Daniels  caufe, 
 2faL  97. 11.  Light  is  fownefor  the  righteous,  and  joy  for  the 
 upright  in  heart.  The  light  and  joy  ot  the  Saints,  are  often  un- 
 der the  clods  of  the  earth. 
 
 1 .  The  Reformation  of  Religion  goes  vailed  under  the  mask 
 of  Rebellion,  and  of  fubverting  Fundamentall  Lawes  ;  but  God 
 muft  give  to  this  work,  that  is  now  on  the  wheels,  in  Britain, 
 the  right  name,  and  call  it,  The  building  of  the  old  waffie  places, 
 The  rearing  up  of  the  Tabernacle  of  David ;  and  caufe  it  come 
 above  the  earth. 
 
 2.  The  crojle  is  that  great  (tumbling  block,  for  which  many  The  fcarMU     I 
 are  offended  at  Chrift  and  the  Gofpel.  It  is  a  fad  and  offeniive  €f  *he  cr°/fe 
 Prqvidence  to  fee  joy  weep,  glory  fhamed  ;  this  is  the  gall,  the  remvt*~ 
 worm-wTood,  the  fait  of  the  erode,  that  the  Lord  of  life  fhould 
 
 fuffer  in  his  owne  perfon  :  yet  here  is  heaven  and  the  Father 
 fpeaking,  and  returning  a  comfortable  anfwer  toChrift,  in  thac 
 Which  hee  mod  feared.  The  erode  maketh  an  ill  report  of  the 
 Gofpel  and  Christ :  for  this  the  Apoflles  are  made  a  theatre,  a 
 gafing-ftock  to  Men  and  Angels,  a  worlds  wonder  ;  and  Paul 
 Would  take  this  away,  Ephefj.  13.  wherefore  I defire  that  yee 
 faint  not  at  my  tribulation.  Then  Saints  may  fall  a  fwooning 
 at  the  very  fight  of  the  cro fie  in  others.  And  Peter,  1  Pet.4.12. 
 faith,  ^c»  |ev<£e:3e,  Be  not  flricken  with  wonders,  or  afionijhed, 
 as  at  new  things  and  miracles,  AcTs  17.20.  when  yee  'are  put  to 
 a  fiery  trialL  The  comforts  of  the  erode  are  the  fweetof  it,  and 
 the  honey-combs  of  Chrisl,  that  drop  upon  that  foure  tree. 
 
 3.  That  the  Father  faith  from  heaven,  There  Lhall  grow  the  a  f aire  rofe 
 faireftand  moll  beautifull  Rofe  that  ever  higher  or  lower  Para- growes  out  cf 
 dife  yeelded,  out  of  this  crabbed  thorne,  was  much  confolation  tV-z  cnJle 
 to  Chrift.  Here  growes  out  of  the  fide  andbanks  of  the  lake  **££* ™ 
 of  that  river  of  fire  and  wrath  that  Chnfb  was  plunged  in,  ma- 
 ny fweet  flowers  :  as,  1.  A  victorious  Redeemer,  who  over- 
 came heU, fime^ devils,  death,  the  wdrlcl.     2.  A  faire  andfpot- 
 lelit  righteoufnefle.    5.  A  redeemed,;  a  walked  and  fan&i'hed 
 Spcnfe  to  the  Lamb.    4.  A  new  heaven  and  a  new  earth  ;  be- 
 hold, Hee  hath  made  aH  things  new,  and  hativcaft  heaven  and 
 
 earth 
 
j  7S  The  \mttmng  of  Chrifis  Crofle. 
 
 earth  in  a  new  mould.  ?.  A  newKingdom,  a  new  Crown  to  the 
 Saints,  a  choifer  Paradice  then  the  firft  that  Adam  loft,  6.  Ri- 
 ches of  Free-grace,  unfearchable  tftafures  of  mercie  and  love  : 
 all  thefe  bloflbme  out  of  the  CrofTe. 
 
 4.    The  Crofle  is  bought  by,  and  in  its  nature  much  altered 
 Th  CrUfi  s  t0  c^e  ^a^ncs#  *cs  true>  *cs  DCCome  a  necefliry  in-ler,  and  an  in- 
 pofelbit       cvitable  pafTage,and  a  bridge  to  heaven ;  but  the  Lord  ftfiu,  nor 
 ih  ifi  k'tpet.   Satan,  keeps  the  pafle,and  commandeth  the  bridgejand  letteth  in, 
 and  leteth  out  Paflengers  at  his  pleafure.But  1  .forifi  hath  ftravv- 
 ed  the  way  to  heaven  with  bloud  and  warres,  andf  forbids  us  to 
 cenfure  his  fad  Patrimony,  in  that  the  fcrvanrs  are  no  worfe 
 then  the  Lord,  and  floure  of  all  the  Martyrs  ;  though  bloud 
 hath  been,  and  muft  be  the  Rent  and  In-come  of  the  Crowne 
 of  the  noble  King  of  Kings  ^  and  the  confecratcd  Captaine  of 
 our  faivatioit.  Yet  it  is  (hort,  and  for  a  moment,  and  Chrifi 
 hatha  way  of  out-gate,  that  none  of  his  fliall  be  buried  under 
 theCrofle,^W.7.i4.  PfaL^.ig.    (2.)    Chrifi  hachbrohen 
 the  iron  chaines  of  the  Crofle,  and  the  gates  of  brafle:  that  the 
 Croffe  hath  but  a  number  of  free  Prifoners,  who  have  faire 
 quarters,  and  muft  goe  out  with  flying  colours,  and  be  ranfomei 
 from  the  grave,  John  16.  33.  Hof.  1  ?.  14.     (3.)     When  you 
 •are  in  glory,  and  in  a  place  above  death;  there  fhall  be  neither 
 marke,  nor  print ;  no  ceatrix  of  the  fad  erode,  on  backe  or 
 fhoulder,  but  the  very  furrow  of  teares  wiped  away,  and  per- 
 fectly walhen  off  the  face  with  the  water  of.  life,  For  the  for- 
 "ficath  altered  mer  things  JhaH  be  away.  Revel.  21,4.    Yea,  the  faddeft  of 
 Mf  chrifi,       Crofles,  the  ucmoft  and  laft  Wow  that  the  Croffe  can  inflict,  is 
 death.  I  fhould  thinke  that  Chrifi  is  the  Saints  factor  in  the 
 land  of  death ;  He  was  there  himfelFe,  and  though  hee  will  not 
 adjourne  death,yet  hath  our  Factor  made  it  cheap,  and  at  aneafie 
 rate,  all  cole  and  cuftome  is  removed,  and  he  hath  put  a  negation 
 upon  death,  foh.li.  26.  He  that  btfeevethjh*2  not  die.    John 
 14.19.  Much  dependeth  on  our  wife  husbanding  of  the  rod  of 
 God;  yet  if  Chrifi  did  not  manage,  order,  and  over  fee  our  fur- 
 nace, it  could  not  be  well  with  us. 
 
 Ihtve  both  glorified  it,  andwiU  glsrifie  itagaine. 
 
 This  is  the  fourth  oonfiderable  point,  the  matter  of  etc  An- 
 iwer. 
 Mere  is  a  Ltrd- Speaker  from  heaven,  teft  ifying  that  the  Lords 
 
 name 
 
Chrifiglmfieth  God  exceedingly.  1 77 
 
 name  (hail  be,  and  was  glorified  :  Asi.  In  Ckrifi /perfon  and  How  the  Lord 
 mvxmiVQn,foh.i  .l^.The  wordwai  made  fie Jh,&  dwelt  amongfi  vasgUrifcd 
 us,  and  we  beheld  hM  glory.   So  the  Angels  did  fing  at  his  birch. ln  cbr^ 
 Luke  2.  14.  Glory  to  God  on  the  highejl.  Chrifls  laying  afide  of 
 his  glory,  and  his  emptying  or  himfelf  for  us,  was  the  glory  or 
 rich  mercy.     2. His  Miracles  glorified  God.  fo.L2.11.  Thisfirsl        2* 
 miracle  did  fefm  to  manifest  his  glorie.     When  he  cured  the 
 Paraly  tic  kjrnn,  Lake  2.12.  they  were  amazed  and  glorified  God. 
 When  hee   railed  faints   his  daughter.    Luke  7.  16.  There  3. 
 
 cams  a  fe are  on  all,  and  the j  glorified  God.  3.  In  all  his  life 
 he  went  about  doing  good  -3  and  fbught(/0&»  8. 49.) to  glorifie  4» 
 his  Father.  4 .  In  his  death,  God  was  in  fmgulan  maner  glo- 
 rified. When  the  Centurion  (Lvk.2$.  ^9.)  Jaw  what  Vc as  done, 
 he  glorified  God.  The"  repenting  Theire  preached  him  on  the 
 Crofle  to  be  a  King :  and  this  was  a  glorifying  of  Chrifi  in  his 
 greateft  abafement  and  fhame.  Yea,  his  glory  was  preached  by 
 the  Sunne,  when  it  was,  contrary  tothecourfc  of  nature,  darke- 
 ned :  and  by  the  Rocks,  when  they  were  rent,  and  the  Temple 
 cloven  afunder,  and  the  Graves  opened,  when  men  weakeiy,  or 
 wickedly  denyed  him,  and  wouli  not  onely  not  preach  his  glo-  5. 
 
 ry,  but  blafpheme  his  name,  $.  He  Was  glorified  in  his  re- 
 furrection,  being  declared  to  be  the  Sonne  of  Godt  and  obtained 
 a  name  above  all  names,  and  was  by  the  right  hand  of  'God,  ex- 
 alted to  be  a  Saviour,  and  a  Prince^  to  give  repentance  to  ffra- 
 el,and  forgivenefe  of  Jinxes,  Phil.  2.  p.  Ephef.1.20.  ASl.f,  g 
 
 3 1.  Atl,  3. 1 3.  ( 6.)  He  {hall  come  againe  in  his  glory,  Math, 
 25.  31.  And  /hall  be  glorified  and  admired  in  all  his  Saints.  (  3 
 Thef  1. 10. )  The faireft  and  moft  glorious  fight,  that  ever  the 
 eye  of  man  (aw,  (hall  be,  when  Chrisl  (hall  come  riding  through 
 •  the  cloudes,  on  his  Chariot  of  glory,  accompanied  with  his 
 mighty  Angels  ,  and  with  one  pull,  or  (hake  of  his  mighty 
 armes,  friali  caufe  the  Starres  to  fall  from  heaven,  as  figges  fafi 
 from  afig-tree,/baken_with  amtghty  wind}zni  blow  out  all  tiiefe 
 candles  of  heaven  with  one  blalt  of  his  ire  ;  and  A  fire  Jhallgoe 
 before  him,andburne  up  the  earthwith  the  worlds  that  are  there- 
 in ;  when  the  higher  houfe  of  heaven,  and  the  lower  of  the  earth 
 fmll  meet  together,and  when  Myftical  Chnsl  iruli  be  glorified. 
 
 If  there  be  fo  much  glory  in  fefm  Chrisl,  and  his  iufferings  yrc  u 
 as  he  vw&beare  the  glory,  Zach.  6. 1 3.   And  All  the  glory  efhis 
 fathers  houfe  be  uptnhim,  £fa:«  22.  24.  His  Crownc  of  glory 
 
 A  a  on 
 
78       Chnftgwemere  glory  to  God \t hen  all  men  tooke  from  him. 
 
 on  his  head,  muftbefo  weighty,  and  ponderous,  with  Rubies, 
 Saphires,  Diamonds,  that  it  Will  break  the  neck  of  any  mortal! 
 Kian,  A' ing,  or  P Parliament  to  beareit.  None  on  earth  huve  a 
 head  or  moulders,  for  this  fo  weighty  aDiademe  ;  Parlia- 
 ments have  not  necks  worthy  to  carry  Chrifts  golden  brace- 
 lets, nor  abacketobe  honoured  with  his  robe;  Royall ;  if  they 
 Will  but  take  his  Scepter  in  their  hand,  kiliallcrumthemas 
 clay-veilels  :  this  [tone  he-wen  out  of  the  Mount  aine  -without 
 hands i  mallcrum  theciay-leggs  of  Parliaments,  and  then  how 
 ihalltheyftand? 
 
 Vfe  2»  God  properly  glorifies  himfelfe  ;  Angels  and  Men  are  but 
 
 chamberlainesand  factors,  to  pay  the  rent  of  his  glory  ;  and  be- 
 caufe  he  will  give  himfelfe,  his  Sonne,  his  Spirit  to  us,  and  his 
 grace,  and  yet  will  not  give  his  glory  to  another  -y  let  us  beware 
 
 jyce  hive     to  intercept  the  rents  of  the  Crowne. 
 
 grueM*  mj*ft      Object.  The  Lord giveth  grace  and  glory ,  Pfalm.  84.  And 
 
 not  fion  with  ^efjat^a  crowne  of  <jlory  laid  up  for  his  Saints,  in  the  he  a- 
 
 g  J'  Anfw.  That  glory  is  but  matured  and  ripened  grace,  God? 
 
 glory  is  the  eminent,  celebrious,  and  high  efteeme  that  Men 
 and  Ano-els  have  of  God,  as  God,  or  the  foundation  of  this  ;  to 
 How  the  glory  meddle  with  this  is  to  encroach  upon  the  Crowne  and  Preroga- 
 cjGod  and  tiveroy  iiof  God.  Glory  imparted  to  Saints  in  heaven,  is  but 
 irace  doe  dif-  a  beame,  a  luftre,  ihaddoW,  or  way  of  that  tranfeendent  and 
 ler'  high  glory  that  is  in  God  ;  and  is  as  farre  different  from  the  in- 
 
 N  communicable  glory  of  God,  as  the  fhaddow  of  theSunne  in 
 a  Glade,  or  in  the  bottomeof  a  Fountaine,  and  the  Sunne  in 
 firmament.  We  may  deftre  the  chips,  and  maddows,  and  raies 
 of  glory,  but  beware  that  we  meddle  not  with  that  which  de^ 
 vels  and  men,  alwaics  feeke  after,  in  a  facrilegious  way.  ■ 
 yfe  3.  3.    Wearehencetaught,toadmiretheexceliencieoftheun- 
 
 fearchable  knowledge  and  skill  of  Divine  providence  ;  out 
 of  Chrifis  abating  himfelfe  to  take  on  him  our  nature.  2 .  Oat 
 God;  art  if  of  his  miracles,  that  were  jaft  nothing  to  blind-nacurall-men. 
 otnmptency  3.  '  Out  of  his  death  and  (hame,  the  Lord  exrra&eth  the  mort 
 inextraZt+x  eminent  and  high  glory  of  his  name.  Thar  Orjonipotencie  mould 
 Stl  n/d  triumph  in  the  jaw-bone  of  an  AfTe,  in  a  (traw,Tn  a  crucified 
 
 »aV&W^™n3<»mmrad8the§loryof   G°d>  andthe  art  °f  hiS  W0rk" 
 things  if  the    manfhip;  to  make  Gold  out  of  clay  and  iron,  Diamonds  and 
 
 -world.  Rubies  out  of  thebafeft  ftones,  would  extoll  the  art  of  man. 
 
 A 
 
Its  the  Lords glcry  to  extraft rare  works  of  bafe  matter.  179 
 
 A  creation  out  of  nothing&vA  Flowrcs,  Rofes,Forrefts,  Woods, 
 out  of  cold  earth,  is  thepraife  of  the  wiftome  and  power  of  the 
 Creator ;  the  bafer  the  matter  be,  the  art  of  the  Author  is  the 
 more  glorious,  if  the  worke  be  curious  and  excellent. 
 
 God  here    1.  Out  of  death,  (hame,  finfull  opprefllng  of  the 
 Lord  of  glory,  raifeth  the  high,  worke  of  mans  Redemption. 
 2.    When  we  fpill  bufinefie  and  marre  all,  through  Gnning  and 
 provoking  God,  then  Ifrael  mull:  bring  a  fpilt  bufinefie  to  God, 
 that  he  may  right  them,  fudg.  3.  10,1 1.  God  can  find  the  right 
 end  of  the  threed,  when  matters  are  ravelled,  and  diforde- 
 red.  We  fee  now,  Nations  confounded,  enemies  rifing  againft 
 us.  But  bloud,  warres,  confufions,  oppreffion,  and  crulhing 
 downe  of  Chris!  and  his  Church,   are  good  and  congruous 
 ;  meanes,  when  they  have  the  vantage  of  being  handed  by  om- 
 '  nipotencie.   When  we  worke,  tfie  inftrument  muft  bee  as  big 
 as  a  mountaine,  and  then  our  eye  cannot  fee  God,  for  the  big-  ^JrjW»^/? 
 nefle  of  the  Inftrument.    God  regardeth  not  the  nothings,  and  Collwmuf!t 
 the  few  that  he  worketh  withali.  Dead  "men  can  fight,  when  high  ends? 
 GWputteth  a  fword  in  their  hand  ;  Me  n  Jh  all  fall  under  woun-  when  ommpo* 
 dedmen:  beware  of  robbing  God  of  his  glory.  Did  ever  a  de?  ******«& 
 cree  or  a  couhfellof  God  part  with  child  ?  Or  can  Omniyotencie lah  thm> 
 bring  forth  untimely  births,or  proveabortive  ?  You  fee  QhriSh 
 now  in  the  death-houfc  of  Adams  fonnes,  and  wreftiirsg  with 
 hell ;  yet  God  by  Chrifiu  theweakeft,  works  his  end  ;  death 
 is  a  low  thing,  finne  is  farremore  bafe ;  but  when  God  ads  ac 
 the  end  of  either,  they  have  a  fcope  and  end  as  high  as  God3  to 
 glorifie  God. 
 
 3 ..  If  God  hath  been,  and  mull  be  glorified  in  all  that  is  done, 
 what  doe  we  doe,  we  trouble  ourfclves  to  feeke  glory  one  of 
 another.  We  are  created  for  this  end,  and  its  our  glory  to  fetch  $l~}>  f1  \'** 
 in  glory  to  God.  What  ?  can  the  aiery  applaufe  of  men  bee  "" 
 golden  (tilts  for  creeples  to  walketo  heaven  withali  ?  Or  can 
 the  peoples  poore  Hof annas  be  filken  failes  to  our  fhip,  or 
 golden  wings,  that  by  thefeyou  man  faile  and  fly  e  up  to  heaven  ? 
 Where  is  Bel/hazier,  who  but  built  a  houfe  for  the  glorj  of 
 his  owne  name  ?  Where  is  Herod,  who  did  receive  one  word 
 of  a  God,  which  the  people  didfteale  ?  Doe  not  thefe  fboles 
 takelittle  roomein  print,  and  at  this  day,  as  little  in  the  clods 
 of  the  earth?  The  "Roman  State  Would  not  permit  Ckrifi  to 
 be  a  God:  What  was  their  doome,  muft  notalvingdome  cafe 
 
 A  a  2  its 
 
 vitn  a  vatxt 
 thin*. 
 
xgo  We  are  ignorant  of  the  G&fpcl  by  nature. 
 
 its  bloome,  fall,and  wither,  that  will  not  fuffer  Chrifl  Co  be  a 
 King  in  his  Church  ? 
 
 Verf.  29.  The  people  therefore  that  flood  by ,  and  heard  1. , 
 /*id*V  thundered:  others faid,  an  Angel  f pake  to  him. 
 
 Another  effect  of  the  Prayer  of  Chrifl,  doth  follow  in  the 
 people.  They  had  fundry  judgements  of  this  Anfwer  from 
 heaven  :  Some  faid  it  was  a  thunder  ;  for  they  underftood  it 
 not.  Others,  nay,  but  it  is  above  nature ;  An  Angel  hath  fp*~ 
 kgn  to  him. 
 
 It  thundered. 
 
 Doth  not  any  rude  fhepherd,  or  the  mod  fimple  ideot  know 
 a  thunder  ?  Its  a  place  that  holds  forth  to  us,  how  ignorant  we 
 are  of  God,  and  of  the  Gofpel-way.    Confider  what  was  in  this 
 Mm  fjttli  0-  Anfwer :    1.  It  was  the  Gosjcl.  In  what  language  it  Was  fpo- 
 pniom  touch-  ken,  (belike  not  in  a  known  language)  cannot  be  determined 
 ing  tin  Gofpil,  ouc  0f  ^  Text.    2.  It  was  a  cleare  expreiTion  of  that  Commu- 
 nion between  Chrifl  and  his  Father.    3,  What  God  meanes, 
 or  what  is  his  fenfe  in  his  word  or  works,  is  unknown  to  us. 
 4.  That  they  fay  the  Gofptl  is  a  thunder,  and  a  work  of  nature, 
 is  a  meere  imagination  and  a  dreame.  Yet  thefe  wayes  are  a- 
 mong  themfelves  all  falfe,.and  they  doe  not  agree  one  with  an- 
 
 other.  r        r 
 
 Confid.  1 .   The  Gofpel  is  the  will  of  God  from  heaven  ;  yet 
 
 ,    GoVd     it  is  a  riddle,a  parable  not  underftood,A/rfM  3.14-   I'*  the  Law 
 
 d4k  Jmry.  it  is  written,  With  men  of  other  tongues  and  other  lips  will  I 
 
 -        freak  to  this  people,  1  Cor.  14.  21.    And,  Ifai.  29.  1 1.  Anithe 
 
 vifion  of  all  is  become  unto  you  as  the  words  of  a  bool^that  k 
 
 fealed,  "which  men  deliver  to  one  that  is  learned,  faying,  Read 
 
 thi^  J  pray  thee.    And  he e  faith,  1  cannot  :  for  it  is  fealed. 
 
 Verf.  1 2.  And  the  boosts  delivered  to  him  that  is  not  learned, 
 
 faying,  %eade  this,  J  fray  thee.  And  hee  faith,  I cannot  ;  lam 
 
 not  learned.     I  Cor.  1. 1  8.  For  the  preaching  of  the  cre'fe  is  to 
 
 Godm-'S  ufe    them  that  perifijoolijbneffe. 
 
 Lotuifto  Lr  Confid.  2.  God  rcafoneth  not  only  with  mens  mmds,co  con- 
 tft&iwu  as  vince  chem  ;  but  alfo  with  their  will  and  afFeclions.  AM.  9. 
 mil  as  to  our  chr^  from' heaven  propofeth  a  Syllosifme  to  Saul's  fury,  Its 
 mnd,erci»e  hardfer  thee  t0  kick^ngahft  pricks.  "God  hathLogick  againft 
 S    '      anger,  which  hath  neither  eares  nor  reafon  •  for  if  hee  could  not 
 
 ti*rti'Jf*  O      '  OUt- 
 
We  are  ignorant  of  the  Gofpel  by  nature.  ]  81 
 
 out-argue  Laban%  hatred,  and  the  haters  of  the  Saints,  to  whom 
 hee  faith,  Touch  not  mine  anointed,  and  doe  my  Prophets  no 
 harme,Pl2&.ioj,  hee  would  not  fpeak  to  their  affections,  nor 
 would  it  be  faid,  that  in  their  affections  they  repute  Chrifi  and 
 the  Gojpel  foolifhnefle,  if  there  were  not  a  contrariety  between 
 the  affections  and  the  Gofpel. 
 
 Confid.  g.  The  understanding  is  a  dark-lanthorne,  that  hath         ?. 
 fome  light  within,  but  cafts  none  at  all  out,  to  apprehend  things-  Tie  mind dar^ 
 abo*e  hand  :  and  as  the  Willis  irony  and  ftiffe  to  heaven,  fo  is  tne  ^c  tkivis 
 it  waxy  and  apt  to  receive  the  itnpreflions  of  the  flefh,  except 0J     oa' 
 Chrtfi  draw-by  the  curtaine  of  the  flefh,  to  let  you  fee  the  glo- 
 ry of  the  Gojpel.  Otherwife,  God  fpeaks ,  and  Samuel  faith, 
 Eli,  here  am  I ;  for  thort  calledfi  me.  To  the  Woman  or  Sama- 
 ria, Jacob  is  greater  then  Chrifi  ;  and  Jacob's  Well,  as  good  as 
 the  water  of  life.   Juftice  often  puts  one  fealeon  the  Gofpel, 
 and  another  on  the  mans  two  eye-lids,  that  the  virion  is  as  dark 
 as  mid-night.  / 
 
 Confid.^.  The  communion  between  Christ  and  the  foule,  4, 
 as  here  between  the  Son  Chrifi  and  the  Father,  is  quid  fro  quo* 
 a  thunder,  a  work  of  nature,  or  any  thing  to  the  naturall  man ; 
 GWfpeaking  to  the  heart,  is  a  myftery  to  him.  foh.  6.  52.  The 
 f ewes  fay  among  themfelves^  How  can  this  man  give  hs  his  flefh 
 to  eat  ?  Very  hardly,  according  to  their  Papifticall  fancy  of  a 
 bodily  eating.  2.  The  high  eftecme  of  Chrifi  above  other  Be- 
 loveds, is  a  myftery  to  naturall  Saints ,  in  fo  farre  as  they  are 
 naturall.  Its  a  ftrange  queftion  for  Profeflbrs  of  the  Gofpel  to 
 fay,  What  more  is  in  Chrifi  then  other  Well-beloveds  ?  Yet 
 they  fay  it,  Cant,  5. 9.  (3.)  The  naturall  underftanding  is  the  ryjZ  n„j(fi 
 moft  whorilh  thing  in  the  world  :  There  is  a  variety  of  fancied  [tandiv^vaini- 
 gods  there.  According  to  the  number  of  thy  cities,  were  thy 
 gods,  O  fudah,  Jer.2.29.  They  have  made  them  molten  images 
 of  their  filver,  and  idols  according  to  their  owne  underfiandinq-, 
 Hof.  13.  2.  The  underftanding,  even  in  the  fearch  of  truth  a- 
 mongft  the  creatures,  is  a  rafh,  precipitate,  and  unquiet  thing ; 
 and  like  a  Silk-worme,  fifft  makes  a  work  of  many  threds,  and. 
 then  lies  fettered  and  intangled  in  that  which  came  out  of  its 
 owne  bowels.  The  mind  fpins  and  weaves  out  of  it  felfe,  fan- 
 cies, dreames,  lies,  and  then  its  work  muft  be  fpent  on  thefe, 
 and  fo  creates  its  own  chaines  and  fetters.  But  in  the  matters  of 
 GWit  runs  mad,  playes  the  wanton  ;  in  the  Gofpel-knowledge 
 
 A  a  3  \% 
 
— .-r— ,,.      I.      .         .  I  1.1         I.-.1-  l.        II      l»         .11.    .11        »..l  .!■■■  1        ■  ■»»■  ■       I.  .. 
 
 182  Free-will  by  nature  not  free-borne. 
 
 it  turnes  frantick,  and  when  1:  comes  to  move  and  ad  within 
 thefphere  of  fupernaturali  truths,  it  bm  laughs  and  fports  till 
 it  come  out  againe.  1  Cor.i .  23 .  If  Chrift  preached  be  fooliuV 
 nefle,  then  Chrift  himfelfe  muftbe  a  foole  to  the  Grecians,  the 
 excellenteft  wits  in  the  world.  1  Cor.i.  14.  The  Gofpel  can- 
 not come  within  the  brain  of  a  naturall  man  ,  but  as  a  notional! 
 fancie,  a  ehymera.  Yea,when  the  greater  wits  came  to  tht  bor- 
 I  ders  of  divine  truth>  to  look  on  the  bytjij^fpivinity,  called 
 Theologia  naturalis,  to  look  on  the  Lords  back-parts,  and  con- 
 template and  behold  God  in  his  works,  they  knew  not  what 
 to  make  of  God,  Rom.i.  $jl  Some  thought  God  to  be  a  dainty 
 Bird  of  Paradife ;  nay,  faid  other  great  wits,hee  is  ifeure-fmed 
 Be  aft ;  nay,  faid  another,  but  hee  is  a  creeping  thing  :  and  the 
 moft  eminent  of  them,  even  head  of  wit  among  them,  faid,  hee 
 Was  a  corruptible  man :  yea,  all  of  them,  i^Ta^d^vjf  or  7ole. 
 JWct trials  c&tSv*  They  turned  vaine,  foggie,reafonle jfe,  and 
 ftarkjiought  in  their  finer  difcourfes  and  reafonings,  in  weigh- 
 ing and  poyzing  things.  Gen.  6.  5.  The  frame  of  the  heart  of 
 
 man  is  ontly  evifl.  *|jfl  Gen.  8.  21.  fignifies,  a  Totters  veffeL 
 
 Efay  29. 16.  Tour  turning  of  things  Hp'fide-d9wn,JbaU  be  re- 
 
 futed  as  the  clay  -&ftT\  of  the  potter :  from  the  root  W   to 
 
 thinks,  defire  ;  to  forme  a  thing  of  clay  as  the  potter  doth.  From 
 
 this  is  the  potter  named  "W  Zach.  11.13.  Gen.2.7.  Deut.31. 
 
 21./  know  their  imaginations,  or  earthen  pots,  that  be  in  the 
 heart,  mind,  and  head  of  men.  Many  vaine  frames  are  in  our 
 heads,  as  there  be  variety  of  pots,  bottles,  and  earthen  veflels 
 in  the  potters  houfc.  Many  wind-mills,  many  pitchers  and  clay- 
 frames  are  in  the  vaine  heart,  but  they  are  evill,  wicked,  and 
 onely  evill  from  the  womb.  But  efpecially,  how  many  devices 
 and  new  moulds  of  Religions,  and  fundry  gods  are  in  the  heart 
 of  men  ?  How  many  fundry  opinions  of  Chrift,  are  in  mens 
 braines?  for  concerning  Chrift,  Mat.  16.14.  Some  faid  he  was 
 John  Baptist,  foms  Etias,  and  others  Jeremiah.     4.    The  love 
 
 ,     -."  :      and  affedions  are  moft  whohQi,  light,  and  wanton  ;  if  Martha 
 TteajjeBions  feek  nQt  Qne  thing^  ^  fccks  mmy  thingS  .  noone  q0^  lS  the 
 
 naturall  mans  God.  It  may  be  maintained,  that  an  unrenewed 
 man  hath  not  one  predominant,  but  indefinitely, fin  is  his  king ; 
 
 and 
 
Free-  will  by  nature  net  free-  borne.  183 
 
 and  as  many  fins,  as  many  kings.  Rom.$. 14,17.  Rom.6.j,Z^.  A  muuntt 
 Its  true,  pride,  covetoufnetfe,  or  Tome  particular  fins  may  come  mtn  h*tb.  mt 
 to  the  throne  by  turnes,  as  either  complexion,  ftrength  of  cor-  ^vemtaat 
 rupt  nature,  or  times  beare  (way  ;  for  as  Satan  is  not  divided  a-  ^n  °'  '    *' 
 gainil  Satan,  fo  not  any  natural!  man  will  be  a  Martyr  for  a  falfe 
 god,or  a  predominant  lufl:,in  oppofition  to  another  known  falfe 
 god,  though  all  may  oppofe  tht  Gofpel.  The  Lord  complaincs 
 of  a  whorifh  heart,  that  playeth  the  harlot  with  many  lovers, 
 Jer.  3. 1.  and  heaven  and  faving  grace  (lands  on  an  mdivifible 
 point,  like  the  number  of  feven  ;  one  added,one  removed,  vari- 
 eth  the  nature  :  no  man  is  halfe  in  heaven,  halfe  in  hell :  almofi 
 a  Chriftian,  is  no  Chriftian.  When  Adam  fell  from  one  God, 
 hee  fell  ttpon  many  inventions  •  not  upon  one  onely,  Ecclef. 
 7.  29.  Our  wandering  is  infinite,  and  hath  no  home  :  either 
 God  is  a  thunder,  or  then  hee  is  an  Angel,  fpeaking  from  hea- 
 ven. 
 
 Conftd.  5.  Men  think  the  fupernaturall  wayes  of  GWa  thun-         5, 
 der  in  the  aire,  which  is  a  moft  natural! work ;  the  ebbing  and  iVe  arehetero* 
 flowing  of  the  Spirit,  either  naturall  joy  or  melancholly,  natu-  doxandberetu 
 rally  following  the  complexion  of  the  body.  Its  Grace  that  puts  cal[in  mlf'm' 
 a  right  fenfe  on  the  works  of  God,  as  on  the  word  :  wee  are  no  ^rks^Gld 
 lefle  heterodox  in  misinterpreting  the  wayes  and  workes  of  ^wdLaibit 
 God,  then  in  putting  falfe  and  unfound  fenfes  on  his  word.  word. 
 Emrods  plagues  the  Phihfiines  ;  they  doubt  if  chance,  or  if  the 
 God  of  Ifrael.  have  thus  plagued  them.  Mofes  works  miracles, 
 the  Magicians  work  miracles,  and  the  Egyptians  doubt  whe- 
 ther their  falfe  god,  or  the  living  God  that  made  the  heaven  and 
 the  earth,  hath  wrought  the  miracles.  When  God  and  Nature 
 bothworke,  naturall  men,  or  Saints  as  naturall,  betake  them- 
 felves  to  the  neareft  God.  As  ficknefle  comes,  the  naturall  man 
 faith,  Neglect  of  the  body,  health,,  the  moone,humours>  the  air, 
 cold  weather  did  it ;  but  hee  looks  not  to  God.  And  the  be- 
 leever,  guilty  of  a  breach  of  the  Sixth  Command,  in  neglecting 
 fecond  caufes ,  and  in  needlefle  hurting  the  body,  feeth  not 
 this ;  but  fathers  all  upon  God,  onely  in  a  fpirituall  difpenfati- 
 on,  and  confidereth  onely  difpenfation  in  God,  not  fin  in  him- 
 &ife.    2.  Mercies  grow  invifibly,  and  wee  fee  not  ;  wee  are 
 ready  to  fleep  at  mercies  offered.  When  Chrifl  knocks  in  love, 
 wee  are-in  bed ;  Cant.}.    (3.)  Judgements  fpeak  in  the  dark* 
 but  weehcare  not :  the  Zordfatterieth  fome  flaughter-oxen  for 
 
 he\l5 
 
x  «  Free-  rvill  by  nature  net  free. 
 
 '       hell,  and death,T^fomemen8 feces,  even  the  fecond  death 
 
 011  their  perfcn,  but  they  fee  not.    To  heart  the  Lords  rods , and 
 who  batLffointeiit,  &  t*  man  of  Wifdomes  part,  M.cha  69. 
 
 A  m«oi>*  There  is  an  Orthodoxe  Wifdome  and  Will,  as  there  is  an  Or- 
 
 ■*  thodox  Faith.    Will,  as  well  as  the  minde,  can  frame  Syllo- 
 
 «i(mes-  every  unrenewed  man  hath  a  faith  of  h  is  owne  in  the 
 bettome  of  his  will. *  Vet.  3.  Some  are  willingly  tgnoram; 
 Some  fer.9.  through  deceit  rrfufi  tohjtcv,  the  Lord j  where- 
 as lulls  puts  outreafon,  and  takes  the  chare.    Luft  hath  (tout 
 Lo-ick  a»ainft  Chi*  ;  a  fiellily  minde  vainely  puffed  up,  is  a  , 
 badge  ofbaftard  wit,  out-reafomngall  the  G^/.O  but  grace 
 isqiuck-eved,  (harpe,  and  a  witty  thing,  to  fee  God  vaued  in,  . 
 nnlrthe^ur'taineof  Bclh;  tofee  Chr.fi  and  to*  through 
 words,  and  the  Goffel  with  childcof  fo  greata  falvation 
 -     ,  ConM  6.     What  wonder  that  there  bee  divifions  about 
 
 •DnfM  tU        L    j-  h        he  Lord  f     klIlg  from  heaven)  a  ctan, 
 
 »      MtfKS^  Christ  is  the  mod  dilutable  dung 
 
 dry  opinions  touching  Chrisl,  the  Jmfc/  and  Phanfees  had 
 maynyPmndry  opinions,    and  one  of  them  is  the  nght  way 
 
 onely,  and  inne  fife  Ms*  *.  M^  ^^Othels  no  " 
 pbet  Verf.  41  OrAw  /tfi  f»«  «  '*»  £*"A;  °thers  n0 " 
 W/  CJW/?  «»*  *«  0/  Gabled  there  was  a  dtvtfion  among 
 
 tZ  Luke  a.  34-  O**  *  /"«  #*  gf^  i^T 
 **/.  AndamongA  Cif«  Offerings  this  is  one  ftk  «. 
 ?     fe  /*/Wk«*  tf&xrfwHtrimSitonef fitters.  Math.24. 
 
 Irsa  btSed  thin-  to  find  wifdome  to  hit  upon  CMfc  andad- 
 ««  miv,  S  £o  Sm  •  there  be  fame  dicers  and  coufeners,  EfbeM- 1 4- 
 ""f  T  thlhe^Jtto  deceive  the  fimple  ^itbe?  c,!t  the  d,cc  for 
 vtn-md*-      that  lye  *«  w  .»  j     f  he  d       elther  one>  or 
 
 mends  my    heaven^m  can  caltyou  up  any  <•""  &  '    ,    ,  ra>reRe. 
 
 "rpkafe'GoJ,  fcven;  do  yeethen  t^gne  your  fclvesmtha  wood  ottaiieftc 
 «S  «U«    Sons  that  now  is,to  Christ,  to  be  led  to  heaven.  Many  now 
 trjth.vdbce  ilXtherebe  fome  few  fundamentals,  beleere  them,  and  Ire 
 Xdm"   wetaSyouiefaved.  And  many  faUe  Teachers  that  tume 
 
Free-will  notfrce-bdme.  Angels  innocent  and  heavenly .  1 8  y 
 
 the  Gofpel  upfide  downc,  fay,  it  is  the  fame  Gojpsl,  though  tha 
 head  be  where  the  feet  fliould  be  ;  and  for  errors,  we  wrong 
 not  truth,  fo  long  as  we  hold  nothing  again  ft  fundamentals'. 
 Should  a  man  remove  the  roofe  of  your  houfe,  cut  down  the 
 timber  of  it,and  pick  out  all  thefaire  ftones  in  the  wall,  and  {ay, 
 Friend,  I  wrong  not  your  houfe,  fee,  the  foundation  ftones  are 
 fafe,  and  thefoure  corner  ftones  are  fu re,  in  themeane  time ,  the 
 houfe  can  fence  off  neither  winde  nor  raine,  would  not  this  man 
 both  mock  you,  and  wrong  you  ?  He  that  keeps  the  foundation 
 Chrift, \hz\  be  favcdjhough  he  build  on  it  hay  and  ftnbble  ,iCor. 
 3. Its  true.  But  it  was  never  the  intent  of  the  Holy  Ghoft,  That 
 a  man beleeving  fomefew  fundamentals,  though  he  hold,  and 
 fpread  lyes  and  falfe  Doelrines,  is  in  no  hazard  of  damnation  ; 
 or  that  hee  hath  liberty  of  confciencc,  to  adde  to  the  foundation 
 hay,andftubble,  and  untempered  mdrter  :  and  to  daube  dirt 
 upon  the  foundation  Chrift  ,  and  not  finne,  the  place  (peaks  no 
 fuch  thing,  buto*  this  elfe  where. 
 
 Others  J aid  it  was  an  Angel, 
 
 ■Thefe  come  neerer  to  the  truth;  for  they  con :cive  there  is 
 more  in  this  voice,  then  a'worke  of  Nature,  fuch  as  a  thunder 
 is ;  they  think,  an  Angel  fpoke  to  Chrift ;  and  they  are  convin- 
 ced,that  Chrift  keeps  correfpondence  wich  Heaven  and  Angels. 
 
 Angels  have  been ,  and  are  in  high  eftimation  among  men 
 al  Waies  •  and  there  is  reafon  for  it. 
 
 1.    There  is  more  of  Heaven  in  Angels,  and  more  of  God,  el  ft  a  g.u] 
 then  in  any  of  their  fellow-creatures.  Sinnefull  men  have  been  fepf  fctf  ibiit 
 ftricken  withfeare  at  the  fight  of  them  ;  they  are  perfons  of  a  htb-ngbt. 
 more  excellent  countrey  then  the  earth,  foha  the  Apoftle  did 
 •vervaluean  Angel,  Revel.  19.  Revel.  21.    And  fell  dovene  to 
 Tvorjblp  him. 
 
 2.  Angels  de&md  chofen,  never  loll:  their  birth-right  of 
 creation,  as  CMer,  and  Devils  have  done  \  they  were  created  as 
 the  Lilies  and  Rofes,  which  no  doubt,-  had  more  fweetnefle  of 
 beauty  and  fmell,before  the  fin  of  man  ma  Je  them  vanity-fick, 
 #o.8.2o.but  they  have  kept  their  robes-ofinnocency,their  cloth 
 of  gold  above  five  thoufand  yeares,  without  one  fparke  of  dirt, 
 or  change  of  colour,  for  they  never  finned  ;  innocencie  and" 
 f reedome  from  finne,hath  much  of  GW.  Adam(zs  many  think) 
 kept  not  his  garments  elcane  one  day.  Carriers  of  heaven, 
 
 Bb  anxf 
 
I. 
 
 Convi&ion 
 howftrre  it 
 
 i  &g      How  dangerous  it  is  pobe  convinced,  and  advance  no  farther. 
 
 and  Saints  fiiouid  walke  like  Angels,  and  keepe  good  quarters 
 withChrifi.  Grace  is  a  pure, cfeane,  innocent  thing;  teaclw 
 *th  Saints  to  deny  ungodlinefle  ;  and  Co  much  the  more  have 
 Angels  of  God,  that  they  are  among  devils  and  finnefull  men, 
 and  yet  by  Grace  are  kept  from  falling  •  the  more  grace, 
 the  more  innocencie.  Grace  as  pardoning  hath  its  refult 
 frornfinne,  but  is  moft  contrary  to  finne.  Grace  payeth  debt 
 for  finne,  buttaketh  not  on  new  arreares  ;  its  abufed  grace 
 that  doth  fo. 
 
 2v  But  thefe  thus-convinced,  that  the  Lords  voice  is  more 
 then  a.  thunder.  Goe  no  further ,  they  (ay  here,  others  faid  it 
 tpM  an  Angel. 
 
 Hence  touching  conviction. 
 
 Pvf.  i.  Conviction  of  confeience  may  bee  ftrong,  and  yet 
 ataftand.  Never  man  [pake  like  this  man,  fay  the  J  ewes,  yet 
 theyhatehim.  Joh.7.28.  Jefnscryedin  the  temple,  as  he  taught, 
 frying,  Tee  both  know  me,  andyee  know  whence  1  am;  I  am* 
 not  come  of  my  felfe ,  but  he  that  fent  me  is  true,  -whom  yee 
 know  not.  Verf.  29.  But  I  know  him.  Then  they  knew  Chrifl, 
 for  convidion,  and  they  knew  him  not ;  for,  they  crucified  the 
 Lord  of  glory ;  and  if  they  had  known  him  under  the  fuperna-* 
 turali  notion  of  the  Lord  of  glory,  they  would  not  have  cruci- 
 fied him,  1  Cor.  2.8.  Felix  trembles ,  and  is  convinced,  but. 
 imprifons  Paul.  -  The  Devils  beleeve  there  is  a  G od, and  trem- 
 ble, Iam.i.  but  Light  is  made  a  captive,  and  made  a  prifoner, 
 Rom.  1.  iS^M^amoft  troublefome  prifoner,  it  holds  the  con- 
 querour  waning,  and  yet  he  cannot  be  avenged  on  it. 
 
 Pof.  2.  Conviction  turned  to  malice,  becomes  a.Devill  5  the^ 
 Pbarifees  convinced,  goe  on  againft  heaven,  and  the  operation 
 of  the  Holy  Ghojh   And  the  fewes  faw  the  face  of  Stephen,. 
 as  it  had  been  the  face  of  an  Angel,  Ads  6. 1  j.  Yet  Alls  7,57. 
 5  8.  they  runne  on  him,  andftone  him  to  death, 
 
 Pof.  3  *  Convidion  maketh  more  judiciall  hardning  then  a- 
 ny  finne;  it  revengeth  it  felfe  upon  heaven ;  hell  neere  heaven 
 is  a  double  helL  foh.  12.37,  38.  Though  hee  had  done  fo  ma- 
 ny miracles  before  them,  yft  they  beleeved  not.  Areafon  is, 
 Verfe  40.  Hee  hath  blinded  their  eyes  ,  and  hardened  their 
 '  Pof.  4^  Omnipotencie  of  grace  can  onely  convince  the  will. 
 heart  , 
 
 Preachers  may  convince  the  minde,  and  remove  mind-ierefie, , 
 
 but 
 
 fright  it  a 
 titmbcrfome 
 
 2. 
 
 isfitb  malice 
 wo  ft  devil" 
 
 4- 
 
 JFiU-hertfic  ■ 
 more  dange- 
 rous then 
 
How  dangerous  it  is  to  beconvinceJ^and  advance  no  farther  b      iSj 
 
 but  Chrift  oncly  can  give  cares  to  love,  feare,  forrow,  and  re- 
 move  will-herefic,  fohn6^$.  There  be  reafonings  and  Logick 
 in  the  will,ftronger  then  thefe  in  the  mind ;  the  will  hath  rea- 
 fon  why  it  will  not  be  taken  with  ChrisJ,  fob.  5.40.  and  a 
 Law,  Rom.  7.  23.  of  (inne,  why  it  is  fweet  to  peri(h,and  death 
 is  to  be  chofen. 
 
 Tof.  \$»  It  is  the  right  conviction  of  the  Spirit,  to  be  con-        5, 
 vinced  ;    1.    Ofunbeliefe:     2.    Of  the  excellence  of  fejTts  ft:  right  con ■- 
 ChriSt,  that  I  miift  have  Chrifty  cod  me  what  it  will  ;  fay  ycuor,  nhzr. . 
 it  were  all  that  the  rich  Merchant  hath,  Math.  13.  45,  46.    ,w*!  fC*~ 
 There  is  a  white  and  red  in  his  face,  hath  convinced  the  mans  TmlhatiyT 
 love,  and  hath  bound  his  affection,  hand  and  foot ;   that  hee  under  the  drop 
 takes  paines  on  defpifed  duties  that  lye  under  the  very  drop  of  of the  crojfe. 
 the  ftiame  of  the  Crofle,  A  els  5  .3. 
 
 Pof  6.  To  be  willing  to  doe  a  duty  that  hath  fhame  writ^  ^ 
 ten  on  it,  as  to  be  fcourged  for  Chrift,  as  the  Apoftles  were, 
 and  for  an  honourable  Lord  of  counfel,  as  fofeph  of  Arima- 
 then  vvas,to  petition  to  have  the  body  of  a  crucified  man  to  bu- 
 rie,  it  being  a  duty  neereof  bloud  to  the  Crone;  both  appa- 
 rent lode ,  and  prefent  mame,  is  a  (Irong  demonftration,  that 
 the  whole  man,  not  the  minde  oncly ,  but  the  will  and  affe- 
 ctions are  convinced.  Some  duties  grow  among  thorncs,  as  to 
 be  killed  all  the  day  long,  and  to  take  patiently  the  [polling  of  out 
 goods,  for  Chrift.  Some  duties  grow  among  Rofes,  and  are 
 honourable  and  glorious  duties  ;  as  to  kill  and  fubdue,  in  a  law- 
 full  warre,  the  enemies  of  God.  The  former  are  no  (igne  of 
 wraths  nor  the  latter  of  being  duely  convinced  of  the  excel- 
 lency of  Qhrift ,  except  in  fofarre  as  we  life  them,  through 
 the  grace  of  Chrift^  as  becommeth  Saints ;  or  abufe  them, 
 but  it  is  more  like  Chrift  to  fuffer  for  him,  then  to  doe  for 
 him. 
 
 'jpof.  7.  God  will  have  fome  halfe  gate  to  heaven,  though  yo 
 they  Cbould  dye  by  the  way ;  fome  are  more,  fomelefle  con- 
 vinced :  the  more  conviction,  if  not  received,  the  more  dam- 
 nation. The  Gojpel  is  not  fuch  a  meffenger  as  the  Raven  that 
 returneth not  againe :  Efay  55.11.  My  word  that  goeth forth 
 out  of  my  mouthy  it  fball  not  returnc  to  m?c  void,  it  fiall  ac~.  . 
 complijb  that  which  I  pleafe%  and  it  /ball  pro/per  m  the  thing 
 whereto  1  fent  it.  The  Gojpel,  and  opportunity  of  reformati- 
 on, falleth  not  in  the  Sea-bottomc,  when  a  Nation  receive  it 
 
 B  b  2  noi 
 
1 88  Cbrifti 'and  the  moji  excellent  things^  moft  publike . 
 
 not,  but  irreturnes  ro  God  to  fpeak  tydings  :  We  will  not  give 
 an  account  of  the  Gofpel,  but  the  Gofpel  gives  an  account  of-  us. 
 2.  Even  when  the  Ordinances  are  rejected,  they  proffer,  Efay 
 55.  it.  to  harden  men  :  they  are  feed  fowne,  and  rainefalne 
 on  the  earth,  they  yeeld  a  crop  of  glory  to  God,  even  afweet 
 n  off  favQHr  t0  G°^>  tn  thofe  that  perifi,  as  in  thofe  that  are  faved\ 
 row  ^  -  *«  Cor.2.15,16.  The  lake  of  fire  and  brimftone,  as  a  juft  punifh- 
 ment  of  a  defpiled  Gofpel,  fmclis  like  Rofcs  to  God. 
 
 30.  Jefus  anfwered  and  f aid,  This  voyce  came  not  becaufe 
 of  me,  but  for  your  fake. 
 
 31.  Now  is  the  judgement  of  this  world,   now  j% all  the 
 Prince  of  thps  world  be  judged* 
 
 Now  followeth  the  other  effect  of  Chrifls  Prayer,  toward 
 the  world. 
 
 1.  Ingenerall.  The  Prayer  is  anfwered  (faith  C^rifl)  not 
 fo  much  for  my  caufe,  to  comfort  me,  (for  hee  might  other- 
 wife  be  comforted)  as  for  you,  that  yee  may  beleeve  in  mec, 
 hearing  this  teftimony  from  heaven.  2.  In  particular  :  Hee 
 fets  down  the  fruit  of  his  death.  1.  On  the  unbelceving  World, 
 they  ffiall  be  judged  and  condemned.  2.  On  the  fpirituall  ene- 
 mies, and  by  a  Synecdoche,  the  head  of  them,  Satan,  the  £04/  of 
 this  world  jhall be  caftout,  and  fin,  and  death,  and  hell  with 
 him.  3.  The  prime  fruit  of  all,  Verf  32.  When  I  am  crucifi- 
 ed, by  my  Spirit  of  grace,  the  fruit  of  the  merit  of  my  death, 
 .I.will  draw  all  men  to  me. 
 
 This  voyce  came  not  becaufe  of  me. 
 
 Chrifls  well  and  woe,  his  joy,  his  forrow,  is  relative,and  for 
 finners.  Cbriftzs  Chrift  is  a  very  publike  perfon,  and  a  giving- 
 out  Mediator.  And  it  addethmuch  to  the  excellency  of  things, 
 that  they  are  publike,  and  made  out  to  many  :  As  the  fun,  the 
 ftarres,  the  rain,  the  feas,  the  earth,  that  are  for  many,  are  fo 
 much  the  more  excellent :  It  is  a  broader  and  a  larger  good- 
 nefle,that  is  publike.  Heaven  is  tin  excellent  thing,  becaufe  pub- 
 like, to  receive  fo  many  crowned  Kings,and  Citizens,  that  are 
 chrift  a  moft  redeemed  from  the  earth.  The  Gofpel  is  a  publike  good  for  all 
 fwifieper/QjT.  ftnners .  Eternity  is  not  a  particular  duration,  as  time  is,  that 
 hath  a  poore  point  to  begin  with,  and  end  at ;  but  the  publike 
 good  of  Angels  and  glorified  Spirits..  Time  indeed  is  a  publike 
 
 thing, , 
 
Chrifi  a  relative  and  mo  ft  publike  per  fin.  189 
 
 thing,  butbecaufe  its  the  heritage,  of  perilling  things,  it  is  not 
 publike  in  comparifon  of  eternity.  And  ftrift,  becaufe  a  pub- 
 like  Spirit,  for  the  whole  family  of  elett  Angels  and  Saints  in  Heaven  arjj 
 ■  heaven  and  earth,  is  a  matchlefle  excellent  one.  And  its  obfer-  Qti  t»irg$ 
 vable,  that  there  is  nothing  in  heaven,  that  is  the  feat  and  eie-  there  nf$ 
 raent  of  happinefle,  and  the  onely  Garden  and  Paradifeof  ijaGfubiifaani 
 Saints  felicity,  but  it  is  publike  and  common  to  all :  The  inha-  ^  mu'h  the 
 bitants  the  glorified  Saints  and  Angels,  all  fee  the  face  of  him  %°rte  wce   " 
 that  (itteth on  the  Throne,  (of  degrees  of  fruition,  I  fpeak  not ;) 
 they  all  drink  of  the  river  of  water  of  life ;  all  have  accefle  to  eac 
 of  the  apples  of  the  tree  of  life,  there  is  no  forbidden  fruit  in 
 heaven ;  all  have  the  blefling  of  the  immediate  prefence  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  Leafe 
 and  Terme-day  to  the  loweft  inhabitant  of  glory,  and  that  is  e- 
 ternity;  there  is  common  to  them  all  one  City,,  the  ftreets 
 whereof  are  tranfparent  gold ;  that  the  pooreft  inhabitants  of  a 
 Town,  Walk  on  a  ftreet  of  gold  of  Ophir,  is  a  great  praife  to  the 
 City  :  it  is  common  to  them  all  that  they  (hall  never  (igh,  ne- 
 ver be  fad,  never  ficken,  never  be. old,  never  dk ;  and  eternall 
 life  is  common  to  them  all :  and  then  alLfeele  the  fmell  of  the 
 faireft  Rofe  that  Angels  or  Men  can  think  on,  the  Flower,  the 
 onely  delight,  the  glory,  the  joy  of  heaven,  the  Lord  Jefns ;  all 
 walk  in  white,  and  can  fin  no  more.  Then,  a  publike  Spirit, ; 
 who  is  for  many,  is  the  excellenteft  Spirit.    Men  of  private  fpi- 
 rits,  who  carry  a  reciprocation  of  defignes  onely  to  themfelves, 
 and  die  and  live  with  their  owne  private  interests,  are  bad  men. 
 When  our  felfe  is  the  circle,  both  center  and  circumference, 
 wee  are  fo  much  like  the  devill,  who  is  his  owne  god,  adores 
 himfelfe,  and  would  have  God  to  adore  him,  Mat.  4. 9.  Now, 
 Chrift  is  the  mod  publike,  relative,  and  communicative  Spirit 
 and  Lord  that  is.     1.  -All  Chrifis  offices  are  .for  others  then 
 himfelfe  :  Hee  is  not  a  Mediator  of  one  >  A  Redeemer  is  for 
 captives,  a  Saviour  for  finners,  a  Prieft  for  offenders  and  tref- 
 paifers,  a  Prophet  for  the  fimple  and  ignorant,  a  King  to  vindi- 
 cate from  fervitude,  all  that  are  in  bondage  •  the  Phyfician  for 
 the  fiik:  and  this  (peaks  for  you,  finners.     2.    Why  did  hee 
 empty  himfelfe,  Luke  19.10,    1  Tim.  1  .■  1 5.  and  come  into  the 
 world  ?  Tor  finners.    3.  Why  was  he  a  fitted  Sacrifice  to  die  ?  ' 
 Jph.17.19.  For  their  fake  alfo  fanftifie  J  mj  filfe^  that  they  t 
 
 Bb  3  "  alfi> 
 
i  go  Chrijl  a  rtUtive  and  tnojt  publike  perfin. 
 
 alfo  may  befanttified  by  the  truth.  4.  His  dying  was  a  pub- 
 like and  relative  good.  Joh.Io.to  For  htsjheep.  For,  J  oh.  1 5. 
 15.  his  friends.  For,  Rom.  5. 10.  his  enemies.  For  his  Wife,  to 
 prefent  a  Bride  without  fpoc  or  wrinkle  to  GW,Ephef.  5.25, 
 wlrram*  2(**  (*')  ^n^  ^^k^nc  iov.VLS,  ercnfor  our  j^ftifica- 
 toaytvbim.  ^^Rom.4.25.  (6.)  And  whofe  caufe  doth  Chrifl  advocate 
 in  heaven  now^  Ours.  For  us,  if  wee fenne,  ijoh.2.1.  hee  in- 
 tercedes for  us,  Heb.7.  2  5%  That  wee  may  have  boldnejfe  to  en- 
 ter into  the  holy  ofhclieft,  Hcb.  io.  15?.  (7.)  Chrift  hath  fo 
 publike  an  heart,  that  hee  longs  to  returne  againe,  and  to  fee  us, 
 Joh.  14.  2.  1  will  come  againe,  and  receive  you  to  my  felfe*  A 
 Surety  is  a  very- relative  perfon,  and  for  another  :  the  head  is 
 for  all  the  members,  the  meaneft  and  loweft  :  and  it  is  not  e- 
 nough  to  him  to  rent  the  heaven,  and  diggea  hole  in  theskyes 
 once,  when  hee  was  incarnate,  but  hee  makes  a  fecond  journey 
 in  coming  down  to  rent  the  heaven,  and  fetch  his  Bride  up  to 
 himfelfe.  They  are  hence  rebuked,  that  fo  improve  Chrifi,  as  if 
 hee  were  a  J  ewel  locked  up  in  a  Cabinet  in  heaven,  to  be  touch- 
 ed and  made  ufe  of  by  none :  Oh,  I  am  a  finner,  I  am  a  wretch- 
 ed captive,  what  have  I  then  to  doe  with  fo  precious  a  L^rdy  as 
 Chrifl?  But,  I  pray,  (1.)  wherefore  is  Chrift  a  Saviour  ? 
 is  hee  not  for  finners  >  Wherefore  a  Redeemer  f  is  it  that  hee 
 thouldlyeby  God,  asufeleffe?  was  he  not  a  T^efteemer  for  cap- 
 tives? (2.)  What  if  all  the  world  (hould  fay  fo  ?  Chrift  lriould 
 be  a  Saviour,  and  fave  none  ,*  a  Redeemer,  and  ranfbme  none  at 
 all ;  for  all  are  finners,  ali  are  captives,  thrifts  very  office  be- 
 gets an  intereft  in  the  fick  to  the  Phyfician :  Claime  thine  inte- 
 reft,  O  fick  finner. 
 
 Now  this  voyce  was  unknowne  to  thofe  that  heard  it,  and 
 
 yet  it  was  for  men  that  underftood  it  not :  Chrift  acleth  for  us, 
 
 when  wee  are  fleeping.  The  people  of  God  were  to  be  feven- 
 
 I#         ty  yeares  in  Babylon,  and  were  going  on  in  their  obftinacy,  yet 
 
 Much  of  the   then  God  faith,  fer.  29.  11.  I  know  the  thoughts  I  think?  to- 
 
 hfnifft  of  oar  ward  you,  (you  know  them  not ;  I  love  you,  but  yee  know  not) 
 
 fitvuiionwas  even  thoughts  of  peace  and  not  of  evili,  to  give  you  anexpefted 
 
 vTthonc  r     en^'  Many  glor*ous  mercies  are  tranfa&ed  in  Gods  mind,with- 
 
 fatwletn*     out  our  knowledge  :  Ere  the  corner  ftone  of  the  earth  was  laid, 
 
 hee  had  made  fure  worke  of  our  election  to  glory,  Ephef.i.^. 
 
 2  Rom.p.  11.      (2.)    The  everlafting  covenant  between  the^fa- 
 
 teSm,  that  blg&d  ba 
 
Application  of  Chrift  prejfed.  i  p  i 
 
 Chritt,  was  clofed  from  eternity,  ?er.$  2.39,40.  To  doe  us  good 
 
 when  wee  are  farre-ofri  and  know  no  fuch  thing,  is  a  great  and 
 
 free  expreffion  of  love.     (3.)    Wee  fhould  be  narrow  veflels,        3. 
 
 notable  tocontaine  our  joy,  without  breaking,  if  wee  under- 
 
 ftood  what  an  houfe  not -made  with  hands  were  prepared  for 
 
 us  in  the  heavens;  but  our  life  is  hid  with  Chrift  in  God,  it 
 
 appeares  not  now  what  wee  are.  You  never  faw  the  Bride  the 
 
 Lambs  Wife  broydered  with  heaven,  free-grace,  and  riches  of 
 
 glory.  Every  Saint  is  a  myflery  to  another  Sainr,  and  that  is  the  Ove  Sam  s 
 
 caufe  that  love  to  one  another  is  fo  cold  :  Every  Saint  is  a  rid-  wflw  t01Hm 
 
 dleyanda  fecret  to  himfelfe.  It  was  a  priviledged  fight,  evcnaof  fr* 
 
 privilcdge  of  the  higher  Houfe,  and  of  thePeeres  of  Heaven, 
 
 that  fohn  &W,  Revel.  21.  io.  And  he  carried  me  away  in  the 
 
 Spirit  to  a  great  and  high  moxntaine,  and  fhewed  me  the  great 
 
 £it)->  the  holy  ferufalem,  defcendmg  out  ef  heaven  from  (jod* 
 
 Verf.i  x.  Having  the  glory  of  God  ;  and  the  light  was  like  a 
 
 ft  one  mo  ft  precious ,  even  like  a  J  af par  ft  one,  cleare  as  QhryftaU. 
 
 Here  is  a  Kings  daughter,  a  beautifull  Princefle,  in  the  gold  of 
 
 heavens  glory,  arrayed  with  Ghrift  \  who  feeth  this  while  wee 
 
 are  here  ?  every  one  feeth  not  fuch  a  fight  of  glory. 
 
 If  there  be  fuch  an  active  application  on  gods  part,  that     yfe  1. 
 Chrift  is  fitted  and;  dreifed  forfinners,  there  fhould  be  a  paf- 
 live  application  on  our  part  :  O  what  an  incongruity  and  un- 
 futablenefle  betweene  ghrift  and  us  I  hee  is  a  Saviour  for  fin- 
 ners,  wee  are  notfinners  for  a  Saviour  :  hee  is  open  and 
 forward  to  give,  wee  narrow  and  drawing  to  receive.  A  Phy- 
 fician  that  thrufteth  his  art  and  compaffion  to  cure,  is  unfitting 
 for  a  fick  one,  fro  ward  and  unwilling  to  be  cured.  Wee  fhould' ' 
 be  for  Chrift,  as  for  our  onely  perfoffcing  end  ;  but  k  is  not 
 fo.  Oh,  men  are  for  their  owne  gaine,  from  their  quarter,  Efaj 
 $6. 10.  Their  eyes  and  hearts  are  not  but  for  covetoufnefle ; 
 fer,22.ij.  For  the  glory  of  their  owne  name,  Dan.  4.  30.  For 
 the  continuance  ef  their  houfe s  to  many  generations,  Pfal.  49. ) 
 II.  For  the  flejhi  to  fulfill  thelnfts  thereof,  Rom.1-3. 14. 
 
 If  Chrift  be  for  the  Saints,  then  all  other  things  are  for  them  ;     Vfe  a- 
 all  things  are  theirs  :  Death  is  a  Water-man  to  carry  them  to  Ml  tb&£s  are 
 the  other  fide  of  time ;  the  earth  the  Safats  Innes  ;  the  crea-'or  tUSmut 
 tures  their  fervants;as  fun,,  moon,  and  ftarres,  are  candles  in 
 the  houfe  for  them :  Providence  for  them,  as  the  hedge  of 
 thornes,  is  to  fence. the  wheat,  the  flowers^  the  rofes,  not  the 
 
 thiftles  , 
 
1 92  The  Lord  tfefus^ndhis,  tire  much  in  hope. 
 
 tn'lftks,and  all  becaufe  Chrifi  is  their  Saviour.  Verfe  Jt.  Now 
 is  the  judgement  of  this  world,now  fiaH  the  Prince  of  this  world 
 becafi  out. 
 
 Two  enemies  arc  here  judged,  thz  World  and  Satan, 
 jehaththt        As  touching  the  former  enemie  :  Wee  are  to  confider  the 
 >ihii'Jft&      time.  Now  ;    2   the  enemy,  the  World :     3    The  reftri&ive 
 World.  Pronoune  ;    This  world  :    4  That  which  Christ  afteth,  hee 
 
 judgeth  the  world.  But  what  is  meant  by  the  judgement  of  the 
 world.  Some  underftand ,  that  now  by  (fhns~ls  death  is  the 
 right  conilitution.  of  the  world,  as  if  the  world  were  put  in  a 
 right  frame,  and  deiivered  from  vanity,  and  reftored  to  its  per- 
 fection by  fefus  Chrifts  death.  Others  thinke  by  the  world,  is 
 meant  the  iinrie  of  the  world,  or  the  finning  world  ;  in  that 
 Chrifi  condemned  finne,  in  the  flejh,  by  his  death.  But  by  the 
 JVorldis  meant  the  reprobate,  and  wicked  world,  that  are  here 
 ranked  with  Saran9  for  Chrifi  in  his  death  gives  out  a  doome 
 and  fen  tense  on  the  unbeleeving  World-,  becaufe  they  receive 
 not  him  •  as  John  5.19.  This  is  the  (xpitn;)  judgement  of  the 
 world)  that  light  is  come  into  the  world,  and  men  loveh  dar-ke- 
 neffe,  &c. 
 
 Now  for  thenrlt  of  thefe:  We  fee  that  Hope  helps  the  weake; 
 
 .     before  Chnsl  yoake  with  devils,  hell ,  and  death ,  he  feeth  ani 
 
 !  •     ^*?&?  in  ^eleevet^ tfe  Vi(^ory :  It  was  now  a  darke,and  a  fad  providence 
 
 WtfjMwr,-'  wich  C^i^in'hisfouk-  trouble  ;  but  hope  lying  on  the  cold 
 
 dndthefwiQt  clay,  prppherieth  good  ;   Hope  among  the  wormes  breathes 
 
 fruits  theno?   life  and  •  refurrection.    Pfal.  16.  10.  Thou  wilt  net  leave  my 
 
 joule  in  grave.  —  Verf.i  I.  Thou  wilt  {hew  me  the  path  of  life. 
 
 Pfalm.  1 1 8. 1 7.  IJhallnot  die,  but  live  ;  and  declare  the  works 
 
 efthe  Lord.  He  was  at  this  time,  in  regard  of  danger,  alinoft 
 
 in  deaths  cold  bofome.  Saw  yee  never  Hope  laugh  out  from 
 
 •      under  dead  bones  in  a  bed  ?  Boylie,  rotten,  and  halfe  dead, 
 
 Job  Chap.  I  p.  3  6.  I  know  that  my  Redeemer  liveth,  and  that  he 
 
 fljallfiand  at  the  latter  day  on  the  earth  :  Verf.  26.  And  though 
 
 after  my  skinne,wormes  defiroy  this  body,  yet  in  my  flejh  I  Jhall 
 
 fee  God.  And  2  Cor.  5. 1.  Hope  doth  both  die,  and  at  the  fame 
 
 time  prophecie  heaven  and  life  :  Wee  know,  if  our  earthly 
 
 boufe  of  this  tabernacle  were  diffolved,  we  have  a  building  of 
 
 God,  a  houfe  not  made  with  hands ,  eternall  in  the  heaven. 
 
 Would  any  man  fay,  Paul,  how  know  yee  that  r  the  Anfwer 
 
 is;  Faith  holdeth  the  candle  to  Hope,  and  Hope  feeth  the  Sun 
 
 *  in 
 
7  be  hope  of  the  Saints.  Xp? 
 
 in  the  Firmament  at  midnight.  We  know  if  this  hovje  be  defiroy- 
 cd,  we  have  a  better  one. 
 
 i  Hope  is  one  of  the  good  Spies,  that  comes  with  good 
 ty dings,  bee  not  difmayed,  (Jod  will  give  m  the  good  land; 
 When  they  were  plucking  the  haire  of  Christ s  face,  and  nip- 
 fing  his  cheekesy  Hope  fpeakes  thus  to  him,  and  to  all  ftar^ers 
 by,  Efay  50.  7.  For  the  Lord  God  will  helpe  mey  therefore  1 
 Jhall  not  be  confounded;  therefore  have  I  fet  my  face  as  flint, 
 and  1  know  that  I  Jhall  not  bee  afbamed*  It  is  a  long  Cable, 
 and  a  fure  Anchor  ;  Hebr.6.  19.  Which  Hope  wee  have  as  an 
 Anchor  of  the  Soule  both  fure  and  fiedfaft,  and  which  entreth 
 into  that  which  is  within  the  vatle.  Hope  is  ,  Sea-pioofe, 
 and  Hell-proofe,  and  Chrifl  is  Anchor-  faft  in  all  ftormes : 
 Christ  in  j  ou  the  hope  of  glory ,  Col.i.  27. 
 
 3  A  praying  grace  is  fuch  a  prophecying  grace ;  as  both  3- 
 asketh  when  he  prayeth,  Father  glorifie  thy  Name,  and  ta- 
 keth  an  anfwer :  fo  doth  Chrifi  here  take  an  anfwer.  Now  is 
 the  judgement  of  this  world,  now  Jhall  the  prince  of  this  world 
 be  cafi  out.  He  was  not  yet  call:  out,  but  hope  in  Chrifi  with 
 one  breath,  prayeth,  Father  fave  me  from  this  honre ;  and  an- 
 fwereth,  1  Jhall  be  faved  :  the  world,  and  the  prince-enemy 
 Jhall  be  cafi  cut.  Its  a  wine-battel,  all  fhall  bee  well.  Faith 
 and  Hope  laugh  and  triumph  for  to  morrow,  Pfalm.  6,  Re- 
 buke me  not,  Lord,  in  thine  anger:  Verf.  4.  Retume,  O  Lord, 
 deliver  my  foule;  Verf.  8.  He  takes  an  anfwer,  For  the  Lord 
 hath  heard  the  voice  of  my  weeping  :  Verf.  9.  The  Lord  hath 
 heard  my  fupplication.  Pfal.  35.  He  prayes  that  the  Angel  of 
 the  Lord  would  chafe  his  enemies.  And  hee  anfwers  himfelfe 
 in  Antedated  praifes,  Verfe  p.  And  my  foule  Jhall  bee  joy  full 
 in  the  Lord.  Verfe  10.  All  my  bones  Jhall  fay,  Lord,  who  is 
 like  unto  thee,  &c.  He  makes  a  bargaine  afore-hand  ,  Hope 
 layeth  a  debt  of  prayfes  upon  every  bone  and  joynt  of  his  body, 
 Pfalme  42.  Banifhed,  forgotten,  and  whithered  David,  com- 
 plaines  to  God  ,  and  in  hope  takes  an  Anfwere,  Verfe  8.  ^  t 
 Yet  the  Lord  will  command  his  loving  kindnejfe  nn  the  day  f^'f* 
 time.  We  have  need  of  this  now.  Wken  Scotland  is  fo  low,  /,  ^^TopeS 
 they  cannot  fall  that  are  on  the  duft,  and  more  choufands  under  tigLord. 
 the  duft,  with  the  Peftilence,  and  the  Sword,  and  the  heart- 
 breake  of  forfaking  and  cruell  friends,  that  not  onely  have  pro- 
 ved broken  cifternes  to  us  in  our  thirft,  but  have  rejoyced0~as 
 
 C  c  Edem 
 
1 9\  Tbe  hofe  of  the  Saints. 
 
 Edome  did,  at'our  fajl,  then  ever  Stories  at  one  time,  id  An- 
 cient records  can  fpeake  :  and  God  grant  friends  turne  not  as 
 cruell  enemies,  as  ever  the  Idolatrous  and  bloudy  Irift  have 
 beene.  Yet  there  is_  hope  in  ffrael  concerning  this  thing.  The 
 Lord  nuift  arife,  and  pittj  the  duft  of  Sion  :  Our  bones  are 
 tiered  at  the  graves  mouth,    as  -when  one  heweth  wood. 
 Though  we  fit  in  darkens (fe  ,we  jhali  fee  light.  Some  fay,  there 
 i$  >io  help  for  th?m  in  God.  O  fay  not  fo,  they  that  are  now 
 higheft,  nuill  bee  lowed.  God  mult  make  the  truth  of  this  ap- 
 pears in  Biitalne,  E-cech.  1 7.. 24*    <is£nd  all  the  trees  of  the 
 fe  id /bait  know,  that  I  the  Lord,  have  brought  downe  the  high 
 tree,  and  have  exalted  the  low  tree  ,  and- have-  dryed  up  the 
 greene  tree, .  and  have  made  the  dry  tree  to  flour ijh,  I  the  Lord 
 have  Jp 0 ken  it,  and  have  done  it*    Others  fay,  Wee  fhall  bee 
 delivered,  when  we  are  ripened  by  humiliation  for  mercy.  No, 
 its  not  needfull  it  bee  ever  fo.   God  feme  time  rlrft  deliveteth , 
 and  then  humbieth,  and  hath  done  it  ;  the  Lord  delivered  his 
 low  Church,  when  they  were  in  their  graves,  Ezech.  37.  but 
 they  were  never  prouder,  then  when  they  loaded  the  power, 
 the  faithf ulnefle,  and  free  grace  of  God  with  reproaches ,  and 
 laid,  Ez*ech.  37. 1 1.  Our  bones  are  dry ed,  and  our  hope  is  lofts 
 we  are  cut  off  for  our  farts* 
 
 This  world. 
 
 This  is  the  loft  World.  1 .  Becaufe  it  is  the  judged  World, 
 John$.i9.  (i.)  It  is  that  World  of  which  Sathatt  is  Prince. 
 The.  world  being  the  damned,  is  the  worft  of  the  creation  ; 
 which  I  prove  from  the  Word,  and  withall  (hall  give  thefignes 
 and  characters  of  the  men  of  the  world. 
 
 1.  1.  The  World  is  the  black  company  that  lyes  in  finne,  all 
 Cbmfferscf  of  them,  1  fohn  5.9.  The  whole  world  lyes  in  finne  ;  They 
 theitrerU.       are  haters  of  Chrifi,  and  all  his.  John  15. 18.  If the  world  hate 
 
 you,  yee  know  (faith  Chrifi)  that  it  hated  me  before  you. 
 
 2.  2.  They  are  a  number  uncapable  of  grace,  or  reconciliati- 
 rhs  worldun-  on :  which  is  terrible,  and  have  no  part  in  Chrifis  prayers,  foh. 
 capable  cf  ^  9.  I  pray  not  for  the  world  ;  nor  of  Sanclification  ;  the 
 g7au'            Comforter  that  Chrifi  was  to  fend,  is  foh.  14. 17.  the  Spirit 
 
 that  the  world  cannot  receive. 
 h  3.  .  It  is  one  of  the  profefled  enemies  on  Chrifi s  contrary 
 
 fide  that  he  overcornmeth ,  and  wee  in  him.  foh.  16,  33*  ** 
 
 thi 
 
The  world  in  Chrifis  death  judged.  \  9  s 
 
 the  world  ycu  flail  have  tribulation.  They  are  the  onely  trou-  '  ht 
 biers  of  the  Saints,    But  be  of  good  cheere,  I  have  overcome  **?*&   tJ 
 the  world.    1  foh.  5.  4.  Whofoever  is  borne  of  God  werco-    ' 
 mnh  the  veorld. 
 
 4.  Its  a  dirty  and  defiling  thing,  Pure  religion  (faith  Limes         , 
 i*27-)  keeps  a  wan  unjpotted  of the  world.  It  is  the  praife  of  the  rj::  :.jrijA 
 Church  of  Sardts,  %evel.  i.  4.    that  there  was  amongft  themprln  »r/,a 
 a  few  names ,  that  had  not  defiled  their  garments  ;  but  kept  dirty  thing, 
 themfelves  from  the  pollutions  of  the  world;  its  a  furry  Peit- 
 
 houfe  :  there  bee  drops  of  futt  that  defiles  men  in  it. 
 
 5.  There  can  be  no  worfe  Character,  then  to  be  a  child  of         5* 
 the  world.  It  is  a  black  mark,  Luke  16.  8.  You  know  the  He-  A  <Jjf* 
 braifme;  Children  of  dif obedience  ;  that  is,  much  addicted  tom' 
 difobedience  ;  as  the  Sonne  hath  the  nature  of  Father  and  Mo- 
 ther in  him  :  Children  of  pride  ,  of  wrath ;  much  addicled, 
 
 and  farre  under  the  power  of  wrafh,  and  pride  :  So  the  [parks 
 
 of  fire  are  called,  fob  5.  *$r\   03  the  daughters  of  the  bisr- 
 
 \  V  "     * 
 
 ning  coale  :  then  achildeof  the  world,  is  one  that  lay  in  thz 
 wombe  of  the  World,  one  of  the  worlds  breeding,  oppofed  to 
 a  Pilgrime  and  a  fir  anger  on  earth  \  for  a  ftranger  is  one  that  is 
 borne  in  a  ftrange  land,  Tfal.  up.  ip.  Tfal.  3?.  12.  Hebr% 
 11. 13.  and  contrary  to  a  childe  of  light.  Who  hath  the  Pil-  r; 
 grimes  figh,  ordinarily  night  and  day  •  Oh  if  I  were  in  my  fyfa 
 owne  Countrey.  Wrong  him  not ;  his  mother  is  a  woman  of 
 heaven,  (he  is  a  mighty  PrinccfTe,  and  a  Kings  daughter,  TZ$f* 
 21.  10.  the  New  ferufalem,  the  Qhurch  of  God  came  down 
 from  heaven  1  Father,  Mother,  Seed,  Principles,  mi  all  are 
 from  heaven.  2.  There  is  a  Spirit  called  the  Spirit  of  the  world x 
 1  Cor.  2. 1 2.  This  Spirit  is  the  Genius ,  the  nature,  and  difpofi- 
 tion  of  the  World,  1  lob.  2.  16.  and  is  all  for  the  In  ft  of  the 
 fiejh,  thelnfi  of  the  eyes,  and  the  pride  of  life  ;  and  thefe  bee: 
 the  Worlds,  aH  things.  Such  a  foule  knoweth  not  the  white 
 fione,  and  the  new  name,  nor  can  he  fmell  the  rofe  of  the  fieldx 
 and  the  Lilly  of  the  valley  ;  nor  knowes  he  the  Kings  ban- 
 queting houfey  nor  the  abfence,  or  prefcnee  o^Cbrifi  in  the 
 foule;  the  mans  portion  is  in  this  world.  PfaL  17. 14.  within 
 the  foure  angles  of  this  clay-globe. 
 
 Cc2  This 
 
I  $6  This  World  by  Cbrifis  death  judged. 
 
 This  World. 
 
 The  World,  the  Lord  Je fa  judgeth ,  is  this  World ;  a  thin<* 
 This  world  fo  thaC  cometh  within  thecompaflfe  of  time,  and  may  be  pointed 
 trtrZ       With  the  finger. 
 
 which  is  to         i-  Ic  is  neere  our  fenfes,  therefore  called,  Gal.  r .  4.  The  pre- 
 
 come.'  fent  evill  world,  the  world  that  now  is,  on  the  ftage  :  fo  2  Tim. 
 
 I.  4.  10.  Demos  hath  forfaken  me,  and  hath  loved  t^vvwv  chSva, 
 
 the  worldthat  is uponits  pre  fent  Now.  The  World  that  is  on 
 
 jrfe>  this        its  P0/?,  and  iVo^,  in  its  flux,  motion  and  tendencie  to  corrup- 
 
 Wm\A>,  tion.    1  Tim. 6.  17.  Charge  them  that  are  rich   in  THIS 
 
 WORLD,  that  they  be  not  high  minded  ;  this  JVorld  is  op- 
 
 pofed  to  eternity,  and  to  life  eternall,  for  the  which  the  rich 
 
 are  to  lay  up  a  fare  foundation ,  Luke  20.  34^  The  Jonnes  of 
 
 THIS  WORLD   Marrie ,   and  are  given  in  Marriage. 
 
 Verf.  35.  But  thefe  that  fhali  be  counted  worthy  of  that  World 
 
 and  the  re  fur  re  11  ion  from  the  dead,  neither  Marry  ,  nor  are 
 
 given  in  Marriage.  Verf.  36.  Neither  can  they  doe  any. more j 
 
 di&jy  g>wo-%  that  world;  this  puts  a  great  note  of  excellencie 
 
 on  the  World  to  come. 
 
 2  2.   This  Worldis  a  thing  that  comes  under  our  fenfes,  and 
 
 The  world       ^at  ie  ^  **>  a  ^m^Q  one  creature,that  we  may  point  with  our 
 
 may  be  pointed  finger.  Satanftomjhe  top  of  a  mountaine  fhewed  Chrift,  isd- 
 
 cut  with  the     aag  t*$  j8ctcrt^ct$75xoj^8,  ^4//  r/??  kingdomes  of  the  World. 
 
 firger  -s  rfo     and  the  glory,  or  opinion  of  them,  Matth.  4.  8.  and  it  is,  Luke 
 
 #a/k.  fhewed  him  the  phancie    of  the  habitable   earth   in  a  point 
 
 ef  time ;  the  life  to  come  cannot  come  under  your  fenfes. 
 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 
 fuch  various  treafures  of  glorie  in  the  infinite  Lord  Jefus,{o 
 many  dwelling  places  in  our  fathers  houfe ,  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  ftru&ure  and  dwellings  of  the  World ,  but  they  acre  the 
 fetled  home  of  Reprobate  men. 
 :fe..  It  were  good,  if  wee  could  beleeve  that  the  <s%W*  ©f  the 
 
 world,  the  figure  and  paintrieof  this  houfe  of  loft  men,  1  Cor. 
 7. 50,  is  in  a  tranfe,  and  paffing  away  $  ah  /  are  yee  conformed 
 
This  World  judged  in  Chrifts  death*  \  97 
 
 to  the  World?  Your  condition  is  woefull.  The  World  fweares, 
 and  fo  doe  you,  the  World  ferves  the  time  in  Religion,  and  fo 
 doe  you ;  the  World  is  vaine  in  their  appareli  ;  the  World 
 coufcns,  lyes,  whores,  and  fo  doe  you ;  the  world  hates  Chrift, 
 and  his  friends,  and  fo  doe  you  ;  the  World  lyes  in  finne,  it 
 is  the  fafhion  of  the  World,  and  fo  doe  you.  Oh  !  if  you  would 
 be  conformed  to  the  new  World,  in  righteoufnefle  and  holy- 
 nefle.  1.  The  in-dwellers  are  all  the  children  of  a  King,  and 
 Princes,  and  their  mother  a  Princes  daughter.  2.  The  low- 
 ed piece  of  the  dwelling  houfe  of  that  other  World,  the  heavens, 
 we  fee  are  curious  worke  ;  any  one  pearle,  or  candle  of  Sunne, 
 or  Moone,  or  Starres,  is  worth  the  whole  Earth ,  fetting  afide 
 the  foules  of  men.  3.  The  foundation  of  the  City  is  pre ei- 
 eus  Stones,  Revel,  21  ♦  &c>  What  fooles  are  We,  who  kill  eve- 
 ry one  another  forpeecesandbitts  of  the  Lords  lowed  foot- 
 ftoole;  for  the  earth,  the  feat  of  the  Worldly  man,  is  but  the 
 foot-ftoole  of  God. 
 
 The  judgement  of  this  World* 
 
 How  did  Chrift  condemne  and  pafle  fentence  on  the  wicked 
 world  in  his  death  ? 
 
 1.  He  did  it  Legally,  in  that  his  offering  of  a  fufficient  Ran-         I# 
 fbme  for  finne,  there  is  a  feale  put  on  the  condemnation  of  all  HT^hrhl® 
 impenitent  men,  that  they  (hall  not  fee  hfe,  but  the  wrath  of^^!^ 
 God  (that  they  were  by  nature  under,  being  the  captives  of  the  bow  mnj 
 Law)  abideth  on  them,  John  3.36*.  Becaufe  they  beleeve  not  in  Mies, 
 the  Sonne  of  God,  John  16.9.  Chrisls  dying  day  was  the  un- 
 beleevers  Doomefday. 
 
 2.  Hee  condemneth  the  World ,  Declarator ily ;  in  remo- 
 ving the  curfe  from  all  the   perfections  of  the  ill  world  ;         Si 
 which  was  alfo  more  then  a  declaration,  it  being  a  read  over- 
 coming of  the  world,  John  14.3?.  Hee  hath  removed  all  of- 
 fence from  theenemitie,  and  deadly  fewd  that  the  Worldbcz- 
 
 reth  againft  the  Saints.  Chri&s  good  will  in  dying,  hath  fancTi- 
 fied,  fweetned,  and  perfumed  the  Worlds  ill-will  to  the 
 Saints. 
 
 3.  He  judgeth  the  World  in  his  death  exemplarily ;  as  i&cbrtilsJ'. 
 faid,  Hebr.  II.  7.    Noah  condemned  the  world  in  preparing  exemplanlf 
 m  Arke.  So  Chrifts  example  of  obedience  in  dying  for  the  condemneth 
 world,  at  his  Fathers  command  John  10,  i6>  condemnes  the'^Wfr/i,. 
 
 C  c  3  Worlds 
 
I  08  Hm  Nathan  i*  the  Prince  of  the  mrld. 
 
 Worlds  difobedience.  Chrifi  ^  dying,  and  in  his  third:,  not  Ma- 
 iler of  a  cup  of  water,  is  a  judgement  of  the  drunkard  ;  his 
 dy  ing,bcing  {tripe  of  his  garments,  is  a  condemning  of  vaine  and 
 ftrange  appareli ;  his  face  fpitted  on,  faith  beauty  is  vanity  ;  his 
 dying  b;tweene  two  theeves  faith,  a  high  place  among  Princes 
 is  not  much,  when  the  Prince  of  the  Kings  of  the  earth  was 
 marrowed  with  theeves  ;  his  being  forfaken  of  lovers  and 
 friends,  condemneth  trufting  in  men,  and  confidence  in  Princes, 
 or  the  Sonnes  of  men  :  all  this  is  for  our  mortification,  that 
 we  love  not  the  World,  for  its  Chrisls  condemned  male- 
 Jaftor. 
 
 Now  is  the  Prince  of  this  worldcafi  out. 
 
 Here  two  things  are  considerable,  i.  Who  is  the  ^Prince 
 ef  this  world.     2 .     Ho W  he  isf,  by  Chrifi  caft  out. 
 
 The  Prince  of  this  World  is  Satan,  fo  called,  John  1 4.  30. 
 And  the  Prince  that  rules  in  the  Children  of  difobedience, 
 Ephef.  2.  2.  called  with  a  higher  name,  2  Cor  .4.  4.  6  dsdg  ti 
 dtwosToulou,  The  God  of  this  world.  What  Princedome, or 
 what  God- head  can  the  DeviH  have  in  the  World  ?  or  who  gave 
 to  him  a  Scepter,  a  Crowne,  and  a  Threne  ?  For  Satan  hatha 
 Throne,  Revel.  2.  3, 
 
 The  Devi  His  not  1 .  a  free  Prince.  2.  Not  an  abfolute 
 1  Monarch.  3.  Nor  a  lawfull  King;  not  free,  becaufe  he  is 
 VJlbfoLw'  acaptive  Prince,  referved  in  everlafiing  cholines  of  darkeneffe, 
 ret  4.  aju.t  unto  the  judgement  of  the  great  day,  Jude  6.  The  Sonne  of 
 Vrince*  God  is  the  onely  free  prince  in  the  world,  there  be  none  inde- 
 
 pendently free  in  heaven  and  earthy  but  he,  John  8.  2.6.  The 
 kingdome  of  grace  is  an  ancient  freeeftate ;  and  never  was,  ne- 
 ver can  be  conquer'djtfof  by  the  gates  */£*//,  Mat.  16.  1 8.  Zacb. 
 12.  j.  and  in  that  day  will  I  make  Jerufalem  a  burdfinfome 
 flone,  though  all  people  of  the  earth  be  gathered  together  again fi 
 it.  Sure,  Chrifi  is  a  free  king,  by  all  the  reafon,  and  lawfull  au- 
 thority in  heaven  and  earth,  P/^/.  2.6,7.  Hell  is  no  free  prince- 
 dome,  ail  in  it  are  (laves  of  fmne,  John  8. 34,5  9,  40, 41, 42, 45, 
 44.  The  liber  tie  of  loving,  injoying,  feeing,  and  pray  (ing  God, 
 and  leafure,or  thoughts,  or  cares  to  doe  no  other  thing,  is  the 
 onely  true  liberty,  and  liberty  to  be  a  King,  and  abfolute  over 
 lulls,  and  wicked  will  is  the  onely  liberty,  PfaL  1 1 9. 45.  /  fiall 
 .walks  POTTO  in Utitnderin  breath,  in  liberty  ;  for  jfeeke  thy 
 '  r  T ■ '  precepts. 
 
 r. 
 
FJ0W  Satan  is  the  Prince  of  the  World.  i  op 
 
 precepts.  (2.)  Hee  is  not  an  abfolute  Prince".  1.  Hce  is  under  i\ 
 baile,  and  in  chaines  of  irrefiftibk  providence :  Satans  provi- 
 dence, in  power,  is  narrower  then  his  will  and  malice ;  other- 
 wife  hee  had  not  left  a  Church  on  earth.  2.  Hee  can  doe  no- 
 thing without  leave  asked  and  given,  againft  Job  ;  nor  could  hee 
 winnow  Peter,  till  hee  petitioned  for  it.  (3.)  Hce  is  not  a  3, 
 hwfull  Monarch,  but  ufurpeth ;  and  therefore  is  called  the^ od 
 of  this  world,  2  £V.4.4-  not  that  hee  hath  any  God-head,  pro- 
 perly fo  called. 
 
 1.  Its  true,  a  black  Monarch  Weareth  Chrifts  faire  Grown,         x* 
 and  intrudes  on  his  Throne,in  every  falfe  worfliip  :.as  Levit.ij. 
 
 Hee  that  killeth  oxe,  or  goat,  or  lamb  to  the  Lord,  in  the  camp, 
 and  bringeth  it  not  to  the  doore  of  the  Tabernacle  of  the  Congre- 
 gation, unto  the  Prieft,  Verf.  7.  Ojfereth  facrifice  to  devills. 
 2  Chron.  1 1.  1  5.  Jeroboam  ordained  him  Priefts  for  the  high 
 •places,  and  for  the  devills,  and  for  the  calves  that  hee  had  made. 
 
 2.  To  feare  the  T>evill,  the  Sorcerer,  or  him  that  can  kill  the         2. 
 body,  (as  Satan  may  beare  the  keyes  of  prifon  houfes,  and"  the  How  sztanit 
 fword,  Revel. 2.1  o.)  more  then  the  Lord,  is  to  put  a  God-head1  Go^- 
 
 on  the  DevilL 
 
 3.  Satan  ufurpeth  a  God-head,  over  that  which  is  the  flower         2. 
 and  mod:  God-like  and  divine  peece  in  man,  the  mind.  2  CorA*  $****  h*&  * 
 4.  In  whom  the  god  of  this  world  hath  blinded  the  mind  ofthfm  96i^  head  over 
 that  beleeve  not :  and  hee  makes  a  wotk-houfe  of  the  foules  of min^ 
 
 the  children  of  difobedience,  Ephef.  2.  2.  they  are  the  DevilVs 
 forge  and  (hop,  in  whom  hee  frames  curious  peeces  for  him- 
 fejfe. 
 
 4.  His  crowne  ftands  in  relations  :  Fathers,  Tyrants  by        ^ 
 firong  hand,  and  Lords  by  free-ele&ion  were  Kings,  of  old  ;  sat  am  crown 
 fo  the  Devtll  is  a  father,  hath  children,  and  a  feed,  Aft.i  3.10.  /lands  by  nl^ 
 I  foh^  10.  the  world  is  his  conqueft,  and  his  vaflalls,  AUs  io.tiolJS* 
 
 38.  iTim.2.26.  1  P^.4.3,  &  5.  8.  are  the  world  which  hee 
 governes  and  rules,  by  the  three  fundamen  tall  principles  of  his 
 Catholike  Kingdome,  which  hee  hath  holden  thefe  5c  00.  years, 
 The  lu ft  of  the  flejh,  the  Inft  of  the  eyes,  the  pride  of  life,  1  Joh. 
 2. 1 6.  Sinners  hold  the  crown  on  the  Devits  head  ;  their  loy- 
 alty to  Prince  Saun  afteth  on  them  to  die  in  warres  againft 
 the  Lamb  and  his  followers. 
 
 A  caufe  is  not  good,  becaufe  followed  by  many.  Efay  17.7*       ^fe* 
 in  that  day,  when  the  Qhnrch  is  but  three  or  f  owe  berries ;  on  the 
 
 fop 
 
too  Satan  cafl  out  by  Chrift. 
 
 top  of  the  olive  tree,  a  man,  one  fingle  man,  Jhall  looks  to  his 
 Few  in  the  Maker.  Men  come  to  Sion,  and  follow  Chrift  in  ones  and 
 way  to  bea-  twoes  0f  a  whole  Tribe,  Jer.  3.  14.  They  goe  to  hell  in  thpu- 
 fands  ;  a  whole  earth,  Revel.  1  3.  worships  the  Wefterne  Beaft ; 
 and  the  Eafteme  Leopard  hath  the  farre  greateft  part  of  the  ha- 
 bitable world  ;  Indians  and  Americans  Worfhip  Satan,  Chrifts 
 are  but  a  little  flock ;  ah  the  way  to  heaven  is  over-grown  with 
 graft1,  there  the  traces  of  few  feet  to  be  feen  in  the  way  :  onely 
 you  may  fee  the  print  of  our  glorious  Fore-runner  ftrtfts  foot, 
 and  of  the  Prophets,  A  pottles,  Martyrs,  and  the  handfull  that 
 follow  the  Lamb.  Follow  yee  on*  and  miffe  not  your  lodging. 
 
 Shall  be  caft  oat. 
 
 man  tvhe        There  is  a  two-fold  cafting  out  of  Satan ;  one  for  his  firft  fin, 
 ■judged*  2  Pet.  2.4.  God  /pared  not  the  Angels  that  finned,  but  caft  them 
 
 down  to  heil,Judzverf6.  This  is  a  perfon all  cafting  out,  not 
 ipoken  of  here*:  But  Satan  muft  have  two  hells  ;  for  though 
 the  'Gofyel  was  never  intended  to  Satan,  yet  Satan  is  guilty  of 
 Gojpel-rebellion,  in  that  the  Dragon  fighteth  with  the  Lamb, 
 and  the  weak  woman  travelling  in  birth,  by  the  Gofpel,  to 
 bring  forth  a  man  child  to  God.  And  (2.)  as  Satan  is  the  my- 
 fticall  head  and  Prince  of  that  condemned  body,  hce  is  caft  out ; 
 and  hee  hath  a  power,  in  regard  of  the  guilt  and  dominion  of 
 fin,  both  over  the  eled:  and  the  reprobate.  Qhrifts  death  hath 
 broken  hells  barres,  and  condemned  finne  in  the  flefh,  Rom.S.%. 
 and  diftolved  the  works  of  the  dev ill,  and  taken  his  Forts  and  Ca- 
 bles •  and,  1  foh-i.  8.  taken  many  ofSatans Souldiers  captives. 
 Heath  the  h-  Death  was  the  Devil  Is  Fort-royall ;  Hell  is  his  great  Prifon- 
 vilis  Fort-     fcoufe,  and  principall  Jayle;  thefe  hee  hath  taken,  1  Cor.  15. 
 tq) ill.  55,56.  Ho f.  13.14.  I  will  ranfome  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  deftrttblion.  And 
 thefe  captives  can  never  be  ranfomed  out  of  Chrifts  hand  again'; 
 A' l  thedexih^01  (faithhec)  repentance  Jball  be  hid  from  mine  eyes.  When 
 Forts  tityi  Chrish  fpoyles,  hee  will  never  reftore  the  prey  againe.  Hee  hath 
 frombim,  aid  overcome  the  worldy  Joh.  \6.  33.  and' that  W3S  a. ftrong  Fort : 
 b^  Courts  cry-  anc{  jiee  j^^  delivered  the  Saints  from  the  dominion  of  (in,  be- 
 
 bisUmZt  Caufc  they  arc  under  a  new  Husband  ;  Rom-  6>  6>  7>  8>  P> I0- 
 nulled  by  Je-  R°m>7-  1,2, 3,4,5,6.  All  crofles  have  loft  their  fait  and  their 
 
 fat  Qhrft-      &nS  i  even  as  w^en  a  ^icy  *s  ca^en  by  ftorming,  all  the  Com- 
 manders 
 
Satans  Princedom.  201 
 
 inanders  and  Souldiers  are  dif-armed  :  and  when  a  Court  is  cry- 
 ed  down,  by  Uw,  all  the  members  and  Officers  of  the  Court, 
 Tuige  and  Scribe,  and  Advocaces  that  can  plead,  Purfevants, 
 Tavles'  are  cryed  down ;  they  cannot  fit,  nor  lead  a  ProccfTe, 
 nor  fummon  a  Subjecl  :  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  againft  the  ^^^,Col.2.i4, 1 5.  all  the  Offi- 
 cers of  hell  are  laid  afide ;  the  Devill  is  out  of  office  by  Law, 
 jure  1  the  Jayles  and  pits  are  broken,  Efay  49.  9-  That  thou 
 maik  fay  to  the  pri; oners,  Goe  forth  :  to  them  that  are  in  dark? 
 neffe,  Shew  your  [elves.  Zech.  9.  11.  When  a  righteous  King 
 cometh  to  the  crown,  hee  putteth  down  all  unjuft  Vfurpers. 
 
 It  Satan  be  caft  out,  wee  are  not  debtors  to  the  flejh,  toful-        z>fi. 
 fill  the  lufts  thereof,  Rom.8.1 2.  Sin  hath  no  law  over  us.  There 
 is  a  law  of  finne,  a  diftate  of  mad  reafon,  by  which  the  (inner 
 thinks  hee  is  under  the  Oath  of  Allegiance  to  Satan,  and  his 
 crown,  fcepter,  and  honour  hee  muft  defend ;  but  there  is  no 
 rX,  no  law  in  hell,  and  in  the  works  of  hell   And  if  hee  be  J*  ™« 
 once  caft  out,  who  is  this  ufurping  lawlefle  lord,  it  you  fweep  m  %  k{tym 
 the  houfe  to  him,  and  take  him  in  againe  to  a  new  lodging,  one  hive  c^ht  jot 
 devill  Will  be  eight  devills  ;  for  Satan,  thus  cafi  out,  will  re-  me. 
 &     turne  with  f even  devills  worfe  then  himfelfe  :  Remember  Lot's 
 -wife   if  yee  be  efcaped  out  of  Sodome.  Looke  not  over  your 
 (houlder  with  a  wanton  and  luftfull  eye  to  old  f  orfaken  lovers, 
 let  repentance  and  mortification  be  conftant. 
 Now  is  the  Prince,  of  this  world  caft  oftt. 
 
 But  yet  to  confider  more  particularly,  Satans  Princedoms 
 and  Satans  Power  :  I  adde  yet  more  of  thefe  two  heads, 
 
 I    The  Power  of  Satan.  S*tm  power 
 
 2.  The  Puniihrnent  of  Satan.  Z~t 
 
 His  Power  is  held  forth,  in  that  hee  is  a  Prwcc. 
 i.  In  his  mi<rht  and  power  natural!. 
 
 2.  In  his  power  acquired. 
 
 3.  In  his  power  finfully  and  judicially  infliaed. 
 The  Devil's  Power,  hee  was  created  in,  both  in  the  mind, 
 
 and  will,  and  executive  faculty,  by  no  Scripture  or  Reafon  can 
 be  imagined  to  be  leffe,before  the  fall  of  thele  miferable  Spirits, 
 then  the  power  of  their  fellow Angels.  ^ 
 
2  02  Sauns  Princedom*. 
 
 Them  Angth      x-  Tiie  Angels  being  all  created  holy,  and  according  to  Gods 
 
 mated  foed,  image,  they  mud  have  been  created  With  their  face  to  God,  and 
 
 as  the  tkft     in  their  proper  place  and  fphere  ;  and  fo  with  power  to  ftand 
 
 4>-£flst  Jn  their  place.  Now,  what  ftation  can  thefe  immortall  Spirits 
 
 be  created  in,  rather  then  in  a'ftate  of  feeing  God?   2.  Satan 
 
 abode  not  in  the  truth,  (iaith  the  Lord  fefus,]  oh.  8.  44  )  and 
 
 the  bad  Angels  left,  (iaith  fude  vtrf.6.)  to  <tffov  foiflipiov,  their 
 
 Hi  anfehfsw  fr9per  dwelling.  Thefe  two  places  compared  together,  feemeth 
 
 God  bijore     to  hold  forth  that  truth ,  and  the  firft  truth  ;  God  feene  and 
 
 their  f til,  as   knowne,  though  not  immutably,  was  the  fir  ft  element,  native 
 
 did  the  eUa.   countrey  of  the  Angels  :  They  muft  then  fee  god  mi  his  face. 
 
 It  is  a  bold  and  groundleffe  conjecture  of  fomc  rotten  School* 
 
 men,  to  fay,  That  truth  from  wtiich  the  Angels  are  faid  to  fall, 
 
 Was  the  Gofiel-truth ;  and  that,  They  envied  that  man  was  in 
 
 Chrift,  to  be  advanced  above  the  Angelihe  nature. 
 
 The  ill  Angch      i»  Its  a  dreamc,  that  the  go  fie  I  was  revealed  to  the  Devils 
 
 hejore  their    before  their  fall ;  for  then  their  owne  fall  and  future  mifery, 
 
 Ull&ew  wo.  tjiac  fay  were  to  be  kept  eternally  inchaines  or  darknef  fe,  on 
 
 iveftnttion  of tJie  *~arrie  groun(*>  mUL^  ^e  revealed  to  them.  What  horror  and 
 Cbnjh  fadnefle  muft  fill  Adams  mind,  and  the  Angels  fpkit,  if  hell  and 
 
 the  neceffity  of  tyW  manifefted  in  the  flefh,was  revealed  to  them 
 in  the  ftate  of  happinefie  ?  2.  The  myftery of  the  riches  of  the 
 glorious  Gojpel  was  hid,  from  the  beginning  of  the  world ;  and 
 the  glorious. eled  Angels  come  in  timeyEphef.  3.8,9, 10.  to  learn 
 that  manifold  wifdome  of  god  ;  and  delight,-  in  Peters  time, 
 to  looke  into  it,  as  to  a  great  fecret  of  God,  1  Pet.  1. 1 2.  Wee 
 have  not  then  reafon  to  think  this  fecret  was  whifpered  in  the 
 cares  of  the  Devils^  before  they  fell. 
 
 2.  Its  true,  Mat,  1 8.  The  elect  Angels,  hb.  tomlucc,  alwajes 
 now  behold  the  face  of  Ghrisls  Father ;  for  now  they  are.  con- 
 firmed, that  they  cannot  lookawry,and  turne  their  eyes  off  Gods 
 face  ;  even  when  they  come  downe  as  fervants,  to  the  hetres  of 
 glory  on  earth,  they  carry  about  with  them  their  heaven,  and 
 the  pleafures  of  the  Court  they  enjoy;  no  reafon  their  pofting 
 among  finners  ftiould  decourt  them ,  or  deprive  them  of  the 
 actual! virion  of  God:  But  it  follows th  not  therefore,  the  falne 
 Angds  never  faw  the  face  ofChrifis  Father ;  it  followes  one- 
 ly,  they  faw  it  not  immutably,  and  in  a  confirmed  way  of  grace, 
 and  ha.  zs&vth,  alwayes,  as  now  the  elect  Angels  dot:. 
 X  Its  no  Princedome  in  Satan  to  know  the  ihoughts  of  the 
 
 hearty 
 
Satans  Princedom?. 
 
 203 
 
 heart ;  this  is  proper  to  God  onely,  1  King.  8.  39.  fer.  17. 10. 
 P/rf/4421.  Nor  iiarh  hee,  or  the  good  Angels  ^  any  immediate  E/7^f2" 
 Princedome  over  the  will,  to  know  wnat  are  my  thoughts,  or  thcufhts  l{ 
 to  know  one  anothers  thoughts,  or  to  ad  immediady  upon  free  fk  heart.  , 
 will :  not  becaufe  the  thoughts  of  the  heart  are  objects  of  them- 
 felves  fo  abftrufe  and  high,  thac  they  are  not  intelligible  ;  for  a 
 mans  orvne  jpirit  kitewes  the  things  in  himfelfe,  1  CV.  2.  11. 
 Yea,  (2.)  then  they  could  not  be  known  by  revelation  ;  for 
 God  cannot,  by  revelation,  caufe  a  finite  underftanding  com- 
 prehend an  infinite  object ;  becaufe  the  object  exceedeth  the 
 faculty  in  proportion  infinitely.  The  thoughts  of  a  mans  heart, 
 cannot  fo  exceed  the  underftanding  faculty  of  a  man,  farre  lefle 
 of  an  Angel :  Tnerefore  God,  in  the  depch  of  his  wifdome,  by 
 an  act  of  his  own  free  will,  not  from  any  myftinelTe  or  intrin- 
 fecall  darknefle  of  the  object ,  hath  call:  a  covering  over  the 
 thoughts  of  mans  heart,  that  they  are  not  feen  ckarly  to  any 
 other  Men  or  Angels.  Nor  could  humane  Societies,now  in  the 
 ftate  of  iin,  fubfift,  if  but  the  father  could  read  the  heart  of  the 
 fonnc. 
 
 Nor  have  Angels,  good  or  bad,  any  immediate  Princedome  Satan  hath  no 
 over  free  will:  nor  would  I  fay,  Satan  is  the  Author,  yea,  ov^mm^iAte 
 the  immediate  Tempter  to  all  (innes  :  many  fmfull  thoughts,  ?omr  c?n  ot 
 and  wicked  acts,  are  tranfacted  in  this  darke  chamber  of  p^'temmth^he  to 
 fence,  the  heart  of  man,  to  which  Satan  can  have  no  perfom\laUji?;s  that  are 
 accefle,  neither  with  his  eyes  to  fee,  nor  his  hands  of  power  to  committed  in 
 ftirre  or  move  in  them.  The  heart  is  the  privie  garden,  weeds tke  **"?T 
 grow  there  without  Satans  immediate  induftry :  he  may  knock,  ?****  °* * 
 or  call:  fire-balls  over  the  wall,  or  in  at  the  windowes,  or  iend 
 letters  andmeffages  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  Qhris~i ;  hee  can  raviili  it,  and  none 
 but  hee.  Its  the  will  that  maketh  the  bargaine  in  finning  :  with 
 all  keeping  keep  the  heart.  Wee  make  a  way  the  created  domi- 
 nion over  free-will,  that  God  gave  us  in  our  creation. 
 
 3.  Satan  hath  a  Princedome  in  1.  knowledge  naturally  2.  in  SaUm  ,noWm 
 acquired  knowledge.   In  natwraU  5  becaufe  hee  is  a  piece  of  ^ge  vaturaily 
 light,  a  lamp  once  fhining  in  heaven;  but  now,  forhisfinne,  md  acquired, 
 fmoking  and  glympfing  in  hell.  The  naturall  intellectuals  of 
 the  Bevitlzxt  depraved,  not  removed.  Its  a  queftion,  if  hee  can 
 remaine  a  Spirit,  if  that  candle  were  extinct,  by  which  hee 
 
 Dd  2  bcUcveth 
 
2  o  4  Saiatts  Prinnclvme. 
 
 beleeveth  there  is  a  God,  but  trembleth9J&m.2>    The  acquired 
 knowledge  of  the  Devill  is  great,  hee  being  an  advancing  Stu- 
 dent, and  (till  Laming  now  above  five  thoufand  ycares ;  and 
 hee  that  teacheth  others,  becometh  more  learned  nimielfe  :  He 
 is  the  great  Mint-matter  and  Coyner  of  knowledge,  in  Ma- 
 gicians, Wife -men,  Soothfajers,  Sorcerers,  is  a  carefull  Reader 
 in  turning  over  the  pages  of  the  book  of  Nature,  and  the  whole 
 works  of  Creation.  But  ftill  Satan  ftuiieth  man,  better  then 
 man  doth  himfelfe  :  hee  knoweth  nature,  in  generall,  may  fin; 
 and  that  corrupt  nature,  muft  fin  :  hee  obferveth  fecond  incli- 
 nations, of  humour,  complexion,  temper  of  body,  difpofition, 
 ere  hee  tempt  ;  as  no  Sea-man  failes,  till  hee  know  how  the 
 wind  blowcth :  and  hte  learned  that  by  the  Trjphets,  and  ex- 
 perience, which  hee  faith,  £#£.4.34.  /  know  thee  who  thou  art, 
 the  holy  one  cf  God. 
 Satan  hath  a       4.  Hee  hath  a  particular  Princedome  of  Power,  legally,  over 
 ttgull power    mankind,  till  Chrifi  fet  them  at  liberty;  as  the  Executioner 
 owrmw*      hath  over  the  condemned  man,  from  the  Judge.  Heb.  2.  14, 
 Chrifi  toohe  part  with  the  children  of  fiefb  and  blond ,  that 
 through  death  he  might  deflroy  him  that  had  the  power  of  death, 
 -that  is,  the  devill ;.    Verf.i  5.  And  deliver  them,  who,  through 
 the  fear e  of  death,  were  all  their  life  time  fubjetl  to  bondage. 
 Satan,  from  mens  fins,  hath  a  fort  of  conquered  Princedome, 
 till  the  Sonne  of God  make  us  free  ,Joh.8. 36.  And  this  Prince- 
 dome  hee  keepeth  over  all  the  fons  of  diibbedience,  as  their/d- 
 Its  not  certain  ther,  Joh.8.44,  &the  king  of  the  bettomlep  pit :  And  We  have 
 ly  scripture    no  ground  to  fay,  that  Satan  at  the  day  of  judgement  leaveth  off 
 that  Beetee-  t0  be  king,  becaufe  the  damned  and  the  Z>^/// and  his  Angels 
 bub  Ufith  the  are  fad  to  be  tormented  together  in  everlafiing  fire,  Mat.  25. 
 w^iine^wm  f°r  communion  in  paine,  maketh  not  Satan  to  have  no  Angels 
 A%£d$atthz  under  him,  or  damned  men,  whom  hee  torments. 
 Ufl  judgement      QUeft.  But  how  keepeth  Satan  fiill  power  over  Job,  Peter, 
 to  winnow  them  and  afflic~l  them,  in  this  life,  if  Chrifi  have 
 teeVbfik   cafi  him  out  of  his  Princedome? 
 
 Mid  exewfeth  Anfw.  1.  Its  meere  fervice  for  the  trying  of  the  Saints, 
 Irt  power  of  and  mortifying  of  their  lufts,  not  dominion,  not  any  legall 
 tempting ,  power,  fuch  as  he  hath  over  the  Sonne s  of  dif obedience,  whom 
 though  hehitb  he  j^epeti,  captives  at  hit  wilL 
 
 ImbfxhMs  *'  - In  re^ation  to  Satan  lt  1S  a  mecre  grant  of  permiflion  5 
 death*.  &  a  Noble-man  forfeited  for  treafon^  and  kept ,  (ome  yeares, 
 
 in- 
 
Safaris  Princcdome.  205 
 
 in  prifon,  before  he  dye,  hath  the  life-rent  of  his  own  Lands ,  for 
 his  neceflity,not  by  heritage  as  before,  but  by  a  grant  or  gift  of 
 ,  grace,  from  the  bounty  of  the  Prince  and  State;  fo  hath  Sa^ 
 than,  not  by  grace  tohimfelfe,  but  by  a  grant  of  meere  per- 
 million,  as  it  were  his  life-rent  to  tempt,  winnow,  and  try 
 the  Saints,  fb  long  as  Satan  is  in  the  way  to  his  full  doome  in 
 Hell.  Now,  if  Christ  had  not  fpoiled  Satan,  and  diffolved 
 his  workes ;  theufe  of  this  power  had  beene,  as  it  were,  heri- 
 tage, to  Satan ,  in  regard  the  Law  giveth  him  a  fort  of  right  o- 
 ver  finncrs,  not  made  free  in  Chrtfi.  Yet  I  doe  not  fay,  its  his 
 proper  ngik,  becaufe  Satan  finneth  in  tempting  any  to  finne; 
 yet  the  temptation,  as  it  falleth  padively  on  the  Sonne s  of  dif- 
 obedienceAs AV/ovkeof  Divine  juftice,  and  as  itfailethon  the 
 Saint sy  an  acl:  of  fpotleffe,  and  holy  difpenfation,  for  mod  juft 
 reafons  known  to  God, 
 
 2.    Satan  is  a  prince  in  regard  of  magnificence,  cal- Sitan ap,-mt 
 led  a  Prince,  a  Prince  of  the  aire,  a  God,  for  he  hath  a  royzM  fjr  bis  fomt 
 army  under  him,  the  DeviH  and  his  Angels,  are  a  great  hoafi,  over  otbtr. 
 Revel.  I  2.5*.  The  D evilly  and  Sat  an,  and  his  Angels,  werecafl 
 out*    Verf.  7.  The  T>r agon  and  his  Angels  fought  V?ith  Mi- 
 chael ;  and  ne  hath  Legions  garifoned  in  one  poore  man,  hee 
 hath  kept  the  fields  above  thefe  five  thoufand  yeares,  with  a  huge 
 and  mighty  army,  both  by  Sea,  and  Land.  Ephef.  6. 12.  For 
 ypee  wrefile  not  againft  flefi  and  blond,  hut  againfi  Principa- 
 lities, and  powers,  againfi  the  rulers  in  the  dark/nejfe  of  this 
 world,  againfi  fyirituall  wiekedneffe  in  high  places.   Heerebee 
 great  perfons  in  eminent  places,  and  they  can  leade  armies  a- 
 gainftus,  and  have  in  every  fingle  fouldkr,  a  ftrong  garnfon  of 
 concupifcence,and   flefhlylufts,  that  warre  againft  the  foule, 
 1  Pet.  2. 11,  And  the  flefh  is  a  ftrong  Fort- royall,  a  towre  of 
 imaginations,  which  exalt  themfelves  againft*  ftrong  King,^? 
 Lord  Jefus  ,  and  cannot  bee  his  captives,  but  by  the  mighty  S(tt*n  ** &■*• 
 power  of  God.  2  Cor.  10.5.  The  Devili  is  not  a  defpic  ible  and  f'rfJob* 
 
 '  ujr/j--  j  •/■!  at  (pi  fed  pit  his 
 
 poore  enemy  to  be  deipiled,  it  is  not  good  warre-wiidome  to  i^ed 
 dQ[pik  a  meane  enemy,  farre  more  lhould  we  not  fleepe,  but 
 watch  and  be  fober  ;  When  the  Peer<.s  of  hell,  and  Princes  What  it  is  to 
 and  Rulers  in  high  places,  who  have  the  vantage  of  the  Mount  **m?t  >  a*& 
 above  us,  are  againft  us.  ZvVZ 
 
 3.    Satans   Princedome  is   efpecially   feene    in  temp-j~or/j^  ^tgm 
 ting  to  finne,  which  that  it  may  be  betterckared.  I  {hall  Abort- />//»/. 
 
 Ddi  ly 
 
2o6  Satm  Princedoms. 
 
 ly  {hew  what  a  temptation  in  generall  is.    3.   Open  Sat  aim 
 power  in  tempting.  To  tempt  is  to  take  a  triall  of any  ,  to  try 
 Gal .  Pa-i  (i  -   what  is  in  them ;  therefore  she  neereft  end  of  tempting  is  kno  w- 
 enf  t  aft  deledge ;  Now  the  waies  or  manner  of  bringing  out  this  know- 
 tenra:ion!busled^e,  renireththe  temptation  good  or  ill  :  for  God  tempteth, 
 Chtrtwngbt      ^  Satan  tempteth.     So  Temptation  is  a  workino  upon  the 
 fences, reajon,  inclination,  affections,  by  which  any  «,  or  may  be 
 moved  under  the  colour  of  gocd3  toward  that  which  is  offenfiye 
 to  God. 
 Satan  cm  rot       I.     Temptation  is  a  working,  or  an  al~h  of  ft  $r ring  in  the 
 f  re  the  mi:J9    tempter,  not  Phjficall,  but  Morally  and  Objetliv*  ;  no  tempter, 
 agwM  cur     wh0  is  only  a  tempter,can  by  any  reall  a&ion  fire  the  will.  Satan 
 791  *■  doth  but  knock,  by  his  Logick,  at  the  out-fide  of  the  doore,buc 
 
 cannot  open.  Free-will  is  a  tender, excellent,  piece  of  creation; 
 and  either  the  befl:  or  the  worft  or  the  whole  creation  of  God. 
 See  well  to  ir,  its  a  worke  of  your  whole  life  time  to  watch 
 this  do  ore. 
 Evzrj  tempted     2.    Tentation  is  an  al~t  of  moving,  or  ftirring  the  powers  of 
 fteatforeisa    the  man  :  As  when  wine  is  ftirred,~and  wine  and  dreggs  are 
 (ufjenu         jumbled  through  other;  or  a  Founttine  troubled,  and  water 
 W£,efijfo       anc*  clay  mixed  in  one  ;  hence  every  tempted  perfon  is  ^oiuq 
 Perforo  '       Wav  a  Offerer ,  though  hee-know  not  particularly  it  is  fo.  As 
 cento.  the  Fiih  tempted  with  the  baite,  the  Bird  with  the  Fow- 
 
 lers fong,  are  fufferers,  though  they  know  not  ;    there  is 
 a  breaking  in  upon  the  phancie,  lenfe,  reafon,  will,  and  affecti- 
 ons to  ftnke  a  hole  in  the  foule ;  So  tempting  is  called  piercing, 
 though  the  foole  going  to  the  chambers  of  death,  knoweth  not 
 Its  good  to    that  it  is  for  his  lifey  Prov.7. 2  3 .    To  be  tempted  is  a  matter  of' 
 ^nowivhen     great  concernment  ;  illumination  is  mod  neceflary  here,  and 
 we  are  tempt-  fpecially  to  know  that  GWaymeth  at  the  try  all  of  our  Faith,  and 
 Qj?$it:  ot^er  glorious  ends.    And  that     1.  Satan  feekes  fome  of  his 
 tinwmeat.    owne  worke  in  us,  as  God  feeketh  to  bring  out  fome  of  his 
 worke  in  us.     2.    That  Satan  aymes  to  goe  betweene  the  be- 
 leever  and  his  ftrong  hold.     3.      That  he  aymeth  at  houfe- 
 roome  in  the  foule. 
 
 3±  The  temptation  works  upon  both,  the  inward  and  out- 
 ward man ;  on  ienfes,  fancie,  minde,  inclinaton,  will,  and  af- 
 fection, but  hath  a  fpeciall  defigne  at  the  foule. 
 
 4.    By  the  temptation  any  is,  or  may  be  moved  to  finne ;  for 
 all  tempted,  are  not  adually  induced  to  finne.  Chrisl  ,was  real- 
 ly 
 
Satans  Princtdome. 
 
 207 
 
 ly  tempted  of  the  Devill,  but  was  never  induced  tofinne.  Sa- 
 tan (hot  his  arrowes  at  Job  for  nothing;  he  loll  his  labour  in 
 feekingche  failing,  and  drinking  up  of  Peters  faith.  Therefore 
 to  be  tempted  of  the  Devill,  or  the  World,  is  not  a  finne. 
 
 5*.    The  temptation  worketh  under  the  colour  of  good.   The  Every  tmp- 
 firft  Printing  iron  and  Matter  famplar  of  tempting,  hath  this  nation cometh 
 Character  of  apparent  good.  Gen.  3.  6.  The  Woman  faw  that  undtr  the  vail 
 the  fruit  was  good,     1.     Becaufe  tempted  perfons  are  reafo-0^0^ 
 nable  creatures,  and  as  inftincT:  taketh  with  birds ,  and  beafts> 
 and  poore  nature  fwaycth  elements  in  their  motion,  fo  reafon  is 
 a  ft rong  tying chaine. 
 
 2.    Every  temptation  hath  a  garment,  or  rather  a  {hirt  of 
 truth  in  the  underftanding,  andcomming  under  the  ihaddow 
 and  rooffe  of  the  defiring  facultie  as  good,  nothing  hindereth 
 it  to  take,  but  a  marring  of  the  understanding,  in  apprehending 
 fome  blacke  fpot,  in  the  fairencfle  of  it ;  When  Satan  fayleth 
 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  Thirds  audi* 
 often  (Tuch is  our  childilhnefle)  with  good-like  as  with  good,  gibi ,  rather 
 Beleeve  not  therefore  a  white  Devill,  becaufe  white.  O  beware  ttcau/t  law* 
 toyeeldyour  tongue  to  lickea  honey-temptation,  under  ^^f^eca^Ce 
 veile  of  iweetnefle.  Receive  things  rather  becaufe  lawfull,  ^n'Joaandtkfr 
 becaufe  good  or  pleafant.    2.  Beleeve  it,  there  can  be  no  reafon  fm% 
 for  (inne,  no  reafon  can  wafh  the  Devill  to  render  him  faire ; 
 neither  third,  nor  company,  can  bee  a  reafon  of  drunkenncile. 
 An  injury  cannot  juftitie  every  Wane  and  bloud-lhed ;  becaufe  % 
 
 injury  is  afinne,  and  to  wafh  one  finne  with  another,  is  as  if 
 youihould  wa(h  a  foule  face  With  Inke- water.  3.  Beleeve 
 finne  to  be  folly  and  darknene,  and  light  of  reafon  can  bee  nei- 
 ther father  nor  mother  to  folly  and  darkened :  holinefleis  white 
 and  fake,  within  and  without. 
 
 6.     The  objeel  of  the  tempfation,  in  the  definition  ;  the  nm  tmptajt 
 terminus  ad  quem,  is  that  which  is  offenfive  to  the  majefty  of  tiwsutidtt^ 
 God.  That  we  may  underftand  this,  remember  foure  are  faid  to  [mm* 
 tempt.     1.    God,  his  tempting  neither  in  the  condition  of  the 
 Worke,  or  intention  of  the  worker  is  (inne,  But  the  Lord  pro- 
 vet  h  you  (laith  Mofes to  IJrael)  that  he  might  know,  whether 
 yee  love  the  Lord  your  God.     2.     Cur  owne  lufts  tempt  and 
 leadafide.  Jam.  .14.  And  as  Hre  cannot  but  make  fire  ;  fo  both 
 in  she  intention  of  the  worke,  and  the  worker,  the  end  of  temp- 
 
 tatioo  1 
 
10g  Sdtans  Frixcedome. 
 
 cation  is  finne.  Concupifcence  is  a  mother  that  cannot  bring 
 forth  a  good  daughter.  3.  If  men  tempc  rofinne,  as  a  Ma- 
 giftrateby  goodLaWs  tempteth  wicked  men,  the  end  is  net 
 necellirily  finne  in  the  intention  of  the  doer  ;  though  no  man 
 can  formally  tempt  another  to  finne,  but  ne  finne th  and  tempt- 
 eth to  finne  both  wayes.  And  when  Satan  tempts  ,  hee  dri- 
 veth  ever  at  finne  ;  bothwaies  we  are  tofeare  God,  to  watch, 
 to  ftand  out*  when  he  tempteth 
 
 2.     Now  we  are  toconfider,  that  though  Satan  be  fenten- 
 
 ced  already,  and  as  a  Malefactor  under  bade,  and  in  chaines, 
 
 yet  hath  he  leave  to  walke  too  and  fro  in  the  earth,  and  is  not 
 
 yetcaft  in  prifon,  nor  are  wee  freed  from  his  temptation ,  the 
 
 perfonall  perfecution  and  malice  of  Satan  ;  as  We  are  from  the 
 
 perfecution  of  the  damned  now  in  hell,  who  did  perfecute  us 
 
 Satan:  power  nereon  earth,  but  cannot  now.  No  doubt  but  as  the  good  An* 
 
 en  the  outward geh>  ftrooke  the  men  of  Sodome  with  blindnefle,  fo  the  ill  An- 
 
 <rels  have  the  like  power  on  the  fenfes,  a  man  poflefled  with 
 
 the  Devill,  Was  both  dnmbe  and  deafe,   Job  2.7.  Satan  fmote 
 
 ^ob  with  fore  holies,  from  the  fole  of  his  foot  unto  his  crown; 
 
 and  (o  Devils  have  power  over  the  fenfes,  and  bodily  organes; 
 
 and  fo  of  neceflitie  over  the  bloud,   to  caufe  rottennefle  in  it , 
 
 which  muft  be  in  boyles,   and  to  alter  and  infect  the  humors. 
 
 Pfal.  78. 49.  Evill  Angels  were  minifters  of  the  Lords  plagues 
 
 Jt:  ro  good  on  the  Egyptians.  But  I  fhall  not  thinke  it  a  good  Argument, 
 
 a%umnt >we  to  prove,  that  Angels  can  jumble  the  humours,  to  make  many 
 
 ca*i ;.e  m^f  things  appear  without  that  they  are  not;  and  that  they  can  work 
 
 fefvet  there-  on  the  in ternall  fenfes,  the  fancie  and  imagination,  becaufewe 
 
 foresaw  can  our  felves,  by  an  ad  of  free-will,  can  ftirre  up  the  memory 
 
 dot  it,  of  things,  and  provoke  our  fancies  to  the  apprehenlion  of  things. 
 
 Ergo,  Angels  either  good,  or  evill,  can  doe  the  like.  This  is  but 
 
 aforry  poore  reafon,  for  we  our  (elv^s  can  doe  many  things 
 
 within  our  felves,  which  the  Angels  cannot  doe ;  I  know  the 
 
 thoughts  of  my  owne  heart,  when  they  come  forth  in  ad,  1 
 
 Cor.  2.  1 1 .  No  Angels  good  or  ill  can  know  them ;  I  can  With 
 
 an  obedientiall  ad:  of  free-will,  by  grace,  fet  my  free-will  on 
 
 ads  to  command  my  memory,  fancy,  imagination,  thoughts, 
 
 to  meditate  on  by-pafled  experiences  of  Divine  favours,  and 
 
 I weedy  foiace  my  felfe  in  God,  with  thefe  thoughts  ;  no  An" 
 
 gels  in  heaven  or  hell,  can  determine  my  free-will  to  thofc 
 
 Spirituall  ads  ;  yet,  by  the  grace  of  God,  I  can  doe  it.    Nor  is 
 
 that: 
 
S ai.m$  Princedoms  a  op 
 
 that  true,  what  ever  an  infer iour  power  can  doe,  that  a  fuperi- 
 our  can  much  more  doe  •  if  there  be  orders  in  Angels,  a  fupe- 
 riour  ingel  cannot  determine  the  will  of  an  inferiour,  as  hee 
 himfelfe  can  doe.     Sure  my  knowledge  and  will  are  inferiour  tye  have  a 
 powers,  in  comparifon  of  Angels,  i  Cor.  1 3.1.  Yet  have  t&etterpowtf 
 greater  dominion  over  my  owne  underftanding  and  will,  then  0^:j0^'  «»»< 
 the  Angels  have  over  my  underftanding  and  will,  and  can  know  ^ji^T'fo* 
 my  owne  actuall  thoughts,  and  determine  mine  owne  will,  by  eitbtrgZdlr 
 grace,  which  no  fuperiour  powers  of  Angels,  or  any  els,  fave  b&ijtngcis 
 the  Almighty,  can  doe.  cm  have, 
 
 \  rather  conceive  that  the  outward  and  inward  fenfes,  hu- 
 mors, imagination,  fancie,  memory,  being  naturall  agents  ;  and 
 Scripture  clearely  (hewing,  that  Angels  and  Devils  can,  and        . 
 doe  Worke    upon  naturall  agents,  have  a  power  over  all  our   .^'^'", 
 difpofitions,  temperature,  fenies,  fancie,  imagination,  memory  ;  U^a/arak, 
 therefore  what  is  naturall  in  the  acts  of  underftanding  and  me-  not  out  wo- 
 mory,  not  morall,  Angels  doe,  and  may  know.   What  heart-fc-  r*h+ 
 crets  Devils  know  from  the  difpofition  of  body ,  palenefle, 
 rednefle,  trembling,  dejected  countenance,  are  good  conje- 
 ctures ;  and  furer  ic  may  be  then  wee  can  apprehend,  but  no 
 certain^knowledge. 
 
 God  onely  knowes  all  the  thoughts  of  man,  and  his  te-  God  oml* 
 crets,  1  King.  2.  ?g.  For  thou  (even)  thou  onely  knewefl  the  foowetbtbi 
 hearts  of  all  the  children  of  men,  Prov.  1 5.  II.    HeU  and  di-  hart  and 
 ftruclion  are  before  the  Lord,  how  much  more  then  the  hearts  thoughts,  and 
 'of  the  children  of  men.  He  that  can  read  hell,  and  deftrudion,  fjfj£]$c* 
 and  all  the  fecrets  of  darknefle,  canalfo  read,  as  a  booke  ^-grlmdttba'e- 
 ned  at  noone-day,  the  midnight-thoughts  of  all  the  children  of  0f. 
 men.    PfaL^.  21.  Jerem.  17.  Rom.  8.27.  I  Theff. 2.4.  Rev. 
 2.23.  Alls  1.24.  Prov. 17.3.  Prov.  21.2.  foh.  2.24,25.  Yea 
 to  know  the  prdent  thoughts  is  proper  to  God,  Matth.  10..4. 
 And  Jefus  knowing  their  thoughts,  faid,  wherefore  think  yee 
 cviliinyour  heart.  Nor  can  Angels  fee  the  prefent  thoughts 
 come  out  inaction;  for  other  wife  the  man  him  felfe  knoweth 
 his  owne  thoughts,  when  he  actually  thinketh  them,  1  Cor. 2. 
 1 1.  els  he  could  not  be  convinced  of  the  finnefulnefteof  them, 
 nor    comforted    in   the  fpiritualnefle    and  precioufnefli  cf 
 them. 
 
 Jts  a  fond  opinion  of  fome,  who  fay,  Angels  can  fee  the 
 thoughts  of  the  heart,  when  they  are,  but  not  what  they  are, 
 
 E  e  whether 
 
210  SaUfls  Vrincedowc. 
 
 whether  they  be  good  or  bad%  love  or  hatred  ;  for  that  is  non- 
 fenfe,  to  fee  Morall  acls,  and  not  bee  able  to  pafTeany  judge- 
 ment on  them  :  or  that  Angels  fee  cur  thoughts,  but  not  whe- 
 ther they  be  intenfe,  and  vehement;  or  cold,  and  remiile  ;  for 
 its  proper  to  God,  as  the  fearcher  of  hearts,  to/know  thefecrets 
 of  the  heart,  and  all  the  qualities  of  it,  that  he  may  according- 
 ly judge  them.  Andi^  Angels  fee  them  as  Morall  acls,  they 
 muft  know  trie  vchemencie,orflo\vnefTe  of  them,  the  Scripture 
 placeth  alfo  the  dirBcultie  of  knowing  the  thoughts,  and  the  di- 
 ftance,and  remotenefle  of  them,  from  the  underftanding  of  men, 
 or  Angels  in  the  thoughts  themfelvts,  not  in  the  vehemencie  or 
 flowhefle  of  the  thoughts  ;  and  its  but  an  evafion  that  fomc 
 have,  that  Angels  may  know  the  thoughts,  and  aUs  of  the  will 
 inthemfelves,  bnt  not know  to  what  end  they  are  dire  Bedy  and 
 that  the  intention  of  the  minde  is  the  great  iecret  that  God  hath 
 referved  to  himfelfe  ;  becaufe     i.    The  Scripture  placeth  the 
 fecrecie  of  the  free  acls  of  will  and  underftanding  in  the  acls 
 themfelves,  and  not  in  the  intention  ;  for  fo  moft  of  the  actions 
 of  Men  and  Angels,  their  fpeakmg  this,  not  that ;  their  walking 
 to  this  Citie,  their  eating,  fleeping,  now,  not  another  time,  their 
 praying,  hearing,  readmg,{hall  be  fecrets,known  to  God  onely, 
 not  to  Angels,  or  Men,  juft  as  the  acls  of  underftanding,  the 
 will,  are,  becaufe  the  particular  intention ,  whether  wee  doe 
 thefe  fincercly,  for  a  good  or  bad  end  ;  yea,  often  for  what  end 
 we  doe  them,  is  amongft  the  fecrets  of  the  heart  as  farre  di- 
 ftant  from  the  underftanding  of  Men  or  Angels,  as  anyfecret 
 can  be.     2.    The  intention  of  all  our  elicite  acls  that  ifiueth 
 from  will  and  underftanding,  are  alfo  acls  of  the  heart  and 
 71  true  ret-  reirKS>  r^ac  &N  unc*er  thepreient  queftion,  and  the  greased  fe- 
 finwhyGod   crets  in  man,£T<r£r.4.i2. 
 
 onely  ^nowtth  Neither  fee  I  any  reafon,  from  the  difproportion  betweene 
 the  h:art,  the  the  knowing  faculty  and  the  underftanding  of  Angels;why  An- 
 n*ro*of  j>y-  ge/s  may  not  know  the  thoughts  of  my  heart,  afweli  as  I 
 Suarczrom!  may  ^now  them  mY  &^e  j  nor  can  the  reafon  fyee,  as  Snares 
 de  Deo  &  faith,  Becaufe  Angels,  though  they  have  fufficienc  power  in  the 
 Angelislih.  facu  ty  of  underftanding  to  know  thefe  things ;  yet  have  not  in 
 s.ae  poten-  theirtinderltanding  the  fpecies.the  babies,  >mages,and  reprefen- 
 tiamtclcai-  tat|ons Qf  ^eart-fecrets ,but  withnis  spod  leave:  this  isl3 etitio 
 turn  nattra.  prweipij.  For  the  queftron  \sy  how  commeth  it  to  pafle,  that 
 cap,*3.a  17.    Angels^  who  have  the  fpecies  of  higher  and  more  profound 
 
 things^ 
 
Satans  Princedome.  211 
 
 things,  as  of  the  nacurall  knowledge,  that  there  is  a  God,  that  hee 
 is  infinite,  eternall,  yet  have  not  the  fpecies  of  an  object,  farre 
 inferiour,  and  yet  intelligible,  to  wit,  of  the  heart-actions  of  a 
 man.  2.  When  I  aske  how  commeth  it,  thaim  Angela  or 
 a^*»,knoweth  not  this  ;  I  aske  indeed,  how  cometh  ic  to 
 pafle,  that  an  Angel,  or  a  Man,  wanteth  fuch  a  fpecies  of  fuch 
 a  thing,  fo  Sttarez,  faith  in  effect,  Angels  know  not  beart-ft- 
 cretsjpecatift  tbcy  know  not  heart-fecrets.  I  conceive  6Whath 
 laid  a  covering  over  the  hearts  of  Men  and  Angels, horn  his  own 
 free  and  wife  will,and  referved  that  fecret  to  himfelfe  :  For  God 
 gave  fpeech  to  men,and  away  how Angels  fhould  communicate 
 their  thoughts  to  Angels^  and  Men,  which  is  Angel- freaking  ; 
 and  this  gift  had  bin  ufelefle,  it  Angels  and  Men  could  intuitive- 
 ly read  and  behold  the  thoughts  of  one  anothers  hearts,  nor  is 
 it  ufefiillfor  the  end  of  reasonable  nature,  for  love  and  focietie 
 that  we  know  the  fecrets  of  one  anothers  hearts,  for  the  au- 
 thor of  nature  giveth  not  that  by  nature,  which  with  ItflTe  im- 
 peachment of  love,  and  not  without  danger  of  contention  and 
 hatred,  may  by  induftne  be  acquired.  And  we  fhould  take  heed, 
 what  is  written  in  the  booke  of  our  heart,  when  fuch  a  fearch- 
 ing  eye  readeth  it,  as  God  ;  and  will  one  day  read  out  to  the 
 hearing  of  Men  and  Angels,  all  thefe  fecrets,  Ecclef.  12.  14. 
 except  we  bee  pardoned  in  Chrijf,  many  ftate-fecrets,  many 
 foule  contrivances  may  come  out,  to  our  everlafting  flume. 
 
 And  for  this  caufe,  we  are  to  blefle  the  Lord,  who  hath  re- 
 ferved from  Satans  Princedoms,  and  left  out  of  his  charter  a- 
 ny  power  to  compell  our  will.  Its  true,  Satan  hath  a  borde- 
 ring or  (as  it  were)  Come  out-land  Prince-dome  over  Sauls  will, 
 in  that  he  can  fit  and  ride  on  his  melancholie ;  fo  as  he  is  moved  s^anha-h  w 
 to  throw  a  Javelingat  'Jonathan, and.  tofeeketokill  David;  yet  ?omr  Jw 
 foas  he,  that  is  fo  acted  by  an  evill  Spirit,  is  blame- worthy  •  J^*/^ 
 and  then  it  muft  be  prefumed,  he  hath  fome  dominion  over  hiSguUtw/ft** 
 Will.  Ails  5.2.  Peterfaithtffi  Ananias  >  why  htth  Satan  filled  us. 
 thine  heart  to  lye  to  the  holy  Ghofi  ?  Here  the  Holy  Gboft 
 arraignethnoti^ta/*,  but  Ananias  for  a  lye,  which  yet  came 
 from  the  Father  of  lyes.  Which  is,  1 .  Became  there  Was  few- 
 ell  and  powder  in  the  harth  before,  and  Satan  did  but  blow  the 
 bellowes,  and  brought  forth  the  flame.     2.  Becaufe  wee  wil- 
 lingly joyne,  and  love  to  have  it  fo.     3 .    Becaufe  the  act  of  (in- 
 ning, commeth  formally  from  free- wall,  vyhich  cannot  be  for- 
 
 E  e  2  ced, 
 
2 1 2  Sat  am  Prmcedsme. 
 
 ced,  but  may  keep  out  the  (ledge  without  violence,  but  yet  bafe- 
 ly  rendreth. 
 Satmt  +over      If  Satan  be  the  Trince  of  the  aire,  and  can  raife  mighty 
 wit  ihi  crea-  ftormes  and  winds,  that  can  fmite  thefoure  corners  of  an  houfe, 
 turn.  which  is  not  like  an  ordinary  wind,  that  bloweth  from  Eaft,  or 
 
 Weft,  or  North,  or  South,  but  rather  right  down,  fob  I.  ip. 
 If  hee  have  power  of  flouds,  and  Teas,  and  be  a  roaring  Lyon, 
 and,  by  reafon  of  his  fagacity  and  skill  in  the  fecrets  of  nature, 
 can  doe  wonders,  though  no  miracles,  as  to  raife  the  dead,  by 
 applying  actives  and  paflives  together  ;  no  queftion,  the  Lord 
 letting  loofe  fome  links  of  the  chaine  hee  is  fettered  withail, 
 hee  can  work  curioufiy  and  ftrongly  on  the  Walls  of  bodily  or- 
 gans, on  the  fnop  that  the  underftanding  foule  iodgeth  in,  and 
 on  the  neceffary  tooles,  organs,  and  powers,  of  fancie,  imagi- 
 nation, memory,  humours,  fenfes,  fpirits,bloud,  fo  nearely  joyn- 
 ed  with  the  foule,  as  will,  underftanding,  confcience,  and  affecti- 
 ons fit  in  dangerous  neighboured,  With  fuch  malignant  Spirits. 
 It  is  (no  queftion)  hard  enough  to  give  an  exacl  delineation 
 of  the  length  and  breadth  of  the  borders  of  the  Princedome  of 
 Satan  ;  nor  is  it  neceflary,  for  our  edification,  to  know  all  the 
 fecrets  and  myfteries  of  the  Devils  Power,  how  heeaflumeth 
 a  body,  what  hee  can  doe  in  the  fphere  of  nature,  how  he  acls 
 upon  men  :  Sure,  hee  hath  fome  in  his  fnare,  as  poore  birds, 
 who  are  taken  captives  by  him,  at  his  wiH,  2  Tim.  2.  26,  and 
 that  hee  fitteth  at  the  helme,  as  it  Were,  of  fome,  and  ads  and 
 ftirreth  them  fo,  the  wind  and  tyde  of  their  lufts  complying 
 with  him,  that  they  cannot  chufe  but  faile,  and  walk  according 
 to  the  courfe  of  this  world,  according  to  the  Prince  of  the  power 
 of  the  aire,  the  Spirit  that  now  worketh  in  the  children  of  dif- 
 obedience,  Ephef,2.2.  And  that  hee  can  borrow  tyde  and  faire 
 wind  at  his  nod, and  woe  the  foule  by  the  fhop  and  orfice-houfe, 
 the  body,  the  flefh,  the  fenfes  ;  and  reciprocally,  aft,  indirectly, 
 by  forraigne  Embattles  and  mifffve  Letters,  on  the  will  and  un- 
 derftanding, and  the  lufts,  that  are  domeftick  friends  within,  to 
 draw  in  the  fenfes,  and  the  fancies  and  imagination, to  joyn  with 
 him  ;  as  is  cleare  in  his  firft  dealing  with  Evah.   It  is  not  his 
 way  to  deale  with  the  fenfes  onely,  or  with  reafon  onely,  or  to 
 keep  fuch  a  method,  as  peremptorily  to  begin  at  one  before  an- 
 other ;..  but  in  Satans  firft  temptation  o£Evah,  hee  a&eth  col- 
 laterally and  reciprocally  ;  hee  acleth  on  the  eare,  by  fpeaking ; 
 
 and 
 
S At ans  Frimtdomt*  2l^ 
 
 and  on  the  mind,  by  {peaking  reafon  ;  Hath  God  fiaid  yeejball  $aUn  gffetb 
 not  eat  of  every  tree  I  Doth  hee  fo  ftriftly  tye  you  ?  Is  that  rea-  at  oie  time  on 
 fon  and  juftice,  to  put  a  Law  on  an  Apple  ?  Then  you  may  not  fi»fi  **&  on 
 tat  of  every  tree,  which  God  hath  made  for  eating.  And  Satan  '**/»*• 
 worketh  on  the  fenfe  by  reafon,  Gen.  3. 5.  For  God  doth  know, 
 that  in  the  day  yee  eat,  then  your  eyes  jhall  be  opened,  andjee 
 Jhall  be  as  gods  knowing  good  and  evill.  And  this  wrought  upon 
 the  fenfe  ;  for  its  added,  Verfi.  6.  And  the  woman  faw  that 
 the  tree  was  good  for  food.  And  againe,  by  the  fenfe  of  feeing, 
 Satan  Wrought  on  the  Will,  to  bring  out  the  confent ;  Verf  6. 
 And  when  the  woman  faw  that  the  tree  was  good  for  food,  and 
 that  it  was  pie af ant  to  the  eyes,  and  a  tree  to  be  defired  to  make 
 one  wife,  Jhee  tooke  of  the  fruit  thereof,  and  did  eat.   So  Satan  $*wt  wor^ 
 can  make  the  body  a  tempter  to  the  foule ,  and  the  foulc  and  eth  on  tke  fa& 
 reafon  a  tempter  to  the  body  :  As  when  the  husband  is  leprous,  v"?  ^  *¥ 
 and  the  wife  infected  with  the  peftilence,  hee  rendereth  her  a  ,1/^1  $n 
 leper,and  (hee  rendereth  him  fick  with  a  running  botch.  When  thw^b  the 
 the  body  is  pampered,  and  the  veflcls  full,  it  draweth  the  (oaks  foule. 
 confent  to  flefhly  luft ;  and  the  foule  findeth  reafon,  but  corrupt 
 reafon,  why  the  body  fhould  be  a  member  of  an  harlot.  And 
 there  is  mutuail  help  between  concupificence  and  confidence ;  the 
 one  tempting  with  ftrongacls  of  lufting,.the  other  tempting 
 with  luftfull  reafon,  (hewing  it  fhould  be  fo,  and  may  be  fo : 
 As  in  a  water-work,  drawing  water  from  fuch  a  place,  twen- 
 ty empty  buckets  come  downe,  and  twenty  full  buckets  come 
 up,  and  every  one  ferveth  another,  for  one  common  work.  Nor. 
 is  it  a  wondcr3that  one  Devi/l  doth  kifle  and  embrace  another. 
 
 Caft  out. 
 
 The  Prince  of  this  worlds  carting  out,  leadeth  us  to  a  fur- 
 ther consideration  of  Satan's  punifhment :  As  there  is  a  double  -*  ^6ubie  fo 
 fin  in  Satan,  fo  a  double  punifhing  and  cafting  out.  The  ill  An-  md*  douhl* 
 gels  firft  finne  I  determine  not ;  They  abode  not  in  the  truth  :  ^satan^1 
 The j  kept  not  their  fir  ft  and  proper  ft ation.  God  made  all  things 
 good,  and  placed  them  all  in  due  and  fit  houfes  and  ftations, 
 and  God  was  the  ftation  and  houfe  of  the  Angels ;  the  Devils 
 flrft  left  God,  and  left  their  owne  honfe  ;  its  like  they  would 
 have  been  higher, and  affected  a  God-head:  They  would  not  fit, , 
 contentedly,  in  the  place  God  fet  them  in.  Shifting  Spirits,  Climbing  mem 
 climbing  men,  that  would  be  higher  then  God  hath  placed  them,  %  the  devil* 
 
 Ee  3,  and. 
 
-'  r 
 
 2 1 4  The  cafting  out  of  Satan. 
 
 and  would  be  without  their  owne  skin,  and  above  their  ovvne 
 element  and  proper  fphere,  have  this,  as  a  graine  of  the  ill  feed, 
 that  the  old  Serpent  fpewed  in  Evah.  The  Devill  knew  how 
 to  goe  out  of  his  owne  houfe,  and  to  climbe  above  his  own  pro- 
 per ftation,  and  hee  would  lead  Evah  up  the  ftaires,  whither  he 
 did  climbe  himfdfe,  to  feek  to  be  like  God,  knowing  good  and. 
 evill,  Gen.  3.5.  The  whole  Creation  was  like  a  well-ordered 
 Army,  at  the  beginning,  ail  kept  rank,  and  martched  in  order ; 
 Stun  frft     the  Devils  were  the  firft  Souldiers  in  the  Army  that  fpilt  the 
 marred  the     comely  rank,and  marred  the  firft  order  :  the  Prince  of  darknefie, 
 cemd}  order    tfat  great  ior&  of  confufion,  made  the  firft  jarring,  and  Sampler 
 0/  aeauon.     anc[  prjme  djfCOrd  in  the  fweet  mufick  and  fong  of  the  praifes 
 of  the  Creator,  that  all  creatures  did  fing:  Therefore  God  the 
 Creator,  in  his  jv&icey  Jpared  net  him,  and  his  fellow-mutiners, 
 but  cafi  them  down  to  hell,  and  delivered  them  unto  chaines  of 
 darkneffe,  to  be  referved  mto  judgement,?.  Pet.  2.  4.    Chrift, 
 as  Mediator,  did  not  inflicl  this  punifhrnent  on  the  falne  An- 
 gdst 
 Satxn-  ferond     Now,  there  is  a  fecond  finne  of  the  Devils,  and  that  is  not 
 /£»,  avd  hew  onely  the  cafting  down  of  man,  but  the  continuing  without  re- 
 fer* is  jet  in    treiting  in  the  firft  fin.  1  foh.  3.  8.  Hee  that  committeth  fin  is 
 attwg  his  firft  0jr  tfoe  devjii .  jor  the  devill  finneth  from  the  beginning  Joh.8. 
 '  r'  e'  44.  Satan  was  a  murtherer  from  the  beginning,  and  abode  not 
 
 in  the  truth  ;  becaufe  there  is  no  truth  in  him.    What,  is  not  " 
 Satans  firft  fin  a  tranfient  acT  gone  and  paft  ?  Is  Satan  this  day 
 hi  the  very  act  of  murthering  all  mankind,  and  of  murthering 
 Adam  and  Evah,  who  many  thoufand  yeares  agoe  are  dead  ? 
 Its  true,  the  acT  ph) fie ally  confidered,  is  gone  ;  but  morally,  Sa- 
 tan is  yet  on  that  fame  fin.     1 .  Becaufe  hee  did,  and  doth  fpin 
 out,  in  a  long  threed,  the  very  firft  fin  ;  and  all  Satans  life,  from 
 that  day  to  this,  is  one  continuatcd  a<fl  of  apoftacy  :  In  1.  the 
 not  retreiting,  nor  repenting  his  firft  fin,  and  his  firft  murther; 
 Satans  hands  are  wet  and  hot  this  very  day  with  the  bloud  of 
 Adam  and  Evahs  (bule.    2.  In  the  continuing  in,  and  the  ap- 
 proving of  the  acl  of  his  firft  finning,  by  ftill  envying  the  glo- 
 ry of  God,  malicing  his  workmanfhip  and  image,  fo  as  the  guilt 
 of  that  fin  goeth  along  with  him.   Hence  Chrtfl  addeth  his  feale, 
 as  Mediator,  to  the  Lords  firft  fentence  of  juftice,  in  cafting 
 him  out  of  heaven  ;  and  in  regard  hee  continueth  in  that  fin,and 
 addeth  new  foule-murthers,  to  his  firft  tranfgreflion,  in  tempt- 
 ing* 
 
Sat  Am  Punifhment.  2  \  5 
 
 ing,  tormenting,  hating,  oppofing  the  redemption  of  man,  the 
 Gojpel,t\\z  orfices  of  Ghriftjhc  Church  or  Chrift,Chrift  cometh 
 in,  by  his  orfice,  as  his  Judge,  to  adde  to  his  chaines.  In  which 
 a  word, 
 
 1.  Of  the  punifhment  of  Devils. 
 
 2.  Of  Chrift,  as  bee  is  the  fudge  of  Devils* 
 
 The  puniftiment  hath  relation  to  his  hrft  fin  :  His  firft  fin  was  Satm  pv  t^e 
 againft  the  Holy  Ghoft,  in  that  being  a  lamp  of  light,  fhining  up  fumz  in  mturc 
 in  the  high  Palace,  and  [landing  before  the  Throne,  wanting  not  with  the  fin 
 any  wicked  principle  of  concupifcence  within,  or  any  habituall  ****"&  f^e  ^°* 
 averfion  from  God,  looking  god  in  the  face,  and  beholding  the  *    r'0'  * 
 firft  truth,  hee  finned  againft  God,  and  therefore  was  made  an 
 exemplary  fpectacle  to  Angels  and  Men  of  pure  and  unmixed 
 juftice,  without  mercy,  and  caft  down  to  htll  without  hope  of  a 
 Saviour,  or  redemption  ;  Heb.i.  \6.  For  verily  hee  tooh^not 
 on  him  the  nature  of  Angels,  but  the  feed  of  Abraham. 
 
 The  evils  of  punifhment  inflicted  on  Satan, are  1 .  His  being  pumjhmnts 
 caft  out  of  the  prefence  of  God,  never  to  fee  his  face  againe,  wflttied  m 
 nor  enjoy  his  favour.  2  Pet.  2.  4.  For  God  [pared  not  the  An-  $*tm. 
 gels  that  finned,  but  caft  them  downe  to  hell.    Hence  from  this 
 Schoolmen  inferre  a   2.  punifhment,  a  perpetuali  fadneflfc  and* 
 dejection  of  mind,  for  the  lode  of  that  happy  fruition  of  6W. 
 But  I  much  doubr,  whether  fadnefle  for  the  want  of  gods  love-  whit  fadmjfe 
 ly  prefence,can  confift  with  the  extreme  hatred  of  GW,and  fiery  is  in  Satw. 
 averfnefle,  implacable  wrath,  and  burning  envie,  that  Satan 
 hath  againft  the  glory  of  GW,  or  image  of  God,  or  any  thing  of 
 God  *  efpecially  againft  the  Lamb  and  his  followers  ;  againft 
 whom  he  warreth  continually.  A  fadnefle  there  may  be  in  him, 
 becaufe  hee  is  a  rationall  creature,  in  regard  hee  is  falne  from  the 
 good  of  happinefle,  not  of  holineffe  ;  but  conjoyned  With  wrath 
 and  hatred  againft  God :  and  this  is  without  queftion  in  all  the 
 damned. 
 
 2.  The  paine  inflicted  on  the  underftanding,  is  the  hurting  of  s Atoms  r,atu- 
 his  natural! speculative  knowledge.  Sure,  if  hee  fee  not  God  as  raU  kvmvtitjgp 
 the  firft  truth,  hee  ftethall  deductions  from  the  will,  foveraign-  hart  bis  pr&- 
 ty,  wifdome,  juftice  of  God,  &c.  more  darkly  then  hee  did  be-  5%  £^5 
 fore;  but,  if  his  naturall Speculative  knowledge  was  utterly  nj^ '£«*, 
 loft,  there  fhouLi  be  no  foundation  remaining  in  him  of  wrath 
 and  envie  againft  God,  and  his  creatures  and  image..    2.  His 
 true  and  favmg  practicall  knowledge  is  loft,  and  in  place  there- 
 of 
 
2 1 6  Satdns  Punijhtnem. 
 
 of  a  crafty,  verfutious,  cunning,  deceitfulnefle  and  fubtilcy  to 
 deceive  and  tempt ;  fuchas  is  in  the  Serpent  tolling  ;  fuch  a 
 bloudy  inftincl:  as  is  in  the  Dragon ,  in  the  Lyon  to  devoure  ; 
 Tb  3    'll  a    kllt  °therwife,  the  Devitl  is  the  tirft  fbole  of  the  creation  of 
 fools.''1         ^°^> an<^  ^c^  pl'ivecl  c^e  f°°k  above  five  thoufond  yeares ;  for, 
 in  rationall  policy,the  tempting  of  our  firft  Parents  tofin,though 
 it  was  a  mafter-pieceofwit,  was  the  ruine  of  his  Kingdome: 
 and  the  Serpent,  even  in  the  crucifying  of  fbrift,  did  buy  a 
 fcratch  in  Ckrifts  heele  at  a  dcare  rate,  with  the  bruifing  and 
 grinding  to  powder  the  head  and  life  of  the  Serpent,  and  the 
 Full  deftruclion  of  his  Kingdome.    And  by  experience  Satan 
 knowcth  hee  is  a  lofer,  in  tempting  and  perfecuting  the  Lord 
 fefm  and  his  members,  yet  malice  having  put  out  the  light  of 
 prudence,  hee  knowingly  foweth  fin,  bloud,  wrath,  in  Ckrifts 
 field  ;and  in  fo  doing  hee  fweateth  in  labouring  the  vineyard  of 
 the  Lord,  to  make  an  harveft  and  vintage  for  Chrift. 
 SJtav  Uth  vo      3>  Infufed  grace  Satan  hath  not  at  all;  becaufe,  grace  fuper- 
 tnfufidfrave.  naturall  is  a  ftemme  and  bloilome  of  heaven :  its  hard  to  think 
 that  fince  Satan  was  thruft  out  of  heaven,  any  of  the  fruits  or 
 bloflbmes  of  that  Paradife  can  grow  in  him.  Acquired  know- 
 ledge Satan  may  have.  And, 
 U'hn  Uith         4*  ^rom  l^is  $atan  nat^  ^a^n  againft  his  will,  Jam.  2.  i£. 
 Sttan  iath.    Its  neceflary  in  the  fpecification  rooted  in  a  naturall  underftand- 
 ing ;  but  in  the  exercife,  as  it  were,  forced,  and  compelled,  hee 
 would  wifh  to  want  the  conftraining  power  of  a  naturall  know- 
 ledge :  fo  as  this  is  a  wicked  faith,  and  a  tormenting  vertue  in 
 the  D evilly  as  it  is  in  many  wicked  men ,  who  defire  nothing 
 more  then  to  have  confdence  cut  off  from  their  foule.  As  fome 
 men  are  fo  pained  with  a  Gangrene  in  the  foot,  that  they  are 
 .  willing  their  legge  be  fa  wen  off.  Or  like  a  man  that  hath  a  ne- 
 ceflary fervant,  and  mod  ufefull,  yet  becaufe  hee  hath  one  in- 
 tolerable gadde,  hee  muft  put  him  away.  For  light  addeth  feare 
 and  terronr  to  fome  diftraded  perfons,  and  maketh  them  out  of 
 meafure  furious  ;  therefore  yee  muft  clofe  doore  and  window 
 on  them,  and  they  are  moft  fober  when  they  have  lead  light : 
 So  here,  giancings  of  confeience  ferve  but  to  make  fome  fee 
 gbofts  of  hell,  and  terrifying  fights. 
 SdUm  £trHif      5.  Satan  can  have  no  hope  of  deliverance,  but  knoweth  his 
 without  all     prifon-doore  is  locked  on  him  with  a  fad  key,  eternall  defpaire, 
 hopi.  that  fo  long  as  the  Almighty  iivcth  and  is  God  biejfedfir  ever, 
 
 fo 
 
Sat  am  Punijhment.  217 
 
 (o  long  (hall  he  be  miferable.  Would  finners  lend  their  choughs 
 and  faith  to  eternity,  that  runneth  out  in  fo  long  a  threed  as  ever 
 and  ever ,  and  on  paine,  horror,  and  torment  for  ever  and  ever9 
 it  might  be  they  would  not  run  and  fvveat  fo  much  in  the  way 
 of  (in. 
 
 6.  Obftinacy,  and  invincible  obduration  and  hardneffe  lieth  s*tm  obi*> 
 on  the  mind,  will,  and  affe&ions  of  the  Devils;  the  cank  of  ration. 
 which  is  his  habituall  continuance  in,  and  love  of  the  fin  againft 
 the  faire  (riming  and  convincing  light  of  fecn  and  enjoyed  God, 
 the  juftice  of  God,  and  the  withdrawing  of  all  grace  and  reme- 
 dies againft  wilfull  hardening  the  heart. 
 
 7.  The  breaking  ofSatans  hopes  and  counfels  in  all  his  ill  at- 
 tempts, his  burning  hatred  of  God,the  Lambs  victories  over  the 
 Dragon,the  chaining  and  bordering  of  his  malicious  power,&c. 
 are  great  punifhments. 
 
 8.  I  dare  nor,  nor  cannot  determine  what  the  fire  is  that  tor- 
 menteth  him  ;  nor  the  place  of  hell :  its  more  praife- worthy 
 labour,to  feek  to  be  delivered,  in  Cbrifi,  from  it,  then  to  fearch 
 curioufly  into  it. 
 
 Satan's  Judge  and  after  out  is  Cbrifi ;  as  may  clearly  be 
 gathered  from  the  words,  Now  is  the  Prince  of  this  world  cafi 
 out.    Hence, 
 
 Confid.  i.   When  Cbrifi  came  to  the  office  of  Redeemer  and         It 
 Mediator  of  his  Church,  to  deliver  his  people  out  of  the  hands  cbrifi  is  Sa. 
 of  Satan,  hee  found  Satan  under  old  trealon  committed  againft  tans  SuJgt 
 God  ;  for  before  this  hee  kept  mankind  captive,  and  found  him  a^caHsr  oa.% 
 under  a  fentence  for  it,  and  caft  downe  to  heil :  and  becaufe 
 Cbnfi  was  God,  and  the  fame  God  equall  with  the  Father, 
 therefore  hee  made  good  his  Fathers  deed,  and  putteth  his  feale 
 and  Amen  to  that  fentence  ;  and  for  new  treafon  againft  God, 
 in  man  his  Image,  whom  God  had  made  lord  and  little  king  of 
 the  earth,  Cbrifi  gave  out  a  new  fentence  againft  Satan,Gen.  3. 
 25;.  /  will  put  enmity  between  thee  and  the  woman,  and  between 
 thj  feed  and  her  feed:  Itjba/l  brnife  thy  head,  and  thou  foalt 
 bruife  his  heel. 
 
 Confid.  2.  All  puniftiment  on  Satan  is  now  inflicted  by  the         3, 
 Alediator  Cbrifi  ;  for  (ince  Satan  came  in  the  Play,  to  appeare  chrifl  sat&tt 
 a  Satan  and  Adverfary  to  man,  hee  fet  up  another  kin^dome  of^u<ke*  and 
 darknejfe,  oppofite  to  the  kingdome  of  the  Son  ofGod,Co\.  1.    w* 
 13,  Joh.14.30.  hee  perfecxtetb  the  woman  that  brought  forth 
 
 F  f  the 
 
2 1 8  Satans  $udge  and  Punt {her ,  Chrifi. 
 
 the  Man-child,  Revel.  12. 13.  hee  goeth  forth  in  his  Inftru- 
 ments  to  gather  the  kings  of  the  earth,  and  the  whole  World, 
 to  ihz  great  batteli  of  that  great  day  of  God  almighty  ,Revel.l6. 
 14.  and  maketh  warre  with  the  Lamb,  Revel.  17. 13, 14.  Hee 
 is  the  accufer  of  the  brethren,Qcvd,  1 2. 10.    The  king  of  the 
 bottomleffe  pit,  whofe  name  in  the  Hebrew  tongue  is  Abaddon, 
 but  in  the  Greek^tongue  hath  hvs  name  ApoHyon,  Revel,  p.  1 1. 
 Hee  is  the  Arch-deftroyer,  and  deftroyeth  all  in  relation  to  the 
 Man  Qhrifi  and  his  Church  ;  therefore  is  Christ  raifed  up  a  Re- 
 deemer^ Saviour,to  revenge  the  caufe  of  his  brethren,and  came 
 in  the  flefh  to  deftroy  Satan  his  kingdome  and  works,  to  enter 
 in  Satans  houfe  to  bind  the  fir -ong  man,  and  fpojle  him  of  hvs 
 jW.f3Heb.2.i4.  1  Joh.3.8.  Joh.14.30.  Mat.12.29,30.  Gen.3. 
 1 6.  Col. 2. 1  5,1 6".   And  when  Chrilt,  by  reconciling  all  things 
 in  heaven  and  earth  to  God,  Col.  1.20.  became  the  head  of  An* 
 gels  and  Men,  Col.  2.9.  Col.i  .1 8-.  Col. 2. 10.  hee  was  ftated  in 
 an  headfhip  over  all  the  tribes  of  men  and  Angels,  to  confirm 
 tiit  good  Angels  that  they  Should  not  fal-l,and  to  redeeme  falne 
 Men  ;  and  when  all  State-folemnities  at  the  Coronation  of  fe- 
 fus  Chrift  are  performed,  and  the  Father  had  faid,  Pfahi.  6.  Tet 
 I  havefet  my  King  on  my  holy  hill  of  Sion>  Ad.  5.31.  hee  mud, 
 by  his  office  and  Royall  place,  reigne  over  the  Rebells,  that  are 
 mixed  With  the  willing  Subjects,  and  bruife  theni  with  a  red 
 a>f  irony  whether  they  will  or  no  :  And  as  when  there  is  fewd 
 and  warres  betweene  two  Houfes,  and  bloud  on  either  fide, 
 there  is  an  heire  borne  of  one  of  the  Houfes  to  make  peace  be- 
 tween them,  and  take  order  with,  and  fubdue  the  rebellious, 
 who  refufe  peace,  and  to  revenge  the  injuries;  (o  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  Je- 
 fm,  a  borne  Heire  of  the  feed  of  David,  and  of  the  Royall  line 
 of  heaven,  GWequall  with  the  Father,  comes  to  the  Crowne, 
 and  makes  peace  between  the  Lord  and  Men,  and  fo  far  re  re- 
 conciled the  good  Angels,  that  they  cannot  fall  out  with  God, 
 but  (land  by  the  grace  of  the  new  Heire ;  md  Qhrifi  revengeth 
 upon  the  Devils  and  the  world  the  wrongs  done  to  God,  and 
 fubdueth  both  under  God. 
 ^  Qonftd.  3.  It.  is  considerable,  what  wifdorric  and  coun fell  is 
 
 here  in  Warre ;  Satan  foiled  man3  and  fubdued  him  as  his  vatfall 
 
 and 
 
Chrifls  Sat  am  J>udg>  andpunijhcr.  219 
 
 and  Have,  to  the  condemnation  hee  himfelfe  was  under ;  and  s  t     ,.m 
 Man  muft  be  king,  lord  and  Judge  over  Devils.  Angels  who  ^an  "as  4  tern-- 
 envied  Mans  happinefle,  and  deftroyed  mankind,  muft  appeare  ptcr9  a  Man 
 perfonally,  be  arraigned,  (Sentenced,  and  condemned  before  the  frftryttb  Sa- 
 Man  Christ.  Man  was  ftiut  out  of  Paradife  by  the  envie  of  An-  Wi  ** a  Iu*i* 
 gels ;  now  hath  the  Man  fori/}  the  keycs  of  Paradife,  of  hea- 
 ven and  hell,  and  death  and  the  grave,    forists  garments  are 
 wetand  ftained, not  with  Edomsb\oud,EfaL62.  but  (to  bor- 
 row the  cxpreflion)  hee  goeth  to  heaven  in  triumph,  and  his 
 apparell  red  with  Angel-bloud,  and  fo  leadcth  captivity  it  filf 
 captive.  Other  Warriours  take  away  the  life  of  the  living ;  but 
 he  taketh  away  the  life  of  death  it  felfe.  Others  fubdut  captives; 
 never  one,  fave  the  Man  Chrifty  fubdued  captivity. 
 
 ■  Con/id.   4.   Victory  over  Devils ,  by  the  man  Christ,  is         - 
 more  glorious,  then  if  God  had  interpofed  abfolute  Soveraignity  VtEtwywii 
 and  Power,  becaufe  mercie, grace,  truth,  jaftice,  are  the  1  vveet  the  "Devils  ,by 
 ingredients ,  going  but  with  the  bloud  of  God  in  it,andom-  *hg  manchriffl 
 nipotencic  is  much  feene,  in  that  one  little  defpifed  man  of  clay,  m^£Joriou$ 
 totally  route. th and  deftroycth  Satan,  and  many  legions,  fo  ^^[b%uteh°Ul 
 though  Devils  keepe  the  rields,  and  day  ly  fight ;  yet  they  can  ne-  {ubduz/bim. 
 ver  make  head  agame  againft  Chrift,  nor  win  one  battle,  or  pull 
 one  capcive  out  of  forifis  hand. 
 
 Confid.  5.    Heaven  is  not  conquered  againe,  nor  Hell  and  y. 
 
 Devils  fubdued  by  a  (iidden  furpnfe,ora  ftratageme,  but  in  Heaven  not 
 faire  waras,  and  in  an  open  fee  battell,  Col  off.  2. 15.  Hee  &  conquered  by* 
 the  Crojfe  made  a  fhew  openly ',and  triumphed  over  Devils.       JurPrtJ*    or 
 Vfe  i.    If  God  onely  know  the  heart,  and  its  fecrcts,  and  Tptn^ams. 
 Men  and  Angels  cannot ;  We  fhould  aime  and  ftudie  finceri-      yfe  1. 
 tie  :  one  witnefie  of  integritie  here,  is  more  then  millions  of  rhe  Lords 
 witness  ;  this  one  witnefie,  the  Search:r  of  hearts,  will  caft  kpowirg  the 
 a  man,  though  he  had  a  jury  of  Angels  to  abfolvehim,  and  all  hear!hl'  .\ 
 the  men  on  earth  were  on  the  Inqueft  and  AiTire,  to  carry  him  '*     ****** 
 up  above  the  skies,  and  the  heaven  of  heavens,  as  more  innocent 
 then  all  the  Angels  ;  and  if  Angels,  ail  Angels  and  men  Were 
 on  you  jury  to  condemne  you,  to  be  as  foule  and  guiltie,  as  the 
 Prince  of  Devilt,  yet  Rom.%.  If  yeebe  in  Christ.   Verf.  33. 
 Who  Jhall  lay  any  thing  to  the  charge  of  Gods  elect  t  It  is  God 
 that  jufiifieth  ;  Verf.  34.  Who  is  he  that  condemneth  ?  Reft 
 upon  the  Teftimony  of  no  man;  there  b^ethoufunds  faire  and 
 and  fpotlefle  {landing  before  the  Throne,  whom  the  World  con- 
 
 F  f  2  detnned 
 
220 
 
 
 
 Sinne  tgtinjl  knowledge  the  Devils  finite. 
 
 demned  to  hell,  as  foule  and  black ;  wee  may  inftance  in  fefia 
 Chrifi,  his  A po files ,  and  the  Martyrs  of  Clorifi  ;  and  thou- 
 fands,  the  blind  world  have  written  in  heaven  amongft  theftars, 
 and  Gods  above  the  clowds  ,  in  the  Qaireof  Angels>  as  Au- 
 gufiusC&far  and  thoufands  of  theie,  whom  fefns  Chrifi  did 
 never  owne,  but  as  enemies.  O  what  is  the  worth  and  price  of 
 a  confeience  fprinkled  m  the  blond  of  the  Lambe  f  And  what 
 a  precious  voice  is  the  teftimony  of  the  Spirit  t  And  what  a 
 valide  PafTe  and  a  LMagna  Charta,  a  noble  teftificate  ,  is  that 
 in  heaven  and  eternity,  if  fefus  fhrift  (ay,  Behold,  a  true  Jf. 
 raelite  indeed,  in  whom  is  no  guile.. 
 Yfe  t+  Vfe    2.    What  is  light,  and  knowledge,  though  you  had  as 
 
 $tat^v*t  j-  much  as  the  Devils  have,  who  are  torches  and  lamps  of  hell  for 
 £itnftckri8  knowledge,  if  all  your  Wifdome  be  againft  Chrifi  I  Its  a  black 
 £»lty»  commendation,  Jer.  4.  22.  My  people  are  foolijh^  they  have 
 
 notknowne  me,  they  are  fottijh  children,  and  the j  have  no  un- 
 der fianding.  Yet  they  are  wife  as  the  Devill  is,  They  are  wife 
 to  doe  evilly  but  to  doe  good,  they  have  no  knowledge*  They  go 
 for  heads  of  Wit,  and  wife  men,,  who  are  deep,  politick,  pro- 
 found State- Atheifts,  who  can  with  their  contrivances ,  roul  a- 
 bout  the  whceles  of  two  Kingdomes,  and  can  ftirre  the  helme 
 of  Europe,  and  yet  know  nothing  of  Godf  -but  all  their  wk 
 runnethin  the  Z>^/7/channell,.toplot,.brew,  and  hatch  wic- 
 kednefle,  lies,  fubvert  the  caufe  of  the  juft,  crufli  the  Wid- 
 dow,  and  murther  and  ftarve  the  Fatherlefle,  bearc  do wne  Re- 
 's    ligion,  fet  up  a  humane,  earthly,  civill  ftrufture  of  Government 
 in  Chr&s  Kingdome.  Let  them  goe  for  wife  men,  but  they 
 «re  wife  for  the  Devill,  Let  the  Zo^f  fpeake  to  fuch,  ferem.%+ 
 8,   How  doe  yee  fay,  we  are  wife ,  and  the  Law  of  the  Lord 
 is  with  us.  — Verf.p.  Loe  they  have  rejected  the  Law  of  the 
 Lord,  and  what  wifdome  is  in  them  ?  Can  thefcbee  wife  men 
 and  great  State-wits,  and  not  rather  State-fots,  who  rejecl:  the 
 Wifdome  of  Godf  Its  now  counted  State-wifdome  in  Scot* 
 land,  to  patch  up  a  falfe  peace  with  Amaleck^  contrary  to  the 
 Covenant  of  GW,  though  Saul  give  the  Amalek\tst  and  their 
 Kings  peace*  God  will  give  them  no  peace, 
 Wfe  §•  *Te  39    ^  Satan  be  fo  nnderftanding  and  fubtile,  fo  active 
 
 a  Spirit,,  Then  the  Famtlifis  erre^not  knowing  the  Scriptures  % 
 For  they  fay,  the  Devik  is  nothing,  yea,  nor  the  creature  any 
 diing  j  but  God  o*  as  (faith  the  Bright-fiarre,  cap.*,  pag.  6& 
 
■  I.IJ  —  '■■ 
 
 F  Ami  lifts  dtny  any  thing  to  be,  except  God.  2  2J 
 
 ^p.)  Nothing  is  but  God  and  his  will ;  pag.  77.  There  is  no- 
 thing in  the  creature,  which  is  not  the  Creator  himfelfe  j  and 
 therefore  the  Sunne  is  no  fooner  hid9  but  the  beames  ceafe  to 
 be  •  So  if  God  hide  himfelfe,  and  withdraw  his  hand  from  the 
 creatures,  thej  fudienly  returne  to  their  nothing.  But  as  the 
 beame  and  heat,  though  they  containe  nothing  but  Sunne  and 
 Tire , yet  lookt  upon  ejfentially ,  as  they  are  in  themfelves,they 
 Are  not  Sunne  and  Fire,  but  onely  a  certain  dependant ,  or  *> 
 Spark^of  thofe  :  right  fo  the  creature,  though  all  it  confifteth 
 ofy  is  God ;  yet  conftdered  in  the  owne  proper  nature  depends  up- 
 on  God ,  its  conjequentty  fomewhat.  And  chat  Blafphemous 
 peece,  called  Theelogia  Germanic ay  written  by  aPrieft  in  High 
 Dutch,and  Englifhed  by  Giles  Randall,  Printed  at  London  1646  '  . 
 by  tolleration,  faith,  Sinne  and  the  Devill  is  nothing,  but  when  Q^^ca 
 the  creature  will  challenge  any  good  to  it  felfe  ;  as  to  live,  know,  chap.x  r^, 
 briefly  to  be  able  to  doe  any  thing  that  can  bee  termed  goody  as 
 though  that  good  thing  were  appertaining  to  it,  then  the  crea- 
 ture averteth  it  felfe  from  (jod,  and  that  averfion  is  finne. 
 And  the  Devils  finne  was,  that  he  did  arrogate  this  to  him' 
 felfe ,  that  he  was  fome  thing,  and  would  bee  fome  thing,  and 
 that  fome  thing  was  his,  and  in  his  right  and  power,  this  arro- 
 gancie  to  bee  I,  to  my  felfe  to  bee  meey  and  to  bee  mine,  was 
 Satans  averfion  and  fall,  and  this  is  ftill  in  ufe.  So  this  Au- 
 thor* Hell  and  the  Devill  cannot  devife  fub tiller  and  vainer 
 blafphemie  ;  for  fo  the  creature  is  not  the  creature,  the  Devill. 
 is  not  a  creature,  not  a  Spirit,  not  a  tempter,  not  the  Prince  of 
 the  ay  re, not  a  roaring  Lyonynota  lyar  ;  and  the  Holy  GhoBin 
 terming  the  Devill  an  Angel  created  in  the  truth  fhould  finne. 
 Its  true,,  nothing  hath  being  of  it  felfe,  and  independently ,and 
 as  the  caufe  or  all  being,  but  onely  God  the  caufe  of  caufes,and 
 prime  fountaineof  being,  goodnefle,  and  actions  :  but  hence 
 it  cannot  follow,  that  creatures  are  not  true  beings,  by  par- 
 ticipation of,  and  dependance  from  the  firft  Ocean,  fountaine3 
 and  caufe  of  all  being,  and  that  goodnefle  and  actions,  may 
 not  be  afcribed  to  them  from  their  derived  being  they  have 
 from  Go di 
 
 2.  Chrift-mzn  in  afcribing  to  himfelfe  that  hee  is  man,  that; 
 he  doth  the  will  o£  his  Father,  that  hee  loved  his  owne  to  the. 
 death,  fliould  finne,  Which  is  blafphemy. 
 
 3^Itisialfefor  Menov  Devils,  and  finnefuli  arogancy  to 
 
222 
 
 Satans  finnz  Againft  light. 
 
 fay,  chcy  can  fubfift,  or  doe  keepe  their  being,  without  a  de- 
 pendancc  on  God>  the  onely  firft  eflentiall  being ;  but  it  is  con- 
 trary to  all  truth,  that  they  finne  ,  when  they  {ay,  they  are  the 
 creatures  of  God,  and  the  dependent  rayes  and  beaines  that 
 flow  from  God,  and  the  good  creatures  of  God  ( though  by 
 created  and  dependant  good ne fit) they  neither  lye.nor  finnemor 
 commit  any  ac\ofarogancie  ;  then  ihould  it  bee  finne  to  lay 
 that  there  were  any  creatures  in  the  world ,  which  is  to  belie 
 the  Scripture. 
 
 4.  Its  the  curfed  felfe-deniall  of  F  ami  lifts,  to  fay,  when  they 
 doe  good  or  ill,  righteoufheile,  or  finne  •  Its  net  I,  but  God  in. 
 me  that  doth  all.  And  fo  that  there  is  but  one  Sprric  of  life 
 thata&eth,  and  working  in  all  things  in  heaven,  and  in  earth, 
 and  that  is  eflLntially  God,  and  the  will  of  God,  which  is  all  one 
 with  God. 
 
 5.  That  vair.e  annihilation,  and  nothinging  of  ourfrlves,  in 
 being  and  Working,  yea  to  the  annihilating  of  the  man  Chrift, 
 under  pretence  of  extolling  Gody  becaufe  God  worketh  imme- 
 diately all  good  and  evili  in  us  (fay  they)  and  wee  but  fufrer 
 Gods  will,  and  when  wee  thus  are  mere  patient ,  and  fufFer 
 God  to  worke  his  will  in  us,  we  are  God  himfelfe,  perfect  as 
 God,  conforme  to  his  will,  nothing  in  our  felves,  we  being  no 
 creatures,  but  the  Creator.  That  God  manifeftedinthe  flejhjs 
 God  manifeftedin  the  flefb  of  all  men,  that  thepaffion  of  Chrift, 
 in  it  felfe  is  imaginary :,  but  Chrift crucified  is  our  paines  and 
 tribulation,  which  we  Jhould  welcome  as  fefus  Chrift^  and  Jo 
 caft  all  our  ajjlittions  into  the  furnace  and  flames  of  Chrifts 
 torments.  >  As  it  is  faid,  Let  that  minde  bee  in  jauy  that 
 was  in  Chrift.  Bright  ftarre.  cap.  18.  pag.  205.  This 
 (I  fay)  is  the  dreadfull  blafphemy  now  Printed  and  Preached  at 
 London^  without  controlement,  for  the  which  the  judgements 
 of  God,  fad ,  and  heavie,  cannot  bee  farre  from  the  Land.  I 
 crave  the  Readers  pardon,   that  I  named  fuch  non-fenfes  and 
 
 r  fooleries. 
 
 j      1%.  Vfe  4*  By  all  meanes,  beware  of  finnes  againft  light,  fuch 
 
 thciicvihto  as  the  Devils  hx^i finne  was.  1.  To  finne  with  awitnefle, 
 finm  ditinft  in  the  breaft,  and  a  witnefle  in  heaven,  is  to  laugh  at  Chrift  in 
 light*  his  face.     2 .    I  ts  the  D  evils  backe  fall ;  he  by  fuch  a  finne,  fell 
 
 firft  from  heaven,  by  ftaring  God  on  the  face,  and  out-daring 
 light,  GW,Confcience,  and  a&uall  conviftion ;  the  D  evill,  no 
 
 queftion 
 
Motives  and  grounds  of  fighting  and  refijling  Satan.  a  a  y 
 
 power,  bis  Angel  f,  that  are  ftronger  then  ill  Angels  ;  here  An- 
 gels  againft  Angels.  God  ingaged  againft  hell. 
 
 6.  We  ri^ht,  but  vyich  a  broken  and  overcommed  D cvitt% 
 bochfpoiled,C^/f.2.iy.'  and  difarmed,  Hebr.  2. 14.  1  Cor. 
 IJ.  55   5<5. 
 
 7.  There  is  little  required  of  us  to  the  victory,  but  a  ftrong 
 negative;  confentnot,  render  not,  treat  not  With  the  enemy, 
 though  he  fire,  and  kill. 
 
 8.  The  lofle  is  the  greateft  of  all,  eternall  mifery,  once  ful- 
 ly ende ,  clofe,  and  makeacovcnaiH/With  the  enemy,  and  yee 
 can  hardly  be  ev^r able  to  rebell,  or  make  head  againft  your  con- 
 querour,  but  once  a  (iave,and  eternally  a  flave. 
 
 9.  Trie  Garland  is  hi  re  and  ;lonous,  The  tree  of  life  that 
 is  in  the  midfi  of  the  paradtfe  of  God,  Revel.  2.  7.  The  hidden 
 Manna,  the  white  fio;ie,  and  the  new  nam%  Verf.  17.  Power 
 over  the  nations  3  and  the  moaning  ftarre.  Ycrf.  26.  27.  28. 
 To  be  clothed  in  white,  and  his  nam"  ionfefjed  before  Chrilfs 
 Father,  and  his  holy  Angels,  Revel.  3.  f.  A-id  bee  is  made  a 
 pillar  in  the  hofife  of  God,  and  on  him  ts  wr;i?*  fhf  mm?  of 
 Chris? s  God y  and  the  name  of  the  citie  af  Qhri&j  &(>43  f*~ 
 rnfalemthat  commeth  downe  out  of  heaven,  and  Chrifis  u<w 
 name.  Verf.  12.  And  he  fits  with  Chrifi  on  .:■,,-;».,  M;d  with 
 the  Father  of  Chrifi,  verf.  2 1 . 
 
 1  1  o.  The  victory  is  certaine,  and  ours  by  promife,  all  which 
 fhould  arme  us  with  fobriety ;  a  drunken  warriour  is  feidome 
 victorious ,  worldly  pleafores  and  lufts  are  above  our  head 
 and  ftrength  ;  and  to  put  on  the  whole  armour  of  Ged  3  and 
 watch,  and  praj  is  Wifdome. 
 
 Vfe  6.  Let  us  thankfully  acknowledge  our  obligation  to  Je- 
 fm  Christ  who  hath  caft  out  this  Prince  of  this  world.  What 
 fervice  owe  we  to  fefiu  Chrifi,  who  hath  ranfomed  us  from 
 fuch  an  enemy  ?  Sure  wee  are  his  debtors  forever ;  the  cap- 
 tives whole  fervice  is  little  enough  for  his  ranfome- payer. 
 
 And  1.  we  cannot  be  thefervants  of  the  World,  if  Chrifi  Therein  ex- 
 have  ranfomed  us  from  this  prefent  evi/l  world&iht.i.^.and  otejfiom  0/ 
 from  the  Prince  thereof.   It  is  bafe  to  bee  the  vaflall  of  the oir  °%*»- 
 ty rant,  from  whofe  hands  wee  are  redeemed  ;    the  VVoiliis0^  ffe'  cf°*m 
 but  Satans  vaflall.  iDevils. 
 
 2.    He  is  a  Spirit,  who  hath  redeemed  us  from  a  cruell  Spi-         2* 
 rit.    Cbrift~God is  a  Spirit,  out-fide- fervice  cannot  pLafe  him. 
 
 G  g  When 
 
226  Our  obligation  to  the  conquer  owr  of  Devils . 
 
 When  corruption,  like  poyfon,  (hikes  into  the  heart,  and  the 
 hands  are  pretty  cieane,  its  mod  dangerous* 
 
 j.  £    Redemption  argueth  not  freedome  from  infirmities,  but 
 
 from  fuchfinnes  as  are  called  the  foliations  of  the  world.  There 
 is  finne  in  all,  but  in  the  redeemed ;  fmne  defileth  the  actions, 
 not  the  perfon  becaufe  he  is  wa(hed  ;  in  the  Hypocrite  it  black- 
 eth  both  perfon,  and  actions. 
 
 4*  4.    Wee  cannot  ferve  our  ranfome-prayer  in  the  ftren<nh 
 
 of  hlfe  principles,  or  naturall  gifts,,  but  of  his  owne  grace*. 
 
 %  5.     Glorifie  God,  by  (hewing  forth  his  glory,  for  yeecan 
 
 adde  nothing  really  to  him,  and  he  will  really  glorifie  you,  and 
 put  a  weighty  Crowne  on  your  head,  and  alfo  pay  you  home 
 in  your  owne  coyne,  and  declaratory  glorifie  you.  /  will  con- 
 fejfe  him  (faith  Chrift)  before  my  Father,  &c* 
 
 Ycrf.  32.  zAndl,  If  I  be  lifted  tip  from  the  earth,   w'H 
 .  draw  all  men  to  me* 
 
 We  havefpoken  of  the  power  of  Chrift s  death,  and  oi'his 
 enemies,  the  World,  and  Satan,  Now  Christ  fpeakes  of  the 
 power  of  his  death  on  the  Elect,  in  drawing  (inners  to  hinv 
 fclfe. 
 
 six  conjiilsra*     The  fcop  of  the  words  is  to  hold  forth  the  erfkacie  of  Chrisls 
 
 hk  points  tou,.  death,  in  drawing  (inners  to  him.  In  which  we  have  thefe  conr 
 
 thing  chrifts  fiderable  points, 
 
 M»iV*t  u    Thc  drawing  it  felfe.. 
 
 nanus.  ^     The  Dra7ver%  j  wiIi  draw>  faith  Chrift.  Qhrift  is  good, 
 
 and  of  excellent  dexterity  at  drawing  of  men  to  God. 
 
 3.  The  perfons  drawn.  All  men. 
 
 4.  The  perfon  to  whom  -r  the  terminm  ad  qnem  •  To  mee, 
 
 faith  Chrift. 
 
 5 .  The  condition.  If  I  be  lifted  up  from  the  earth.  Which 
 
 is  not  a  note  of  doubting,  whether  he  would  die  for 
 us  ;  as  we  (hail  heare,  but  of  a  fure  condition. 
 •5,  The  way  and  manner  of  his  lifting  up  from  the  earth  is  ex- 
 pounded, Verfe  3  3.  To  fignifie,  to  the  hearers,  what 
 fort  of  death  he  would  die,  to  wit,  the  death  of  the 
 Crofie 
 *Z?ptmt     Ofdtawingitfdfcj  thefe  are  conGderable. 
 touching  1  •  2"^*  exprejfion  and  Metaphore  of  drawingo 
 
 %+  The  reafons  moving  Chrift  to  draw ;  the  fountain*  ,cau- 
 
The  exprepon  of  drawing  (inner s  opened.  a  27 
 
 fes,andthe  dijpofition  and  qualifications  gting  before 
 drawing*  in  the  party  drawn. 
 
 3.  The  manner  of  drawings  or  the  way  ,  and  if  it  bee  feme 
 
 other  thing  then  jufiip 'cation. 
 
 4.  The  power  and  ejficacie  of  drawing. 
 
 'EAww  to  draw  ;  as  the  word /t^Q  Cant ,1.4.  Draw  mte 
 
 we  will  rnnne  after  thee.  Is  firft,a  Word  of  violence  and  ftrength.  b/^hfvio^ 
 
 I  King.  22,34.  A  certain*  Man  drew  a  bow,  -|6fi?  Job  41.  i-^^*^ 
 
 ffi/f  f  JW  *&v«*  Liviathan  Vvith  thy  hook] J oh. 2 1 . 1 1  .Simon  Pe- 
 terpxvat,  drew  a  net  to  land.  Arts  l6.jp.They  caught  Paul  and 
 Silas  lAxt/o-ttv,  W  ^ro*  *£<?/#  **  f/tf  marketplace  to  the  rulers. 
 2.  Drawing  is  by  wiles,  and  perfwation,orTove ;  (For  wiles 
 is  covered  ,  or  pretended  love, )  fndg.  4,  6.  Draw  them 
 (by  perfwafion)  to  Mount  Tabor  to  battle.  Hof,  1 1;  3.  I  will 
 
 draw  them  ETCUfaN  with  cords  of  man,  Voith  bands  of  love.  It 
 
 •»      i      i     » 
 
 is  fuchadrawiug  as  is  afcribed  to  the  Whore,  ("though  ano- 
 ther word)  Trov.j.  21.  the  Whore,  which  made  the  young 
 man  to  decline,  with  the  foftneffc  of  her  lips,  m  faire  words, 
 forced  him.  Jam.  I.  1 4.  Every  man  is  temped ,  when  hee 
 is  led,  ordrawneafide,  by  his  owne  luft,  andinticed.  This  draw- 
 ing is  by  wiles,  to  fteale  a  man  off  his  feet.  So  PfaL  10.  9.  A 
 bird  is  drawne  in  the  net.  It  is  then  a  word  borrowed  from 
 bodily  ftrength,  which  draweth  heavy  bodies  out  of  one  place 
 to  another,  by  ftrong  hand.  The  (inner  is  a  heavy  creature. 
 Grace  is  a  ftrong  thing  to  pull  the  man  out  of  his  element. 
 There  be  then  in  Chrisls  drawing.  1.  Violence.  2.  Per- 
 fwafions  of  love,  ftrong  love  runneth  from  the  heart,through 
 all  the  nerves  and  veines  of  Chrifts  right  arme,  to  draw  a  fin-  He  jrAmtfc 
 ner  to  God.  3.  There  is  art  and  wiles,  which  is  nothing  but 
 masked  love,  for  wiles  cannot  worke  upon  the  foule  to  draw 
 it,  but  by  the  taking  of  reafon,  with  apprehenfion  of  good ; 
 Hope  is  the  painted  net  that  draweth  men  to  Chrift,  and  the 
 hope  of  the  prey  draweth  the  Fox  to  the  net ,  the  hope  of 
 food,  the  bird  to  the  mare.  The  violence  that  (fhrift 
 ufeth,  is  not  on  the  reafon, will,  or  any  vitall  principles  of  Nopmervio* 
 the  foule  ;  no  principles  of  life,  canacl:  as  principles  oHik9Umei»drm^ 
 from  externall  drawings,  and  ftirrings*  life  is  an  internally tbe&w. 
 
 G  g  2  thing 
 
2 18  Men  nitwttij  u&&U>  and 
 
 thing ;  the  line,  and  tirft  point  of    the  line,  in  motions  of 
 life  ,  is  from  wkhin ,  all  the  violence  is  done  to  the  corrupt 
 accidents ,   and  (urn-full  qualities  of  the  foule ,  as  to  darke 
 ncfte,  and  finnefoll  ignorance  ,   to  unbeliefe  ;   frowardnefle 
 and  fowrenefle  to  Chrifi,  hatred  of  God>  enimity  of  the  car- 
 nail  minde  to  the  law  of  God  ;  put  the  will  once  on  moving, 
 and  fet  the  whceles  a  ftirring  toward  Chrifi,  ('which  is  all  the 
 difficulty )  and  the  principles  of  life  (mile  on  Chrifi,  and  move 
 apace ;  but  the  corruption  of  will  muft  be  removed  firft,  as  fup- 
 pofe,  a  milftone  were  kept  faft  in  the  ayre  by  a  ftrong  chaine  of 
 iron  ,   there  is  violence  required  to  fnap  in  pieces  the  iron 
 Hmt  una  in  c^a*rje'  ^ut  none  at  a^ co  draw  c^€  milftone  down  to  the  earth, 
 E/i,  &  *a^es  downe  °* 1CS  owne  accord ;   this  is  but  a  cemparifon  ; 
 *ndjtt*nf    For  the  will  in  its  motion  to  Chrift  muft  not  onely  bee  freed 
 cejjity  [nm ■    fronvthe  dominion  of  the  clog  of  the  body  of  (inne,  and  thefc 
 nwgwhipies  naturall  chaines  and  fetters;  but  Chrifi  mu&  put  new  princi- 
 ples, and  a  new  life,  and  new  wings,  and  new  wheeles ;  and 
 with  them  act,  {lirr^and  move  the  Will,  and  then,  hee  drawing* 
 we  runne,  Cant.  l.-> 
 
 He  that  is  drawn  to  Chrifi,  Joh.  6. 44.  is  not  altogether  wil- 
 ling ;  as  the  filh  hath  nopropenfion  of  nature,  to  bee  haled  out 
 of  its  owne  element,  all  the  propenfion  commeth  from  that 
 which  fetteth  the  will  on  worke.  A  child  taketh  medicine,  but 
 his  propenfion  is  ftirred  from  the  fugar,  that  pleafeth  his  taft. 
 He  learneth,  being  hyted,  that  which  fetshim  on  work,  is  not 
 the  good  that  he  feeth  in  the  booke,  nor  the  beauty  that  he  con- 
 ceiveth  to  be  in  vertueand  learning,  its  the  apples,  the  babies 
 you  give  him  as  his  hire,  that  acteth  him  ;  nor  is  the  will  here 
 forced.  A  hireling  canes  a  heavie  burden,  not  with  a  forced 
 will ,  but  there  is  nothing  in  the  burden  that  doth  take  his 
 heart;  but  t  he  fweating  under  the  burden,  come  all  from  mo- 
 ney,, he  is  hired,  and  therefore  doth  all  from  the  (tirrings  of  his 
 will,  that  arifeth  from  his  wages.  Mens  comming  to  Cbrift, 
 comes  not  from  their  naturall  good-liking  they  beare  to  Chrifi, 
 but  from  fome  higher  principle  within,  and  the  discovered  ex- 
 cellency, that  the  Spirit  layes  open  to  the  foule, 
 
 II. 
 
 Hence    2.    The  reafons  moving  a  Conic  to  yeeld  to  Chrifts 
 drawing  comes  under  a  two-fold  confederation  ;  as  u  Natu- 
 ral 
 
unwilling  lobe  drawn  to  Chrift.  i%$ 
 
 rail  difpofitions.    a.  As  luftered  with  fome  common  grace,and 
 
 fo  thought  preparatory  to  converfion  and  drawing.  i^mtnlf' 
 
 In  the  former  confideration ,  Divines  with  good  reafons,  di/^ futons 
 lookeatthcmasfinnes,  and  the  greateft  obftructions  of  con-  jomrbej ore 
 
 verfioll.  CMivtrf.on. 
 
 i.  There  is  fomething  that  is  taking  with  reafon,  why  a  man-        L 
 willnotcometo  Chrift;  no  man  goes  to  Hell  without  hire,  and  MMbavere*. 
 gratis.  Hell  is  a  death,  but  a  golden  death,  and  fair  afar  :  Ah,  its  '^u(^ 
 fweet  to  men  to  pcrifh ;  Hell  is  a  moft  reafonable  choice  to  the  Hen  tamdul- 
 finner,  the  Chalmers  of  death  (hine  with  fairpaintry  tothena-  ceeftperire. 
 turall  mans  reafon. 
 
 2.  Its  not  (ingle  weaknefle,but  wicked  and  wiifull  impoten-  -     3# 
 cy,  that  keeps  men  from  Chrift:  as  ft  beggar  would  be  a  king,  ppilltbetfe*- 
 "hee  hath  no  pofitive  hatred  of  the  honour,  riches,  pleafures  of  a  "ft  eaufe^u 
 king ;  but  hee  haxh  not  legs,  nor  armes  to  climbe  fo  high,  as  to  »M»#  **- 
 afcend  to  a  throne.  But  the  naturall  man  neither  will,  nor  can  #™*l™n 
 chufe  a  kings  life,  and  be  a  follower  of  Chrift :  nor  is  man  any  to  chrift™ 
 other  then  a  na turall  hater  of  Chrift,  though  many  thinke  they 
 beare  Chrift  at  good  will ;  fob,  15.24.  But  now  they  have  feen> 
 dnd  hated  both  me  and  my  Father.  The  reafon  why  men  thinke 
 they  love  Chrift,  is  the  lufter  that  education  and  common  iiterall 
 report,  from  the  womb,  hach  put  upon  Chrift ;  our  fathers  and 
 teachers  faid  £ver,  Chrift  is  the  Saviour  of  man,  and  a  mercifull 
 God,  and  therefore  we  have  that  common  efteeme  of  him ;  but 
 were  wee  borne  of  fewijh  parents,  or  among  J  ewes,  and  taken  &e  **t**dfc 
 from  our  parents,  and  heard  nothing  from  the  womb  of  Chrift,  ~*te    ^P? 
 but  what  the  J  ewes  fay,  and  that  is,  that  hee  is  a  falfe  Prophet^  ^       t: 
 that  hee  rofe  not  from  the  dead,  bm  that  his  difciples,  by  night, 
 ftole  him  away  out  of  the  grave ,  wee  (hould  from  the  womb 
 hate  Chrift,  as  well  as  the  fewes.  And  the  like  wee  may  fee  in 
 Indians,  who  love  and  adore  the  Devitt  from  the  womb  ;  but 
 With  this  difference,  they  love  Satan  truly ,becaufe  both  nature, , 
 now  corrupt,  and  education  carries  them  thereunto  %  but  edu- 
 cation can  give  no  man  a  true  love  of  Chrift.    (2.)  Whence  is 
 it  that  the  world  hates  the  children  of  God  t  It  is  from  inftincl: 
 and  nature,  rather  then  from  any  imperated  acTs,  fob.  15,  ipy 
 Becanfe yee  are  not  of  the  world,  b^t  I  have  cbofen  yo&  &m  of  ' 
 the  world,  therefore  the  world  hates  you.  Vcrf  21 .  But  allthefe 
 things  will  they  doe  unto  you,  for  my  Names  fake.  To  be  thoftn 
 out  of  the  world,  to  carry  any  thing  of  Chnft  and  his  image  and 
 
 Gg  %  nature-^ 
 
2  J  o  Men  naturally  unable  and 
 
 nature,  and  to  be  borne  againe,  and  of  another  feed  then  the 
 world  is  born  of,  is  no  ground  of  arbitrary  and  elective  hatred; 
 but  of  fuch  hatred  as  comes  from  divers  naturall  inftincts,  fuch 
 as  is  the  hatred  between  the  Wolfe  and  the  Lambe,  the  Raven 
 ■4and  the  Dove.   If  then  the  world  hate  the  Saints,  as  they  doe, 
 Rom.  1.30.  and  hate  Chrift,and  hate  the  Saints  upon  this  formatl 
 ground,  Becaufe  they  have  in  them  the  nature  of  God,  the  ima°e 
 U?e  2£!ft     °f  Chrift> fome  of  clie  excdlency  of  Chrift,  then  they  muft  hate 
 moretbiTJtbe   ChriR  farre  more  ;  for,  Propter  quodunumquodque  tale,  id  ip- 
 s  tints,  fwn  magw  tale.  The  world  hated  Chrifi  for  God  ;  for  there 
 
 was  more  of  God  in  the  Man  Chrift,  then  ever  was  in  any  crea- 
 ture :  then  they  hated  God  more,  and  with  a  higher  hatred.  So 
 Chrift  is  the  Sampler  and  Copy  to  all  the  Saints  ;  therefore 
 Chrift  muft  be  more  contrary  to  the  wicked  world ,  then  the 
 Saints  are.  If  you  hate  the  fervant  for  the  mafters  fake,,  then  you 
 hate  the  Mafter  more :  If  you  love  the  nurfe  for  the  childs  fake, 
 then  you  love  the  child  more.  So  the  fewes  killed  the  fervant s, 
 the  Prophets ,  they  fiened  them,  and  beat  them,  Mat.  21 .  3  J.  but 
 they  did  more  to  Chrift,  Verf^g.  They  caught  him,  flew  him, 
 and  cafl  him  out  of  the  vineyard,  and  took^.  the  inheritance  to 
 3.  themfelves.  (3.)  Men  naturally  hate  the  wayes  of  God  :  If 
 there  be  holinefle  in  his  wayes,  then  it  muft  be  mod  eminent- 
 ly in  God  :  If  they  efteem  his  yoke  foure  andh#ivie,  and  Re- 
 formation a  burden,  then  muft  they  farre  more  efteeme  fo  of 
 himfelfe. 
 
 2.  Men  have  a  fort  of  fatisfaclion  in  their  naturall  condition : 
 
 Men  hive  no   &  whole  man  defires  no  Phyfician.  A  dead  man  hath  fome  ne- 
 
 fiirririgs  ofde-  gative  content  to  lie  in  grave ;  hee  can  have  no  acTrs  of  forrow 
 
 jim  jor  a  life  for  want  of  life.    (2.)  Wee  doe  not  put  forth  any  ftirring  of 
 
 above  them,    life  or  defire  toward  that  which  is  naturally  above  us  :  A  child 
 
 in  the  belly  hath  no  acts  toward  a  Crown  or  a  Kingdome  in  this 
 
 life  ;  becaufe,  defires  are  bottomed  and  founded  on  nature :  As 
 
 an  Ape,  or  a  Horfe,  hath  no  defire  to  be  a  man.  Pilate,  as  if  hee 
 
 were  burdened  with  Chrift,  faith,  Mat.  27.  22.  What  {ball  I 
 
 then  doe  with  fefus  that  is  called  Chrifi  ?  What  availeth  my 
 
 birth-right  to  me,  faith  Efau,  feeing  I  die  for  hunger  f 
 
 Nofimiiiiude       3.  When  beafts  and  birds  are  allured  by  the  fnare,  and  fifties 
 
 between  the    by  the  bait,  death  cometh  to  them  in  the  garments  of  life  ;  for 
 
 r,* wall  mans  fQ0(j  ^  ^  t^v  [iQgLWen  .  anci  inftindt  helpeth  them  to  profecute 
 
 CbTll™      ttetf  cn(k>  anc*  there  is  a  n^urall  fimilitude  and  inclination  be- 
 tween 
 
unwilling  to  be  drawnt  to  Chrifl,  2  ^  x 
 
 twecn  their,  nature  and  what  they  defire,  bottomed  on  an  in- 
 ftincl:,  even  when  the  object  of  their  inclination  is  buc  dyed 
 with  the  hew  andapparency  of  good.  But  there  is  no  fuch  in- 
 ftind  in  the  naturall  man,  nor  fimilitude  between  a  cage  of  hell, 
 and  the  beauty  and  excellency  of  Chrift ;  between  hisYenfe  and 
 the  hid  mannatox  the  banquetting  houfe  of  wine.  ° 
 
 4.  The  naturall  man  cannot  come  to  Chrift.  In  that  place  I  oh. 
 6.  ^4.  there  be  four  things  considerable. 
 
 1 .  The  beft  of  men  is  unapt  to  come  to  Chriit,  No  many  what 
 ever  his  parts  and  eminencie  be,  had  he  a  nature  of  gold,  he  can- 
 not come  to  Chrift. 
 
 2.  He  faith  not,  No  man  cometh,  as  denying  the  acl,  for  fo  no 
 man  of  himfelfe  is  an  excellent  Philofopher,  but  he  denieth  a 
 power,  a  Sih  <JW?«f ,  He  cannot  come. 
 
 3.  But  help  is  much ,  happily  if  his  eyes  were  open, the  will  is         J. 
 good,  he  would  gladly  come  to  Chrift  #he  were  able ;  Nay  faith  Ths Ilacc  Ioh« 
 Chrift,  he  is  unwilling  and  unable  both:  He  that  cannot  come,  ^'^^ 
 except  he  be  haled  and  drawn,  and  fome  violence  offered  to  his  w^&c.0pe- 
 corruption,  hath  no  good  liking  of  Chrift.  But  rud, 
 
 4.  Itis  but  little  dra wing  pofTlbly  that  will  do  the  bufinefle,  4* 
 fome  gentle  blaft  or  aire  of  golden  words*  fome  morall  fuafion, 
 fome  breathings  and  fpiration  of  fine  reafonings,  from  men  or 
 AngelyCm  do  much.No,but  it  is  not  fo,no  lefle  (faith  Chrift  )  can 
 draw  a  flnner  to  me  then  the  arm  of  the  Father ,and  a  pull  of  his 
 omnipotence*  who  is  greater  then  allyIoh.  10..  No  man  what  e- 
 
 t  er  mettall  he  be  of,  the  fineft  of  men  can  come,  or  hath,  power 
 to  come  to  me,  and  to  beleeve  on  the  only  begotten  fon  of  God, 
 except  the  Father  whofent  me- draw  him.  We  know  Chrift  was 
 muchtoextoll  his  Father,. his  Father  was  ever  in  hisefteeman 
 eminent  one,  as  Matth.  1 1.25,26,27.  Mark  A  ^6.  Luke  23.46. 
 John  3.  35:  fohn$.  21.  and  6. 27.  Matth.  io.  32.  c.  24.57. M/z 
 2.  16.  and  5. 43.  and  10.  29.  c.  15?.  2.  Rev.  2.  2y.foh.i  5.1. 
 
 So  is  there  a  power  alwayes  denyed  to  the  naturall  man  to 
 clofe  with  Chrift,  Rom.  8.7.2  Cor.  1 .  5 . 
 
 5 .  A  will  to  beleeve  and  to  fubmit  to  Chrift  is  denyed  to  na-        j# 
 turall  men,  foh.  5. 40.  Ye  will  not  come  to  me;  that  jce  may  bee  Willmoft&<, 
 faved,  &  £iKd.t3.Luke  ip.  14.  The  enemies  of  Chrift  fay,  ou  0e-  ver/h  to 
 hofxivTcuTov  $%7ihivQuji  tyhfAckc.  JVe  will  not  have  this  man  to  Chrijti 
 
 r eigne  over  us.  Verfe  27.  But  the fe  mine  Enemies  that  would 
 not  that  I  fhmld  reign  over  them ,  bring  hither,  and  flay  them 
 
 before 
 
2J2 
 
 Men  nnmllixgto  come  to  Chrift. 
 
 WdU    vet 
 
 the  fie  Anil 
 evife  of  cut 
 wot  co 'riming 
 taCbnsl. 
 
 I 
 
 before  me,  5*$  yx  SfcXiTetv7oL;  yk  (SfttnAefo-of  i-s  di/lSJy,  thefe  to  me 
 feem  to  be  alluftons  to  Ifraels  wearying  of  the  Lord  of  old, 
 Ifai./^  ? .  2  3 .  7  have  not  wearied  thee  with  incenfe,]  er.  2.  $.Wbat 
 iniquity  have y our fathers found in  me?  Micah  6.  3.  0  my  pee- 
 le  what  have  I  done  unto  thee,  and  wherein  have  I  wearied 
 *hee  t  teftifie  againfl  me.  It  is  ftrange  thatflnners  can  fee  a  black 
 fpotonthe  Z,or^jf  aire  face,  or  that  their  will,  that  is  nearer  of 
 kin  to  reafon,  then  the  affections  that  are  in  beafts  fhould  be  a- 
 verfe  to  God  -,  yet  it  is  faid  of  wicked  men,  that  they  are  haters 
 of  God,  Rom.  1*30.  Hie  citizens  hated  him,  Luk.  19.14.  foh. 
 1  £  24.  And  efpecially  thefe  fpeeches  carry  ailufion  to  Pf.  8 1 . 1 1 . 
 
 Ifrael  would  have  none  of  me.iy  JON  *v?.  Jfraelh&dno  liking 
 
 of  me,  no  will  of  me.  So  that  weakened  (imply  is  not  the  nea- 
 reft  caufeof  our  notcomming  to  Chrift,  but  wilfull  weaknefle, 
 or  rather  weak-wiifulnetfe.  1 .  Becaufe  in  agents  that  cannot 
 worke,  there  impotencie,  or  lownefle  of  nature,  is  the  caufe,'  as 
 the  reafon  why  a  hprfe  cannot  difcourfeas  a  man,  is  becaufe  his 
 nature  is  inreriour  to  the  reafonable  nature  of  a  man,  and  not  be- 
 caufe the  Horfe  will  not,  but  becaufe  he  cannot  difcourfe.  The 
 caufe  why  a  lump  of  clay  cafts  not  fuch  light  in  the  night,  as  a 
 candle,  or  a  ftarre  in  the  firmament,  is  the  bafenefle  and  opaci- 
 tie  of  the  nature  of  clay  to  produce  fuch  an  ac*rion,  as  to  give 
 light ;  there  is  not  fuch  a  thing  as  will  in  the  clay,  which  in- 
 tervenes between  its  nature,and  the  no-giving  light  in  the  night. 
 But  men  hearing  the  Gofpell  doe  not  beleeve,  not  only  becaufe 
 they  cannot,  for  beauYcannot  beleeve;  but  becaufe,  z&QhriR 
 faith,  T he-j  will  not  beleeve ,  foh.  5.  40.  They  will  have  none  of 
 Chrifl.  Pfal.  81.  11.  They  will  not  have  Chrift  to  r  eigne  over 
 themLuk.  19.  14.  And  will  intervenes  betweene  the  impoten- 
 cie of  their  will,  and  their  difobedience.  2.  Becaufe  that  ha- 
 tred of  God,  and  of  Chrift,  afcribed  to  unregenerate  men,  Rom* 
 1.  30.  Luk^  \9>  14-  M-  l5-  -4-  is  the  birth  that  lay  in  the 
 wombe  of  will,  and  comes  from  will  as  Will ,  and  not  onely 
 from  WilUs  weake  ;  fo  mens  delighting,  and  their  loving  to  be 
 eftranged  from  Chrift,  and  to  fatisfle  themfelves  with  other  lo- 
 vers, befide  Chrift,  are  high  bended  a&s  of  the  WilL  Which 
 argueth  that  not  onely  weaknefle ,  but  wilfulnefle  hath  in- 
 fluence in  mens  unbeliefe.  3.  The  Lord  chargeth  men  with 
 this,  M*tth.*i>tf.  *  m*M, yet  would  nrt.    4.  Conference 
 
 taketh 
 
Grace  theondy  caufc  of  drawing  finners  to  Chrift.  23  J 
 
 taketh  it  on  its  Will,  and  fathers  difobedience  on  the  will.  i9 
 Sam.  8.  9.  Nay,  buttve  fhall,  or  we  will  have  a  King,  Jer.  44. 
 16.  The  people  avow  their  will  and  peremptory  rcfolution  is, 
 we  will  not  hearken  to  theet 
 
 6.  "But  for  the  ground  ,  reafon  and  caufe  on  Christ*  part  ?***£***  *fa 
 of  drawing,  it  is  free  grace,  and  only  free  grace,  vvhieh  are  hof-  \^j***£' 
 den  forth  in  thefe  Poiitions.  mm  ah  drawn 
 
 Pof.  1.   As  there  is  no  merit,  good  deferving,  worke,  or 
 hire  in  the  miferable  (inner   dying  in  his  bloud ,    dead   in 
 (inneS,    out  of    his   wit,    and    dij obedient ,    deceived ,   and 
 ferving  divers  Lufts ,  Ezech.  16.  4,  5,  6,  J,  8.    Ephef.  2.1,2, 
 3,4.  Tit.  3.  3,  4.     So  there  is  as   mueh  love,   mankind- 
 neiie  and  free  grace  in  heaven  ,  in  the  breaft  of  Chrift ,  as 
 would  fave  all  in  hell,  or  out  of  hell.    I  fpeake  this  in  regard, 
 not  of  the  Lords  intension,  as  if  he  did  beare  all  and  every  one  of 
 mankind, a  good  will,  purpofing  to  fave  them.   But  becaufe 
 their  lyes  and  flowesfucha  Sea,  and  Ocean  of  infinite  love  a- 
 bout  the  heart,  and  in  the  bowels  of  fefa  Chrift,  as  would 
 over- fave,  and  out-love  infinite  worlds  of  finners  ;  (fo  all  could 
 come  and  draw,  and  drinke,  and  fuck  the  breads  of  overflow-  chnds  hue 
 ings  of  fenfts  free  grace)  in  regard  of  the  intrinfecall  weight  can  over- fave 
 and  magnitu  ie  of  this  love,  that  if  you  appoint  banks  to  chan-  andeut-live^ 
 nell,or  marches  to  bound  this  free  love,  God  fnould  not  bee  l^^ria' 
 Gody  nor  the  Redeemer  the  Redeemer. 
 
 Pof.  2.  Could  any  created  eye  of  Men  or  Angels,  reach  rjJem£)lim 
 or  compaffe  the  thoufand  thoufand  part  of  this  love,  with  one  ta&  of  im 
 look;  fuch  an  ad:  of  adoration  and  admiration  mutt,  follow  there- grace* 
 upon,as  ihould  breake  the  fouleand  breaft  of  this  creature,  in  a 
 thouiand  pieces  ;  but  Chrift  in  heaven  and  out  of  heaven  is  hid, 
 InfiniteneiTe  is  a  fecret  that  Angels,  or  Men  never  did,  never 
 (hall  comprehenfively  know,  there  is  a  kcret  of  love  (c^m  in 
 heaven,  but  never  feene  ;  how  little  of  the  Sea  doe  our  naturall 
 eyes  behold  ?  Onely  the  fuperfice.  We  fee  but  a  little  part  of 
 the  skinne,  or  hide  or  the  viftble  heavens  with  our  bodily  eyes, 
 but  fo  much  as  is  feene  is  of  exceeding  beaucy.  No  eye  bodily 
 can  fee  the  bottome  of  the  Seas,  or  the  large  in- fields  in  the 
 vrtible  heavens.  If  the  infinite  lumpe  of  the  bou  ldleife  love  of 
 Chrift  were  feene  at  once,  what  a  heavens  wonder,  what  a 
 worlds  miracle  would  Chnfl  appeare  to  bee  ?  But  as 
 much  of  Chrift  is  feene  as  veftels  of  glory ,  though  wide 
 
 H  h  enough 
 
2  3  4  Frec  iract  the  oncly  caufe  why 
 
 enough,  can  comprehend.  But  if  Angels  and  glorified  Saints  fee 
 much  of  Chrift,  and  fo  accordingly  as  they  fee  and  know,  doe 
 praife  him,  and  yet  cannot  over-praife,  and  out-fing  fo  much  as 
 they  fee;  and  if  the  in-fide  of  inHnitencfle  of  love,  free  grace, 
 mercy,  majefty,  dominion,  bean  everlaft ing  Myftery,  Angels 
 and  Men  arc  below  merit,  even  in  heaven  ,   and  Angels  and 
 Saints  mud  be  afhamed  of,  and  bluih  at  the  imagination  of  me- 
 rits ;  for  an  infinite  lovely  Majefty  feen,  and  not  praifed,  nor 
 loved  in  any  meafure  of  equality  or  commenfuration  to  his  dig- 
 nity and  worth,  muft  lay  infinite,  though  (inlefle  debt  for  eter- 
 nity on  all  the  Citizens  of  glory,  whether  home-borne  or  na- 
 tives of  that  Countrey,  oseletl  Angels;  or  adopted  ftrangers, 
 as  glorified  Saints. 
 }  tj        Pof.  5.  The  manner  of  graces  working  on  Saints  is  gracious, 
 Graces  vorfc  ancj  {Q  efiencially  free  ;  as  is  evident  in  our  rirft  drawing  to 
 !******     Chrift,  when  many  fins  are  forgiven,  and  fo  the  foule  loves 
 much  ;  and  the  fweeteft  burden  in  heaven,  or  out  of  heaven,  is 
 a  burden  of  the  love  of  Chrift  :  All  debt  muft  be  a  burden  to 
 an  ingenuous  jpirit ;  but  the  debt  of  free  grace,  that  lieth  from 
 eternity  on  Angels  and  Men,  is  a  lovely  and  a  defireable  paine. 
 That  men  before  they  were  men,  and  had  being,  and  before  all 
 eternity,  were  in  the  bofome  of  Cijrift  the  ingaged  debters  of 
 the  Lambe,  in  the  purpofe  of  free  grace  loved  with  an  ever- 
 lafting  love,  is  a  deepe  thought  of  love ;  and  that  being  was 
 gratious  being,  before  a&uall  beings  fpeaketh  and  cryeth  much 
 love ;  and  its  the  floure,  the  glory,  the  crowne  of  free  grace, 
 that  Gods  free  love  in  Chrift  cafteth  forth  the  warming  rayes 
 and  beames  of  the  Redeemers  kind  heart,  on  men*  who  are  ene- 
 mies, darkenejfe,  haters  of  God,  dead  in  finne,  dying  in  bl©od 
 and  pollution.    And  how  broad,  how  warme,and  how  ranck- 
 ly  muft  the  faire  and  large  skirts  of  Chrift s  love  fmell  of  admi- 
 rable grace,  when  they  are  fpred  over  the  bleeding,  the  loath- 
 ibme,  the  blacke,  and  unWafhen  (Inner ;  is  not  every  word  a  hea- 
 The  pitiee  E-   ven.  Ez,.  16.8.  Now  when  I  paffed  by  thee,  and  looked  upon  thee, 
 zech,.:  6.8,  ^     behold  thy  time,  was-  the  time  of  love,  and  I ft  read  my  skirt  over 
 JL  ™,  tyt,      thee, and  covered  thy  nakednes  :  yea  I  /wear  e  unto  thee, and  ente- 
 J*?  fCi  q  pceed4    re^ into  A  covenant  with  thee,  faith  the  Lord  God,  and  thou  be- 
 came ft  mine,&c.  Chrift s  pafTing  by  is  as  a  traveller  on  his  jour- 
 ney, who  findetha  child  without  Father  or  Mother,  in  the  open 
 field  dying,  and  naked  wallowing  in  bloud,and  then  calling  a  co- 
 
 vering 
 
Sinners  are drawne  to  Chrifi,  2Vr 
 
 vering  of  freelove,  Cand  love  hath  broad  skirts)  over  his  people, 
 and  its  an  exprelTIon  of  much  tendernefle,  and  Warn;cneflcof 
 love.  Many  articles  in  that  place  cxcoll  free  grace. 
 
 i.    Chrifi  is  brought  in  as  a  palling  by-paftenger,  to  whom 
 this  fondling  was  no  blond-friend,  but  a  meere  ft  ranger ;  io/  '-^fwe. 
 if  humanity,  and  man-kindnefie  had  not  wrought  on  his  heart,         x  • 
 he  might  have  patted  by  us,  we  are  to  Chrifi  nothing  of  kinred  * 
 or  bloud,  by  our  rirft  birth,  but  fir  angers  from  the  wombe  to, 
 God,  going  a  whoring  as  foone  as  we  are  borne. 
 
 2.  Chrifi  looked  on  forlorne  linnets,  and  there  is  love  in         « 
 his  two  eyes  ;  it  may  be  that  bowels  of  iron,  in  which  lodgeth 
 nothing  of  a  man,  or  of  naturali  companion,  would  move  a 
 traveller  to  fee,  and  not  fee  a  young  child  dying  in  his  bloud ; 
 
 but  f  faith  he)  Ifaw  thee,  my  heart,  my  bowels  had  eyes  of  love 
 toward  thee ;  there  was  tender  compajfion  in  ?ny  very  looke  ; 
 my  bowels  within  mey  turned  andjwomed  at  the  cafi  of  mine  eye, 
 when  lfaw  thy  mifery. 
 
 3 .  Behold,  and  behold,  he  would  owne  his  owne  mercy  and 
 
 love  ;  let  Angels  znd  Men  wonder  at  it,  that  the  great  and  3* 
 infinite  Majeftie  of  God,  lhould  condefcend  to  looke  on  foch 
 bafe  finners,  fofarre  below  the  free  love,  and  Majeftie  of  God. 
 There  is  a  behold,  aligneput  upon  this  doore  ;  come  hither  An- 
 gels  and  Men,  and  wonder  at  the  condifcenfion.  2.  Tender- 
 nefle. 3.  Strength  of  heate  and  warmencfie.  4.  Freedome 
 and  un hired  motions.  5.  Riches  and  aboundance.  6.  Erfi- 
 cacie  and  vertue.  7.  The  bounty  and  reality  of  the  free  love  of 
 Chrifi* 
 
 4.  Thy  time  was  a  time  of  loving.    What?    of  loving:  it*         a% 
 was  a  time  of  loathing  ;  a  time  of  love  >  when  finnets  were  to 
 
 bafe,  fo  poore,  wretched,  fo  (infully  defpicable,  men  enemies 
 to  God,  in  their  minde  by  wicked  works,  Col.  1 . 2 1 .  Dead  in  fins 
 and  trejpaffes,  walking  according  to  the  courfe  of  this  world,  (an 
 ill  Compafle  to  ftirre by)  according  to  the  Prince  of  the  dower 
 of  the  ayre,  the  Spirit  that  now  worketh  in  the  children  of  dis- 
 obedience ?  Was  this  a  time  of  love  ?  Yea,  Chrifts  love  cannot 
 be  bowed  or  budded  with  any  thing  without  Christ:  Its  as 
 ftrongas  Chrifi  himfelfe,  and  finne  and  hell  can  neither  breake, 
 nor  counter- worke  the  love  of  Chnfi  ;  your  hatred  cannoc 
 countermand  his  imperious  love. 
 
 5.    1 1  Was  not  a  time  of  fingle  love,  but  it  was  a  time  ofloves,  *• 
 
 H  h  2  thy 
 
2  36  Free  grace  the  ontly  caafe  rvhy 
 
 Thy  time,  Chrtfi  hath  a  time,  and  (inner*  have  a  time,  when  they 
 
 are  ripe  for  mercy,  it  was  a  time  C3>"n  of  loves  ;  of  much 
 
 loves,  of  much  love.  He  loved  US,  a  nd  fhewedmercie  on  ustEph. 
 2.4J  ia  xh  zzc'k'hfo  &ya.7TW,for  his  great  and  manifold  love,Qan.j. 
 12.  there  I  wll give  thee  my  loves.  Cant.  6.2.Thy  loves  are  better 
 then  wme,N.-\.  IVewiH.  remember  thy  loves,  more  then  wine.  Its 
 a  bundle,  a  wood  of  many  loves  thai:  is  m  Chrift,  Then  p.f.  I 
 jpredmy  skirt  over  thee  ?  He  is  a  warm-hearted  pafiengef,who  in 
 a  cold  day,will  take  off  his  own  garment,  to  cloth  a  naked  fond- 
 ling, that  he  finds  in  the  Way  ;  /(faith  Chrift)  laid  on  thee  a  na- 
 ked [inner,  the  skirt  of  that  love,  wherewith  the  Father  loved 
 me.    O  what  a  ftrange  word  is  that  I  foh.  17.  26.  I  have  de- 
 clared unto  them  thy  name,  and  will  declare  it  -$  that  the  love 
 -wherewith  thou  haft  loved  me,  may  be  in  them,  and  I  in   them. 
 Its  true,  Chrift  could  not  bee  ftript  naked  of  the  love,  where- 
 with his  Father  loved  him,  and  that  love  being  eflentiall  to^Qod, 
 cannot  be  formally  communicated  to  us,  yet  the  fruit  of  it,  is 
 ours  ;  and  the  Lord  fefus  fpreds  over  his  redeemed  ones,  a 
 lap  of  the  fame  love  and  bowels,  in  regard  of  the  fruits  of  free 
 love,   which  the  Father  did  from  eternity  fpread  over  him- 
 felfe. 
 6.  6.     7  covered  (faith  Chrift)  thy  nakedneffe:  O  what  a  gar- 
 
 ment of  Glory  is  the  imputed  righteoufnefle  of  Chrift  ? Bring 
 foorth  the  beft  robe,  and  put  on  him.  This  is  the  white  rai- 
 ment that  cloatheth  the  Jhame  of  our  mkednejfe. 
 »  7.     Tea  I  fware  unto  thee,  and  entred  in  covenant  with 
 
 thee.  Equals  doe  much,  if  they  fwear,  and  enter  in  covenant 
 with  equals;  But  O  humble  Ma jeftie,  of  an  infinite  God,  who 
 would  enter  in  covenant  with  finners,  wretched  finners,  at  our 
 worft  condition,  and  would  quiet  our  very  unbeleeving 
 thoughts  of  finfull  jealoufie,  with  an  oath  of  the  moft  high, 
 who  hath  no  greater  to  fweare  by  then  himfelfe. 
 g#  8.     zsind  thou  becammeft  mine,  Hebr.  thou  waft  for  mee, 
 
 fet  a  part  for  me.  Heere  ftouping,  and  lowcondefcending  love 
 roowne  finners,  and  ^  claimeand  propriety  on  wretched  and 
 farre  off  ft  rangers,  to  name  dying,  bleeding,  finning,  and  GW- 
 hatingduft)  and  guiley-periChing  clay,  hisowne  proper  goods. 
 £.  .    p.     Verf.  9.  Then  wafhed  I  thee  w'vth  water.  That  Chrtfts  fo 
 
 fairs  hands  lObould  ftoupe  to  wafh  fuch  blacke-skinned  and  de- 
 filed 
 
Sinners  are  drawee  to  Cbrifi .  237 
 
 filed  flnners,  in  either  free  juftification ,  or  in  purging  away 
 the  rotten  bloud,and  filth  of  the  daughter  of  Sim,  in  regenera- 
 tion, maketh  Good,  that  (to  the  free  love  of  Chrift,  that  which 
 'is  blacks  is  fair e  and  beautifull.) 
 
 10.  And  I  annointed  thee  withoyle,  free  grace,  and  Chrift 
 dwelling  by  Faith,  Ephef.  $-.  17.  in  $aintsyth&t  arc  thefloure, 
 gold,  and  marrow  or  the  Churchy  is  a  high  expreflion  of  free 
 k>ve.  Sinners  arc  worfe  then  withered  and  dry  clay,  without 
 faving  grace. 
 
 1 1.  And  to  all  thefe,  Chrift  clothed  his  naked  Church  with        XT, 
 broidered  works,  fine  linnen  and  ftlke,  he e  put teth  bracelets  on 
 
 her  hands  ;  a  chaine  of  gold  of  grace  about  her  necke,  a  fewel 
 en  her  forehead,  ear  e- rings  on  her  eares,  and  a  beaut  full  crown 
 on  her  head,  the  grace  to  profefle  phrift/xnd  carry  on  the  fore- 
 head, the  name  of  the  Father, of  the  Lambe ,  and  ofthew^^ 
 ferufalem,  the  bride,  the  Lambs  wife  >y  before  Men  and  An- 
 gel*,  is  a  ftire  ornament. 
 
 12.  Bcfide,  a  name,  and  the  perfume  of  a  fweet  and  pre-        l2 
 cious  report  in  the  World,  addeth  a  lufter  to  the  Saints,  who 
 
 are  by  nature  the  children  of  wrath,  as  well  as  others, ,Ezech, 
 16.10,11,12,13,14.  Ephef  2.1,2,3,4,  f. 
 
 Pof,  4.    Itsanabafementof  Chrift,  that  he  who  gives  fuch- 
 a  ranfome  to  juftice  for  free  grace,  uSould  wait  for  a  penny  from 
 flnners,  that  tinners  mult  bid,  and  buy,  and  ingage  him  to  give, 
 and  Chrift  (ay,  Youmuft  give  me  more,  I  muft  fell,  not  give  ThitQhrifl  is 
 grace,  for  nothing.    Your  penny  worthes  cannot  roll  about^r*'ioM;>  for 
 thateverlatting  wheeleof  free  grace,  the  decree  of  elecliony  or  J^eisf^  fJa 
 bow,  or  breake  (thrifts  free  heart  to  fave  you,  rather  then  ano-    *' '     rJ  ° 
 ther.     2.  There  is  no  more  proportion  betweene  Wages  and  fa-> 
 ving  grace,  then  between  wages  and  eternal!  glory.  Now  there 
 is  much  debt  in  heaven  more  then  on  earth,  but  no  merit  at  all 
 in  either  heaven  or  earth,  except  Chrift  for  all.  Merit  cannot 
 grow  in  a  land  of  grace,     3.     Grace  is  the  finners  gaine,  but 
 no  gaine  to  Chrift. ;  Is  it  game  to  the  Sunne,  that  all  the  earth 
 borrowes  light  and  Summer  from  it  ?  Or  to  the  clouds  that  cj^  rmr, 
 they  give  nine  to  the  earth  ?  Or  to  the  Fountaines,  that  they  ^Xivi\ 
 yeeld  water  to  men  and  beafts  ?  Can  yee  make  infinite  fefut 
 Chrift  rich  ?  Yee  may  adde  to  the  Sea,  though  very  litle.   The 
 Creator  could  have  made  a  fairer  Sunne,  then  that  which  fhines 
 in  the  firmament,  though  it  be  faire  enough, .  But.the  Mediator 
 
 H  h  3  Cbrijk.. 
 
2  j  g  Free  gt&cz  the  onely  caufe  why 
 
 Christ  is  a  Saviour  fo  moulded,  and  contrived,  that  its  unpoffi- 
 ble  to  adde  to  his  beauty,  excellency,  lovelineffc;  Manor  An- 
 gels, could  not  with  a  choifer  Redeemer,  then  Christy  if  your 
 wages  could  adde  to  him,  he  fhould  bee  needy,  as  you  are. 
 How  like  free       ^°f'   ?•  Fre^  Grace  is  the  loyeUeft  piece  in  heaven  or  earth, 
 eraceis  to       it  KKSkeS  US  partakers  of  the  Divine  Nature.  2  T^f.1.4.  And 
 •  (jed.  though  the  creature  graced  of  GW,keepan  infinite  diftance  from 
 
 God,  and  be  not  Goded,  nor  Chrifted,  as  fome  doe  blafphe- 
 moufly  fay.  Yet  it  is  considerable  that  there  is  a  fhaddow 
 (though  but  a  lhaddow)  or  proportion  bet weene  that  cxpref- 
 fion  of  \Pafil,  I  Cor.  15.10.  %a.fiW  rS  3stf  stft*  0  iifju.  By  the 
 grace  of  God,  I  am  that  I  am^  and  that  which  the  Lord  faith 
 
 of  himfelfe,  Exod.  3.14.  (peaking  toMofes,  jron*  1UW  JTHX 
 
 xv   r   v  ..    .         ..    ,.. 
 
 /  am  that  I  am.  Grace  is  but  a  borrowed  accident  of  the  crea- 
 ture ;  not  heritage,  not  his  eflence.  But  Paul  would  fay,  all  his 
 exceilencie  was  from  free  grace.  "Were  any  indifferent  behol- 
 tbz  veovdit  '  der  up  in  the  higheft  Jerufalem  after  the  day  of  judgement,  to 
 tifgrzain.     fee  tjie  company  of  the  Lambe,  and  his  court,  fo  many  thou- 
 i  uer"         fani  pieces  of  clay,  then  clothed  with  higheft  grace,  finding  on 
 the  face  of  him  that  fits  on  the  throne,  made  eternali  Kin^s, 
 that  for  glory  and  robes  of  grace,  and  the  weighty  crowrie,you 
 cannot  fee  a  bit  of  clay,  and  yet  originally,  all  thefe  arc  but 
 glittering  bits  of  clay,  and  graced  dull ;  it  (houli  tyre  the  be- 
 holder with  admiration.  O  but  the  fecond  Creation  is  z  rare 
 Whitgmt    piece  of  workmanfhip.  But  againe  come  and  fee  that  heavenof 
 inchiili;Qv»  wonders,  the  Man-Chrifi,  who  as  man  hath,     1.  Flefh  and 
 iknfid.        blould,  and  a  mans  foule,as  wTehave ;  but  O  fo  incomparably 
 wonderfull,  as  the  grace  of  God  without  merit  hath  made  the 
 man  Chrift.  Grace  hath  exalted  this  man  to  a  high  throne,  the 
 Godhead,  in  perfon  dwelleth  in  this  clay- tent  of  endlefie  glory, 
 and  God  fpeakes  perfbnally  out  of  this  man,   and  this  Emma- 
 nuel is  God,znd  the  man  is  fo  weighted  with  glory,  as  all  that  are 
 there,(and  they  be  a  faire  and  numerous  company)  are  upon  ome 
 continued  act  of  admiring,  injoying,  prayfing,  loving  him,  for 
 no  lefie  date,  then  endlefie  eternity,  and  they  can  never  be  able 
 to  pull  their  eyes  of?  him.  And  then  grace  feene,  enjoyed  as 
 it  groweth  at  the  Well-head ,  up  in  Emmanuels  higheft  and 
 neweft  land  is  of  an  other  ftraine,  fweeter  and  more  glorious 
 then  downe  here  in  the  earth,  which  is  not  the  element  of  grace, 
 
 they 
 
Sinners  are  drawne  to  Chrift.  239 
 
 AW- 
 
 they  are  but  glympfcs,  borrowed  fhaddowes,  chips,  and  drops  . 
 of  grace  that  are  heere.  That  is  a  world  of  nothing,  but  Grace ; 
 all  which  I  fpeake,  to  let  us  fee,  how  farre  free  Grace  is  from 
 bafe  hire,  and  that  we  may  not  dare,  to  make  Chrift,  who  is  an 
 abfolute  free  King,  an  hireling. 
 
 Pof.  6.  Grace  is  not  educed  or  extracted  out  of  the  potency  of  GrmtU 
 any  created  nature.  Grace  is  borne  in  heaven,and  came  from  the  ly  birth  of  it* 
 inmoftof  the  heart  of  Chrift  ;  it  hath  neither  feed  nor  parent  on  ven. 
 earth,  therefore  the  Lord  challengeth  it  as  his  owne,  2  Cor.i  2.9. 
 The  Lor df aid  unto  me,  My  grace  is  fufficient  for  thee,  2  Tim. 
 2.  i.  The  grace  that  is  in  Chrift  fefus.  1  Cor.  1  5.-1  o. The  grace 
 of  God.  2  (for.  13.14.  The  grace  of  the  Lord  Iefus  Chrift.  Gal. 
 1. 15.  He  called  me  by  his  grace :  If  we  could  engage  the  grace 
 of  God,  or  prevent  it,  then  fhould  grace  be  our  birth ;  but  grace 
 is  not  eflentiall  to  Angels.  Its  a  doubt  if  any  creature  can  be  ca- 
 pable by  nature  of  any  pofllbilitie  naturallnot  tofin,  it  is  much 
 to  know  the  juft  owner  of  grace  who  begot  it?  It  came  out  of 
 the  eternall  wombe  and  bowels  of  Iefus  Chrift. 
 
 Queft.  But  are  there  no  -preparations  either  of  nature  or  at  iylit  prcpx- 
 leaft  of  grace  going  before  faving  grace ,  and  the  foules  being  rations  gee 
 drawn  to  Chrift?  ■    before  convex 
 
 Anf  That  we  may  come  to  condder  preparations  or  previous  *im' 
 qualifications  to  converfion.Let  us  consider  whether  Chrift  com- 
 ing to  the  foule  hath  need  of  an  Ufher. 
 
 After.  1 .  Difpofitions  going  before  conversion,  come  under  a  jf0urcfoid 
 four-fold  confideration.  1.  As  efficient  caufes,  fo  forne  imagine  corfiderat'tmt 
 them  to  be.  2,  As  materially  and  fub)eclively  they  difpofe  the  ofprep^^tions 
 foule  to  receive  grace.  3 .  Formally  or  morally,  either  as  parts  of  btfm  u*™* 
 converfion,or  morall  preparations  having  a  promifeof  converfion  >m* 
 annexed  to  them.  4.  Asmeanes  in  reference  to  thefinallcaufey 
 or  to  the  Lords  end  in  fending  thefe  before ;  and  what  is  faid  or 
 thefe,  niay  have  fome  truth  proportionably  in  a  Churches  low 
 condition  or  humiliation,  before  they  be  delivered.    We  may 
 alfofpeak  here  of  difpofitions  going  before  the  Lords  renewed 
 drawing  of  fmners  al-ready  converted,  after  a  fall,  or  under  de- 
 fertion,  Cant.i.  Draw  me,  we  will  run. 
 
 After. iHo>  man  but  Pelagians,  Arminidns,znd  fuchdo  teach,  No  pnfeaaiU 
 if  any  {hall  improve  their  naturall  liabilities  to  the  uttermoft,and  w%\nm  mz 
 ftirre  up  themfelvcs  in  good  earned  to  feeke  the  grace  of  con- tm\ 
 verfion,and  Chrift  the  wifdome  of  God,,  they  {hall  certainly, 
 
 and 
 
340  Whether  there  be  any  preparations 
 
 and  Without  mifcarrying,  find  what  they  feeke.     1.    Becaufe 
 no  map,  not  the  finelt  and  fweeteft  nature  can  mga^e  the  grace 
 of  Chrifi,  or  With  h;s  penny  or  fweating,  earne  either  the  king- 
 *dome  of  grace y  or  glory,  Wnetherby  way  of  merit  of  condig- 
 nitie,  or  congruity.  Rom.  9.  16.  So  then,  it  is  not  inhtmthat 
 willeth,nor  in  him  that  runneth,  but  of  Godthatfbewethmer- 
 cie.    1  Tim.  1.9*  Who  h-ith  javed  us,  and.  called  tu  ,   with  an 
 holy  catting,  not  according  to  our  workes,  but  according  to  his 
 ownpurfofe  and  grace, which  was  given  us  in  Chrifi  f  ejus, be- 
 fore the  world  began.  So  EpbeJ.  2.  1,  2,  ^,4,  5.  Tit.  3.3,4,  ?. 
 E^ech.  16.4,5,6  7,8,^,10.     (2.)     Becaufe  there  is  nolhad- 
 dovvof  any  ingagement  of  promifeon  Gods  parr,  or  any  word 
 for  it.  Doe  this  by  the  firength  of  nature,  and  grace  fhaH  bee 
 given  to  j on.     3.     Nor  are  wee  aihamed  to  fay  with  the 
 Scripture,  its  as  unpoiTibleto  ftorme  heaven,or  make  purchafe 
 of  Chrifi,  by  the  ftrength  of  nature,  as  for  the  dead  man  to 
 take  his  grave  in  his  two  armes ,  and  rife  and  lay  death  by 
 him,  and  walke  :  Nor  does  this  lmpoflibilky  free  the  (inner 
 from  guilineffe  and  rebukes.      1.  Becaule  itisaunfully  con- 
 ^m&cd  inability,  except  we  would  deny  original!  finne.  2.  Its 
 voluntary  in  us ,  and  the  bondage  that  we  love.      ?.     The 
 Scripture  both  calks  it  impotfibility ,  and  alfo  rebukes  it  as 
 •finfull.  ^£.^44.  Rom.  8.    ,7,8.  Ephefi  2.  I,  2,  3,  11,12,13. 
 chap.  4.17,18, 19.  chap.  5.8. 
 
 sljfer.  3.  All  preparations  even  wrought  in  us,  by  the  com- 
 ttl  mon  and  senersU  rei training  ^race  of  God,  can  have  no  effe- 
 
 5^UWl«.«.     '■V.VMUW..^     ,_, 
 
 Tttlmltbi:    <^iv^inrluvnce  to  produce  oar  converfion,  from  the  Scrip:ur,s 
 pence  in  w    alledged  ;  for  then  fhould  we  be1  called,  faved,  and  quieted, 
 'beir.g  dr.twve    when  we  are  dead  in  finne,  foolijh,  difobedient,  and  enemies  to 
 toCbntf.         God,   xocraT«  fpya  «u£v,  and  1%  %?yW  tw  h  Jik&io<jyw  wlxct- 
 ha/JLiv  wiic,  According  to  our  worlds  tf  right eoufneffe  which 
 we  had  done,  contrary   to   Ephef.  2.  1,  2,3,  4,  $.   1 1.  12,  1?. 
 2  T*m.  1.9.  Tit.  3.  7.     (2.)    Then  common  generall  gifts 
 might  alio  engage  Chrifi s  free  grace.      3.     Mew  might  pre- 
 vene  Grace,  and  fbreftall  Chrifi  and  his  merits,  which  over- 
 turned the  foundation  of  the  Gofoeft,  and  cries  down  Chrifi 
 Prepays   andrr,e  Grace. 
 
 fioZmfamll  Alfr'  *  All  thefe  fore-going  endeavours  and  fweatings 
 pA't  o;  con.  being  void  of  Faith,  cannot  pleafe  God,  Hebr.  II.  6. Thefe  who 
 wtpoit.  at}  in  the  firength  of  them,  are  yet  in  the  fiejh^andnot  in  the 
 
 Spirit, 
 
before  a  fwntr  be  drawn  t$  Chrift.  241 
 
 Spirit,  and  To  can  doe  nothing  acceptable  to  God, being  yet  out 
 ofChrift,#0?».8.8.  ?ob.i$. 4,5,6.  and  the  tree  being  corrupt, 
 the  fruit  mult  be  foure,  and  naught ;  humiliation,  forrow  for 
 fin,  difpleafure  with  our  felves,  that  goe  before  conversion,  can 
 be  no  formali  parts  of  converfion,nor  any  eflentiall  limbs,mem- 
 bers  or  degrees  of  the  new  creature;  nor  fo  much  as  a  ftone  or 
 pin  of  the  new  building.  Divines  call  them ,  gradus  ad  rem, 
 initium  materiale  converfionis  ;  non  gradus  in  re,  nee  initium 
 formate :  For  parts  of  the  building  remaine  in  the  building ; 
 when  the  houfe  is  come  to  fome  perfect  frame,  all  thofe  baftard 
 pieces,  coming  not  from  the  new  principle  the  new  heart,  Chrift 
 formed  in  the  foule,  are  caft  out  as  unprofitable.  Paul,  when  he 
 meets  with  Chrift,  cafts  off  his  filks  and  fattins,  that  hee  was 
 lordly  of  while  hee  Was  a  Pharifee,  as  old  rags,  lojfe  anddung^ 
 and  acts  now  with  farre  other  principles  and  tooles.  Its  all 
 new  worke ,  after  another  Sampler  ;  heaven  workes  in  him 
 now. 
 
 Affer.  5.  Thofe  are  not  morall  preparations  which  wee  per-  There  be  n§ 
 forme  before  conversion,  nor  have  they  any  promife  of  Chrift  Mordl  pre* 
 annexed  to  them  ;  as,  Hee  that  is  humbled  under  ftnne,  fly  all  be  cefts  bf** 
 drawne  to  Chris!  :  Hee  that  wijheth  the  Phyfician,   Jball  be  ^^r£*" 
 cured,  and  called  to  repentance  :  wee  read  of  no  fuch  promife  in  mtre  4  a£ 
 the  word.    2.  A  man  not  in  Chrift,  is  without  the  fphere  or  nexett. 
 element  of  Chrift,  at  the  wrong  fide  of  the  doore  of  the  iheep- 
 fold,  hee  is  not  in  Emanuels  land ;  and  all  the  promife s  of  God 
 are  in  Chrift,  Tea  and  Amen,  2  Cor.  1 .  20.  The  whole  ftock  of 
 GojpeUpromifes  are  put  in  Chrift,  as  the  firft  Subject ;  and  be-  Ko  P™™fi* 
 leevers  have  them  from  Chrift,at  the  fecond  hand.  Chrift  keeps, m  0J  CorL^: 
 as  the  true  Ark>  the  bookj>fthe  Teftament,  the  beleevers  Bible. 
 Its  true,  the  new  heart  is  promifed  to  the  elect,  even  while  they 
 are  not  in  Chrift,  but  they  cannot  make  claime  to  that  promife 
 till  they  be  firft  in  Chrift  :  but  thofe  promifes  are  made,  in  a 
 fpeciall  manner,  to  Chrift,  as  to  the  head  of  the  redeemed,  to 
 be  difpenfed  by  Chrift,  to  thofe  onely  whom  the  Father  gave 
 him  before  time.  And  as  the  promifes  are  peculiar  to  Chrift,  fo 
 the  perfons  and  grace  promifed,  both  the  one  and  the  other,  are 
 due  to  Chrift,  and  refult  from  the  Head,  to  thofe  who  in  Gods 
 decree  onely  l"hail  be  members  ;  as  right eoufneile,  life  etemall, 
 and  perfeverance,are  made  to  thofe  that  are  members.    3 .  Ma- 
 ny  runne,  and  ebtaine  not,  1  Cor.£. 24,25,26.  Atmj  firive  t* 
 
 I  i  enter 
 
%$%  Whether  there  be  ar,y  frtf&ations 
 
 enter  in,  andjhall  not  be  able,  Luk.  13.  24.  Many  lay  a  founda- 
 tion, and  are  not  able  to  finifi,  Luk.  14.  29.    Many  nunc,  and. 
 catch  nothing  :  Many  have  Itormcs  of  conlcicnce,  as  Cain,  and 
 ftidas,  who  goe  never  one  ftep  further.  When  therefore  Ami* 
 nomians  impute  to  us,  that  wee  teach,  That  to  defire  to  beleeve, 
 Y«)  Saitmarfh  u  ffdtU :    To  defire  to  fray,  (*)  Is  prayer.  Q>)  They  foukly 
 t  ree-i race,     miftake  ;  for  raw  defires,  and  wifhes  after  conversion,  and 
 %]  A/^Dcnnc  ^rift, are  to  usno  more  <onvcrfion,and  the  foules  being  drawn 
 Gtrfinnctbt-  *°  Chrift,  then  Efam's  weeping  for  the  bleflbg,  was- the  blef- 
 tweene  the      fing  ;  or  Balaam's  wifti  to  die  thr  death  of  the  righteous,  was 
 Sic^man  and  the  happy  end  of  fuch  as  die  in  the  Lord.  But  the  lincere  de- 
 4  Paper,  p  u  fiies  and  good  will  of  juftificd  perfons,  are  accepted  of  the 
 
 *ddt?tolrle  Lord>  for  chedeed  :  and  wte>  Chrift  pronouncethyW;  bitfr 
 and  tobduvefcd**  hanger  for  righteottfnefe,  wee  fay,  in-  that  fenfe,  a  &> 
 if  pta)cr  and  cere  ddire  to  pray,  and  beleeve,  is  materially,  and  by  concomi- 
 Ipib*  tancy,  a  neighbour,  and  neare  of  kin  to  beleeving,  and  praying. 
 
 A  vircuall  or  feminall  intention  to  pray,  beleeve,  love  Chrift, 
 doe  his  will,  is  in  the  feed,  praying,  beleeving;  when  the  in- 
 tention is  fupernaturall,  and  of  the  fame  kind  with  the  acl  ■;  as 
 the  feed  is  the  tree :  Wee  fay  not  fo  of  naturall  intentions  and 
 defires.  As  Abrahams  fincere  intention  to  offer  his  fon,  was  the 
 offering  of  his  (on  ;  the  widows  cafting  in  her  mite,  was,  in  her 
 honeft  defire,  the  calling  in  of  all  that  fheehad  ;  certainly,  not 
 all  fimply,  that  had  been  againft  charity  toward  her  felfe  :  bur 
 (2)  fingie  defires,  unfained  aimes,  weigh  as  much  with  Chrift, 
 as  actions,  w\  their  reality.  So  wee  fay  many  are,  in  affections* 
 Martyrs,  who  never  die  nor  fuffer  lofle  for  Chrift ;  becaufe  no- 
 thing is  wanting  on  the  part  or  fuch  Saints,  thus  difpofed,  but 
 that  God  call  them  to  it.  So  Abraham  offered  his  fon  Ifaac  to 
 God  ;  becaufe  Abraham  did  all  on  his  parr,  and  hee  was  not 
 the  caufe,  why  hee  was  not  offered  and  made  an  a<5tuall  facrifice 
 .to  God  ;  butGois  countermand  and  his  forbidding  was  the 
 cauft,  and  nothing  elfe. 
 
 After.  6.  The  humiliation  and-forrow  for  fin,  and  defire  of 
 the  Phyfician,  by  way  of  merit,  or  2.  by  way  of  a  morall  dif- 
 p/>fttiony  having  the  favour  of  a  Gcjpel-promrfe,  doe  no  more 
 render  a  foule  nearer  to  Chrift  and  laving  grace,  then  the  want 
 of  thefe  difpofitions ;  for  as  a  Horfe,  or  an  Ape,  though-  they 
 come  nearer  to  fome  fliadow  of  reafon,  and  to  mans  nature, 
 then  the  Stork,  ov  the  Aftetov  &?n  things  vcyd  of  life,  osftone* 
 
before  a  fianerhe  drawn  td  Cbrifi.  24.} 
 
 and  the  like-;  yet  as  ti.crc  is  required  the  like  omnipotency  t® 
 turn  an  Ape  into  a  Man,  as  to  make  a  pone  a  fonne  of  Abra- 
 ham ;  fo  the  like  omnijibtency  of  grace  is  required  to  turneart 
 unhumbled  foule  into  a  faved  and  redeemed  Saint>  as  to  turne 
 a  proud  Phurifee  into  a  Saint.  And  merit  is  as  firre  to  feck  in 
 the  one,  as  the  other.  So  an  unconverted  finner,  though  Tome 
 way  humbled,  if  the  Lord  of  free  grace  fhould  convert  him, 
 were  no  lefTe  oblieged  to  free  grace,  and  no  lefie  from  laying 
 any  tye  or  bands  of  merits*  or  obligation,  by  way  of  promife, 
 on  Chrift,  for  his  conversion,  then  a  done  made  a  beleeving 
 fonne  of  Abraham,  (hould,l)e  in  the  fame  cafe  of  converfion. 
 And    3.  the  humbled  foule,  for  ought  hee  knowes,  (I  fpeak  of 
 legall  humiliation)  hath  no  more  any  Gofpel-title  or  promife 
 that  faving  grace  mall  be  given  to  him,  even  of  mecre  grace^ 
 upon  condition  of  his  humiliation,  orextcrnall  hearing,  or  de- 
 fire  of  the  Phyfician,  then  the  proud  Pharifee.  Yet  as  the  bo-  Mderiat^  df- 
 dy  framed  and  organized  is  in  a  nearer  difpofition  to  be  a  houfe  p,frt>™  in 
 to  receive  the  foule,  then  a  ftone,  or  a  block;  fo  is  an  humbled  ^f™*""W 
 and  deje&ed  foule,  fuch  as  caft-down  Saul,  and  the  bowed- 
 down  Jajler,  and  thofe  that  were  f ricked  in  their  hearts,  Acl:. 
 2.  in  the  moment  before  their  converfion  were  nearer  to  con- 
 verfion, and  in  regard  of  paffive  and  materiall  difpofitions  made 
 by  the  Law-worke,  readier  to  receive  the  impreflion  and  new 
 life  of  Chrift  formed  in  them,   then  the  blalpheming  fewes, 
 All.  1 3.  and  the  proud  Pharifees,  who  defpfed  the  counfell  of  ' 
 God,  and  would  not  be  baptised,  Luk.7. 3°*  There  be  fbme  pre- 
 paratory colours  in  dying  of  cloth,  as  blucy  that  difpofe  the  cloth 
 for  other  colours  more  eafily ;  fo  is  it  here :  And  a  fifti  that  hath 
 fwallowed  the  bait,  and  is  ill  the  bofome  of  the  net,  is  nearer 
 being  taken,  then  a  fifh  free  and  fwimmingin  the  Ocean  ;  yet 
 a  fifn  may  break  the  net,  and  cut  the  angle,  and  not  be  taken.  A 
 legally-fitted  man  may  bcn&tfarrefrom  the  Kingdome  of  God, 
 Mar.12.54.  and  yet  never  enter  in.  And  thofe  lame  difpoliti- 
 ons,  in  relation  to  Gods  end  in  faving  the  declare  often  means, 
 and  difpofing  occafions,  fitting  foules  for  converfion  :  though 
 fome  be  like  a  piece  of  sjold  lying  in  the  dirt,  yet  it  is  both  true  Vifpofitims 
 rnettall,and  hath  the  Kings  ftamp  on  it,  and  is  of  equall  worth !W  nf*n?c*  H 
 with  that  which  goeth  currant  in  the  market.  So,  in  regard  of  '^*  s™~ 
 Gods  eternall  eledion,  many  are  in  the  way  of  fin,  and  not  con-  before  m*#- 
 vcrted  as  yet,  notwithftandjng  all  thelufter  of  fore-going  pre-  fw. 
 
 I  i  2  para- 
 
244  Whether  there  be  any  preparations 
 
 parations,  though  they  be  as  truely  the  elecl:  of  God,  as  eithet 
 thofe  that  are  converted,  yea  or  glorified  in  heaven  ;  yet  their 
 preparations  doe  lead  them,  in  regard  ofan  higher  power,  (that 
 they  fee  not)  to  faving  grace.   And  for  any  thing  revealed  to 
 us,  God  ordinarily  prepares  men  by  the  Law,  and  ibme  previ- 
 God  mature   ous  dupofitions,  before  they  be  drawne  to  Chrift:.    I  dare  not 
 £turo£ativ€  peremptorily  fay,  that  God  ufeth  no  prerogative  Roy  all,  or  no 
 Roy  all  in  con  priviledges  ofSoveraignty,in  the  converfion  of  fome  who  find 
 vtrti*g  with-  mercy  between  the  water  and  the  bridge  ;  yea,  I  thinke  that 
 out  diffofti-    chrift  comes  to  fome  like  a  %oeyior  Jijoung  Hart,  skipping  and 
 norkin*  them  ieaP**&  over  hills  and  mountainej,  and  pafleth  over  his  ownc 
 vnfj  fpiftij.    fct  line,  and  fnatcheth  them  out  of  hell,  Without  thefe  prepara- 
 tions ;  at  leaft,  hee  works  them  fuddenly  :  And  I  fee  no  incon- 
 venience, but  as  in  Gods  wayes  of  nature,  hee  can  make  difpen- 
 fations  tohimfelfe,  fo  in  the  wayes  of  grace,  wee  cannot  find 
 him  out.   However,  fure  of  crabbed  and  knotty  timber  hee 
 makes  new  buildings  ;  and  it  is  very  bafe  and  untoward  clajr 
 that  Chrift,  who  maketh  all  things  new,  cannot  frame  a  veflell 
 of  mercy  of.  To  change  one  fpecie  or  kind  of  a  creature  into 
 another,  a  lyon  into  a  lamb,  and  to  caufe  the  wolfe  and  the  lamb 
 dwell  together,  and  the  leopard  lie  down  with  the  ktd,  and  the 
 cnlfe  and  the  young  lyon  and  the  fat  ling  together,  and  a  little 
 child  to  lead  them,  is  the  proper  Work  of  Omnipotcncy,  what- 
 ever  be  the  preparations,  or  undifpofition  of  (inners. 
 nlhnn ever       ^ftr.  7.   Not  any  ¥  rote  ft  ant  Divines,  I  know,  make  true 
 taught  that  E-  repentance  a  worke  of  the  Law,  going  before  faith  in  Christ, 
 wgdike  Re-  1 .  The  Law  fpeakes  nor.  one-  word  of  Repentance  ;  but  faith, 
 fenttmc  is  a  cither  doe,  or  die,  ^Repentance  is  an  EvangeHke  ingredient  in  a 
 *nVi<ttinTt!>     SainU    2  -    Ckritt  wa&  made  a  Prince,  and  exalted  to  give  re- 
 ^tnverfiori.0    p™ta*ce>  Acl:.  5.  $t.  and  the  Law  as  the  Law,  hath  not  one 
 Anunomians  word  of  Chrift,   though  it  cannot  contradict  Qhrifi^  except 
 uluthniau  m   we  fay,  that  there  bee  two  contradictory  wills  in  ChriH,  which 
 in.tbis.  were  blafphemy ;  but  fome  depositions  before  convention,  I 
 
 Anunomians  conceive  Antinomians  yeeld  to  us.  For  one  faith,  afpeakmgof 
 yedA  $repara-  the  manner  of  his  converfion.  Onemaine  thing,  1 am  fure,  wo* 
 ttons,  which  t0  get  fome  foule-faving- comfort,  that  moved  mee  to  reveale 
 ^ltmarOi  ^JtroH^e^  ewfeience  to  godly  Mh>iflzrs,  and  not  in  generaH 
 free  grate,  to  allay  my  trouble,  Yet  I  can  make  good  from  Scripture,  that 
 cfe *.pt/> i*.  this  defire  can  be  in  no  unconvem -d  foule  ;  a  Phyfitian  that  mi- 
 ftakes  the:  cure  doclxinallya.  will,  prove  a.  coufening  comforter. 
 
 And 
 
before  tfwne  be  drarvnr  to  Chrift.  245 
 
 And  another  b  faith.  The  perfons  capable  of  juftification  are  b  Eaton  Ho. 
 fuch,  as  truely  feele  what  loft  creatures  they  are  in  themfelvesy  Key  cewfo>Ca. 
 and  in  all  their  workes  :  this  is  all  the  preparative  condition  that  i.pag.7.  »• 
 Cod  requirethonourpart,  to  this  high  and  heavenly  worleey 
 for  hereby  is  a  man  truely  humbled  in  himfelfe,  of  whom  God 
 Jpeaketh,  faying,  —I  dwell  with  himthat  is  of  an  humble  Spi- 
 rity&c.  To  make  perfons  capable  of  justification,  here  is  re- 
 quired a  true  feeling  that  they  are  loft  in  themfelvesy  and  in 
 all  their  worlds.    But  this  can  be  no  preparative  condition  of 
 juftification,  as  Eaton  faith,  Becaufe  true  feeling  mull:  follow  True  and  live- 
 Faith,  not  goe  before  it.  And   2.  true  feeling  is  proper  to  ju-  tyfe&ty  of  fa 
 ftified  perfons  ;  nothing  going  before  juftification, and  fo,  which  clrinot  £oe  b*m 
 
 is  found  in  unjuftified  perfons,  can  be  proper  to  juftified  per-  Hnx ' but^ 
 9  1  *     •        •  ■      r       o-  n-  1  ielow  after 
 
 Tons  onely.     3.    Antmomtans  lay,  Sinners  as  Sinners,  and  con-  c^^rkw. 
 
 fequently  all  finners  arc  to  beleeve  juftirication  in  Chnslt>wkh- 
 
 out  any  foregoing  preparation.  This  man  faith,  Prepared  and 
 
 feeling  per  Jons  that  are  fenftble  :offtnne,  are  onely  capable  of 
 
 juftification.     4.  To  truely  feele  aloft  condition,  cannot  be  all 
 
 the  Preparative  condition,  for  the  word  hath  annexed  no  pro- 
 
 mife  of  juftification  to  the  unjuftified,  who  (hall  feele  his  loft 
 
 condition..  For  the  place  Efai  5  7.  fpeaketb  of  a  juftified  (inner,, , 
 
 not  of  an  unjuftified,  who  is  onely  prepared  for  juftification, 
 
 1 .  Becaufe  God  dwels  in  this  humbled  foule,  then  he  muft  be 
 
 juftified' and  converted.  Ephef  3.17.  That  Chrift  may  dwell 
 
 in  your  heart  by  faith.     2.    This  is  a  liver  by  faith,  and  fo 
 
 juftified ;  the  juft  Jhall  live  by  faith,  Habak.  2.4.  %gm.  1 . 1 7.  . 
 
 GaL  3. 11.  Hebr.  10V38.  And  he  muft  live  by  Faith,  whom,  objections  of 
 
 the  high  and  loftie  One  revives.  Ancinomimi 
 
 ObjecV  1.    But  to  bid  a  troubled  foule  be  humbledforfinyffP^iilly  of 
 and  pray,  andfet  upon  duties,  and  fpeake  nothing  of  Chrift  to  ^altmar^> 
 them  y  whereas  poor e  foules  cannot  pray  in  that  condition,  k  ^JS^^* 
 to  teach  them  to  feeke  right eoufnefte  in  themfelveSo  .  (fc.remlvedl 
 
 Anfw.  1.  Satan  cannot  fay,  that  wee  teach  any  t&feton 
 duties ,  and  to  filence  Chrift  s  ftrength  and  grace ,.  by  which  r<>  die  duties 
 onely  duties  may  bee  done,     2.-  To  bid  them  fet  on  duties,  "Mmrely- 
 as  their  righteoufnefle  before  God,  and  as  the  way  to  find  reft ■lYnofake'' 
 and  peace  for their foules,.  and  that  fpeaking  nothing  of Chrift ,  right  eoufmffe. r< 
 we  difclaime  as ■■  Antichriftian  and  PharifaicatL      3.    It  is  r.o  in  our fdw. . . 
 argument,  but  the.  Arminian  objection  againft  free  Grace,,  not 
 so;  bid  a  croubkcLfoulc  pray,  becaufe' he  cannot  pray  without 
 
 I  u  3  the ., 
 
2^6  Whether  there  be  any  preparations 
 
 the  Spirit,  for  Peter,  Atl.  8.  bids  Simon  Magus ^who-was  in 
 
 the  gall  of  bitter ne(fe,  pray,  yet  without  the  Spirit,  he  could 
 
 not  pray.   Ant  in  omians  exhort  troubled  foules,  though  not  con- 
 
 Thcy  are  com?  verted,  to  belceve  m.fbrift.  Yet  phey  are  as  unable  to  beleeve 
 
 wmJcdtopr  y  without  the  Spirit,  as  to  pray  Without  the  Spirit.    4.   To  bid 
 
 ''"£*£*-  m*  chem  &*  on  Evangelike  duties,  without  crufting  in  them,  that  is* 
 
 'without  *       to  feele  their  loft  condition ,  to  defy  aire  of  falvation  in  them- 
 
 .which  they    fei-vesy  tolaokea  far  re  off  to  Chrift %  to  defirehim,  are  the  fee 
 
 cannot  prjy.    way  that  Chrift  Walkes  in,  to  fit  us  for  faving  Grace. 
 
 Object.  2.    Dijpaire  of  falvation  in  my  fejfe,  is  a  part  of 
 Faith,  fo  you  exhort   the  troubled  in  minde  at  firft  to  be- 
 leeve. 
 .  Anfw.   Notfo  :  .Judo*  and  Cain  both  difpiired  of  falvati- 
 
 fJvtfionw     onm  tbQta(dwest  yet  had  they  no  part  of  faving  faith.  Itsun- 
 ourfelfttio     poffible  chat  any  can  rely  on  Chrift  while  they  leave  rdling 
 pan  of  filthy   on  falfe  bottom  es ;  Faith  is  a  fayling  and  a  fwimming,  Ships 
 butwrcttgbt    cannot  iayle  on  mountaines,  its  unpoflible  to  fwiin  on  drie 
 •lythi  Lawy'xn  J^j  .  as  -~  ls  imp0fiible  to  have  a  foule,  and  not  to  have  a 
 ™onvirttd      *ove  »  *°  We  cannoc  have  a  love  to  lye  by  us,  as  ufeieffe  •  but 
 a  lover  we  rnufl:  have,  %xA.Qhrlfts  worke  of  converfioh  is  or- 
 chrif!  ts^i  us  d^rly ;  as  firfl:  to  plow,  and  pluck  up,  fo  then  to  (ow  and  plant; 
 ■  tff  our  oldio-    and  tirit,  to  take  the  foule  off  old  lovers.  We  are  on  a  way  of 
 vers  bef ore  rvt  gadding  to  fecke    lovers.  J  er.  2.   $6.     On  a  high  and  J  of  tie 
 Mave.  mount  dine  to  fet  our  bed,  Efai  57.  7.  God  muftftraw  thornes 
 
 and  briars  in  our  love-bed,  and  take  Bphraim  ojf  h^  Idols* 
 Hof.  14. 6.  and  from  riding  on  horfes,  and  make  the  (buleas 
 white  and  cleane  paper,  chat  Chrift  may  princ  a  new  lover  on 
 it.  Therefore  its  young  mortification  in  the  blonome ,  to  give 
 haifea  refufall  to  all  old  lovers  ;  this  is  Chrift s  ayme,  Cant.q. 
 8.  Come  from  the  Lyons  dens,  and  the  Ado  tint  aines  of  Leo- 
 pards with  me. 
 .SiUmaift.  Object.  3.  D  t fires  to  pray  and  beleeve,  being  fome  times  cold, 
 jbmetimes  none  at  all,  cannot  fatisfie  a  troubled  foule.  I  muft 
 have  beftdes  de fires  ,  indeavours  :  And  de fires  to  defirey  and 
 forrow  ,  becaufe  I  cannot  forrow  for  fmne  ,  are  but  Legall 
 works  ;  not  fnch  as  are  required  in  a  broken  heart. 
 
 Anftv.  Defires  going  before  converfion,  are  nothing  leffe, 
 then  fatisra&ory ,  nor  arc  they  fuch  as  can  calme  a  ftorming 
 confeience  :  heknowesnot  Chrift,  whodreamesthata  wake- 
 med  conference,  can  bee  calmed  with  any  thing,  le^e  then  the 
 
 blond 
 
before  a  fwmr  be  drawn  to  Chrift.  247 
 
 bloud  of  Jefus  Chrift,    that  (peaces  better   things  then  the 
 
 blond  of  Abel.  Never  Protestant  Divines  proimlc  foulorcft  cbriflwtr, 
 
 in  preparations,  that  are  wrought  by  the  law.    2,    If  Amino-  mt  ar.y  pup** 
 
 tnians  can  give  foule-reft  to  troubled  confciences,by  all  the  pro-  worus  to 
 
 mifes  of  the  Gofpel ,  and  raife  up  the  Spirits  of  Judas ,  or  «**«'#*» 
 
 Cain  to  found  comfort,  lee  them  be  doing;  yea,  or  to  weak-  nmbkTfaau, 
 
 afflicted  fouits  :  whiie  the  Spirit  blowes  right  down  from  the 
 
 Advocat  ofiinners,  at  the  right  hand  of  God,  wemuchdoubr. 
 
 Sure  there  is  a  locU  on  a  troubled confeience,  that  theGofpel- 
 
 letter,  or  the  tongue  of  Man  or  Angel  cm  be  no  key  to  open. 
 
 (thrift  hath  referved  a  way  of  his  owne  to  give  fansfaction  to 
 
 afflicted  Spirtts.  But  the  queftion  is  now,  foppofing  yec  deale 
 
 with  unconverted  men,    whether  or  no  yee  are  not.  Firft, 
 
 to  convince  them  of  the  curfes  of  the  Law  to  come  on  them, 
 
 to  humble  them,  and  Co  to  chafe  them  to  Chrift ;  and  if  to  bid 
 
 them  be  humbled,  and  know  their  dangerous  condition,  the 
 
 Hate  of  damnation  ;  andfet  to  thefe  preparatory  duties,  be  to 
 
 teach  them  to  feeke  nghteoufneffe  in  themfelvee.  Wee  zn* 
 
 fwer  no. 
 
 Object.    4.    If  we  preach  wrath  to  beleevers  t  wemuft  ei-  ~  .f  v  t 
 t her  make  them  beleeve,  they  lye  under  that  wrath,  or  no ;  if  Str\u  110!* 
 they  be  not  under  that  wrath,  we  had  as  good hold  our  tongues ,  i5i.ij», 
 if  we  fay  ,  //  they  commit  thefe  and  thefe  finnes ,    thty   are  i*  $ ,  1 3  *, 
 damned*  and  except  they  per  for  me  fuch  and  fuch  duties,  and  f$f» 
 except  theywalke  thus  and  thus  hclily ,  and  doe  thefe  and  the  ft 
 good  works  ,  they  fh  all  come  under  wrath,  or  at  leaft,  God 
 will  be  Angry  with  th?m  ;  what  doe  we  in  this,  but  abufe  the 
 Scriptures  ?  We  undoe  all  that  Chrift  hath  done y  we  bely  God, 
 And  tell  be  lee  vers  that  thy  are  under  a  covenant  of  worses* 
 — —  I  weuld  have  wrath  preached  ts  beleevers,  that  they  may 
 abftaine  from  ftnns,  becaufe  they  are  delivered  from  wrath, 
 net  that   they  may  be  delivered  from  wrath  ;  for  God.  hath 
 fwornt,  Ifai  54.  as  the  world  fh  all  be  no  more  deftroyed  with  • 
 waters,  fo  he  will  be  no  more  wrath  with  his  people. 
 
 Axfw.  1.   Wee  are  to  make  beleevers  know  if  they  be-  Wiathisto 
 Ieevq  not,  and  walke  not  worthy  of  Chrift,  in  all  holy  duties;  b*  pmhtd  ic}, 
 tkirfaith  is  afancie,  and  a  dead  faith,  and  the  wrath  «f  God^eeveri»aii^: 
 abides  on  them,  and  they  are  not  beleevers.     a.    Though  they 
 be  beleevers,  wrath  muft  be  preached  to  them,  and  is  preach- 
 ed to  them  every  where  in  the  New  Teftatmnt  ;  as  death, 
 
 Rom. 
 
24^ 
 
 Whether  there  be  any  preparations 
 
 yampbUt  of 
 Antiftoniiift 
 
 avfaered'y 
 N.Hiade. 
 
 Sakonarih. 
 
 Sakmarfli 
 
 Ro.6.21.  iiMmnatiott,Ko.i4.2l.the  wrath  of  God, Ephef^.^. 
 condemnation,  ifheLi.Z.  perdition,  flaming  fire,  eternallfirc, 
 I  Cor.3.i7.iCc?r.n.32.:4.^^7.S.iriw.6.9. 1  Cor.  16.22. 
 to  the  end  they  may  make /"#/•*  their  coding  and elefHon.3. What 
 is  this,  but  to  make  a -mock  of  all  the  threatnings  of  the  Go- 
 fbel  ?  For  by  this  argument,  the  threatnings  are  not  to  bee 
 preached  to  the  Eled  before  their  convention,    except  wee 
 would  make  them  beleeve  a  ly,that  they  are  reprobats, and  under 
 wrath,  when  they  are  under  no  wrath  at  all,  but  from  eter- 
 nity were  delivered  from  wrath,  noriliould  theGofpel-threat- 
 nin^s  be  preached  to  reprobats.  Why  >  (hew  mee  one  word 
 where  Paftors  are  bidden  tell   men  they  are  to  beleeve, 
 they  are  reprobats,  and  under  eternall  wrath,     perempto- 
 rily ,  except   wee  know    them    to  have  finned  againfl  the 
 Holy  Ghost.     4.   Nor  is  deliverance  from  wrath  to  be  belee- 
 ved  as  abfolutely  by  us  ;  whether  we  beleeve  and  walke  wor- 
 thy of  Chrift,  or  doe  nofuch  thing,  but  walke  after  the  flefh 
 as  We  are  to  beleeve  the  -world  Jball  never  be  defiroyed  with 
 waters ;  that  is,  a  comparifon  to  ftreagthen  the  peoples  weak 
 faith.  Elfe  I  retort  it  thus  ,whether  the  world  beleeve  in  Chrift, 
 or  not,  they  (hall  never  be  drowned  with  water,  and  that  we 
 are  to  beleeve  abfolutely.    Then  by  this  reafon,  whether  men 
 beleeve  on  £V*#,  or  no,  there  is  no  condemnation,  or  wrath 
 ''  .to  be  reared,  The  contrary  is  expreflely,  J  oh.  3. 1 8.  3$.  I  take 
 the  myftery  to  be  this  ;  Antinomians,  would  have  no  morall, 
 no  Ceremoniall  Law  preached  at  all;  and  therefore  one  of  them 
 writeth  expreflely.      I.   That  there  be  no  commAndements  un- 
 der the  Gofpel.        2.    No   threatnings  or  penalties   at  alL 
 3 .    That  the  whole  Law  of  <JMofes  Morall,  at  well  as  Ceremo- 
 nial^ is  abrogated  under  the  Gofpel.  That  is  a  merrie  life. 
 
 Object.  5.  Other  Preachers  bid  the  troubled  foule  he for- 
 rj  for  finneyleada  better  life,  and  all  Jball  be  well. 
 
 Anfw.  f  Such  as  lead  not  men  to  Chrift,  with  their  forrow 
 for  (in,  orto  any  good  life,  that  is  not,  or  fits  not  for  the  life 
 of  faith,  are  none  of  ours,  but  the  Antinomlans. 
 
 ObjecT:.  6.  But  others  bid  the  troubled  foule  beleeve,  but 
 he  muft  firft  feeJ^in  him f elfe  qualifications,  or  conditions,  but 
 this  ts  to  will  thsm  to  walke  in  the  light  of  their  own  {parks. 
 
 Anfw.    If  to  bid  men  abftaine  from  flagitious  finnes,  and 
 
 from  feeking  glory  of  men,  that  are  both  neck-breaks  of  faith, 
 
 d  foh. 
 
before  afmner  be  dr&wn  te  Chrifl.  249 
 
 Job.*}  .44.  and  bring  men  under  eternall  difpleafure,  both  be- 
 fore, and  after  we  beleeve,  b,  co  walk  in  the  light  of  our  own 
 Spark* ;  then  when  che  Lord  forbids  thefe  in  his  Law,  and 
 commandeth  both  the  beleever  and  unbeleever,  the  contrary 
 vermes  he  muft  counfell  the  fame  with  us.  To  beleeve  and  not 
 be  humbled,  and  defpaire  of  falvation  in  your  ftlfe,  is  to  pre- 
 fume,  he  that  beleevcth  right  is  cad  on  that  broaken  board,  like 
 a  (hip-broken  man,either  mull:  I  caft  my  {elf on  tfr;Rocl^(fhrisJ9 
 or  then  drown  eternally  and  perifli :  Thcunjuft  Steward  was 
 at,  (what  {ball  I  doe)  ere  he  came  to  a  wife  resolution  ;  to 
 goe  the  road  way  tha:  forift  leades  all  beleevers,  is  not  to 
 walke  in  the  light  of  our. own  fparks.  Its  one  thing  to  feeke 
 qualifications  of  our  fclves,  trufting  in  them  ;  and  another 
 thing  to  feek  qualifications  in  our  felves,  as  preparatory  duties 
 wrought  by  Chrifl s  grace ;  the  former  we  difclaime,  not  the 
 latter. 
 
 Object.   7.     I  will  relate  mine  own  experience  %  Firfl,  when  S.drmarHies 
 i"  was  minded  to  make  away  my  felfe,  formj  finne ;  the  Lord  we  exp:ri. 
 fent  into  my  minde  this  word*  I  have  loved  thee  with  an  ever-  er,ce' 
 lafting  love.  Ah  thought  I  then,  hath  God  loved  m?  with  fuch  an 
 everlafting  love,  and  Jball  I  fin  again  ft  fuch  a  God  f  2.  Afa- 
 ny  doubts  and  fear es  arofe  from  the  examination  of  my  f elf , 
 I  was  afraid  of  being  deluded.     3.    The  Promife,  Efai.  55.1. 
 did  fweetly  flay  my  heart,  £hrift  in  his  ordinances  witnejfed 
 to  me,  that  he  was  mine.     4.     I  went  on  for  fame  time  full  of 
 joy.      5.      I  wasinfeares  againe>  that  I  could  not  pray  ,  but 
 1  had  a  promife,  I  will  fulfill  the  de fires  of  them  that  fear e 
 me,  &c. 
 
 Anfw.   The  method  of  the  conversion  of  a  deluded  Anti- 
 mmian,  is  no  rule  to  others.     2.'    Nor  doe  I  thinke  that  God 
 keeps  one  way  with  all,  efpecially ,  when  this  mans  rirft  ftep 
 is  from  nature,  and  thoughts  of  felfe-murther,  up  to  the  Lambs 
 booke  of  life ,  the  fecret  of  eternall  election  in  the  breall:  of 
 God,  I  have  loved  thee  with  an  eternal  love.  How  knew  the  Au-     •      Jn'l0-\ 
 thor  this  to  bee  Gods  voice  from  a  qualification  in  his  foule?^gWJj. 
 It  kept  him  from  felfe-murther.  Yee  ice  qualifications  in  our  ptim,ar.dtQ 
 felfe,  which  the  Author  faith  is  the  way  of  Legall  Preachers,  beUevealje* 
 are  required  in  any  that  beleeve.     2.     It  is  utterly  falfe  that 
 the  Gofpel-faith  commanded  to  all  the  ElecT:  and  Reprobate, 
 is  theapprehentionof  Gods  eternall  love  to  me  in  particular, 
 
 Kk  the 
 
2  j  o  Whether  there  be  any  preparattMs 
 
 the  Scripture  faith  no  fuch  thing.    Experience  contrary  ta 
 Scripture  can  be  no  leading  rule.  So  the  Antinomlan  vvay  of 
 conversion  is,  that  every  foule-troubled  for  (inne,  ElecT,  or  Re- 
 probate, is  immediatly,  without  any  foregoing  preparations,  or 
 humiliation,  or  worke  of  the  law,  to  hdeeve  that  God  loved 
 him  with  an  everlafting  love.  A  ma  ireft  lie,  for  fo  Rcpro- 
 bats  are  to  beieeve  a  ly,as  thefirft  Gojp el-truth.  This  is  1  con- 
 fefle  a  honey-way ,  and  fo  Evangehke,  that  all  the  damned 
 are  to  beieeve,  that  God  did  bcare  to  them  the  fame  everlaft- 
 ing good  Will  and  love  he  had  in  heart  toward  faeob.     ?.    All 
 Reprobates  may  abftaine  from  felfe-murther,  out  of  this  prin- 
 ciple, of  the  Lords  everlafting  love  of  eleclion,  revealed  in> 
 mediately,  at  firft  without  any  previous  fignes,  or  qualificati- 
 .£.  .       ons  goins;  before.     3.    The  Gojpel wee  teach,  fairh  eternall 
 jorlLlllhe     ekcl*on,  is  that  fecret  in  the  heart  of  the  Lambe ,  called  his 
 tpprebtfifan  of  booke ;  fo  as  really  God  flrft  loves  and  choofts  tne  finner  tofal- 
 GoJseterniU  vation,  and  we  are  blacked  with  hell,  lying  amongft  the  pots, 
 kve  ojtktfi-  till  Chrifi  take  us  up,  and  wa(h,  and  lick  the  Leopard  Spots  off 
 m-  us  5  but  to  our  fenfe  and  apprehenfion  ;  wee  firft  love  and 
 
 choofe  him  as  our  onely  liking,  and  then  by  our  faith,  and  his 
 love  onus,  we  know  he  hath  firft  loved  us,  with  an  everla- 
 fting love  :  but  there  be  many  turnings,  windings,  ups,  and 
 and  downes,  ere  it  come  to  this.  I  have  not  heard  of  fuch  an 
 experience,  that  at  thefirft,  without  any  more  adoe,  forthwith, 
 the  Lord  faith.  Come  up  hither,  Iwillcaufe  thee  read  thy  name 
 in  the  Lambs  booke  of  life ;  The  fame  Author  faith,  Eleclion 
 is  the  fecret  of  God}  and  belongeth  to  the  Lord.  Pag.  104.  and 
 fliall  the  beleeving  of  the  love  of  eleclion  to  glory  bee  the 
 firft  Medicine  that  you  give  to  all  troubled  conferences,  Elecl 
 and  Reprobate  >  This  is  to  quench  the  fire,  by  cafting  in  oyle; 
 but  if  Antinomians  take  two  wayes,  one  with  the  unconver- 
 ted ElecT,  troubled  in  confcicnce  ;  another  with  unconver- 
 ted Reprobats,fo  troubled ;  we  lhould  bee  glad  to  heare  thefe 
 two  new  wayes.  4.  In  the  fecond  place,  (he  is  fo  well  ac- 
 quainted with  the  way  of  the  Spirit ,  as  if  through  the  cafe- 
 ment  of  theCabinet-counfellof  God,  he  had  feene  and  recko- 
 ned^ on  his  fingers  all  the  fteps  of  the  (hires ;)  he  fainh ,  He  had 
 ?nany  doubts  and  fear es  to  be  deluded  ;  that  is,  hee  doubted 
 if  his  faith  was  true  and  faving  :  for  this  is  all  the  ddufion  to 
 be  feared  upon  felt-examination  5  So  f  rfg.24.  a.  But  you  may 
 
 read 
 
before  4  Sinner  be  drawn  to  Chrifi.  2  j  1 
 
 read  his  words,  chap.  ^.pag,  93.  I  find  not  any  (faith  the  fame 
 Author  )  in  the  whole  courfe  of  Chrifi s  preaching,  or  the  Difci- 
 ples,  when  they  preached  to  them  to  fcleeve,  asking  the  qttf- 
 fiion,  whether  they  beleeved,  or  no,  then  it  is  like*  this  experi- 
 ence finds  no  warrant  or  precedent  in  the  Saints  to  whom  j(01tm  \ 
 Chrifi  and  the  Apoftles  pfiftched.      5 .     The  fweet  witneffing  m  j„  Salu  * 
 of  the  Spirit ,  from    Ejav  5  5. 1.     Ho,  every  one  that  thirfis,  mar&. 
 come  to  the  waters ,  is  Gofpel-honey,  but  confider  if  tkere 
 were  no  law-worke  preparing,  no  needle  making  a  hole  be- 
 fore Christ  ihould  few  together  the  fides  of  the  wound.  Its 
 but  a  delufion.    1 .  Becaufe  Efai  6 1 . 1 .  no  whole-hearted  tinners  ^  cc*e  [°, 
 toieet  with  Chrifi ;  none  come  at  firft  laughing  to  Christ, A\  that  y^  j.*'e, 
 come  to  fe,  in  tor  helpe,  come  with  the  teare  in  their  eye.  2.  thato*dinL 
 Tocomedryand  withered  to  the  waters,  Efai<$5>  1.  is  ther/^ciatt. 
 required  preparation.  3.  The  gold  in  a  beggars  purfe  in  great 
 abundance  is  to  be  fufpecled  for  ftollen  gold,  becaufe  he  labou- 
 red not  for  it.  This,   1  fay  not ,    becaufe  preparations ,  and 
 fweatings,  and  running,  that  goe  before  conversion,  are  merits, 
 or  (uch  as  deferve  convcrfion,  or  that  con verfion  is  due  to  them. 
 Aminomians  impute  this  to  us  ;  but  unjuftly,  I  humbly  con- 
 ceive it  not  to  b.  the  doctrine  of  Luther ■,   Calvine,  or  Prat e- 
 ftants,  which  Libertines  charge  us  with  :  that  I  maycleareus 
 in  this,  let  thefe  propositions  fpeake  for  us. 
 
 Propof   1.    We  cannot  receive  the  Spirit,  by  the  preach-         1, 
 ing  of  the  Law,  and  covenant  of  Works  ;  but  by  the  hearing 
 of  the  promtfes  of  the  Gojpel,  Gal.  3.  The  Law  its  alone,  can 
 chafe  men  from  Chrifi,  bur  never  make  a  new  creature  -,  nor 
 can  the  letter  of  the  Gofpel  without  the  Spirit  doe  it. 
 
 Propof  2.    when  we  looke  for  any  thing  in  our  fcives,  or         *.,  ' 
 thinke  that  an  unrenewed  man  is  a  couriering  perfon  to  pur-  Motbingin 
 chafe  Christ ,  we  bewilder  our  felves,  and  Yanifli  in  foolifh-  ourfdvtscat 
 nelTe  ;  This  wrong  Libertines  doe  us ;  from  waich  wee  are  ■' 
 as  farre  as  thtrEaft  from  the  Weft. 
 
 Propof  :.  It  is  notour  doctrine,  but  the  weakenefle  or 
 finners,  and  of  the  flefh,  that  we  (hould  be  (hie  to  Christ,  and 
 ftandaibofefrom  the  Phyfitian,  becaufe  of  the  dc-fperate  con- 
 dition of  our  difeafe.  This  is,  as  if  one  {hould  (ay,  it  is  not 
 fit  for  the  naked  to  goe  to  him  who  .ofFereth  white  linncn  to 
 cloath  him,  nor  that  the  poore  fliould  goe  to  him,  who  would. 
 be  glad,  you  would  take  his  fine  gold  off  his  hand,  or  to  fay,  fee 
 
 K  k  2  not 
 
2c2  whether  there  be  any  preparations 
 
 not  a  young  plant,  bur.  let  it  lye  above  earth,  till  you  fee  if  ic 
 Nowavtof  keare  fmjt^  Unworthinefle  in  the  court  of  juftice  is  a  good 
 %lui'dl\tnder  P^3*  wty  Chrifi fhould  caft  us  orT  ;  but  unworthyneffe  felf, 
 its  to  come  te  though  not  fovingiy  ;  is  as  gco'd  a  ground  to  caft  your  felfe 
 chnjh  on  Chrifi ,  as  poverty  ,  want,  and  w cake nefTe  ,  in  place  of  a 
 
 Statute,  and  act  of  Parliament  co  beg  though  the  letter  of  the 
 Law  forbid  any  to  beg. 
 ;.  Propof  4.   Acting  and  doing  though  neither  (avingly,  nor 
 
 foundly,  is  not  merit  or  grace ,  yet  not  contrary  to  grace ;  to 
 obey  the  law  of  nature,  to  give  almes,  is  not  againft  grace.  Li- 
 bertines ihould  not  reject  this,  though  it  be  not  all,  but  a  mod 
 poore  J II  to  engage  Chrifi. 
 0  Propof.  5.  Faith  is  a  morall  condition  of  life  eternal!,  and 
 
 wrought  in  us  by  the  free  grace  of  God.  I  never  fa w  a  con- 
 tradiction between  a  condition  wrought  by  irrefifttble  grace, 
 and  the  gift,  or  free  grace  of  life  eternall  y  for  life  eternall  gi- 
 ven in  the  law,  and  Adams  doing  and  performing  by  the  irre- 
 fiftible  acting  and  aflifting  of  Gody  are  not  contrary ;  yet  the 
 former  was  never  merit,  but  grace ;  the  latter  was  Legall  doing. 
 >  Tropof  6.   We  doe  receive  the  promife  of  willing  and  do- 
 
 ing, wrought  immediatly  in  us ,   according  to  the  good  will 
 and  moft  free  grace  of  £hrifi3  and  yet  we  are  agents,  and  worke 
 under  Chrifi. 
 -  Propof  7.    Luther  (for  I  j^ld  fill  a  booke  with  citations) 
 
 Calvine,  and  alTour  Troteftant  Divines,  are  for  'qualificati- 
 ons voyd  of  merit,  or  promife,  before  conversion,  and  for  gra- 
 cious conditions  after  converfion  under  the  Gofpel.  Antino^ 
 mians  belie  Luther. 
 ^.  Propof  &.    Antinomians  yeeld  the  preaching  of  the  Law, 
 
 and  preparations  before  converfion,  and  conditions  after,  and 
 peace  from  (ignes  or  fanclification,  &c.  yet  they  are  to  be  re- 
 puted enemies  to  grace  and  holin^de,  and  turne  all  fanclificati- 
 on  in  their  imaginary  faith  and  juftiiication,of  which  they  are  ut- 
 terly ignorant.  Never  Antinoman  knew  rightly  what  free  ju- 
 ftification  is. 
 f4  Propof  9,  Immediate  refting  on  Chrift  for  all  wee  doe,  and 
 
 drawing  of  comfort  from  the  telumony  of  a  good  confcience, 
 are  not  contrary. 
 10.  Propof.10.  Holineflc  idolized  or  trufted  in,is  to  make  Ghriftj 
 
 the  alone  Saviour,  no  Saviour* 
 
 Propof  nf 
 
before  me  be  dranwe  to  Chrifi.  %  5  3 
 
 Propof  II.  God  is  not  provoked  to  reprobate  whom  hee 
 elected  from  eternity,  by  new  fins ;  yet  is  hee  difpleafed  with 
 'Davids  adultery  fo  farre,  as  to  correct  him  for  it ;  and  Solo* 
 mon  for  his  back-Aiding,  with  the  rod  of  men, 
 
 Propof  1 2.  Works  before  juftification  pleafcnot  God  ;  but 
 kfollowes  not,  that  God  keeps  not  fuch  an  order,,  as  knk  of 
 fin,though  not  faving,fnould  goe  before  patdon  and  converfion; 
 no -more  then  becaufe  Adams  (in  plea  fed  not  God,  therefore  in 
 fhould  not  goe  before  the  Sons  taking  on  our  flcih.  If  we  are 
 not  to  doe,  nor  act  any  thing ,  before  converfion,.  neither,  to 
 heare,  conferre,  know  our  finfidl  condition,  nor  be  humbled. 
 for  fin,  defpaire  of  falvation  in  our  (elves,  becaufe  thefe  are  noc 
 merits  before  converfion,  nor  can  they  procure  converfion  to 
 us ;  neither  are  wee  after  converfion  to  beleeve,  for  beleeving 
 cannot  merit  righteoufnefle  and  life  eternall,n6r  are  we  to  heare, 
 pray,  be  patient,  rejoyce  in  tribulation ,  for  not  any  of  thefe 
 can  procure  life  eternall  to  us  :  And  why  is  not  the  doing  of 
 the  one,  as  well  as  the  other,,  a  feeding  righteoufnefle  in  our 
 felves  > 
 
 Propof.  13.  The  promife  of  Chrifts  comming  in  thefMh,  The  order  cf 
 (2.)  and  of  giving  a  new  heart,  are  abfokne  promifes  y  the  for-  redemption 
 mer  requireth  no  order  of  providence,  but  that  fin  goe  before  ^d  of  draw- 
 redemption :  the  latter  requireth  an  order  of  providence,  not  of  **?  £*"cr*  ta 
 any  Gofpel-promife,  or  merit,  in  any  fort ;  there  n^ver  was,  ne-     n*  *  °     e* 
 ver  can  be  merit  between  a  meere  creature  and  God. 
 
 Propof  14.  There  is  no  faith,no  act  of  Chrifts  coyn,or  of  the 
 right  ftamp  before  juftification* 
 
 Propof.  15.   Wee  are  juftiried  in  Chrift  virtually,  as  in  thzHcw  many 
 publike  Head,  when  hee  rofe  againe  and  wasjuftified  in  the  Spi-  wyes  wem~: 
 rh.  2.  In  Chrift,  as  his  merits  are  the  caufe  of  our  juftification.  J^'^* 
 3.  In  Chrift,  apprehended  by  faith ,  formally,  in  the  Scriptures 
 fenfe,  in  theEpiftle  to  the  Romanes  and  G.alathians ;  not -that 
 fairhjs  the  formall  caufe,  or  any  merit  in  jufti  ication,  but  be- 
 caufe it  layes  hold  on  imputed  righteoufnefle,  which  is  the  for- 
 mall caufe  of  our  jufti;ication.    4.  Wee  are  juftifled  in  our  own 
 fenfe  and  feeling,,  not  by  faith  {imply,  (becaufe  wee  may  be- 
 leeve,  and  neither  know  that  wee  beleeve>  nor  be  fenfible  of  ou& 
 iiutirication)  but  as  wee  know  that  wee  beleeve ;  whether  this, 
 knowledge  refiilt  from  the  light  of  faich,  or  from  fignes*  as, 
 meanes  of  our  knowledge.   5.  J  'unification  by  way  of  declaia-,- 
 
 Kk  3  uoa; 
 
2  J  4  Of  preparations  before  we  be  drawn  to  Chrift. 
 
 ticn  to  others,  is  not  fo  infallible,  as  that  the  Scripture  calls  it 
 
 jufhfication,  properly  fo  named. 
 
 Object.  8.  /  was,  fixthly,  in  hearing  the  word  Jbined  upon, 
 
 by  a  fweet  w>tn?ffing  of  the  Spirit .  But  0  how  I  did  firive  a- 
 
 gainft  this  work^i  I  was  called  upon,  but  I  pnt  away  all  promt- 
 
 fes  of  mercy  from  me;  I  may  juftly  fay ,  The  Lordfavedm?, 
 
 whether  I  would  or  no.  Sometimes  I  was  deadyand  could  not 
 
 pray  ;  fome times  fo  quickened  y   that  me  thought  that  I  could 
 
 have  {pent  a  whole  night  in  prayer  to  God. 
 
 Anfw.  i .  If  the  faith  of  the  eternali  love  of  free  election  Was 
 
 his  flrll:  converfion,  no  wonder  hee  was  fhined  upon  with  light. 
 
 But  it  was  not  Scripture-light,  but  wild  fire  ;  for  the  method, 
 
 of  Chrifts  drawing  in  the  Scripture  is  not  Enthufafticall,  up* 
 
 at  fecret  election  at  firft.  There  is  no  doubt  Wee  pur  Chnft  a- 
 
 Way  from  us  after  converfion,  Cant.  f.i.  and  that  fo  Christ 
 
 faves  us  againfl  our  wilL   TJhat  the  principle  of  faving  is  free 
 
 grace,  2.  that  free  will. is  neither  free  nor  willing  till  Chrift 
 
 Antinomies  nfft  draw  us,  till  hee  renew  and  work  upon  the  will :  But  I 
 
 wahve  the        &are  Antinomians  will  have  free  will  a  block  to  doe  nothing 
 
 Sams  bhc'j    at  all ;  If  Chrtfi  (aj  will  let  mefinne,  ({ay  they)  let  him  lookjo 
 
 in  all  thegvid  tt,upon  his  honour  be  it.  And,  (b)  Faith  jufiifies  an  unbeleever  ; 
 
 (**Rif'  i  r  t^at  **3   that  faith  that  is  in  Chrift,  ju/H'finh  me  who  have  no 
 
 Jd  lmZwf'dth  in  mJ  felfe-  And>  (c)  h  u  le&al1  tofa7  wee  a&  **  'be 
 favomy  feab.  ftr-ength  of  Chrift.  And,  (tyTo  take  delight  in  the  holy  fervicc 
 
 4Mf  *9*  of  God,  is  to  goe  a  whoring  from  God.  And,  A  man  (f)may 
 (b;  Eu  68.  not  ye  exhorted  to  any  duty,  becaufe  hee  hath  no  power  to  doe 
 V)Er  .  **'  Anc^  (£)  The  Spirit  atfs  mo  ft  in  the  Saints,  when  they  en- 
 par  io,  deavour  leaft.  And,  (g)  In  the  converfion  ofafinner,  thefacuL 
 
 (*■)  Er.57.1  1.  ties  ofthefoule  and  working  thereof  are  deftroyed,  and  made  to 
 (e)  Ert  &  ceafe.  Yea,  faith  the  Bright  Starre,  cap.;,  pag.20.  The  naked 
 0  )  Kr  42*  influence  of  God  annihilates  all  the  aUs  of  the  foule.  Cap.  4. 
 \  j  £r«  *•     pag,  28.  B oy ling  de fires  after  Chrift,  favours  too  much  of  afti- 
 
 on  ;  —  hinder eth  the  foule  to  be  perfellly  illuminated,  and  to 
 
 arifeto  the  rofis  kiffes  andebafte  embraces  of  her  Bride grome. 
 ( *)  Er.  1  •  See  Theolog.  German,  cap.  $ .  pag.  o, 1  o.  and  (h)  In  place  of  them 
 0)  Ssltmarft  the  Holy  Ghoft  works.  And  this  (l)  Author  faith,  The  Spirit 
 Free  grace,  of  adoption  works  not  freely,  when  m*n  are  in  bondage  to  fome 
 €*pAS*?;t79*  outward  circumftances  of  worfhip,   as  time,  place,  or  perfons, 
 
 that  they  cannot  pray  but  at  fuch  houres,  *r  infuch  places,&c. 
 
 Proteftant  Divines  teach  no  fuch  thing.  But  his  aime  is  to  fee 
 
 on 
 
Of  preparation  before  we  be  drawnctoChrifl.  255 
 
 on  foot  the  Familifis  (k)  Doflrine,  That  wee  are  not  bound  t9  ^j  pjfatign 
 keep  a  conftant  courfe  of  prayer  in  our  Families,  or  privately,  ^c,  er.49. 
 unle(fe  the  Spirit  ftirre  us  up  thereunto.  Saltmarfb  faith,  hee  pig. $. 
 thought  hee  could  have  [pent  a  whole  night  in  prayer  ;  but 
 1 .  whetner  hee  did  fo  or  no  hee  expreft  eth  nor,  left  hee  ihould 
 contradicl  his  Brethren  the  Familifis  of  New- England,  who 
 teach,  That  to  take  delight  in  the  fervice  of  God,  is  to  goe  a 
 whoring  from  God.  2.  It  Would  be  asked,  Whether  this  fit 
 was  on  him  before ,  or  after  his  converfion  ?  To  fay  before, 
 would  fecmeadclufion,  or  a  preparation  of  eminency  :  if  after 
 converfion,  its  to  no  purpofe,  except  to  be  a  mark  of  a  conver- 
 ted man.  And  Antinomians  have  no  ftomack  to  Marks :  nor 
 belongs  it  to  the  way  of  his  converfion  ;  which  hee  relates.  It 
 is  true,  wee  cannot  tye  the  Spirit  to  our  houres  ;  but  then  all 
 the  Lords-day Avorfhip,  all  fet  houres  at  morn  or  at  night,-  in 
 private  or  in  families,  fet  times  and  houres  for  the  Churches 
 praying,  preaching,  hearing,  conference,  reading,  were  unlaw- 
 full  ;  for  wee  cannot  flint" the  Spirit  to  a  fet  time,  nor  are  wee 
 tyed  to  time,  except  to  the  Chriftian  Sabbath.  Some  may  fayr 
 Its  no  charity  to  impute  Families  errors  of  New-England  to 
 Antinomians  here.  Anfw.  Seeing  Saltmarfb  and  others  here 
 doe  openly  owne  Antmomian  Doftrine  as  the  way  of  Free 
 grace,  they  are  to  be  charged  with  all  thofe,tiil  they  cleare  them- 
 felves ,  or  refute  thofe  blafphemies  ;  which  they  have  never 
 done  to  this  day. 
 
 Objecl.  p.  I  feldome  de fired  pardon  of  fin ,  till  1  were  fitted 
 for  mercies  ;  but  now  I  fee  wee  are  pardoned  freely.  O  refi  not 
 in  your  owne  duties. 
 
 Anfw.  To  defire  pardon  of  fin  before  we  be  fitted  for  par- 
 don, by  no  Divinity  is  contrary  to  free  pardon,  though  fuch 
 defire  s  be  fruitleffe,  as  coming  from  no  gracious  principles. 
 
 Ajfer.2.  To  beleeve  and  take  Chnft  becaufe  I  am  a  needy  fin-  JVhatpUcewt 
 ner,  is  one  thing;  and  to  beleeve,  becaufe  lam  fitted  for  mer-/"'? '»■/»*?  *« 
 cy  and  humbled,  is  another  thing:  This  latter  wee  difclaime.  r£™^m: 
 Preparations  are  no  righteoufneffe  of  ours  ;  nor  is  it  our  Do- 
 ctrine to  defire  any  to  reft  on  preparations,  or  to  make  them 
 caufes,  foundations,  or  formalia  media,  f  ormall  meanes  of  faith ; 
 they  hold  forth  the  meere  order  and  method  of  graces  work- 
 ing ;  not  to  defire  pardon,  but  in  Gods  way  of  fore-going  hu- 
 miliatioiv  is  nothing  contrary,  but  Iweetly  fubordinate  to  free 
 
 pardon*, 
 
2j6  Of  prtparatwvs  before  roe  he  drawn  to  Chriffi. 
 
 pardon.  And  to  cure  too  fudlenlj  wounds,  and  to  honey  fecure 
 and  proud  finners,  and  iwecten  and  oyle  a  Pharifee,  and  to 
 reach  the  Mediators  bloud  to  an  unhumblcd  foule,  is  but  to 
 turne  the  Gofpel  into  a  charme  ;  and  when,  by  Ma^ick,  you 
 have  dravvne  all  the  bloud  out  of  the  Tick  mans  veines,  then  to 
 mixe  his  bloud  with  fvveetpoy Ton,  andcaufe  him  drinke,  and 
 fwell,  and  fay  you  have  made  him  healthieand  fat.  Now  Peter, 
 Att.  2.  poured  vineger  and  wine  at  firft  on  the  wounds  of  his 
 hearers,  when  hee  faid,  Tee  mxrthered  the  Lord  of  glory  ;  and 
 they  were  priced  in  their  heart.  This  is  the  Law's  Workflow.  3. 
 to  condemne  and  flop  the  finners  mouth.  And  you  cannot  fay 
 that  Peter  failed  in  curing  too  fuddenly  ;  becaufehee  preached 
 firft  the  Law,  to  wound  and  prick  them,  for  that  they  crucified 
 the  Lord  of  glory,  before  hee  preached  the  Gofpel  of  beleefe 
 and  Baptifme.  And  the  Lord  rebuking  Saul  from  heaven,  con- 
 vincing him  of  perfecution,  cafting  him  downe  to  the  ground, 
 finking  him  blind,  while  hee  trembled  :  And  the  Lords  dealing 
 with  the  fayler  was  fourer  work,  then  propofmg  and  pouring 
 the  Gofpel  oyle  and  honey  of  freely  imputed  righteoufnefle  in 
 their  wounds  at  the  firft  ;  and  a  clofe  unbottotuing  them  of 
 their  own  righteouGiefle.  And  the  Lords  way  of  juftifying  fews 
 and  Gentiles,  is  a  Law-way,  as  touching  the  order,  Rom.3,  Ha- 
 ving proved  all  to  be  under  ftttfWertpyic,!  i,i  2,1 3,14,1  $,16, 
 1 7, 1 8.  hee  faith,  Verf.  19.  Now  wee  know  that  what  things  fo- 
 ever  the  Law  faith,  it  faith  to  them  who  are  under  the  Lawy 
 t':at.  every  mouth  may  be  flopped,  and  all the  world  become  guil- 
 ty before  God.  Indeed,  if  they  be  convinced  of  (in  by  the  Spi- 
 rit, and  (o  converted,  and  yet  under  trouble  of  mind,  a  pound 
 of  the  Gofpel,  for  one  ounce  weight  of  the  Law,  is  fit  for  them. 
 But  Antin&mians  erre,  not  knowing  the  Scriptures,  in  dream- 
 ing that  converted  foules  are  iofrom  under  the  Law,  that  they 
 have  no  more  to  doe  with  the  Law,  no  more  then  Angels  and 
 glorified  Saints ;  fo  as  the  letter  of  the  Gofpel  doth  not  lead 
 ®'lvfriJff*  them ,  but  fome  immediate  acting  of  the  Spirit.    And  that 
 Antinomiam  2*  c^cre  *s  no  commandement  under  the  Gofpel,  but  to  beleeve 
 hold,  contrar)  onely.    That  3.  mortification  and  new  obedience,  as  M.  Town 
 towat^ivgm  and  others  fay,  is  but  faith  in  Chrift,  and  not  abflinence  from 
 Cbnft.  worldly  luHs  that  warre  againfl  the  foule.     4.    That  the  Go- 
 
 fp.l  coinmandeth  nothing,  but  perfwadeth  rather,  that  we  may 
 be  Libertines  and  ferve  the  flefti,  and  beleeve,  and  be  {aved. 
 
 5.  That 
 
Of  preparations  before  rve  be  drawn  to  Chrift.  157 
 
 5.  That  God  hath  made  no  covenant  with  us  under  the  Gof- 
 pei 3  the  Gofpei  is  all  promife,  that  wee  (hall  be  carried  as 
 meerc  patients  to  heaven,  in  a  chariot  of  love.  6.  That  the  way 
 is  not  (trait  and  narrow,  but  Chrift  hath  done  all  to  our  hands. 
 7.  That  its  Legati,  not  Gofpel-converfion,  to  keep  the  fettle  fo 
 long  under  the  Law  for  humiliation,  contrition  and  confeffion  t 
 and  then  bring  them  to  the  Gofpei :  whereas  wee  teach,  that 
 the  Law  purely  and  unmixed,  without  all  Gofpei,  is  not  to  be 
 ufed  as  a  dyet-  potion,  onely  to  purge,  never  to  let  the  unconver- 
 ted heare  one  Gofpel-promife.  It  is  true,  Peter  preached  not 
 Law  to  Cornelius,  nor  Philip  to  the  Eunuch,  nor  Ananias  to 
 Paul ;  but  thefe  were  all  converted  afore-hand.  Wee  think  the 
 unconverted  man  knowes  neither  contrition  nor  confeffion  a- 
 right.  But  I  was  more  confirmed  that  the  way  of  Antinomiam 
 islbr  the  flefh,  not  for  the  Gofpei,  when  I  read  that  M.  Criffe     * 
 
 (a)  expounding  Confeffion,  i.Joh.  1.  maketh  it  no  humble  ac-  (*)  Vd.u 
 knowledging  that  the  (inner  in  perfon  hath  finaed,  and  f%is  Stm.*.  160, 
 under  wrath  eternall,  if  God  Jh  out d  judge  him  ;  but  hee  maketh  l6l>  l6i> 
 it  apart  of  faith,  by  which  a  fenner  beleeveth  and  confeffeth,  rhe  Ant'n 
 that  Chrift  payed  for  his  fm,  and  hee  is  pardoned  in  him.  Sure  m;an  conj£ift. 
 Confeffion  in  Scripture  is  no  fitch  thing  ;  Ezra  ro.i.  Neh.9.  oncffmfiijb- 
 2.  In  Scripture,  confeffion  of  fins  is  oppofed  to  covering  of  (in,  /jr. 
 and  not  forfaking  of  it,  Pro.  28.  fojbua  fought  not  fuch  a  con- 
 feffion of  Achan.  fames  commands  not  fuch  a  Confeffion.  Da- 
 mel's,  Ezra's,  Peter's  confeffion  Were  fome  other  thing.  J  oh. 
 I.20.  Att.i9.l8.  Heb.11.i3.Tro.28.il.  if'oh.4.2.  Mar.?* 
 
 6.  Jojb.j.ig.  Dan.9.4.  Rom.10.10. ;  1  Tim.6. 13.  Pfttl.7,2.  5. 
 fam.5.16.  Levit.5.5.  chap.j6.21,  &  26.40.  2  Chron.6.24. 
 In  which  places,  faith  and  Confeffion  of  fins  cannot  be  one ; 
 nor  are  wee  juftified  by  confeffion,  as  by  faith.  But  thefe  men 
 have  learned  to  pervert  the  Scriptures. 
 
 Apr.  9.  There  be  more  vehement  ftirrings  and  wreftlings  yefomm  ## 
 in  a  naturall  Jpirit  under  the  Law  ;  as  the  bullock  is  moft  un-  riygsofluSs 
 ruly  at  the  firft  yoking  :  and  greene  wood  cafts  moft  fmoke.£«Morec<W" 
 Paul,  Rom.  7.  was  flaine  by  the  LaW  ;  but  this  makes  more  ^erfm* 
 way  for  Chrift  :  and  though  it  doc  not  morally  foften,  and  fa- 
 cilitate the  new  birth  •  yet  it  ripeneth  the  out-breaking.  Pre-r^r'/&fftA 
 parations  are  penall,  to  fubdue  :  not  morall,  to  deferve  or  me-  °f  ?*$*'**!* 
 rit ;  nor  conditional!,  to  engage  Chrift  to  converter  to  facili-  ut€t  nott9 
 tateconverfion,  mrltt 
 
 LI  Ajfer.iO. 
 
258  Of  preparations  before  we  be  drawn  to  Chnji. 
 
 Redemption  After,  ic.  There  be  no  preparations  at  all  required  before 
 
 huhr.ofon-  Redemption,  i^w.1.15,  Rom.5.%.  But  there  is  a  farre  other 
 gQirg  pnfara-  order  in  the  working  of  Converfion  :  Thofe  who  (b)  confound 
 T™hatbW' l^  one  Wlth  the  ocher^Pea^  ignorandy  of  the  wayes  of  Grace ; 
 ('"saUinarfh,  *°r  though  both  be  of  meere  grace,  without  wages  or  merit,  yec 
 free  grace,  '  wee  are  meere  patients  in  the  one,  not  in  the  other.  Saltmarjh 
 tap. 5  i.p  itM,  and  Antinomi.ins  argue  from  the  one  to  the  other,  molt  bno- 
 iy5-  randy, 
 
 Vci  fpecifi-  AJfer.  1 1.  That  the  promifes  of  the  Gofpel  are  holden  forth 
 cative,vel  re  to  finners,  as  iinncrs,  hath  a  two  fok[  (enfe  ;  1.  As  that  they 
 duplicative,  be  tinners,  and  all  in  a  finfull  condition  tcTvVhom  the  promifes 
 How  the  pro-  are  holden  forth.  This  is  molt  true  and  found.  The  Kmgdome 
 mifes  if  the    0jf  grace  1S  an  Hofpitall  and  Gueft-houfe  of  fick  ones,  tit  for  the 
 
 fortitTnZ  art  ^  iTUrcy  of  che  ph>'flcian  Chrift-   2-  So  as  they are  & 
 
 nlrs,  as  /«-     immediatly  t0  beleeve  and  apply  Chrift  and  the  promifes,  who 
 are  finners  ;  and  there  be  nothing  required  of  finners,  but  that 
 they  may  all  immediatly  challenge  intereft  in  Chrift,  after  their 
 owne  way  and  order,  without  humiliation,  or  any  Law- work. 
 In  this  fenfe,  it  is  mod  falfe,  that  the  Promifes  are  holden  forth 
 to  finners,  as  finners  ,  becaufe  then  Chrift  lliould  bee  holden 
 forth  to  all  finners,  Americans,  Indians,  and  finners  who  ne- 
 ver, by  the  lead  rumor,  heard  one  word  of  Chrift.    2.  Peter 
 defires  not  Simon  Magus  to  beleeve  that  God  had  lovecf  him, 
 irv  Chrift  Jefus,  with  an  everlafting  love ;  nor  doth  the  Gofpel- 
 promife  offer  immediatly  foule-reft  to  the  hardened,. and  proud 
 finner,  wallowing  in  his  lufts,  as  hee  is  a  hardened  finner ;  nor 
 is  the  acceptable  yeare  of  the  Lord  proclaimed^  nor  beauty  and 
 the  oyle  or  joy  offered  immediatly  to  any *  but  to  thofe  who  are 
 weary  and  laden,,  and  who  mwrne  in  Siony  and  rvafliw  in  ajhes, 
 JiW.i  1.28,29,30.  Efay  6it  r,  2,?.  Its  true,  to  ail  within  the 
 vifible  Church,  Chrift  is  offered  without  price  or  money  ;  but 
 to'  be  received  after  Chrifts  falhion  and  order,  not  after  our 
 order ;  that  is,  after  the  foule  is  under  felfe-defpaire  of  falvation, 
 and  in  the  finners  moneth,  when  hee  hath  been  with  childe  of 
 BQT&wtcav-  'feW.  I  grant,  in  regard  of  time,  finners  cannot  come  too  foon 
 M'toclriJIr10  c'irift>nor  too  early  to  Wifdome  ;  but  in  regard  of  order, 
 *gndyet  wee  *.  many  come  too  foon,  and  unprepared.    Simon  Magus  too  foon 
 7B«ft  net  cume  beleeved.    Saltmarjh  faith,  Hee  mif-beleevedtoo  foon  ;  for  be 
 prefumptw      fa/fy  beleeved:  none  can  beleeve  too  foon.     Anfw.  To  beleeve 
 **fih  too  foon,,  is  to  mif-bdeeve $  and  Saltmarjh^  Anxinomians 
 
 teach 
 
Of  preparations  before  we  be  drawn  to  Ckrifl.  259 
 
 teach  us  the  method  of  falfe-beleeving,  when  they  teach  us  too 
 foone  to  belceve  ;  that  is,  to  beleeve  that  God  hath  loved  you 
 (be  yee  what  yee  will,  Simon  Magus,  Judas,  or  others)  with 
 an  everlafting  love ;  for  that  is  the  Antinom'mn  Faith.    Simon 
 Ma<TM  is  without  any  fore-going  humiliation,  or  fenfe  of  fin, 
 or  felfe-defpaire,   to  beleeve  hee  was  no  lefle  written  in  the 
 Lambs  book  of  life  from  eternity,  then  Teter  ;  and  this  hee  can- 
 not beleeve  foon  enough.  I  fay,  neither  foon  or  late  ought  a  re- 
 probate to  beleeve  any  fuch  thing.    A  covetous  man,  who  had 
 great  poifeflions,  had  not  yet  bidden  fare- well  to  his  old  god 
 Mammon,  when  hee  came  to  Chriffi  ;  therefore  hee  departed 
 fad  from  C  hrift.  Another  came  before  hee  had  buried  his  father ; 
 and  fome  come,  £0^14.  28,29.  before  they  advife  with  their 
 ftrength,  and  what  Chrift  Will  coft  them.    I  defire  I  be  not 
 miftaken  :  none  can  be  throughly  fitted  for  Chrift,  before  hee 
 come  to  Chrift ;  but  it  is  as  true,  fome  would  buy  the  pearle 
 before  they  (ell  all  they  have,  which  is  not  the  wife  Merchants 
 pare :  and  they  erre  fouly  who  argue  thus,  If  /were  not  afin- 
 ner,  or  if my  finnes  were  lejfe  hainous,  and  Jo  I 'were  lejfe  un- 
 worthy, J  would  come  to  Chrift  and  beleeve ;  but  ah,  I  am  fo 
 grievous  an  offender,  andfo  unworthy,  that  I  cannot goe.  Their 
 Antecedent  is  true,  but  the  Confequence  is  naught  and  wicked. 
 It  is  true,  I  amjicke,  and  good  that  I  both  fay  and  feele  that  I 
 am  ficke  ;  but,  ergo,  I  cannot,  I  will  not  goe  to  the  Phyftcian, 
 that  is  wicked  Logick,  and  the  contrary  confequence  is  good : 
 whereas  the  other  confequence  is  afeeking  ofrightcoufneffe  in 
 our  felves.     2.  Another  falfe  ground  is  here  laid  by  Libertines, 
 That  wee  phce  worth  and  righteoufneiTe  in  Preparations  ;  or, 
 2.  That  Preparations  make  us  lejfe  unworthy,  and  leffe  finners. 
 But  Preparations  are  not  in  any  fort  to  us  money  nor  hire;  wee  prcptwioxs 
 value  them  as  dung,  and  (in  ;  yet  fuch  fin,  as  (icknefie  is  in  relati-  *n^s  <«  »*- 
 on  to  phyfick.    2.  Preparations  remove  not  one  dram,  or  t wen- thl}^  leJfe  fi*m 
 tieth  part  of  an  ounce  of  <miltinefle,  or  fin.    Chrift,  in  practice  r1n>  Ti  "°* 
 or  Free-grace,  not  by  Law,  yea  not  by  promife,  gives  grace  to  wo-^y^fr07^ 
 the  thus  prepared,  and  often  hee  denyes  it  alfo  :  Yea,  and  there  verfi'owfgU 
 is  a  good  houre  appointed  by  God,  when  Chrift  comes.    Other  »onlde»ter 
 Phyiicians  take  difeafes  fo  early  as  they  can,  left  the  malice  o£i?Jt0  Ju&- 
 the  dHeafe  over-come  art ;  but  Chrift  lets  fin  of  parpofe  ripen,  m:Uwit^  «• 
 to  the  eleventh  houre,  often  to  the  twelfth  houre  :  Hee  knowes 
 his  art  can  over-take  and  out-vmfeven  devils,  mod  eafily.  The 
 
 LI  2  omni- 
 
260  Of  (reparations  before  wee  be  drawn  to  Chrifl. 
 
 The  Lvd  bath  omnipotency  of  grace  knowes  no  fuch  thing,  as  more  or  lefle 
 afet  time  for   pardonable  in  fin  ;  yea  ofpurpofe  co  heighten  grace,  that  fin- 
 *iptmr>g  the    fulnene  may  contend  with  grace,  and  be  overcome,  the  Gentiles 
 <™Zi°rCOn  mLlft  be  likecorn  ripe,  white  and  yeilo\v,ere  the  fickle  cut  them 
 down,  and  they  be  converted.  foh.  4.  55.   The  boyle  muft  be 
 ripe  ere  iz  break,;  the  fca  full  ere  it  turne ;  therefore  the  Lord 
 appoints- a  time,  and  fets  a  day  for  converlion.  77/.  3. 3.  we  our 
 [elves  were  fometime  dvoliToi,  mad ;  but  the  Lord  hath  a  gra- 
 cious org  5,  when  ;  When  the  kindnefte  and  man-love  of  God 
 appeared,  hee  five  d  ttf.    And,  fer,$o.  4.  In  thofe  dayes,  and  at 
 that  time,  faith  the  Lord,  the  children  of  lfrael  JhaH  come,  they 
 and  the  children  of  'fudah, going  and  weeping,  they  Jhatlfeekjhe 
 Lord*    Zech.  12.  11.    And  in  that  day,  there  fiaM  be  a  great 
 mourning  in  ferufalem,  Ai  the  mourning  of  Hadadrimmon  m 
 the  valley  of  Megiddon.  Its  good  to  lie  and  wait  at  the  doore 
 and  pofts  of  Wifdomes  houfe^  and  to  lie  and  attend  Chrifts  tyde, 
 it  may  come  in  an  houre  that  you  would  never  have  beleeved. 
 O  what  depth  of  mercy,  when  for  naturall,  or  no  faving-one- 
 waiting,  or  upon  a  poore  venture,  What  if  I  goe  to  Chnsl,  I 
 can  have  no  lefte  then  I  have  I  befide  any  gracious  intention 
 the  Lord  faves,  and  the  wind  not  looked  for  turnes  faire  for  a 
 fea-voyage  to  heaven,  in  the  Lords  time. 
 Chi  1  h  mo-       After.  1 2..  The  ground  moving  fhrift  to  renew  his  love  in 
 ved  by  the     drawing  a  fallen  Saint  out  of  the  pit,  is  the  fame  that  from  hea- 
 fam  lo-ve  to    ven  ihined  on  him  at  the  bcginning.Love  is  an  undevided  thing ; 
 renew  bis      therc  are  not  tWo  loves3or  three  loves  in  Chrifl,  that  which  be- 
 m^M'mat  S*RS  l^Q  §00(*  work>  promoves  it,  even  the  fame  love  which 
 fr/Tto  draw.   Chrifi-baxh  taken  up  to  heaven  with  him,and  there  ye  find  it  be- 
 fore  you,  when  ye  come  thither.     2.    Some  love-ficknefle  goes 
 Love*Mvttffe  before  his  returne,  Cant.  3.  /  was  but  a  little  pa  fed,  I  found 
 goes  before  re-  him  whom  my  foule  loves :  the  skie  devides  and  rents  it  felfe, 
 veweddrw-   and  then  the  Sunnexs  on  its  way  to  rife ;  the  birds  begin  to 
 v:£*>  &T^  dl"fing>  then  the  Summer  isneere,  the  voice  of  the  Turtle  is  beard, 
 vers  other      ^n  ^  winter  is  gone  ;   when  the  affeclions  grow  warme, 
 the  welbeloved  is  upon  a  returne.     3.   You  dk  for  want  of 
 Chrifl ;  abfence  feemes  to  be  at  the  higheft,  when  hunger  for 
 a  renewed  drawing  in  the  way  of  comforting  is  great,  and 
 the  fad  foule,  lo weft,  he  will  come  at -night,  and  fup,  if  hee 
 dine  not*    4.   Let  Chriff  moderate  his  own  pace ;  hope  quiet- 
 ly, waiteth;  Hope  is  not  a  (houting  and  a  tumultuous  graft.. 
 
 5.  Your. 
 
Condi tionall  promt fes  in  the  G  off  el.  261 
 
 ?.  Your  difpofition  for  Chritts  rcturnc,  can  fpeakc  much  for  a 
 renewed  drawing,  as  when  the  Church  findes  her  awn  pace 
 flow,  and  prayes,  draw  me,  we  will  rnnne  ;  then  hee  fendeth 
 uftiers  before  to  tell  that  he  will  come.  69  Sick  nights  for  the 
 Lords  abfence  in  not  drawing,  are  mod  fpirituall  fignes. 
 
 Antinomies  beieeve,  that  all  the  prosiifcs  in  the  (jojpei, 
 made  upon  conditions,  to  bee  performed  by  creatures,  efpeci- 
 ally  free-will  cafting  in  its  (hare  to  die  worke,  fmell  of  fome 
 graines  of  the  Law,  and  of  obedience  for  hire,  and  that  bar-  M*  doubt*- 
 gaining  of  this  kind,  caunot  confift  with  free  grace.  And  the^^V^ 
 doubt  may  feemeto  have  ftrength  in  that  our  Divines  argue  a-  prmifespr*- 
 gainft  the  Arminian  decree  of  eledion  to  glory,  upon  condi-  pounded. 
 on  of  faith  and  perfeverance,  forefeene  in  the  perfons  fo  chofen, . 
 becaufe  then  eledion  to  glory  fhould  not  be  of  meere  grace,  but  Antiaomians 
 depend  on  fome  thing  in  the  creature,  as  on  a  condition  or  mo-  *»<#***  that 
 tive;  atlcaft,ifnotas  on  a  caufe,  worke,  or  hire.  But  Armini-  ^'Ste 
 ms  reply,  the  condition  being  of  grace,  cannot  make  any  thing  *utico£fJhnt 
 againft  the  freedome  of  the  grace  of  election ;  becaufe,  fo  jufti-  with  pace. 
 fication  and  glorification  (hould  not  be  of  meere  grace ;  for  fare, 
 We  are  /uftified  and  faved  upon  condition  of  faith ,  freely  given 
 USofGW.    The  queftion  then  mult  bee,  Whether  there  can  be 
 any  conditionall  promifes  in  the  Gojpel  of  Grace,  or  whether 
 a  condition  performed  by  us,  and  free  grace  can  confift  toge- 
 ther. Antinommns  fay  they,  are  contrary  as  fire  and  water. 
 
 Hence  thefe  pofitions  for  the  clearing  of  this  confiderable  ,• 
 queftion. 
 
 Pof.  u  The  condition  that  Armenians  fancie  to  bee  in  the  Antinomhn 
 Gojpel,  can  neither  confift  with  the  grace  of  eledion,  P&ihw-rejeffo^tU 
 tion,  calling  of  grace,  or  crowning  of  beleevers  with  glory;  Arminians 
 this  condition  they  fay  we  hold,  but  they  erre  :  becaufe  it  is  a  conditions" ►.. 
 condition  of  hire,that  they  have  borrowed  from  Lawyers,  fuch 
 as  is  betweene  man  and  man,  ex  cattfa  onerofa,  its  abfblutly 
 in  the  power  of  men  to  doe,  or  not  to  doe,  and  bowes  and 
 determineth  the  Lord  and  his  free  will,  abfolutly  to  this  part 
 of  the  contradiction;  which  the  creature  chofeth,  though  con- 
 trary to  the  naturall  inclination,  and  Antecedent  will  and  de- 
 cree of  God,  wifhing,  defiring,  and  earneftly  inclining  to  the 
 obedience  and  falvation  of  the  creature.  No w  works  of  grace 
 and  infinite  grace,  flow  from  the  bowels,  and  in-moft  defireof 
 Gtol,  nothing  without  laying  bonds,  chaincs,  or  determination 
 
 L 1  3  on  . 
 
262  Condwonall  pr$mifes  in  the  Gefpel. 
 
 on  the  Lords  grace,  or  his  holy  will.  Couid  oar  well-doing 
 The  AcTiini-  milkeoutof  the  breafts  of  Chrifis  free  grace,  or  extrinfecally 
 zncofditfon    determine  the  will  or  acts  of  free-bounty ;  Grace  (hould  not 
 difpro^ed.      be  grace.    But  without  money  or  hire,the  Lord  giveth  his  wine 
 and  milke,  ffai  55.1.     Ephef.  2.  1,  2.     E^ech.  16.  5,6yj. 
 2  Tim.  1.9.  Tit.  3.3.     (2. )    Becaufe  fuch  a  condition  is  of 
 work,  not  of  grace;and  fo  of  no  leile  Law-debt  and  bargaining, 
 then  can  be  between  man  and  man.  And  the  party  that  rulrilleth 
 the  condition ;  is     1.  moft  free  to  forfeit  his  wages,  by  wor- 
 king, or  not  working,  as  the  hireling,  or  labourer,  in  a  vineyard; 
 yea  or  any  Merchant  ingaged  to  another,  to  performe  a  condi- 
 tion, of  which  he  is  Lord  and  Matter,  to  doe  or  not  doe.    2.  He 
 is  no  wife  neceflltate  nor  determined  any  way,  but  as  the  hire 
 or  wages  doe  determine  his  will ,  who  (b  workcth ;  but  the 
 wages  being  abfolutely  in  his  power  to  gaine  them,  or  lofe 
 them,  determine  his  will;  which  cannot  fall  in  the  <tAlmigh- 
 tie.    3.  Such  a  condition  performed  by  the  creature^  putteth 
 the  Creature  to  glory ,    but  not  in  the  Lord,  but  in  himfelfe, 
 Slf/  fnlw   Rem'  4*  2t   For  7   dbrahamvere  jufiifed  by  works,  bee  hath 
 will  ■wbickzpc  thereof  to  glory ,  but  not  before  God.  Yea,  Adam  before  the 
 myperjorvte   fall,  and  the  elecl  4ngels,   hold  not  life  eternall  by  any  fuch 
 or  not  perform  free  condition  of  obedience  as  is  abfolutely  referred  to  their 
 aifaif.eib      frce  will,  to  doe,  or.  not  to  doe  ;  fo  our  Divines  deny  againfl: 
 *-mi  hc'hl'  PaP*fts,  with  good  warrant,  the  free-hold  of  life  eternall,  by  a- 
 jrom  atdivhie  nv  Zit^  °f  merit.    Sure,  if  God  determine  freewill  in  all  good 
 predctzmini  and  gracious  acts,  as  I  prove  undeniably  from  Scripture.    2, 
 tit*,  wen  1  cu  From  the  dominion  of  providence.     3 .  The  covenant  between 
 tber  in  Adam  ^  pacher  and  the  Sonne  Chrifi.    4.  the  intercefilOll  ofCbrift. 
 £*rfiker  5-*  ^e  Prom^es  °f  a  new  n^art,  and  perfeverance.     6.  Our 
 !!rWf.         prayers  to  bow  the  heart  towalke  with  God,  and  not  to  lead 
 us  into  temptation.     7.   The  faith  and  confidence  wee  have, 
 that  GWwill  worke  in  the  Saints  to  will,  and  to  doe  to  the 
 end.     8.  The  pr?.ife  and  glory  of  all  our  good  works;  which 
 are  due  to  (TWonely,  &c.  If  God  (I  fay,)  determine  free  will 
 to  all  good,  even  before,  as  after  the  entrance  of  finne  into  the 
 world  ^  and  that  of  Grace,  (for  this  grace  hath  place  in  Law-o- 
 bedience, in  Men  and  tAnrcls)  then  fiieh  a  condition  cannot 
 conh  I  with  Grace.  For  fuch  a  condition  puts  the  creature  in  a 
 irate  above  the  Creator,  and  all  freedo me  in  him. 
 Pof  2.  Evangelike  conditions  wrought  in  the  Eled:,  by  the 
 
 irrefiftible 
 
Condition aU  fromtfes  in  the  Gofpel.  2  6  Z 
 
 irrefiftiblc  grace  of  GW,and  Grace  doe  well  confift  together.  Eva^eLi^ 
 
 fob.  ?.  24.  Verily ,  Verily,  I  fay  unto  you,  hee  that  heareth  my  conditions 
 
 wordy  andbcleeveth  in  him  that  fent  me,  hath  everlasting  life,  wrought  b)  the 
 
 andfiall  net  come  into  condemnation  :  but  is  faffed  from  death  to  itreJtStbU 
 
 / if e.Ch.y.  $  J.  If  any  man  thprjl,  let  him  come  tome,  anddrink^^au  °l  G    ' 
 
 Acts  1 3. 19 .  And  by  him,  all  that  beleeve,  are  jufiified  from  ^1^^  +H'C 
 
 all  things,  from  which  yee  could  not  be  jufiified,   by  the  Law  grace. 
 
 of  Mojes.  Acfls  16.30.  The  J  ay  lor  faith  to  Paul  and  Silas, 
 
 what  mufi  I  doe  to  be  faved  f  Verf.  3 1 .   And  they  faid,  be- 
 
 leeve  on  the  name  of  the  Lord  fefus   Christ,  and  thou  {halt  be 
 
 faved,  and  thy  hou/hold.   There  is  an  exprefle  required  of  the 
 
 Jay  lor,  which  he  muft  performe,  if  he  would  be  faved.  And 
 
 Rom.  10.  lookeas  a  condition  is  required  in  the  Law,  Verf.  5. 
 
 Tor  Mofes  defcribeth  the  righteoufneffe  of  the  Law,  that  the 
 
 man  that  doth  thefe  things, /ball  live  by  them.  So  beleeving  is 
 
 required  as  a  condition  of  the  Go/pel.  Verf.  6,  But  the  righ- 
 
 teoufneffe  which  is  of 'Faith, &c.  Ver.  9.  Saithjhat  if  thou  con- 
 
 feffe  with  thy  mouth,  the  Lord  feftts,  and /halt  beleeve  in  thine 
 
 heart,  that  God  hath  raifed  him  from  the  dead ,  thou  [halt  be 
 
 faved.  tfow.  3.  27.28.29.30.  ch^.ch. 5.  Faith  is  the  condition 
 
 of  the  Covenant  of  Grace,andthe  only  condition  of  Juftifica- 
 
 tiony  and  of  the  title,  right,  and  claime  that  the  ElecT:  have,  tho- 
 
 row  Chrifl  to  life  eternall.  Holy  walking,,  as  a  witnefle  of 
 
 faith,  is  the  Way  to  thepoffeflion  of  the  kingdome.  As  Rom, 
 
 2.  6.  Who  will  render  to  every  man  according  to  his  deeds. 
 
 Verf.7.  To  them  who  by  patient  continuance  in  well-doing,  fee]^ 
 
 for  glory,  and  honour,  and  immortality,  eternall  life.    Verf.  8. 
 
 To   them  that  are  contentious.    Verf.  9.    Tribulation 
 
 and  angui/h  upon  every  /oule  of  man  that  doth  evill,    of  the 
 fewfirfi,  and  alfo  of  the  Gentile,  Matth.  25.  34.  Then  /haH 
 the  King  fay  to  them  on  hU  right  hand,  come  yee  blejfedofmy 
 Father,  inherit  the  Kingdome  prepared  for  you  from  the  foun- 
 dation of  the  world*  Ver.33.F0r  1 washungred,andye gave  me  obedience- 
 meat :  Iwasthirftie,  and  ye  gave  medrink^&c*  And  let  Antina~  commanded  in 
 mians  fay,we  are  freed  from  the  Law,as  a  rule  of  holy  walking,  the  Law  and 
 fure  the  Go/pel  and  the  Apo files  command  the  very  fame  duties  in  fbe  Gofpel, 
 in  the  letter  of  the  Go/pel,  that  Mofes  commanded  intheletter  hm  nu/^ 
 of  the  Law,  as  that  children  obey  their  parents, ,  fervants  their  dtimvu    ^ 
 matters,  that  we  abftaine  from  murther,  hatred  of  our  brother, 
 Sealing,  defrauding,  lying,  &c.  that  we  keepe  our  felvesfrom 
 
 Idols> 
 
2  6\  Condition  All  fremifes  in  the  Gefpcl, 
 
 Idols,  fwearing,  ft  range  gods,  I  doe  not  fay,  that  thefe  duties, 
 are  commanded  in  the  fame  Way,  in  the  Gofpel,  as  in  the  Law. 
 For,  fure  we  are  out  of  a  principle  of  Evangelike  love,  to  ren- 
 der obedience  ;  and  our  obedience  now  is  not  Legail,  as  com- 
 manded by  Mofes,  in  ftrict  termes  of  Law,  but  as  perfumed, 
 oyled,  honeyed,  with  the  Gojpel-fenfe  of  remiflion  of  finnes, 
 the  tender  love  of  Gcd  in  Chrift.  So  that  wee  juftly  challenge 
 two  extreme  waies,  bothblafphemous  as  we  conceive. 
 
 I.  Arminians  object  to  us,  that  which  the  Antinomians 
 Trew' *o/Ar-  truety  teach,  to  wit,  that  we  deftroy  all  precepts,  commands, 
 m:nians  and  exhortations,  and  active  obedience  in  the  Gofpel;  and  render 
 Annnomians  men  under  the  Gofpel,meeve  blocks,  and  ftones,  which  are im- 
 the  former  A-  mediately  acted  bv  the  Spirit,  in  all  obedience,  and  freed  from 
 flroyirg  g,dcc9  tfe  Lc!:C(.r  of  both  Law  and  Gofpel,  as  from  a  Legail  bondage. 
 TwUmrof  This  we  utterly  difclaime,  and  doe  obteft,  and  befeech  Anti- 
 tie  Go/pd-  nomizns,  as  they  love  C&r*/?,  and  his  truth,  to  cleare  themfelves 
 grace,  tie  iat-  of  this,  which  to  us  is  vilde  Liber  tin) fme.  And  by  this  Ar- 
 ia, ikfirojiyg  minians  turne  all  the  Gofpel,  in  liter  alem gratiam,  in  a  Law- 
 l\z  ter  f  Gofpel,  in  nvere  golden  letters,  and  fweet-honeyed  comman- 
 ds/ and  dements  of  Law-precepts,  and  will  have  the  Law  poffible,  ju- 
 all  action  in  fti&ittdri  by  works,  converfion  by  the  power  of  free  will,  and 
 the  ngvxraiy  morall  fuaiion,  really  without  the  mighty  power  of  the  Spirit 
 andturm^aU  anc[  Gofp el-grace,  and  receive  the  doctrine  of  merit,  and  fet 
 EvTltH  heaven  and  hcU  onnewPolls  to  be  rolled  about,  as  Globes  on 
 txborfatiZt  tne^e  tWo  Poles,  the  nilling  and  willing  of  free-will,  and  they 
 mto  ceUsiiaU  make  grace  to  be  fweet  words  of  filke  and  gold  ;  on  the  o- 
 and immediate  ther  hand,  Antinomians,  doe  exclude  words,  letter-perfwafi- 
 raptsoftbe  ons,our  actions,  conditions  of  Grace,  promifes  written  or 
 spirit.  preached  from  the  Gofpel ;  and  make  the  Spirit,  and  celeftiall 
 
 rapts,  immediate  inspirations,  the  Gofpel  it  felfe,  and  turne 
 men  regenerate  into  blocks,  and  how  M.  Den  can  be  both  an 
 Ant inomian,  and  loofe  us  from  the  Law,  and  an  Arminian,fe- 
 fending  both  univerfall  attornment,  and  the  refiftible  working 
 of  grace,  and  fc  fubject  us  to  the  Law,  and  to  the  doctrine 
 of  Merit,  and  make  us  lords  of  our  owne  faith,  and  conver- 
 fion to  God  i  let  him  and  his  followers  fee  to  it.  Weegoea 
 middle  way  here,  and  doe  judge  the  Gofpel  to  bee  an  Evan- 
 gelike command,  and  a  promifing  and  commanding  Evangel, 
 and  that  the  Holy  Ghoft  graceth  us  to  doe,  and  the  Letter  of  the 
 Gsfpel  obligeth  us  to  doe. 
 
 Pof.  f. 
 
Conditiomll  promt fes  in  the  Gtjpeli.  2  6  $ 
 
 Pof.  5.   The  decree  of  EUSlion  to  glory,  may  bee  faid  to  bee  r,      ,  -• 
 more  free  and  gracious  in  one  refped,    and  jvfitficatton ,  « offnejract. 
 and  glorification^  and  converfion^  more  free  in*  another  refped,  avdjujlifc*. ' 
 and  all  the  foure,  of  meere  free  grace.  For  Eledion,  as  the  cmfe  f'ontand/aU 
 and  fountaine-grace  is  the  great  mother,  the  wombe,  the  infi-  vttion  °t  fi* 
 nite  fpring,  the  bottomlefle  ocean  of  all  grace  ;  and  wic  fay,  *racCm 
 tffeds  are  more  copioufly  and  eminently  in  the  caufe  then  m 
 themfclves  ;   as  water  is  more  in  the  element  and  fountaine, 
 then  in  the  ftreames ;  the  tree  more  in  the  life,  andfapp  of  life, 
 then  in  the  branches;  and  converfion,   and  jultirication  have 
 more  freedomeyand  more  of  grace,by  way  of  exteniion,becaufe 
 good  will  fta)  eth  within  the  bowels  and  heart  of  God,  in  free 
 election,  but  in  converfion,  and  jufuncation,  infinite  love  comes 
 out,  and  here  the  LW  giveth  us  the  great  gift,  even  him feife, 
 Chrifi,  God,  thedarlin;,  rhe  delight,  the  onely,  onely  well-be- 
 loved of  the  Father,  and  he  giveth  Faith  to  lay  hold  on  Chrish, 
 and  the  life  of  G&d,  and  all  the  meanes  of  life,  in  which  thecc 
 be  many  divided  ads  of  grace  ( to  fpeake  [o)  which  were  all  one 
 in  the  wombe  of  the  election  of  grace. 
 
 P&f.  4.    Converfion,  juftirication,  are  free  for  election;  and  H,    fi  ^/ 
 
 therefore  election  is  more  free,  But  all  thefe  as  they  are  in  God,  cmdition  *  ^ 
 are  equally  free,  and  arc  one  firnple  good  will.  Though  Chrifl  jaith  is. 
 juftirieani  crowne  none,  but  fuch  as  are  qualiiticd  with  the 
 grace  of  beleevmg,  yet  beieevingis  a  condition  that  remove th 
 nothing  of  the  f  reedome  of  grace.  1 .  Becaule  it  worketh  no- 
 thing in  rhe  bowels  of  mercy  ,and  the  free  grace  of  God;  as  a  mo- 
 tive, caufe,or  moving  condition, that  dotii  extract  acts,  of  grace 
 out  of  GW,only  we  may  conceive  this  order,  that  Grace  of  ele- 
 cting to  glory  itirres  another  wheele,  (to  fpeak  fo  )of  free  love 
 tq  give  Faith,  efteduali  calling,  juftiiicacion,  and  eiernall glory. 
 2.  Its  no  hire,  nor  work  at  all,  nor  doth  it  juftifie,  as  a  worke, 
 but  onely  lay  held  on  the  Lord  cur ri^kteoufneffe. 
 
 Object.  There  is  more  of  God  in  cleclton  tc  glory  the* 
 in  giving  of  ¥ aith  ^  or  at  leaft  of  Chrifis  rigbteoufneffe , 
 find  eternall  glory  ;  therfsre  there  mnfl  bee  more  grace  in 
 the  one,  then  in  the  other.  The  Antecedent  is  thus  proved  ;  be- 
 caufe  God  fimply,  and  abfolutly,  may  chafe  to  glory  Moles,  Pe- 
 ter, or  not  chufe  them  to  glory ,  and  here  is  liberty  cj  contra*- 
 dittion,  and  freedome^  in  tb«  hfghefl  degree  :  but  having  once 
 chofen  Mofes  and  Peter  to  glory  ;  if  they  belceve ,  the  Lord 
 
 M  m  cw&t 
 
6  &  Condttionall  promifcs  in  the  GcfpeL 
 
 cannot  but  juftifie  thcm>  and  crown  them  with  glory  ;   becaufe 
 his  promife  and  decree  doth  remove  this  liberty  ofcontradicli- 
 cm,  fo  as  God  cannot  choofe,bnt  juftifie  and  glorifie  thefe  that 
 beleeve  ,  both  inregard  of  his  immutable  nature ,  who  cannot 
 repeale,  what  he  hath  once  decreed,  and  of  his  fidelity  ,  in  that 
 he  cannot  but  ft  and  to  his  swne  word,  and  promife,  in  justify- 
 ing and  faving  the  ungodly  that  beleeve.    Againe,  in  elctlion  to 
 glory ,  there  ts  nothing  of  men,  but  all  is  pure  free  or  ace,   no 
 condition,  no  merit,   no  faith,  no  workes  required  in  the  party 
 chofen  to  glory  ;    but  in    the  juftified  there  is  more  of  man, 
 ere  h?«  can  be  juftified  and  fayed,  he  must  he  are,  confider,  be- 
 humbled,  kriow  the  need  hee  hath  of  a  Saviour,  and  beleeve, 
 and  witheut  thefe  he  cannot  be  juftified. 
 The  vature  of     -^^fw*    T  •    I  deny,that  Libertie  of  contradiction  belongeth  to 
 liberty,  not  in  ^e  e (fence  and  nature  of  libertie.    Its  enough  to  make  liber- 
 ciiib'.r;ycf     tie,  that    I.  It  proceeds  not  from  a  principle  determined  by 
 tmmiiRtm  mture,  to  one  kind  of  action,  fothe  Sunne  is  not  free  to  give 
 but  in  other     jjgj^     2     -j-Jiat  the  principle  be  free  of  all  forraigne  force, 
 m.t  u%u    tj]e  maiefa&or  goeth  not  freely  to  the  place  of  execution,when 
 hailed  to  it.    3 .    That  it  proceed  from  deliberation,  reafon, 
 election,  and  wifdome,  feeing  no  eflentiall  connexion,  or  ne- 
 ceffary,  or  naturall  relation,  between  the  action ,  and  the  end 
 thereof  of  themfelves,  but  fuch  as  may  bee  difpenfed  with  •  if 
 thefe  three  be,  though  there  be  a  neceftity,  in  fome  refpect,from 
 a  free  decree,  and  a  free  promife,  though  there  bee  not  liberty 
 of  contradiction ,  funply  to  doe,  or  not  to  doe,  yet  is  not 
 any  degree,  of  the  efface  of  libertie  removed.  I  well  remem- 
 ber, D*.fackson,  denying  ail  decrees  in  God,  that  fetteth  the 
 Almighty  to  one  fide  of  the  contradiction,  refembleth  God  to 
 the  Pope,,  whofe  wifdome  he  commendeth  in  that.the  Topes 
 decrees,  grants ,  la wes,  promifes,  are  faft  and  loofe,  and  all 
 ,  .    made  with  a  referve  of  after-wit,  fb  as  if  the  morrowes  illu-. 
 ^°V^minationbe  better,  then  the  dayes;  whiles  his  life  breatheth 
 TnifeicLm-     in,  and  out,  he  may  change  and  retract  his  Will  $  fo  faith  he, 
 ftijbmtbwjf    ?  apa  nuncjuam  fibi  ligat  manm,  the  Pope  tyes  all  the  world 
 •jbis  liberty  to  himfelfe  by  oathes/lawcs*,  promifes  ;  but  thatlawleffe  beaft 
 ^djndvse    is  tyed  to  none.   Now  the  Scripture  teacheth  us,  that  the  de- 
 £*k!1W  "creesand  counfels  of  GWarefurer,  then  meun:aines  of  braffc 
 and  unchangeable,  and  that  his  promife  cannot  faile.    But  who 
 dare  fay?  when  he  executes  his  decrees,,  and  fulfilled  his  pro- 
 mife. 
 
ConditMallpromifes in  the  Gofpel.  *67 
 
 mife,  that  he  forfeiteth  or  lofeth  one  inch,  degree,  or  part  of 
 his  effcntiall  libertie,  God  fhould  then  bee  lefle  free  to  create 
 the  world,  then  if  we  fuppofe  he  had  never  decreed  to  create  ic, 
 and  yet  doth  create  it  ;  as  if  the  Lords  free  decree  laviflied  a- 
 way,  and  fhould  drinke  up,  and  watte  any  part  of  his  natural! 
 freedome  in  his  actions  :  or  as  if  his  faithfulnefle  to  make 
 good  what  he  promifed,  fhould  render  him  lame,  and  dif- 
 member  him  of  the  fnlnefle  and  freedome  of  his  grace,  and  fo 
 the  more  faithfull  and  true,  the  lefle  gracious ;  and  the  more 
 unchangeable  in  his  counfels  ;  the  more  fettered  and  chained, 
 and  the  lefle  free  in  all  thefe  actions,  that  he  doth  according  to 
 the  cufinfetl  of  his  will.  A  grofle  mif-conception  :  and  I  de- 
 ny, that  God  is  lefle  free  in  the  juftifying,  and  crowning  the  be- 
 leever,  then  in  electing,  and  chufing  him  both  to  glory,  and 
 to  faith.  It  may  bee  mens  decrees,  and  promifcs  that  are  rafb, 
 andmaybeatthe.iecond,   or  third  edition,  like  their  books, 
 corrected  by  a  new-borne  Wit,  or  becaufe  they  ayme  at  under- 
 board-dealing,  diminfh  of  their  liberty  ;  but  its  not  fo  in  the 
 Almighty,    When  the  Lord  by  a  promife  to  men,  maketh 
 himfelfe  debter  to  his  creature,  and  that  of  free-grace,  with 
 one  and  the  fame  infinite  freedome  of  grace,  hee  contracted! 
 the  debt,  and  payeth  the  fumme  ;   for  fo    the  freedome  of 
 infinite  grace,    fhould  ebbe  and  flow,  as  the  Seas,  and  afc 
 cend  and  defcend  as   the  Sunne  ;  which  I  cannot  conceive  ; 
 the  effects  of  free  grace  I  grant;being  created  and  finite  things  in 
 men,are  more  or  lefle  according  to  the  free  difpenfation  of  G§d. 
 Anfor.  2.    Its  no  marvell,  that  there  bee  more  of  men  in 
 juftification  and  glorification ,   that  are  tranfient  acts  palling 
 out  of  the  creature,  then  in  election  to  glory,  that  is  an  imma- 
 nent and  eternall  act  ;  and  fo  I  <gmx.  purification  to  be  more 
 condkionate,then  Election  :  but  if  more  gracious  •  cnut  is  the 
 queftion  :  for  the  condition  of  Grace,  is  a  thing  of  free  grace ; 
 indeed,  we  argue  againft  the  Arminian  election  that  httngeth 
 upon  a  condition  of  Free-wils  carving,  fuchas  thar  faith  is, 
 and  their  perfeverance ;  and  frond  thence  weconcluJe,from  i  i  :h 
 a  condition,  their  election  to  glory  cannot  bee  of  free  grace, 
 hwt'm  him  thatwilleth  and  runneth  :  becaufe  mans  will  deter- 
 mining Gods  will  to  chufe  this  man  to  glory,  not  this  man,  is 
 a  running  will,  and  a  mad,  and  a  proud  will,  that  will  fit  a- 
 bove  Grace. 
 
 M  m  a  Tof.  4, 
 
 \ 
 
 * 
 
i  6 g  Condition all  promifes  in  the  GofpeX. 
 
 Fof.   4.  Though  it  be  true,  that  Grace  is  eilentially  in  GW, 
 Grace  orope-  an(j  -n  us  by  participation  3  yet  is  it  falfe ,   that  grace  is  not 
 uJ^uSfy  im*  Properly  in  us,  but  that  Faith,  Hope,  Repentance,  and  the  like, 
 sunti  '        that  are  in  us,  are  gifts,  not  graces.  For  grace  in  us  may  be  cal- 
 led a  gifc,  in  that  it  is  freely  given  us  ;  as  a  fruit  of  the  grace 
 and  favour  of  election,  and  free  redemption,  which  indeed  is 
 theonely  faving  fountaine-grace  of  God,  but  if  grace  be  taken 
 for  a  faving  qualification,  and  a  fupernaturall  a<fl,  worke,  or 
 qualitie,  given  freely  of  the  Father  through  Christ,  upon  Gods 
 gracious  intention,   to  caufe  us  freely  beleeve,  repent,  love 
 Cbrifi,  rfjoyceintke  hope  of  glory ,  worke  out  our  falvation  in 
 fekrf  and  trembling  :  lb  Grace  is  not  onely  in  Chrifi,  but  in 
 us  properly,  though  Antinomians  hold  all  faving  grace  to  bee 
 properly  in  Chrifi,  and  that  there  is  nothing  inherent  in  a  be- 
 ieever,thatdifferencethbim  from  hypocrites,  all  the  difference 
 mult  be  in  Chrifi  (fay  they.)     1.    The  word  faith,  there  was 
 another  Spirit  m  Caleb  and  fofiua,  then  was  in  the  reft  of  the 
 Spies  ;  Ergo  ,  there  was  forne  diftinguidiing  faving  grace  m 
 them.      2    joh.i.  16,  Andof  his fulnefte  we  have  all  receive d, 
 and  grace  for  grace.  When  he  afcended  to  heaven,  he  fent  down 
 the  holy  Ghoft,    J  oh.  14.  17.  Hee  dwelleth  in  yon,    and  Jh  all 
 Abide  in  you.  foh.  16.  13.  He  will  guid  you  in  all  truth  —he  will 
 Jhew  you  things  to  come.  So  there  is  a  Spirit  of  grace  powred  en 
 the  Family  of  David.  Zach.  12.  io.  On  the  thirfiie  ground, 
 Efai  4^.  3.  A  new  hearty  put  in  the  midft  of  the  covenanted 
 people.  Ez,cch.  36.  26.    Feare  of  God  put  in  their  hearts,  Jer. 
 32.40.    fer.  31.  3?.  1  J  oh,  3.0.      3.     There  is  Grace  in  the 
 Saints,  that  denominates  them  gracious.  1  Cor.  15.10.  By  the 
 grace  of  God,  I  am  that  I  am,    Galat.  2.  20.    I  am  crucified 
 -with  Chrifi)  never the leffe  I  live,  yet  not  1,  but  Chrililiveth 
 in  meyefrc 
 &ft\  There  is  a  great  deceitfulnefle  in  our  heart,  in  the  matter  of 
 
 Ottrafc«//^o/perpormec[conc[^jonSj  £Q  {ooneas  we  have  performed  a  con- 
 
 fj'cwdtt  ln~*  dition,though  wrought  in  us  by  meere grace,  we  hold  out  our 
 hand,  and  cry,  pay  me,  Lord,  my  wages,  for  I  have  done  my 
 worke  1  fo  neere.  of  kin  to  our  corrupt  hearts,,  is  the  conceit  of 
 merit. 
 
 2,  ATecond  deceit  is3  when  an  obligation  of  obedience  pref- 
 fedv  us,  we  overlooke  the  condition ,  and  fix  our  eyes  on  the 
 promife,  when  wefhould  eye  the  precept  \  and  wherv it  com- 
 
 meth 
 
Of  f  reparations,  &c.  z$9 
 
 s  meth  to  the  reward, when  we  (liould  mod  looke  to  the  promife 
 of  free  grace,  then  we  eye  the  precept,  and  challenge  debt, 
 and  for-et  grace. 
 
 3.  When  we  are  prefled  with  the  fupernaturall  dutie  of 
 bcleeving,  and  fhould  looke  onely  to  free  grace,  which  oneiy 
 mud  inable  us  to  that  high  worke  ofbeleeving,  wee  looke  to 
 our  felves,  and  complaine ;  oh,  I  am  not  weary  and  laden,  and 
 therefore  not  qualified  for  Chrift ,  and  fo  we  turne  wicked- 
 ly, and  proudly  wife ,  to  fhift  our  felves  of  Chrift ;  when 
 we  fhould  looke  to  our  felves,  we  looke  away  from  our  felves, 
 to  a  promife  of  our  wages,  but  our  bad  defervin^s,  if  looked 
 to,  would  turne  our  eyes  on  our  abominations,  that  wee  might 
 eye  free  grace,  and  when  we  fhould  eye  free  grace,  we  looke  to 
 our  nonefull  unfitneflc  to  bcleeve,andcometo  Chrift. 
 
 Vfe   Beware  of  falfe  preparations,  that  yee  take  them  not  Biftard  pre- 
 fer preparations,  or  for  grace  :    For,    1.  dif^retipn,  Marji 2.  f*wioqs • 
 34.  is  not  grace,b  ut  wines  and  failes  to  carry  you  to  hell.  2.  Pro-        x  • 
 feflion  is  a  deceiving  preparation ,  it  blonomes.and  laughs,  and         2- 
 deludes, under  formes.    3.  Victorious  drugglings  againd  lulls,        3- 
 upon  naturall  motives,  look  like  mortification,  and  are  butba- 
 ftard  dirpofitions.    4.    Education,  if  civill  and  externally  reli-        4»- 
 gious,  and  civill  drained  holineile  from  fear e  of  ete mall  wrath, 
 or  worldly  (hame,  are  not  to  be  reded  on.    When  the  man  is 
 fkk,  and  between  the  mil-dones  of  divine  wrath,  in  heavie  af- 
 flictions, h  s  lufts  may  be.fick,  and  not  mortified.  The  dronged 
 man  living,  under  a  feaver,  can  make  no  ufe  of  his  drength  and 
 bones,  yet  hee  hath  not  lod  it.  It  may  be  a  querie,  whether  the 
 Lord  in-damps  fomething  of  Chrid  on  Preparations  in  thee- 
 lecT:  that  are  converted,  which  is  not  in  all  the  Legall  dejections . 
 of  Saul,  Cain,axidfuiias»    3.    It  may  be  a  querie,  Whether: 
 this  be  any  thing-really  inherent  in  thefe  Preparations  ;  or  on- 
 ly, which  is  more  probable,  an  intcntionall  relation  in  God,  to 
 raife  thefe  to  the  highed  end  propofed  in  the  Lords  eternall  e- 
 leclion. 
 
 Vfe    If  God  bedow  faving-grace  freely  on  us,  without 
 hire  and  price,  then  temporall  deliverances  may  be  bedowed  on  Tbi$mdM&* 
 the  Church,  when  they  are  not  yet  humbled.  Its  true,    1,  Thc'^^M^ 
 people  of  God  are  low,  and  their  (irength  is  gone  before  the  ^  delivered* 
 Lord  delivereth,  Deut.  33.36.    (2.)    Hee  delivered!  his  people />©w  tempwdU 
 when  then  they,  are  humbled,  Levit. 26,41, 42,  But,   3.  Qo&ajfliftiwu, 
 
 M  m  3  keeps 
 
keeps  not  alwayes  this  method  ;  nor  is  ic  like  bee  will  obferve  ic 
 with  Scotland  and  England,  firit  to  humble,  and  then  deliver ; 
 but  contrarily  hee  firft  delivers,and  then  humbles.  As  £^£.20. 
 42.  And  ye  jball  know  that  I  am  the  Lord,  when  IJball  bring 
 you  unto  the  land  of  Ifrael,  unto  the  countrey,for  the  which  I 
 lifted  up  mine  handy  to  give  it  to  your  fathers*  Verf.  43.  And 
 
 there,  in  that  place,  C2E?  when  yee  are  delivered,  yee  Jball  re- 
 
 * 
 
 member  jour  wayes,  and  all  your  doings,  wherein  yee  have  been 
 defiled,  and  yee  fh  all  loath  jour  felves  in  jour  owne  fia-ht,  for 
 all  your  evills,  that  yee  have  committed.    Ezek.36.  53.  And  I 
 will  fan  Eli  fie  my  great  Name,  which  was  prophaned  am-jng  the 
 btich     h%     heatken>  which  yee  have  prophaned  in  the  midst  of  the  heathen, 
 tfextelv'aiiol  (Then  they  Were  not  humbled  before  they  were  delivered ;) 
 pSihns  hspi$  'Vbtf.  24.  For  I  will  take  you  from  among  the  heathen,  and  ga- 
 thiy  be  bu.n-     ther  you  out  of  all  countreys,  and  bring  jou  unto  your  own  land* 
 bii^  So  when  the  Lord  brought  Ifrael  out  of  Egypty were  they  hum- 
 
 bled ?  nay,  their  murmuring  againft  Mofes  and  Aaron,  Exod. 
 5. 20,21,22.  teftifieth  their  pride :  and  in  that  miraculous  deli- 
 verance, and  grcateft  danger,  when  they  were  betweene  Satan 
 and  the  deep  lea,  they  were  not  humbled,  but,  PfaL  106.7. 
 They  provoked  him  at  thefea,  even  at  the  red  fea.  Exod.14.1 1, 
 1 2.  The  Lord  muft  alfo  now  firft  deliver  us,  and  fhame  and  con- 
 found us  in  Scotland  with  mercy,  and  fo  humble  us  ;  for  mercy 
 hath  more  ftrength  to  melt  hearts  of  iron  and  farafie,  then  the 
 furnace  of  fire  hath,  or  a  fea  of  bloud,  or  a  deftroying  pefti- 
 lence. 
 
 Vfe    The  third  particular  Ufe  is,  Wee  have  no  gracious 
 
 fmgrm  «»-  djfpofition  to  Chrift  :  Every  man  hath  a  fore-ftaUM  opinion,and 
 
 the  la-ikof*9  a  PrcJuc^ce  agamft  Chrift  ;  and  ©u*  humiliation  before  conver- 
 
 cur  conifer-     ^on  faould  humble  us.  The  merit  of  decency,  devifed  of  late 
 
 fon.  by-fefuitcs  ;  otcongruitj,  formed  of  old  ;  or  of  c ondignitjy 
 
 to  buy  grace  or  glory,  arc  all  but  counterfeit  mettall.  Grace, 
 
 the  onely  feed  of  our  falvation,  is  the  freed  thing  in  the  World, 
 
 and  lead  eyed  tp  caufes  without.  1 .  That  of  two  equall  matches 
 
 in  i\'.::r  >'rwo  borne  brethren  in  one  wombe,  the  Lord  chufeth 
 
 one,  and  refufeth  another.    2.    Of  two  tinners,  of  which  one 
 
 hath  one  devill,  another  hath  [even  devils,  hee  Irieweth  mercy 
 
 upon  one  that  hath  [even  devils,  and  forfaketh  the  other.  3.  Of 
 
 two  equally  difpofed  and  fitted  for  conversion,  though  none  be 
 
 fitted 
 
— •  — — ■ ■ 1» 
 
 zfuftification  and  Regeneration  n&t  the  fame.  271 
 
 fitted  aright,  hee  calleth  one  of  meere  grace,  and  not  the  other. 
 4.  Grace  is  fo  great  that,  Revel. 5. 1 1 .  when  ten  thoufand  times 
 tea  thoufand,  and  thoufand  of '  thou  funds  ,are  feton  Work  to  fmg, 
 Verf.12.  Worthy  is  the  Lamb  that  yeas  fain,  to  receive  power, 
 and  riches ,  andftrength  :  Yea  and  to  help  them,  every  creature 
 that  ts  in  heaven,  and  earth,  and  under  the  earth,  andfuch  as 
 are  in  the  fea,  cry,   Bleffng,and  honour,  and  power,  be  to  him 
 that  fits  on  the  throne,  and  to  the  Lamb.   And  they  have  been 
 fince  the  Creation  upon  this  Song,  and  (hall  be  for  all  eternity 
 upon  it ;  but  all  of  them  for  ever  and  ever,  {hall  never  out-  ^ft  have  vet- 
 ting thefe  praifes  to  the  bottome  ;  there  is  more  yet,  and  more  ^J/n^f^ 
 yet  to  befaid  of'Chrift,  and  ever  (hall  be.  What  wonder  then  praife  grace  to 
 that  we  have  no  leafure  to  praife  grace,being  of  fo  little  Itrength,  the  bottome. 
 and  being  clothed  with  time.  Can  you  out-bo t tome  the  Song 
 of  Free  grace  ?  or  can  any  fouk  fay  fo  much  of  Chrifts  love, 
 but  there  is  a  world  more,  and  another  World  yet  more  to  be 
 faid.?  And  when  will  yee  end  ?  or  come  to  an  height  ?  I  know 
 not.  O  be  in  Graces  debt,  and  take  the  debt  to  eternity  with 
 
 you- 
 
 III. 
 
 Of  the  third  Article.    Touching  the  forme  and  nature  w&' therein  the 
 manner  of  drawing :  1 .  Its  a  queftion,  Whether  this  drawing  drawing  con- 
 be  Juftification,  or  Sanclification  >  Antinomians  fay  its  boxh. 1  fiftetb.: 
 But  withali,  both  is  one,  (fay  they.) 
 
 Anfwer. 
 
 Tojit.  1.  Drawing  is  relative  to  running  and  Walking, Cant. 
 1.4.  Now  this  is  rather  in  acls  of  Sancliflcation,  and  in  running 
 in  the  wajes  of  Gods  commandements,  Pfal.  119.32.  then  in  J  Ur 
 ftifkation,  though  coming  goe  for  an  acl  of  beleeving  and  ap- 
 proaching to  Chrift,  ^.6.44.  and  fo  excludes  not  faith. 
 
 Pof.  2.  It  is  moft  unfound  to  affirme,  that  fufttfication  and  Libertines 
 Regeneration  are  all  one  ;  for  this  mud  confound  all  acls  flow-  faijiytgach, 
 ing  from  Juftiflcation,  with  thofe  that  flow  from  Regeneration,  that  jufltfica* 
 or  the  infufed  habit  of  Sancliflcation.    1 .  J  unification  is  an  in-  tion  and  rege- 
 diviflble  acl ;  the  perfon  is  but  once  for  all  juftifled,  by  grace.  ™rootton 
 But  SancliflcatiGh  is  a  continued  daily  acl.    2.  Juftiflcation'" 
 doth  not  grow  ;  the  {inner  is  either  freed  from  the  guilt  of  (In, 
 and  juftihed,  or  not  freed  ;  there  is  not  a  third.  But  in  Sanclifi- 
 cation,  wee  are  faid  to  grow  in  grace,  2  ^,3. 14.  and  advance 
 
 one. 
 
lyi  How  Law  and  Gefpel  work  both  in  our  mverfmt 
 
 in  {anctification  :  nor  is  k  ever  confummate  and  perfect,  fo  long 
 
 as  we  beare  about  a  body  of  (in. 
 Town>  Alftt'  Pof'  7'  ^°  rePent> to  mqrtifie  fin,  is  not  to  condemne  all  ottr 
 tion  of Grace,  workj,  (as  M.  Town  (kith)  right  eonfne  fie,  and  judgement,  and 
 P*£  >M)  » i6-  our  beft  things  in  its ,  and  then  by  faith  to  flie  to  grace  •  nor  is 
 fypentsnee  it  t9  diftrusl  our  owne  right eoufne(fe,  and  embrace  Chrifis  in 
 andMortifi-    theyromtfe.    i.  Becaufethis  is  faith;  and  the  Scripture  faith, 
 
 , to?  aZ»P  wce  are  ^uft itkd  b>' tkith-  2-  We  receive  Ghrift  by  fiohff •*• » • 
 
 thin  Faith.     I2»    (?•)  Wiac  receive  and  embrace  the  pro'mife  by  £ikh,Heb. 
 1 1 . 1 1 .  and  were  perfvvaded  of  them.    4.  Wee  are  to  beleeve 
 without  daggering,  %om.^.  1  9.     (^ .)   Wee  have  peace  of con- 
 science through  faith,  Rom.  5.1.     (6.)  By  faith  wee  have  ac- 
 cede into  this  grace 3  wherein  wee  ftand,  Rom.  5.  2.    And  £0/^- 
 tffjfji?  ?o  enter  into  the  holy  of  helieft,  and  draw  neare  to  our 
 High  Pri?ft,  with  full  ajfurance  of  faith,  Heb.  10.19,20,21,22. 
 Now  wee  are  not  juftified  by  repentance  and  mortification ;  wee 
 neither  receive  Chrift,  nor  embrace  the  promifes  by  repentance. 
 The  Jpoftle  requiieth  in  repentance,  forrow,  caref ulnefle  to  ef- 
 chewT  (in,  clearing,  indignation,  feare,  z>eale,  dejirf,  revenge, 
 2  CV.7.1  o,i  1 .  but  no  where  doth  the  Scripture  require  this  as 
 an  ingredient  or  repentance, that  wee  have  boldneile  and  accede, 
 and  full  afki ranee  :  nor  doe  Antinemians  admit,  that  by  re- 
 pentance wee  have  peace,  or  pardon,  but  this  they  afcribe  to 
 faith. 
 How  farre  the     A  fecond  Queftion  is,  How  farre  the  Law  can  draw  a  (Inner 
 Law  drawetb  to  Chrift  ?  Antinomians  tell  us  of  a  Legali  drawing  and  cou- 
 rt firmer  to      verdon,  and  of  an  Evangelike  drawing  5  the  Legali  drawing,  they 
 '  fay,  js  ours;  the  latrer  theirs. 
 
 r     Affer.  1.  The  difference  between  the  letter  of  the  Law,  and 
 
 Gofpel  in  the   ^e  Gofpel,  is  not  in  the  manner  of  working  ;  for  the  letter  of 
 
 letter  equally   either  Law  or  Gofpel,  is  -alike  uneffccftuall  and  fruitlefle  to  draw 
 
 nnabk  to  draw  any  to  Chnit.  C^nit  preached  the  Gofpel  to  hard-hearted  Pha- 
 
 afra*r  t0     r-tfec's>  it  moved  them  not.  Mofes  preached  the  Law  and  the 
 
 c.rW*  -curfes  thereof  to  the  iuffe-necked  fewes,  and  they  were  as  little 
 
 humbled.    Sounds  and  iyliabies  ot  ten  hells ■,  of  twenty  heavens 
 
 and  Gofpels,  wichoiit  the  Spirits  working,  are  alike  fruitlefle. 
 
 And  wee  granr  the  Law  is  a  flecpy  Keeper  of  a  captive  (inner ; 
 
 hee  may  either  iteaie  away  from  his  Keeper,  or  if  hee  be  awed 
 
 with  his  Keeper,  hee  is  not  kept  from  any  fpirituall,  internall 
 
 breach  of  the  Law,  npr  moved  thereby  to  (incere  and  fpirituall 
 
 Walking 
 
Hew  Law  and  Gofpel  work  betb  in  oar  convtrfion.  273 
 
 walking.  But  the  difference  between  Law  and  Gofpel,  is  not 
 in  theinternall  manner  of  working,  buc  in  two  other  things. 
 
 1.  In  the  matter  contained  in  Law  and  Gofpel :  becaufe  nature 
 
 is  refractory  to  violence,  and  the  Law  can  doe  nothing  but  curfe  r^  ^'f-r^ce 
 
 Tinners,  therefore  it  can  draw  no  man  to  Chrift.  The  Gofpe I  a-  '^nz'Vnt- 
 
 '        .         c  II-  - r       r    ■    ■  Law avauo  - 
 
 game  contames  iweet  and  glorious  promifes  of  giving  a  new^^,^^. 
 
 heart,  to  the  elect ;  of  admitting  to  the  Prince  of  peace,  laden  ur^ot  in  tka 
 
 and  broken-hearted  mourners  in  Sion  ;  and  in  conferring  on  rnmmr  of 
 
 them  a  free  imputed  righteoufnefle  ;   and  this  is  in  it  felfe  a  *°  klK£^at 
 
 taking-way  ;  but  without  the  Gofpel-fpirit  utterly  ineffectuall.  CJl^^ni 
 
 2.  To  the  Gofpel  there  is  a  Spirit  added,  which  worketh  as  God 
 doth,  with  an  omnipotent  pull ;  and  this  Spirit  doth  alio  ufe  the 
 Law  to  prepare  and  humble ;  though  this  be  by  an  higher  pow- 
 er then  goeth  along  with  the  Law,  as  the  Law. 
 
 Apr.  2.  The  Gojpel-love  of  Chrift  freeth  a  captive  from 
 under  the  Law,  as  a  Curfer^  and  delivers  him  over  to  the  Law>  j^*  ^rVfo* 
 as  to  a  Pedagogue  to  lead  him  to  Chrift:,  and  as  to  an  Inftructer  %i rnjt 
 to  rule  and  lead  him  when  hee  is  come  to  Chrift.  Love  is  the 
 immediate  and  neareft  lord  •  Law  the  mediate  and  remote  lord. 
 Love  biddeth  the  man  doe  all  for  Chrift ;  the  Law  now  of  k 
 felfe,  becaufe  of  our  finfulneile,  is  a  bitter  and  foure  thing ;  buc 
 now  the  Law  is  dipped  in  Chrifts  Gofpel-love,-  and  is  fugared 
 and  honey ed,and~evangelized  with  Free  grace,and  receives  a  new 
 forme  from  Chrift ,  and  is  become  fweeter  then  the  honey  and 
 the  honey-combe,  to  draw  and  perfwade  :  and  all  the  Law  is 
 made  a  new  Commandement  of  love,  and  a  Gofpel-yoak,fweet 
 and  eafie  ;  but  ftill  the  Law  obligeth  juftiiied  men  to  obedi- 
 ence, not  oncly  for  the  matter  of  it,  buc  for  thefupreme  autho- 
 rity of  the  Lawgiver ;  now  Chrisl,  who  came  to  fulfill,  not  to 
 diflblve  the  Law,  doth  not  remove  this  authority,  but  addeth  a 
 new  bond  of  obligation,  from  the  tye  of  Redemption  in  fefus 
 Chrifi,  and  we  are  freed  from  the  curfe  of  the  Law.  2.  The 
 rigid  exaction  of  obedience,  every  way  perfect.  3.  The  fee- 
 king  of  life  and  judication  by  the  Law. 
 
 After.  3.   There  b£  two  things  in  the  Law.     1 .  The  autho-  A  power  ts 
 rity  and  power  to  command,  direct,  and  regulate  the  creature  commzndt  a---d 
 toan  end,  in  acts  of  righteoufnefle  and  holinede.     2.  A  fecon-  *#**'  topu* 
 dary  authority,  to  punifh  eternally  the  breakers  of  the  Law,and  Wemn  />Tw-- 
 to  reward  thofe  that  obey.   Thefe  are  two  different  things ;  as. 
 fuppofe  Ad*m  had  never  finned,  the  Law  had  been  the  Law; 
 
 N  n  and 
 
2  74  H°tv  La™  an^  Gofpel  work  both  in  our  convtrfion. 
 
 and  fuppofe  Adam  had  never  obeyed,  the  Lawaifo  fhould  have 
 been  the  Law,  and  in  the  former  cafe,  there  Ihould  have  been 
 no  punifhmenr,  in  the  latter  no  reward.  Antinomians  confound 
 «  rhefc  two.  Mr.  Towne  faith,  It  cannot  be  [aid,  that  my  fpirit 
 
 doth  that  voluntarily,  which  the  command  of  the  Law  btndeth 
 and  forceth  unto.   It  is  one  thin  ^  for  a  man  at  his  owne  free  lj- 
 bcrty  to  keepe  the  Kings  high  way  of  the  Law ;  and  another 
 to  keepc  it  by  pales  and  ditches,  that  be  cannot  without  danger 
 goe  out  of  it.  It  cannot  be  denyed,  but  that  the  Gofpd  both 
 chargeth  or  aweth  us  to  beleeve  in  Chrifly  and  to  bring  forth 
 good  fruits,  worthy  of  Chrift,  except  wee  would  bee  hewen 
 downe,  and  cafi  into  the  fire  ;  and  alfo  that  Grace  worketh 
 faith,  and  to  will,  and  to  doe  ;  and  fo  voluntary  obedience  and 
 obligation  of  a  command,  may  as  Wellcon(i(t,  as  bearing  Chrifls 
 yoak,  and  foule-reft;  yea,  and  delight,  and  joyunfpeaKable,and 
 glorious,  may  be  and  are  in  one  regenerate  perfon.    Crijp  and 
 his  followers  are  farre  wide,  for  Chrisl  dyed  freely,  out  of  ex- 
 treame  love,  and  yet  lie  dyed  out  of  a  command  laid  on  him, 
 to  lay  downe  his  life  for  his  (heep,  though  no  penall  power 
 was  above  (fhrisls  head, to  punifa  him  if  he  ihould  not  dye,  }eh* 
 20.  iS.  Nor  was  there  need  of  any  power  to  force  him  fub 
 penk,  or  to  awe  him,  if  hee  fhould  not  obey  5  fodoe  Angels, 
 with  wings  of  mod:  exact  willingnefle,  obey  God,  yet  are  they 
 under  the  authority  of  a  Law,  and  command,  but  yet  under 
 no  compelling  punifhment,  Pfalm.  105. 20.  ai.  Pfalm.  104. 
 ,4.  So  in  the  Saints  love  hath  changed  the  chaines,  not  the  fub- 
 ?a™wlrk\nus  Je&i°n»  Love  hath  made  the  Law  filken  cords . ;  and  whereas 
 nm.  corrupt  will  was  a  wicked  Landlord ,  and  luft  a  lawlefle  ty- 
 
 rant, and  the  Law  had  a  dominion  over  the  (inner,  in  regard  of 
 the  curfe.  Now  the  Spirit  leades  the  will  under  the  fame  com- 
 manding power  of  the  LaW-giver,  frees  the  (inner  from  the 
 curfe,  and  turnes  forcing  and  curfing  power  in  fetters  of  love; 
 fo  that  the  Spirit  draws  the  will  fweetly  to  obey  the  fame  Lord, 
 the  fame  law,  onely  Chrisl:  hath  taken  the  rod  out  of  the  Lawes 
 hand,  and  the  rod  was  broken  and  fpent  on  his  own  back.  The 
 fewd  betweene  the  Law  and  che  (inner  is  not  fo  irreconcilable," 
 asthe^^»ci»/^jconceive,foasit  cannot  bee  removed,  ex- 
 cept the  Law  be  deftroyed,  and  the  (inners  free  will  loofed 
 From  law.  It  ftandeth  in  blefling,  a  -d  corfing ;  falvation,  and 
 damnation :  that  are  effects  of  the  Law  as  obferved,  or  vio- 
 lated 
 
The  f articular  manner  of drawing  [inner s  is  myfierieus .  a  7  j  " 
 
 lated.  Now,  £Vi/?  *r<w  made  a  cnr[ey  and  condemned  to 
 die  for  the  (inner ;  all  the  reft  of  the  Law  remaines.  It  is  mod 
 felfe  that  M.  Towne  faith,  Tojaflifie  andcondemne  are  m  pro- 
 fer  and  eftentiail  to  the  Law,  as  to  command.  2.  It  is  falfe 
 that  wee  arc  Freed  from  active  obedience  to  the  Morall  Law, 
 becaufe  Chrift  came  under  active  obedience  to  the  Morall  Law  5 
 for  the  Law  required  obedience  out  of  love.  Antinomians  can- 
 not fay,  that  wee  are  freed  from  obedience  out  of  love  ;  for  it 
 is  cleare,  Antinomians  will  have  us  oblieged  by  no  Law  to  love 
 our  bi  other  ;  to  abftaine  from  worldly  Ittfis,  that  warre  againfl 
 thefoule ;  but  in  fo  doing,  wee  muft  feek  to  be  juftified  by  the 
 works  of  the  Law.  This  confequence  wee  deny.  To  keep  one 
 Ceremony  of  Mofes  drawes  a  bill  on  us  of  debt  to  keep  all  the 
 Ceremoniall  Law ;  becaufe  now  its  unlawfuil  in  any  fort.  But 
 to  doe  the  duties  of  the  Morall  Law,  as  by  Chrift  wee  are  ena- 
 bled, layes  no  fuch  debt  on  us,  but  teftifies  our  thankfulnefle  to 
 Chrift,  as  to  our  Husband  and  Redeemer. 
 
 The  other  conliderable  thing  here,  is  the  way  and  manner  of 
 Chrifts  drawing. 
 
 Affer.  i.  The  particular  exact  knowledge  of  the  Lords  man-  The  ptttic*- 
 ner  of  drawing  of  finners,  may  be  unknowne  to  many  that  are  ^r  mannvr  vf 
 drawn.     1 .    In  the  very  works  of  nature,  the  growing  of  bones  &****£  "  an~ 
 in  the  womb,  is  a  myftery  ;  farre  more  the  way  of  the  Spirit,  ^mn 
 Ecclcf.n.J.  Know  yee  the  ballancing  of  the  clouds  ?  fob  could 
 not  anfwer  this.  And  who  knowes  how  the  Lord  patched  to- 
 gether a  peece  of  red  clay,  and  made  it  a  fit  ftiape  to  receive  an 
 heavenly  and  immortall^/m  ?  and  at  what  window  the  fouie 
 came  in?    2.   How  God  with  one  key  of  omnipotency  hath  Geditvari- 
 opened  fo  many  millions  of  doores  fince  the  Creation,  and  hath  ou***  ^  dlf- 
 drawne  fo  many  to  him,  muft  be  a  myftery.  There  be  many  ?fr:famr}  m 
 iundry  locks,  and  many  various  turnings  and  throwmgs  of  the  facetfofime 
 fame  key,  and  but  one  key.    1;   Some  Chrift  drawes  by  th&nvgUy>fome 
 heart,  as  Lydia,  Matthew  :  Love  fweetly  and  foftly  bloweth  fcS  to  their 
 up  the  doore,and  the  King  is  within  doores  in  the  Boore  of  the  fnfi  tbg  caiJ 
 -houfe  before  they  be  aware.  Others  Chrift  trailes  and  dragged)  ^rthy'vtn 
 by  violence,  rather  by  the  haire  of  the  head,  then  by  the  hearr,  bom  over  a- 
 as  thefaykr,  Act.  16.  and  Saul,  A&.9.  who  are  plunged  Gvfet  ganc  3  othen 
 eares  in  hell,  and  pulled  above  water  by  the  haire* of  the  head  : are  (tmwe, 
 fore  thoufands  doe  wearea  crowne  of  glory  before  the  throne,  bu!  *&m mt 
 who  were  never  at  making  of  themfelves  away  by  killing  them-  *r  ^*  erCp 
 
 N  n  2  felves, 
 
276  Particular  drawing  mjfteriotM. 
 
 felvcs,as  the  fagkr  was.  A  third  fort  know  they  are  drawne 
 hut  how,  or  when,  or  the  Mathematicall  point  of  time,  they 
 know  not :  fome  are/W/  of  the  Holy  Ghofifrom  the  womb,  as 
 John  Baptisl.  Yee  muft  not  caft  ofFall,  nor  mud:  Saints  fay  they 
 are  none  of  Chrifts,  becaufe  they  cannot  tell  you  hiftorte  and 
 wonders  of  themfelves,  and  of  their  owne  converfion  :  fome 
 are  drawne  by  miracles,  fome  without  miracles  ;  the  word  of 
 God  is  the  Road- way.  Arminians  have  no  ground  to  deny  that 
 wee  are  irrefifubly  converted,  becaufe  wee  know  not  the  parti- 
 cular way  how  Omnipotency  confpireth  ftrongly,  but  fweetly 
 to  winconfent,  without  internall  violence  of  our  will,  which 
 fo  wills,  as  it  may  refufe.  foh.  9.  diverfe  times  the  fewes  aske 
 the  blind  man,  what  did  hee  to  thee,  how  opened  hee  thine  eyes  ? 
 Hee  gives  them  one  fure  and  true  Anfwer,  One  thing  I  know, 
 once  I  wot  blind,  now  I  fee.  All  can  give  this  teftimony,  early 
 or  late,  I  know  I  am  drawn.  Its  good  the  foule  can  fay,  Chrift 
 is  here,  I  find  him  and  feele  him  ;  but  whether  hee  came  in  at 
 the  doore,  or  the  window,  or  digged  a  hole  in  the  wall,  I  know 
 not.  All  may  know  they  were  blind  as  well  as  others,  and  by 
 nature  the  children  of  wrath  ;  as  yee  know  Adam  hath  had  a 
 building  in  you,  (though  now  yee  be  renewed  in  the  jbirit  of 
 the  mind)  by  the  old  ftones  and  rubbifli  in  the  houfe,  and  by 
 the  ftirrings  of  the  old  man  :  When  yee  fee  the  bones  of  a  halfc 
 dead  man,  and  his  grave,  and  find  fomewarmneffe  of  life  and 
 heat,  yee  know  there  hath  been  life  and  ftrength  in  the  man  • 
 fo  though  yee  cannot  tell  when  Chrift  was  firft  formed  in  yon 
 yet  yee  find  the  bones  and  fome  warme  bloud,  and  fome  life- 
 ftirnng  of  concupifcence  in  the  old  man  ,  though  Chrift:  have 
 made  his  grave,  and  hee  be  well  neare  compleatly  buried,  and 
 his  one  foot  in  the  grave.  God  hath  appointed  a  time  for  the 
 coming  of  the  Swallow ;  a  feafon  when  flowers  {hall  be  on  the 
 earth,  and  when  not ;  an  houre  when  the  fea  (hall  be  full  tyde ; 
 but  there  is  no  fet  day,  not  a  determinate  and  fet  fummer  known 
 to  us,  when  the  wind  (hall  blow  up  doores  and  locks  of  the 
 foule,  and  Chrift  (hall  come  in.  But  yet  they  are  not  Chrifts 
 who  neither  know  how  they  are  drawn,  nor  can  give  any  proofs 
 that  they  are  drawne.  The  Apoftle  faith,  1  Cor.  2.  1 2.  Now 
 •wee  have  received  not  the  Spirit  of  the  world,  but  the  Spirit 
 which  it  of  God,  that  wee  might  know  the  things  that  are  free- 
 fy  given  to  hs  of  God,  The  converted  can  fay,  I  was  fuch  a  man, 
 
 1  Tim* 
 
Particular  drawing  myflerious.  2.77 
 
 I  Tim.1.1  7.  dto'  Xhivftl/JJ,  but  I  obtained  mercy  1  or,  I  was  ail    A 
 
 J       T  '  A  confluence 
 
 be-merciedy  filled  with  mercy.  As  Ezef^  16.  CHi  ny  "nr.J?  e/wer^  in 
 
 "  '  converfion. 
 Thy  time  was  a  time  of  loves.  As  a  conftellation  is  not  one  (in- 
 gle ftarre,  but  many ;  fo  the  converted  foule  obferveth  a  con- 
 tinence^ bundle,  an  army  of  free  loves,  all  in  one  clutter,  meet- 
 ing and  growing  upon  one  (talk  :  As  to  be  borne  where  the 
 voyce  of  the  Turtle  is  heard  in  the  land,  its  free  love ;  to  heare 
 fuch  a  Sermon,  free  love ;  that  the  man  fpake  fuch  an  excellent 
 word,  free  love ;  that  I  was  not  deeping  when  it  was  fpoken, 
 free  love ;  that  the  Holy  Ghoft  drove  that  word  into  the  foule, 
 as  a  nayle  faftened  by  the  M after  of  the  affembly,  it  was  free 
 mercy  :  fo  that  there's  a  meeting  of  {Tuning  favours  of  God, 
 in  obtaining  mercy ;  and  this  would  be  obferved. 
 
 After.  2.  There  be  two  ordinary,  wayes  of  God,  in  drawing  Txco      w  0r 
 finners  :  one  Morall,  by  words  ;  another  Phyficall  and  re  all,  drarvirg  In- 
 by  ftrong  hand.  Which  may  be  cleared  thus  :  Fancie,  led  with  wcrsjMoralfj, 
 fome  gilding  of  apparent  or  feeming  good,  as  hope  of  food,  doth  av^  PhjfiwH* 
 allure  and  draw  the  bird  to  the  grin  ;  and  fometime  pleafure, 
 as  a  glade,  and  the  iinging  of  the  Fowler  :  So  is  fifh.  drawne  to 
 nibble  at  the  angle  and  lines  caft  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  fi{h  hath  fwallowed  down  the 
 bait, and  an  inftrument  of  death  under  it,now  the  Fowler  draw- 
 eth  the  bird,  and  the  Fiilier  the  fifh,  a  farre  other  way,  even  by 
 reall  violence.  The  PhyficUn  makes  the  fick  child  thirlty,  then 
 allures  him  to  drink  phyfick,under  the  notion  of  drink  to  quench 
 his  thirft  :  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  ftomack. 
 
 That  there  is  a  Morall  working  by  the  word,  in  the  drawing 
 of  finners  to  Chrift,  though  moft  evident,  yet  mud:  be  proved 
 againft  Antinomians  and  Enthufiafts  ,    who  (a)  write,  That  C)  Rtfer&gn^ 
 the  whole  letter  of  the  Scripture  holds  forth  a  covenant  of  works*  &Ct  er' 9* 
 And,  (b)  The  due  fear ch  and  knowledge  of  the  holy  Scripture^  ?fr  ** 
 is  not  afafe  and  fur  e  way  of  fe  arching  and  finding  (fhrisl.  And,  \J.  §r4 '  *^' 
 {c)  There  is  a  teftimony  of  the  Spirit,  and  voyce  unto  the  foule,  («j  £>4  4©^ 
 meerly  immediate  .without  any  refpetl  unto,  or  concurrence  with  pag-  8,. 
 
 N  n  3  the. 
 
*. 
 
 278  Met  all  and  PhyftcaU  drawing  offwners. 
 
 (A)  Francis    x^e  wrd  And,  (&)  Such  a  faith  as  is  wrought  by  a  pracJicall 
 CornweU,      Syllogifme,  or  the  word  of  God,  is  bat  an  humane  faith ;  be- 
 ji  Covjerevcs  caufe  the  conclufion  followeth  but  from  the  ftrength  of  reafon- 
 €J  Jf"K°!?a  **g*>  or  reafon,  not  from  the  power  of  God,  by  which  alone  di- 
 %  at'th  feE".    vine  f^**£s  are  T»rot*ght ;  Ephef.i.  ip,  20.  C0I.2.  20.  and  chat 
 dcrs  of  New-  becaufe  mch  a  faith  wrought  by  the  word,  the  works  (of  fan- 
 England,       edification  in  the  regenerate)  and  light  of  a  renewed  conference, 
 *aI*  l7>1*-    are  all  done  by  things  that  are  created  bleffings  and  gifts ;  and 
 Libert we t  de*  thefc  cannot  produce   that  which  is  onely  produced  bj*an  Al- 
 worh'^oUhz  m'lghty  power.    For  the  word  of  it  felfe  without  the  Spirit, 
 word.     J       (yec  c^e  word  is  more  then  works  of  fanclification)  is  but  a 
 dead  letter ;  but  that  God  works  faith  by  the  word,  his  owne 
 Spirit  concurring,  is  cleare. 
 1.  1 .  The  Prophets  alledge  this  for  their  warrant,  Thus  faith 
 
 That  there  is  the  Lord.  Ergo,You  muft  beL  eve  it.  And  one  more  and  greater 
 amortUworir  chen  all  the  prophets,  But  I  fay,  fo  Chrift  God  equall  with  the 
 %r°l  tU>      F^her  fpeaketh! 
 
 2.  Rom.  10.  17.  Faith  cometh  by  hearing,  and  hearing  by 
 the  word  of  God.  Verfe  ij.  How  fhatl  they  beleeve  in  him  of 
 whotn  they  have  not  heard  ?  Its  true,  the  .Word,  the  works  of 
 God,  are  not  the  principall object  or  faith, nor  objettum  quad-, 
 faith  refts  onely  on  God,  and  the  Lordfefus,  Joh.14.1.  1  Thef. 
 1.8.  Tour  faith  toward  God.  1  Pet.T.21.  Deut.1.32.  Joh.3.12. 
 Gen.15.6.  Dan.6.23.  Rom.4.3.  Gal.2.16.  2Tim.i.i2.  The 
 word,  promifes,and  Prophets  and  A po files,  are  all  creatures,  and 
 but  media fidei,  the  meanes  of  faving  faith :  they  are  objeEtum 
 quo,  Joh.5.46.  Pfal.106.12.  Exod.4.  8.  Pfal.78.7.  of  them- 
 felves  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  ftreames  of  a  fountaine  that  would  dry 
 uporthemfelves,  if  the  fpringdidnot,witha  fort  of  eternity, 
 furniili  them  new  fupply ;  fo  Would  habits  of  grace,  being  but 
 created  things,  wither  in  us,  if  they  were  not  fupplied  from  the 
 Fountaine  Chrift.  And  all  beings  created,  in  comparison  of  the 
 flrft  Being,  are  nothing  ;  and  all  nations  to  him  are  leffe  then 
 nothings  and  vanity ,  Ifai.40.17.  and  fo  are  the  infufed  habits 
 of  grace  nothing.  If  this  were  the  meaning  of  Familifis  and 
 Antinomians,  who  fay  that  there  is  in  us  no  inherent  grace,  but 
 that  grace  is  onely  in  Chrift,  we  fhould  not  contend  with  them. 
 Wee  teach  no  fuch  thing,  as  that  Reafonings,  Syllogi{mes3or  the 
 
 Scriptures, 
 
The  rvfird  wot kcth  morally  in  drming  fmners.  279 
 
 Scriptures,  without  the  Spirit  can  produce  Faith,  yet  is  it  vaine 
 arguing,  to  fay  raine,anddew,  the  Summer-Sunn  e,  goodfoyle 
 cannot  bring  forth  rofes,  floures,  vines,  cornes ;  becaufe  fure, 
 it  is  a  worke  of  Omnipotencie,  that  produceth  all  thefe ;  and 
 fo  its  vaine  to  fay,  that  becaufe  Faith  is  the  worke  of  the  omni- 
 potencie of  Grace,  therefore  Faith  commethnot  by  hearing,and 
 rea foning  from  Scripture  :  the  contrary  whereof  is  evident  in 
 Chrifts  proving  of  the  rcfurrection,by  confequence  frQm  Scrip- 
 ture, Ato.22.31 ,32.  Z>^.20.37.3&Nor  can  any  hy,Chriftmzy 
 make  difcourfes  from  Scripture,and  his  reafonings,  becaufe  he  is 
 the  King  of  the  Church,  are  valid,  and  may  produce  faith,  but  we 
 cannot  doe  thelike,norare  our  reafonings,Scriptures  ;  for  Chrifl 
 rebuketh  theSaduces,  Tee  err e  not  knowing  the  Scriptures  ,&c. 
 becaufe  thty  beleeved  not  the  confequences  of  Scripture  as  Scri- 
 pture,and  made  not  the  like  difcourie,  for  the  building  of  them- 
 felves  in  the  faith.  ^ 
 
 3.  Thcfearching  of  the  Scriptures  is  life  eternally  the  onely 
 way  to  find  Chrift.  Joh.  5.  $9.  ABs  10.4?.  Rom.3.  21.  Efai 
 
 8. 20.  4, 
 
 4.  Gen.  p. 27.  God  Jhall perfwade  faphet  (by  the  Scriptures 
 preached)  and  he  /ball  dwell  in  the  tents  of  Shem,  Acls  1 6. 1 4. 
 Gods  opentng  of  the  hearty  and  Lydia's  hearing  and  attending 
 
 to  the  word  that  Vmljpoke,  goe  together.  ^b 
 
 5.  The  Way  of  Enthufiafts,  in  rejecting  both  Law  and  Go-  inspirations 
 jpel,  and  all  the  written  word  of  God,  is  becaufe  there  is  no  light  without  Scrip* 
 in  them.  Some  immediate  fenfe  of  Gody  and  working  of  the  ture>  vaine^ 
 holy  GhoftyQn  the  foulc  of  the  child  of  God,  witneffing  to  me  in 
 particular,  that  I  am  the  child  of  God,  I  deny  not,  and  that  my 
 nameexpreflely  is  not  in  Scripture,  is  as  true ;  but  this  teftimo- 
 
 ny  excludeth  not  the  Scripture,  as  if  the  fe  arching  thereof  were         r* 
 nofafeway  of  finding  Christ,  as  they  blafphemoufly  fay,   i.  Some*mfc 
 Becaufe  this  Enthuftafme,  excludeth  the  onely  revealed  rule,  by  ticallimpMlft- 
 which  we  trie  the  Spirits,  and  we  are  forbidden  to  prcfume  a-omb*vebee?jt 
 hove  that  which  is  written,  1  Cor.  4.10V  and  Enthuftafis  have  **  many  of  out 
 a&ed  murthers,  and  much  wickednefle  under  this  notion  ofin-^^/°rwf* 
 fpirations  of  the  Spirit.     2.    Becaufe  if  the  matter  of  that  which  Vuc^ededthm 
 is  revealed,  be  not  according  to  the  written  Word ;  Now  after  iut  t^fz  are 
 the  Scriptrue  is  ilgned  by  Chrifts  owne  hand,  Revel.  22. 18.  not  ordinary 
 I  fee  not  what  weare  to  beleeveof  thefe  infpirations.  What  rult*efnj& 
 extraordinary  impulficns,  and  propheticall  inftincls  have  been  in  f'j;*  S6rfc 
 
 holy  H  **' 
 
2  80  The  word  worketb  morally  in  drawing  [inner  s. 
 
 holy  men ,  and  fuch  as  God  hath  raifed  to  reforme  his  Chur- 
 ches, can  be  no  rule  to  us.  3.  If  there  be  anyjnarkeof  Scrip- 
 tunil  fan&itication,  that  doth  not  agree,  to  Scripture,  the  rule 
 of  righteoufnefle,  though  found  in  a  perfon  not  mentioned  in 
 a  Scripture,  its  a  deludon.     4.    Its  ail  the  reaSn  in  the  world  , 
 
 Chrifl  is  a  rx   that^finnerbe  drawn  to  Qhrifl.  for  Chriftis  the  mod:  ratio- 
 tiontU  objeft,  nali  object   that  is,  he  being  the  wifdome  of  God.  And  man 
 is  led  and  taken   with  reafon.    Chrifl  is  a  convincing  thing, 
 and  invincibly  bindeth  reafon  •  (o  the  for  Lome  Sonne,  before 
 he  returne  to  his  Father,  argueth,  Luke  15.  17.  My  Father 
 hath  bread,  he  giveth  it  to  fervants,  and  I  am  a  flawing  Son; 
 therefore  Vie  returne  to  my  Father  ;  and  the  wife  Merchant, 
 mud  difcourfe,  Matth.  1 3. 45,46.  Chriftis  a  precious  pearle, 
 all  that  I  have  in  the  world  are  but  common  ftones  and  clay  to 
 him  ;  therefore  I  caft  mv  account  thus,  to  fell  all,  and  to  buy 
 S'mnmmm  ^nv"  So*f/**tt&.p.2i.  thedifeafed  Woman  hath  heart-Logick 
 enth:ybti     within  herfelf,  if  a  touch  ofctthe  border  of  his  garment  may 
 drc-writ  to      heale  me ,  then  He  goe  to  Chrifl  ;   and  the  unjufl  Steward, 
 Chrifl.  caft  Syllogifmcs,  thus;  I  cannot  worke,  and  a  lodging  in  hea- 
 
 ven I  mull  have,  and  there  is  but  one  way  to  come  by  it,  to 
 make  mee  a  friend  in  heaven.  Yea,  a  fooles  paradife ,  a 
 wedge  of  gold,  is  a  ftrong  reafon,  Prov. 7.21  .The  whore  for- 
 ced the  young  man  with  guilded  wordsand  the  out-fide  of 
 reafon.  Faith  is  the  deepeft  and  founded  underftanding ,  the 
 gold,  the  floure  of  reafon.  Chrifl  can  make  me  a  King,  there- 
 fore lie  be  drawne  to  him.  Poore  Adam  out-witted  himfelfe, 
 turned  diftracled,  he  ftudied  an  aple,  fo  while  hee  ftudied  all 
 his  poftrityoutof  their  wits,  and  now  wee  are  borne  cevoflor, 
 mad  fooles,  Tit.  3.3.  What  is  the  Gofpel  f  but  ama(Te,a  Sea, 
 aworldoffaire,aad  precious  truthes,  that  fayes,  come  borne- 
 Idiots  to  wifdome,  and  be  made  eternall  Kings  :  this  is  good 
 reafon.  For  the  other  way  of  drawing,  we  iliall  fpeake  of  it 
 here-after. 
 
 After.  5.  In  words  and  oratory  there  is  no  power,  to  make 
 '  the  blindc  fee,  and  the  dead  live.  Will  yee  preach  heaven,  and 
 Chrifl  feven  times ,  and  let  Angels  preach  above  a  dead 
 mans  grave,  Yee  doe  juft  nothing.  But  Chrifls  word  is  more 
 then  a  word.  foh,q.  10.  fefus  faid,  if  thou  kneweft  that  gift 
 of  God,  and  who  it  is  that  faith  unto  thee,  give  me  drinks, 
 thou  wouldefl  have  asked  of  him,  and  hee  would  have  givti 
 
 .    thee 
 
the e  living  water.  Pfalm.  1 1 9. 3 3 .  Teach  Wfl  Lord,  the  way  A 
 
 of  fty  Statues,  and  I  fhaH  keep  it  unco  the  end.  Pfalm,  9.  1  o,  * 
 
 Thofe  that  know  thy  name,  wiS  put  their  truft m  thee.  Chrijl 
 faid,  but,  Foil.     m?e,io  Mathew.  And  I  (aid  unto  thee  when 
 thdu  waft  in  thy  bloud,  live,  Ezcch.  \6.  6.    One  Word  live, 
 ,is  with  child  of  Omnipotencie ;  Majeftie,and  heaven,  and  glo- 
 ry lye  in  the  wombe  of  one  word ,  when  Chrift   fpeaks  as 
 Chrift,  he  fpeaks  pounds  and  talent-  Weights,  Luk-iq.  3  2.   The 
 Difcipks  going  to  Emaus  fay  one  to  another  ;  did  not  our  hearts  rf;c  'ram;  of 
 burne  within  us,  while  he  talked  with  m  by  the  way,  and  while  cfjnf**  tjje- 
 ,    he  opened  to  us  the  Scriptures?  There  bee  coales  of  rire,  and     mt' 
 fire-brands  in  Chrifts Words.  Chrift  is  ejuicke,ofunderftandincr, 
 to  know  what  word  is  the  fitted  key,  to  fhoote  the  yron  barre 
 thatkeepes  the  heart  clofed  ;   he  opens  feales  on  the  heart  with 
 authority, violence  may  breakup  fealed  letters,  but  it  may  be 
 unjuftly  done  j  but  authority  can  open  Kings  feales  juftly. 
 Chrift  not  ontly  teacheth  how  to  lo ve,  or  modunt  reit  but  hee 
 teacheth  Loveitfelfe,  he  draweth  a  lumpe of  loveout  of  his 
 owne  heart,  and  cafts  it  in  the  finners  heatt  ;  the  Spirit  per- 
 fwadeth  God,  Ga1.  1. 10.  then  he  muft  per f wade  Chrift,  and 
 perfwade  heaven,  this  is  more  then  to  fpeake  p^rfwafive  words 
 of  God  and  Chrift,  it  is  tocaft  Chrift  in  at  the  eare,  and  m 
 the  bottom e  tt  the  heart,  with  words.  Men  open  things  that 
 they  may  be  plaine  to  the  underftanding.  Chrift  opens  the  fa- 
 culty it  felfeto  mderftand.  The  Sunne^ives  lighr,  but  cannot 
 'create  eyes  to  fee,Chrift  can  whole  the  broken  optick nerves.  He 
 creates  both  the  Sunne,  and  tycs  a  knot  upon  the  broken  eye- 
 firings,  that  the  blind  man  fees  bravely. 
 
 jjfer.  4.   One  general!  is  unfeparaWe  from  Chrifts  draw-  Cbrifit  m*er 
 ing;  that  for  the  manner  of  drawing,  he  doth  it  out  of  meere  ^  drawing  u 
 free  Loye.  The  principle  of  drawing  on  Chrifts  part,  is  great  'b'ovgblove. 
 love*  Ephef  ?.  4.     CJod  rich  in  mercy,  for  his  great  love,  e/>* 
 ifo  *stoM«k  *>aW.  tvherewith  hee  loved  us,  even  when  we  were 
 deadinfinne,  quick** d  us  in  Chrift.  Tit.   3.4.  But  when  the  thrifts hve 
 bounty  andman-love^or  rather,  the  man-kind**  fa. of  God  our  dra*lni>  * 
 Saviour  appeared,  he  favcdus.Thmktsto  the  birth  of  love,  ll™*V$\ 
 and  of  felt  love.  Col.  1.  12,1  ?•  Giving  thanks  to  the  Father  invent  4.  fo-  ■ 
 \  U  «f fv«tt7D  youf  who  hath  delivered,  who  hath  fnatched  us   -with  all  * «  Love// , . 
 *bafte  and  violence,  from  the  power  of  darkeneffe,   and  hath  ^String* 
 tranjt^ed  ns  to  ibe  Kingdom*  of  the  Sonne  of  his  love*    2.  This 
 
 Oo  . .  .  love 
 
— _ s -———————--—___-___________-_____-___________-__ 
 
 2  82  Chrifis  way  ef  drawing  finnefs  is  through  levc< 
 
 love  hath  in  regard  of  his  fervour,  much  hafte,  and  lofeth  no 
 Qhriflt  Uve    time,  but  comes  and  drawes,  and  pulls  the  finncr  out  of  hell, 
 fpeedy  and      before  he  be  pad  recovery,  and  cold  dead  ;  as  a  Father  feein* 
 /wtjtvaRot.  his  child  fail  in  the  Water,  and  wretUing  with  the  proud  floods', 
 herunnes,  ere  he  be  dead,  out  of  hand  to  pull  him  out.  Lui^. 
 15.IO.  The  Father  r  Anne  and  fell  on  his  neck%  and  kj  fed him. 
 The  Fathers  running  faith,  that  the  love  of  Chrifi  hath  need 
 of  hade  to  pt event  a  (inner,  and  that  he  is  eager  and  hot  in 
 his  love;  when  Chrifi  runnts  to  fave,  he  would  gladly  fave; 
 he  drawes  with  good  will,  when  he  rutines  and  fweats  to  come 
 in  the  nick  of  due  time  to  fave  :  So  ^W.2.8.  when  he  com- 
 meth  to  fave  his  Church,  or  comfort  her  in  her  faincings,  loves 
 pace  IS  fwift,  like  the  running  of  a  Roe  or  a  young  Hart*  Be- 
 In  ^riWl^£      held  he  commeth  leafing  upon  the  mountains ,  skipping  on  the 
 rill  then  in*  ^s  -*And  it  is  an  expretfion  of  the  extreme  defire  that  Chrifi 
 lading*  hath  of  an  union  with  us,  and  how  fainehe  would,  have  the 
 
 company  of  (inners  :  So  wee  difference  between  inviting  or 
 calling;  yea,  or  leading  and  drawing,. in  calling  and  leading 
 C&r*/rleaveth  more  to  our  will,  whether  we  will  come  or  re- 
 fufe,  but  in  drawing  there  is  more  of  violent  e,  lefte  of  will. 
 
 3.  In  drawing  there  is  love-ficknefle ,  and  lovely  paine  in 
 
 Chnfts   ravifhings.      1.     Wh^n  Chrifi  cannot  obtaine  and 
 
 winne  the  confent  and  good-liking  of  the  (inner  to  his  love,  he 
 
 ravifheth, and  with  ftrong  hand  drawes  the  (inner  to  himfelre, 
 
 Cbnfl  d-xwts  w^en  invitations  doe  not  the  bufinede,  and  he  knocks,  and  we 
 
 towirfulij,    '  Will  not  open,  then  a  more  powerful!  work  mult,  follow.  Cant, 
 
 conipaflionat-    5.  4.  My  beloved  put  in  his  hand  by  the  hole  of  the  doore.and 
 
 ty,  patiently,     my  bowels  were  moved  for  him.    Chrifi.  drives  fuch  as  will  not 
 
 *•         be  led.     2.  And  thefe  who  will  not  be  invited,  he  mud  draw 
 
 them,  rather  then  want  them:  he  drawes  with  compaiHoa,  as 
 
 being  overcommed  with  love  ;  for  his  bowels  are  moved  for 
 
 3 .         Ephraim.  Jer.  3  r .  he  drawes  while  his  armes  bleed.    3 .  And 
 
 does  not  onely  knock,  but  he  fiends  and  £j*?c^t,  Revel,  i.  20. 
 
 His  (landing,  notes  bis  importunity  of  mercy,  how  gladly  hee 
 
 would  beih,  and  heufeth  chi*  as  an  argument !to  moove  his 
 
 Spoufe,  outoF  humanity,  to  pitty  him,  and  give  him  one  nights 
 
 lodging  in  the  foule,  Cant.  5.  2.  Open  tomee?  my  fifter ,  my 
 
 iove,  my  dove ,'  mytmdefihrd.    Why,  I  (land  long,  I  wait  on 
 
 in  patience,  forcing  my  love  on  you.   For  my  head  is  filled 
 
 with  dew,  and  my  locks  with  the  drops  of  the  night.  Every! 
 
 i^fcaiu-  word! 
 
Chrifis  keyy  that  opens  hearts  ^  is  love.  2,83 
 
 word  is  love,  Open,  open  my  fifier,  I  am  a  brother,  not  a  Gran- 
 ger; open  my  love,  for  I  have-mtereft  in  thee,  every  word  is 
 a  talent  weight  of  free  grace. 
 
 4.  Not  onely  is  drawing  an  expreflion  of  his  love  of  union        4. 
 with  tinners  ;  for  he  beares  the  finne^  he  translates  the  (inner 
 Atele^e,  he  gives  the  (inner  a  lift  to  fee  him  out  of  one  countrey 
 
 into  another,  into  a  farre  choifer  land,  out  of  a  land  of  death, 
 into  fhe  Kingdome  of  his  dearc  Sonne,  Qdt.  *Vr>  And  the 
 little  lambes  that  have  no  leg^of  their  own,  Chrift&iJl  bee 
 leggs  to  them.  Efai  40. 11.  He  /hall  gather  the  little  lambes 
 (and  fo  the  Hebrew)  with  his  arme  ,  and  carry  them  in  his 
 bofome.  I  (hould  wi(h  no  higher  kppinefle  out  of  heaven , 
 then  to  bee  carried  in  the  circle  of  Chrifis  unties,  and  to  lye 
 with  the  lambes,  in  his  bofome,  and  be  wanned,  with  the  heart- 
 love,  that  comes  out  of  his  breaft.  ^3    is  to  carry  on  the 
 
 (hould ers ;  and  Aaron  is  faid  in  the  fame  word,  Exod.  28. 
 to  carry  the  names  of  the  children  of  Ifrael  on  his  breafi,  as  a  t 
 man  is  faid  to  carry  his  child  in  his  arme s,  Deut.  I.  11.  And 
 Qhrifi,  Luk.  15.  $ /finding  the  lofifieep,  layethit  on  his  Jh guil- 
 ders ,  rejoycing.  Legges  I  have  none  (  faith  the  (inner)  and  fo 
 cannot  goe  to  the  new  kingdome.  what  then  (faith  Ckrift)  I 
 have  leggs  and  armes  both  for  you ,  to  ferve  you.  He  beare 
 you  if  yeecan  neither  lead  nor  drive.  A  (inner  is  as  heavie 
 as  a  mountaine  of  yron  ,  and  cannot  bee  drawne  or  borne, 
 but  they  be  heavie  lumps  of  hell  that  Qhrifi  cannot  beare  to  hea- 
 ven. Christ s  love  hath  mighty  armes,and  great  and  ftrong  bones. 
 Chrifi  now  above  five  thoufand  yeares  hath  been  carrying  ty- 
 red lambes  up  to  heaven,  in  ones  and  twoes,  and  is  not  yet 
 wearied,  of  bringing  up  his  many  children  to  glory ,  and  will 
 not  reft  till  there  bee  not  one  lambe  of  all  the  flock  out  of  that 
 great  and  capacious  fold  ;  and  drawne  they  mud  bee,  whom 
 (thrifts  love  draweth.  Chrifi?  love  is  not  fo  loofe  in  griping 
 as  tomifle  any  he  intends  to  put  in  his  bofome. 
 
 5.  The  parcicular  way  of  loves  drawing  is  lovely  an&fweet- 
 
 ly%  and  with  ilrong  allurements.  ReJem?tion 
 
 1  Redemption  is  a  iweet  word  to  a  captive,  but  Redempti-  *   l™"^ 
 on  by  Law  is  not  io  iwett,  as  Redemption  by  Love.  For  Re-  pJ^ttt^Un 
 demotion  is  nothLig  comparable  to  Redemption  dipt  and  wate-  hyfinftlr*. 
 
 O  o  2  love, 
 
2  84  Chrifts  key^  that  opens  hems ,  is  love. 
 
 red  with  free  /eve,  I  ought  no  more  to  be  Redeemed,  then  the 
 darned  Devils,  Cbrifi  is  not  my  debtor,  he  owes  me  nothing,buc 
 erernall  vengeance  ;  neverthcleffe,  he  outof  onely  ftronglove, 
 Redeemed  me*  O  this  is  two  Redemptions* 
 2,  2.  Drawing  by  free  and  ftrong  love  is  an  eafie  worke,  and 
 
 <Dr&ei*z       foisit  ealie  to  be  drawn  ;  becaufe  all  works  of  love  are  cade, 
 (tiovgwdea-  as  the  aft  of  marrying  is  no  great  paine,  the  Solemnities  and 
 [it :  us  hut      Ceremonies  of  marriage  are  more  toylfome  then  Marriage  it 
 Z^J!ra^Zdklk%  AU therightMariages'mcthe  world  are  made  by  love; 
 there,  anendi   anc^ tncrc  ^  no  more,  but  I  confent ,  Ifay  Amen,  to  have  Chrift 
 for  my  husband,  and  he  faith  Hofea  3.3.  Captive  woman  bought 
 f&r  fifteene  pieces  of  filver^  and  for  an  homer  of  barley  ,   and 
 an  halfe,  thou  Jhalt  be  for  me,  and  not  for  another,  and  I  will 
 alfo  be  for  thee3  ana  ther's  an  end.    Chrisls  chariot  runnes  on 
 w hecks  of  love,  and  the  pace  is^bft  and  fweet. 
 -  3.  The  way  of  loves  working  through  delight  is  fweet,  to- 
 
 the  drawn  foule,  when  Chrift  hands  the  heart,  and  the  love  of 
 Chrifts  foft  fingers  gtafps  about  the  (oule,how  alluring  and  cap. 
 The  way  ©/     tivating  is  Chrift  ;  when  he  comes  in  to  the  heart,  his  fingers 
 loves  wording  drop  pure  myrrhe.  What  honey,  or  what  heaven  drops  are  thefe? 
 through  de-     chrisls  honey-combe  wasgathered,  and  made  out  of  that  floure 
 video"  uetl'jr tilat  incomFra^^  rafe,  never  planted  with  hands,out  of  Chrift 
 *         himfelfe,from  the  bottome  of  eternity,  from  the  head  and  root 
 ofmfiniteageSjWhichhave  neither  head  nor  bottome,and  out  of 
 Chrift  freely  loving,freely  chuling  the  creature  tohimfelf.CW. 
 I.  <>Becaufe  of  the  favour  of  thy  good  ointments,  thy  name  is  as 
 ointment  powred  f or  thither  e fore  doe  the  Virgins  love  tbee.Cmt. 
 5 . 1 1 .  Chrifts  head  is  of  mo  ft  fine  gold.  What  thinkc  ye  of  the 
 golden  and  choife  eminences  that  are  in  Chrift  ?  of  a  cloth- 
 ing of  increated  glory  that  goes  about  Chr>s~t  ?  Cant.  2 » 3.   / 
 fate  dwene  under  his  fhaddowy  w'th  great  delight,  and  his  fruit 
 was  fweet  to  my  tafte.  Chnits  love  cafteth  fo  fweet  a  fmcll, 
 that  his  love  leacies  not,  but  drawes ,  yet  loves  cords  are  fofter 
 then  oyie.  The  honey  of  thrifts  love  was  gathered  o\n  of  the 
 floures  that  grow  in  that  higheft  mountaine  or  rofes ,  a  larger 
 field  of  floures  then  ten  millions  of  eartns,  and  out  or  thtt  fiire 
 bloflbmes,  and  fweet  heavenly  fop  of  the  tree  of  life ;  the  gla- 
 rie  of  Lebanon,  and  excellencic  of  Sharon,  is  nothing  to  this. 
 Bring  all  your  fenfes,  fee,  heare,  feele,  taft,  and  fmell,  what  tran- 
 scendent fweetneffe  of  heaven  is  in  this  love,-  a  Sea  of  love  is 
 
 nothing, 
 
Chrifts  key ,  that  opens  hearts,  is  love.  28} 
 
 nothing,  it  hath  a  bottome ;  a  heaven  of  love  is  nothing,  it 
 hath  a  brim ;  but  infinite  love  hath  no  bounds, 
 
 4.  Love  dravves  ftrongly  and  irrefiftibly :  Chrift  never  woo'd 
 a  foule  with  his  free  love,  but  he  wins  the  love  and  heart.  Death 
 and  the  grave  and  hell  are  conquering  things  for  ftrengthy  and 
 have  fubdued  huge  multitudes,  iince  the  Creation ;  but  the  love 
 of  Chrift  is  ftronger  and  more  conftraining,  Cant.  8.  6,  7.  The 
 coals  of  love  burn  more  ftrongly  then  any  other  fire.  The  flames 
 and  coals  of  God  are  mighty  hot ;  they  burnt  up  hell  and  death 
 to  afhes  :  how  much  more  Will  they  take  a  finner  ?  Chrift  call 
 out  coals  of  love  with  that  word,  Matthew,  follow  me  :  and 
 there  is  no  refilling,  hee  arofe  and  followed  him*  Chrifts  love 
 drawes  till  hee  bleed,  and  hee  loves  till  hee  die  of  love.  His  love 
 muft  prevaile,  for  Omnipotency  was  in  it.  Had  there  been  ten 
 thoufand  worlds  more  of  finners,,  Chrift  hath  love  for  them  all. 
 And  had  the  eleel:  world  had  ten  thoufand  millions  more  of  re- 
 bellions then  they  have,  all  thefe  (ins  fhould  have  been  infinitely 
 below  the  conquering  power  of  Chrifts  love.  Never  finner 
 went  to  hell  Victor,  to  (ay,  Love  could  not  pardon  me  ;  I  was 
 in  finne  above  Chrtfis  omnipotency  of  love.  Never  finner  went 
 to  heaven,  but  Chrifts  love  had  the  better  of  him.  Great  hea- 
 ven is  but  an  houfe  full  of  millions  of  vanquished  captives,  that 
 Chrifts  love  followed>  and  over-took,  and  fubdued.  O  loves 
 prifoners,  praife^praife  the  Prince  of  love.  Senfe  of  this  love  fo 
 f  wells  and  fo  afcends,  that  the  Spoufe,  Cant .  5 . 1  o.  is  not  Matter 
 of  words :  every,  word  is  like  a  mountaine,  if  you  come  to  his 
 Perfon,  Nature,  Offices ;  none  fpeak  like  Chrift,  none  breathe  £vminf  and 
 like  him  ;  Miry-he,  Aloes,  and  Cinamon,  all  the  perfumes,  all  brndirgiow 
 the  trees  of  frankineenfe,  all  the  powders  of  the  Merchants ,that  ^Jf*  }* 
 Afyria,  or  Egypt,  or  what  Coun treys  elfe  ever  had,  are  b\XLci}rtfl* ™ ]  ^f* 
 fhort  and  poore  ftiadowes  to  him :  Thefe  are  but  hungry  gene-  vm  reJPe™* 
 rails.  2.  •  For  beauty  hee  hath  no  match  amongft  men ;  becaufe  The  venues 
 hee  is  fairer  then  all  the  fannes  of  mm,  Chrift  hatha  moft  good-  °f  Chti99 
 ly  free.  But  of  this  hereafter.  3.  For  the  fweernefle  and  ex^ 
 cellency  of  nature,,  hee's  God  equal!  with  the  Father ;  when 
 yee.  fay  God,  yee  fay  all  things.  God  is  a  taking  and  a  drawing 
 excellency  :  The  image  of  the  invifrble  God  • \  hee  that  ts>  hee 
 that  was,  and  hee  which  is  to  come,  the  Alpha  and  Omega,  the 
 beginning  and  the  end,  the  fir fi  and  the  lasl,  of  time,  of  creati- 
 on, of  what  poflible  excellency  wee  can  conceive ;  for  our  con- 
 
 Oo?  ception 
 
286  Cbrifts  keyy  that  opens  hearts \  is  love. 
 
 ccpcion  can  reach  no  higher  then  time ,  and  created  things. 
 4.  For  greatnefle  of  Majefty.  $.  For  lowlineire  of  tender  love. 
 6.  For  rreenefle  of  grace.  7.  For  glory  diftufed  through  all  his 
 .  Attributes.  S.  ForfoveraigntyandabfolucenetTeo%ower,&Co 
 tmilrtVtl  whoisliketoouri^^/w?  9.  For  fweetnefle  andloveii- 
 rti .  ^^  of  relations ;  the  oneiy  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  Bijbop  of  oarfoules, 
 the  Angel  of  the  Covenant,  the  head  of  the  body  the  Churchy 
 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- 
 fing  him  ;  the  Joy  and  Glory  of  that  land,  the  Flower  and 
 Crown  of  the  Fathers  delights,  the  fweet  Rofeof  that  Garden 
 of  folace  and  joy.  Compare  other  things  with  Chrift,  and  they 
 beare  no  weight :  caft  into  the  ballance  with  him  Angels,  and 
 hee  is  Wifdome,  they  but  wife  Men  ;  they  are  Lars,  and  lighter 
 then  vanity,  andJChriftis  the  Amen,  the 'faith} 'nil ivitneffey  the 
 expreile  Image  of  the  Fathers  fubftantiall  glory  :  Call:  into  the 
 fcales  ki*gs,  all  kings,  and  all  their  glory,  hee  is  the  King  of  all 
 thefe  kings.  Caft  in  millions  of  talents  weight  of  glory,  and 
 gaine,  they  are  but  bits  of  paper,  andchaffe,  weight  they  have 
 none  to  him,  Caft  in  two  worlds,  that  is  nothing ;  adde  to  the 
 weight  millions  of  heavens  of  heavens ,  the  ballance  cannot 
 downe,  the  fcales  are  unequall ;  Chrift  is  a  huge  over- weight. 
 
 To  all  thefe  drawing  powers  in  Chrift,  in  the  generali,  be- 
 
 caufe  Chrift  is  the  Maftcr  and  King  of  the  Land,  where  his 
 
 owne  created  kings  dwell,  Wee  may  adde  a  ftrong  drawing  ar- 
 
 fbrifts  Kivf'  £ument»  fr°m  c^e  condition  of  the  glorified  in  heaven ;  becaufe 
 
 dme  a  draw-  thrift  nfeth  this  as  a  (tron*  argument  to  thofe  that  come  to  him, 
 
 iftbirg,  in    fo^.6.  37.  Ifai.  55.  3I   foh.  ^.40.  Mat.  II.  2^.  Revel.  21.6. 
 
 divas  confide-  &  22. 1 7.  wee  may  ufe  it  afcer  him.  The  Earth  is  bat  a  Potters 
 
 unons.  houfe,  tnat  is  full  of  earth,  n-pots  and  Venice-glafles,  and  with- 
 
 all  taken  by  a  Conqueror,  who  can"  make  no  other  ufe  of  thefe 
 
 vefiels,  but  break  them  ail  to  ftieards ;  it  cannot  be  a  drawing 
 
 and  alluring  thing.  Death  hath  conquered  the  earch,  and  thefe 
 
 many  hundred  Ages  hath  been  breaking  of  the  clay- pots,  both 
 
 men  and  other  corruptible  things,  into  broken  chips  and  pieces 
 
 of  duft.  But  Chrift  draweth,  by  offering  a  more  enduring  City : 
 
 That  Chrift  can  give,  and  promifeth  heaven  to  his  followers,  is 
 
Ckrifts  keyy  that  opens  hearts,  is  Uve.  287 
 
 a  ftrong  argument,  and  dravves  powerfully.     1.    Heaven  is        »i 
 not  one  (ingle  Palace,  but  its  a  City  ;  a  Metropolis,  a  Mother- 
 City,  zh^firft  City  of  Gods  Creation,  for  dignity  and  glory  ; 
 %evel,2i.  cnap.22.  But  a  City  is  too  little  ;  therefore  its  more, 
 its  a  Kingdome,  £#£.12.32.  &  22.  23.  Yea  but  a  Kingdome 
 may  be  too  litthr;  therefore  its  a  World,  Z^.20.3  5.  It  is  a 
 World,  and  for  eminency,  a  World  to  come  5  Heb.  6.  5.  the 
 W«rld  of  Ages.     2.    The  lo weft  Clones  of  it  are  not  earth,  as        2. 
 our  Cities  here,  but  twelve  manner  of  precious  fton?s  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  ftreets  and  fields  of 
 that  Kingdome  and  World  are,  ReveL21.11.  Pure  gold,  as  it 
 •were  tranffarent  glafie.    4.   Then  all  the  inhabitants  are  kings,        <{• 
 Revel. 2 2.  j.  And  they  Jhatt  r eigne  for  ever  and  ever.   Whole 
 heaven  intirely  and  fully  enjoyed  by  one  glorified  Saint,  as  if 
 there  were  not  one  but  this  one  perfon  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  (hare  with  him. 
 5.   O  fo  broad  and  large  as  that  Land  is ,  being  the  heaven  of  ?• 
 
 heavens  !  As  the  greater  circle  muft  containe  the  lefle,  fo  all  the 
 dwellings  here  are  but  caves  under  the  earth,  and  holes  of  poor 
 clay,  in  the  bofome  of  this.  But  there  are  many  dwelling  places, 
 foh.14.  ar»d  there  lodges  fo  many  thoufand  Kings.  O  what 
 faire  fields,  mountaincs  of  rofes  and  fpkes ,  gardens  of  length 
 and  breadth  above  millions  of  myles  are  nothing  ;  and  among 
 thefe,  trees  ofParadife  ;  every  bird  in  every  bufh  tings,  Wor- 
 thy is  the  Lamb  ;  every  bottle  is  filled  with  the  new  wine  of 
 heaven  :  O  the  wines,  the  lillies,  the  rofes,  the  precious  trees 
 that  grow  in  immanuels  Land  I  And  they  fweat  out  balme  of 
 praifes  in  thofe  mountaines.     6.    If  men  knew  what  a  draw-         & 
 i  ng  and  alluring  thing  is  the  tree  of  life,  that  is  in  the  midft  of 
 the  ftreet  of  the  newLand,  the  tree  that  beareth  at  once  twelve  Corifi  bimfilf 
 manner  of  fruits,  and  yeeldeth  herfrmt  every  moneth  ;  an  hun-  tke  d'*»*lP 
 drcd  harvefts  in  one  yeare  are  nothing  here ;  and  all  are  but  L^l%^^ls 
 fhadowes,  chere  is  nothing  fo  low  as  gold,  as  twelve  manner  of  vtrt\^s  6^am 
 precious  [tones,  nothing  Co  bafe  in  this  high  and  glorious  King-  balden  forth, 
 dome  as  gardens,  trees,  and  the  like  :  Comparifons  are  created 
 ihadowes,  that  come  not  up  Co  exprefle  the  glory  of  the  thing. 
 And  ^or  Chrill  himfclfe,  fignified  under  this  exprefiion,  hee  is 
 
 fch? 
 
288  Chrifis  key,  that  of  ens  hearts,  is  love. 
 
 2 
 
 the  moft ,  yea  the  onely  drawing  glory  in  heaven  and  eartfn 
 I§         i.  Hee  is  the  High  King  of  all  the  made  and  crowned  kings  in 
 the  Land.     2.  The  oncly  heaven  and  iumme,  yea  the  aH  of  aH 
 th   lhadowed  exp;  cllions  of  the  Kingdomc,  whatever  is  fpoken 
 of  that  glory  comes  home  to  this,  to  maguitie  Chrift,  to  make 
 him  as  God  ^quull  With  the  Father  and  Spirit,  all  one  ;  and  aH 
 the  onely  heaven  of  all  heaven,  and  all  in  aH,  to  the  Saints.  Then 
 created  delights  there,  as  divided  from  him,  muft  be  nothing  in. 
 nothing,  as  hee  is  aU'malL    3.   Nothing  can  take  the  eyes  and 
 hearts  of  the  glorified,  being  now  made  fo  capacious  and  wide 
 veflds  to  containe  glory,  as  hee  can  doe.  What  can  terminate, 
 bound,  and  till  a  gloriried  foule,  but  Chrift  enjoyed  >  Abraham, 
 Mofess  Elias,  the  Prophets,  the  ApoftlesjXl  the  glorified  Mar* 
 tyrs  and  Witneffes  oifefa  £Wy£,efpecially  now  being  clotiud 
 with  majefty  and  glory  with  Chrift,  muft  be  more  lovely  ob- 
 jects then  when  they  were  on  earth,  and  if  Chrift  were  not 
 there,  would  appeare  more  then  they  doe ;  but  the  Saints  have 
 neither  leafure  nor  heart  to  feed  themfelves  with  beholding  of 
 creatures,  but  fure  all  the  eyes  in  heaven,  which  are  a  faire  and 
 numerous  company,  are  upon,  onely,  onely  ft fus  Chrift :  The 
 father  hath  no  leafure  to  look  over  his  (boulder  to  the  fon,  nor 
 the  husband  to  the  wife,  in  that  City  ;  Chrift  takes  all  eyes  off 
 created  things,  there ;  its  en^u^h  for  Angels  and  Men  to  fta- 
 dy  Chrift  for  all  eternity :  it  (hall  be  their  onely  labour  to  read 
 Chrift,  to  fmell  Chrift,  to  heare  and  fee  and  tafte  Chrift :  AH  the 
 eyes  of  that  numerous  hoaft  of  Angels  and  Men  (hall  be  on 
 him^  and  hee  is  worthy  and  above  the  admiration,  the  thoughts 
 4»         and  apprehenftons  of  all  that  heavenly  Army.    4.   Then  Chrift 
 (hall  appeare  a  farre  other  Chrift  in  heaven  then  we  doe  appre- 
 hend him  now  on  earth ;  not  that  hee  is  not  the  fame,  but  be- 
 caufe  neither  we  have  eyes  to  fee  him  in  the  Kingdome  of  grace 
 as  he  is,  (narrow  veftels  cannot  receive  Chrift  diffufed  in  glo- 
 ry, as  hee  now  is)  nor  doth  Cnrift  make  out  himfelfe  in  that 
 latitude  and  greatnetfe  to  us  now,  as  hee  is  to  be  feen  and  en- 
 joyed in  the  heavens.  1  ^0/7.3.2,  We  (ball  then  fee  him  as  hee  is. 
 What,  doe  wee  not  npw  fee  him  as  hee  is  ?  No ;  wee  fee  him 
 as  hee  is  in  report,  and  ihadowed  out  to  us  in  the  Gofpel,  the 
 Gofpelis  the  Portraiture  of  the  King,  which  he  fent  to  ano- 
 ther Land  to  be  feen  by  his  Bride,  but  the  Bride  never  feeth 
 him  as  hee  is,  inhisbeft  Sabbath-Robe-Royail  of  immediate 
 
 glory, 
 
Chrijis  key,  that  opens  hearts,  is  love.  .  a3p 
 
 glory,  till  (hee  be  married  unto  him  :  So  Kings  and  Queens  on 
 earth  wooe  one  another.  And,  5.  In  heaven  Chnlt  is  (to  5, 
 (peak  (b)  in  the  element,  prime  fountaine,  and  feat  of  God  as 
 God,  where  hee  (heweth  himfelfe  to  be  immediately  feen  and 
 enjoyed  ;  and  its  as  it  were  by  the  fecond  hand,  by  Meflengers, 
 words,  mediation,  that  wee  enjoy  Chrift  here ;  hee  fendeth  to 
 us,  rather  then  cometh  in  perfon.  An  immediate  touch  of  the 
 apples  of  the  tree  of  life  while  they  yet  grow  on  the  tree  of  life, 
 is  more  then  derived  and  borrowed  communion.  To  fee  Chrift 
 himfelfe,  the  red  and  white  in  his  owne  face,  to  heare  himfelfe 
 fpeak,  to  fee  him  as  hee  is,  and  in  his  robes  of  Majefty  now  at 
 the  right  hand  of  God,  is,  in  thoufand  thou(and  degrees,  more 
 then  all  the  pictured  (if  I  may  (b  fpeak)  and  ftiado^ved  fruiti- 
 on we  have  here.  The  Gofpel  is  but  the  Bridegrome's  Mirror 
 and  Looking-giatie,  and  our  created  Profpeft  ;  but  O  his  owne 
 immediate  psrfume,  his  mirrhe,  the  oyntments  and  the  fmell 
 that  glory  cafteth  in  heaven,  who  can  exprene?  6.  Wine-  6* 
 ver  fee  all  the  in-fidc  of  Chrift,  and  the  myfteries  of  that  glori- 
 ous Arke  opened,  till  the  light  of  glory  difcovcr  him :  Thou- 
 fands  of  excellencies  of  Chrift  ftiall  then  be  revealed,  that  wee 
 fee  not  now.  7.  O  what  delights  hee  cafteth  forth  from 
 himfelfe  1  The  river  of  life  is  more  then  a  fea  of  milk,  wine  and  7* 
 honey.  To  fucjk  the  brefts  of  the  confolations  of  Chiift,  and  eat 
 of  the  clutters  that  grow  on  thatnoble  Vine  J  e fits  Chrift^  and 
 take  them  off  the  tree  with  your  own  hand ,  is  a  detireabte 
 and  excellent  thing.  The  more  excellent  the  fbyleis,  the  Wines, 
 the  apples,  the  pomegranates,  the  rofes,  the  lillies  muft  be  the 
 more  delicious ;  and  the  nearer  the  fun,  the  better ;  the  more 
 of  fummef,  the  more  of  day,  the  more  excellent  the  fruits  of 
 the  Land  are  :  Beieeve  it,  the  wines  of  that  Paradife  grow  in  a 
 brave  Land.  O  but  Chrift  is  a  blefled  foyle ;  rofes  and  lillies, 
 apples  of  love  that  are  eternally  fummcr-greene  are  tweet,  that 
 ^row  out  of  him  :  the  honey  of  that  Land,  the  honey  of  heaven, 
 is  more  then  honey ;  the  honey  of  love,  pure  and  unmixt,  muft 
 be  incomparable.     8.     The  Mediators  hand  wipes  the  fcule  *• 
 
 face,  and  the  teares  ofFall  the  weeping  ftrangers  that  come  thi- 
 ther ;  hee  layeth  the  head  of  a  friend  under  his  chin,  between 
 h's  brefts.  foh.14.3.  Revel.ij.q.  Death  is  cryed  down,  paine, 
 fckneffe,crying,fadnefle,fbrrow,areall  acled  and  voted  out  of 
 the  Houfe,  and  out  from  all  the  inhabitants  of  the  Land,  for 
 "  P  p  ever 
 
2po  The  drawing  beauty  that  is  in  Chrift. 
 
 $.  ever  and  ever.  p.  It  muft  be  a  delightfome  City  that  hath 
 everfummer,  without winder ;  ever  day,  without  night;  ever 
 day-light,  without  fun  or  moon  or  candle-light ;  becattfe  the 
 Lord  God  give th  them  light,  Revel.  22.  y.  No  danger  of  fun- 
 burning  or  fummer-fcorching,  or  winter-  blading  :  all  morning 
 without  twy-light,  all  noon-day  without  one  cloud  for  eterni- 
 ty, is  joy  full :  light,  and  day,  and  fummer,  flowing  immediate 
 1©.  ly  from  the  Lamb,  is  admirable.  10.  (1)  Joy,  (2)  full  joy, 
 (3)  fulntffcof  joy,  (4)  pleafures,  (5)  pleafur^s  that  laft  fore- 
 vcrmore,  (6)  and  that  at  Gods  right  hand,  yea  (7)  in  his  face, 
 11,  is aboveour  thoughts, PfaLi6.ioti  1.  n.  O  the  mufickof 
 the  Sancluary ,  the  finleueand  well- tuned  Pfalmes,  the  fongs  of 
 the  high  Tempk,  without  a  Temple  or  Ordinances  as  We  have 
 here,  and  thefe  exalting  him  that  fits  on  the  Throne  for  ever- 
 more. All  which,  with  many  other  con  Operations,  are  ftrong^ 
 drawing  invitations  to  come  to  Chrift. 
 
 After.  5.  Chrift  draweth  with  three  forts  of  Generall  Argu- 
 Erimtif  ar-  mentSj{n  this  Morall  way  :  The  firft  is  taken  from  pleafure ;  this 
 lchni\™m  *s  c^e  Deaucy  that  is  in  God,  1.  That  is  in  a  communion  with 
 beauty ^jfoe,  God.  2.  The  delectation  we  have  in  God  as  love-worthy  to 
 lonour.  the  understanding.  For  the  dravving.beauty  .of  God,  a  word : 
 
 1.  Of  Gods  beauty.    2.   Of  Gods  beauty  in  Chrift.    2.   Of 
 the  relative  beauty  of  God  in  Chrift  to  Men  and  Angels,. 
 1 .  Beauty,  as  we  take  it,  is  the  lovelineflc  of  face  and  perfon  a- 
 °fGod      'y  riling  from  1.  the  naturall  well  contempered  colour,  2.  the 
 "  due  proportion  of  ftature  and  members  of  body,   ?.  the  inte- 
 
 grity of  parts ;  as  that  there  is  nothing  wanting  for  bodily  per- 
 fection. So  beauty  formally  is  not  in  God,  who  hath  not  a  bo- 
 dy :  Nor  fpeake  we  of  Chrifts  bodily  beauty,  as  Man.  Then 
 beauty,  by  analogy,and  eminently,  muft  Be  in  God :  So  as  there 
 intllutfLt  ^e  f°ure  thing?  in  the  creature  to  make  up  beauty  to  the  bodily 
 are  ly  proper-  eves>  anc*  c^cre  ^e>  by  proportion ,  thofe  fame  foure  things  m 
 Hon  in  God.    God ;  for  if  beauty  be  good,  and  a  defirable  perfection  in  the 
 creature ,  it  muft  bee  in  an  infinite  and  eminent  way  in  God ; 
 as  the  perfection  of  the  effect,  is  in  the  caufe,  If  the  rots,  Ill- 
 lies,  medowes  be  faire,  hee  muft  be  fairer  who  created  them ; 
 but  in  another  kind.  If  the  heavens,  ftarres,  and  funne  be  beau- 
 tifull,  the  lovely  Lord  who  made  them  muft  have  their  beauty 
 in  an  high  meafure.  Zech.  9.  17.  How  great  is  the  Lords  good- 
 neffe ,hew great is  bis bcatttj  ?  What  then  is  the  beauty  of  God? 
 
The  drawing  beauty  that  is  in  Chrijl.  291 
 
 I  conceive  it  to  be,  The  amenity  and  lovelineffe  of  his  nature 
 
 and  a/l  infinite  perfections,  as  this  pleafantneffe  offers  it  felfe  to  ,      Jf   ,L  . 
 1  ■  r  hr  ±*l  j    1  in       ]■         r  is       beaut*  of  iri* 
 
 his  owne  under jlandmg,  ana  the Hnderjtandmgof  msn  and  An-  ti 
 
 gels3nn&  as  bodily  beauty  fatisfies  the  eies,  and  fo  acts  on  the 
 heart  to  win  love  to  beauty ;  fo  the  truth  of  the  Lords  nature, 
 and  all  his  Attributes  offered  to  the  underftanding  and  mind,  and 
 drawng  from  them  admiration  or  wondering,  and  love  is  the 
 beauty  of  God  ;  David  maketh  this  his  one  thing,  Pfal.  27.  4, 
 That  (faith  he  )  I  may  dwell  in  the  houfe  of  the  Lord  all  the  daies 
 of  my  life,  to  behold  the  beauty  of  the  Lord,  and  inquire  in  his 
 Temple,  See  then  as  white  and  red  excellently  contempered 
 maketh  pleafure and  dciedation  to  the  eies,  and  through  thefe 
 windowts  to  the  mind  and  heart,  fo  there  arifeth  from  the  na* 
 ture  of  God  and  his  Attributes  a  iweet  intelligibility,  as  David 
 defircs  no  other  life  but  to  ftand  belide  God,  and  behold  with 
 his  mind  and  faiths  eyes,  God  in  his  Nature  and  Attributes,  as 
 he  reveales  himfclf  to  the  creature.  The  Qjeen  of  She ba  came 
 a  far  journey  to  fee  Salomon,  becaufe  of  his  perfection  ;  fbme 
 common  people  defire  to  lee  the  King  ;  the  Lord  is  a  fair  and 
 pleafant  object  to  the  underftanding. 
 
 2.Thereis  in  beautie  a  due  proportion  of  members,  1. quantity* 
 2.  fit nation.  3.  ftature.  Let  a  perfon  have  a  mod  pleafant  co- 
 lour, yet  if  the  ear es  and  nofe  be  as  little  as  an  Ant,  or  as  big  as 
 an  ordinary  mans  leg,  he  is  not  beautifull.  2.  If  members  be  not  • 
 
 right  feated,  if  the  one  eye  be  two  inches  lower  in  the  face  then 
 the  other,  it  mars  the  beaucie;  or  iftheheadbe  in  the  breaft, 
 it  is  a  morrfter.  Or  ;.  tithe  ftaturebc  not  due,  as  if  the  perfon 
 be  the  ftarure  of  ten  men,  and  too  big ;  or  the  Itacure  of  an  in- 
 fant, or  a  Dove ;  had  he  all  other  things  for  colour  and  mrdpdrti- 
 on,  his  beauty  is  no  beauty,  but  an  error  of  nature,  HeiSitot  as 
 he  fhould  be,  now  the  Lord  is  beautifull  becaufe  in  in.  tnefc,  in  I 
 fweetnefle  of  order  is  (o  fpread  over  his  nature  and  A:t»ibu:  s, 
 nothing  can  be  added  to  him,  nothing  taken  from  nun,  and  hx 
 is  not  all  mercy  only,  but  innnitely  juft  ;  Were  God  infinitely 
 true  yet  not  meek  and  gracious,  he  fhould  not  be  beautifull ;  had 
 Ee  all  perfections,  but  weak,  mortall,  not  omnipotent,  not  eter- 
 nall,  his  beauty  fhould  be  marred  ;  then  one  attribute  does 
 not  over-top,  out-border  or  limit  another ;  were  he  infinite  in 
 po  vver,  but  finite  in  mercy,  the  luftre  and  amenity  of  God  were 
 deiaced. 
 
 P  p  2  3. There 
 
202  Tbedrawing  beauty  that  is  in  Chrt^ 
 
 3.  There  is  integrity  of  parti  in  beauty.  Were  a  perfoa 
 fairer  then  Abfolom>  and  wanted  a  nofe  or  an  arme,  the  beau- 
 ty fhould  be  lame.  The  Lord  is  compleat  and  abfolutely  perfect 
 in  his  blefled  nature,  and  attributes. 
 
 4.  All  thefe  required  in  beauty,  muftbe  naturall,  and  trucly 
 and  really  there.  Borrowed  colours,  and  painting,  and  fair-ding 
 of  the  face,  as  fez,at?cl  did,  are  not  beauty  :  the  Lord  in  all 
 his  perfections  is  truely  that  which  he  feemes  to  bee.  Now  as 
 there  is  in  Rofes,  gardens,  creatures  that  are  faire,  fomething 
 pleafant,that  ravifheth  eye  and  heart ;  fo  there  are  in  God  fo  ma- 
 ny faire  and  pleafant  truths  to  take  the  minde,  and  God  is  fo 
 capatious,  and  fo  comprehenfive  a  truth,  and  fo  lovely,  fuch  a 
 bottomlelTe  Sea  of  wonders,  and  to  the  underftanding  that  be- 
 holds Gods  beauty,  there  is  an  amenity,  goodlinefTe,  a  fpfcndor, 
 an  irradiation  of  brightnefle,  a  lovelinefle,  and  drawing  fweet- 
 nefle  of  excellencie,  diffufed  through  the  Lords  nature.  Hence 
 heaven  is  a  feeing  of  God  face  to  face,  ReveL  a  2. 4.  Matth. 
 1 8.10.  Now  God  hath  not  a  face ;  but  the  face  of  a  man  is  the 
 moft  heavenly  vifible  part  in  man,  there  is  majeftie  and  gravi- 
 tie  111  it,  much  of  the  art  and  goodlinefTe  of  the  creature  is  in 
 his  face.  To  fee  Gods  face,  is  to  behold  Gods  blefled  efTence,  fo 
 farre  as  the  creature  can  fee  God,  Now  as  we  may  be  faid  to  fee 
 the  Sunnes  face,  when  we  fee  the  Sunne,  as  we  are  able  to  be- 
 
 »  hold  it ;  but  there  is  beauty,  and  fuch  vehemency  of  vifibility  in 
 
 it,  as  it  exceedeth  our  faculty  of  feeing ;  fb  do  we  fee  Gods  face, 
 when  weneerely  behold  him,  not  by  heare-fay,but  immediate- 
 ly. Let  us  imagine  that  millions  of  Sunnes  in  the  firmament, 
 were  ail  malted  and  framed  in  oft€  Sunne,  and  «hat  the  fenfe 
 of  feeing  that  is  in  a  11  men,  that  ever  hath  been,  or  may  be,yet 
 this  Sun  mould  far  excell  this  faculty  of  feeing  :  fofuppofethat 
 the  Lord  mould  create  an  underftanding  facukie  of  man  or  An~ 
 gsls,  millions  of  degrees  more  vigorous  and  apprehenfive,then  ff 
 all  the  men  and  Angels  thatare,or  poffibly  may  be  created, were 
 contemperated  in  one,  yet  could  not  this  underftanding  fo  fee 
 Gods  tranfcaident  and  fuperexcellent  beauty,  but  there  fhould 
 remaine  unfeene  treasures  of  lovelinefle  never  feene,  yea,  it  in- 
 volves an  etcrnall  contradiction,  that  the  creature  can  fee  to 
 
 ^  .    the  bottome  of  the  Creator. 
 
 Cbr  fh+etfn  A^  c^s  bounty  of  God  is  holden  forth  to  us  in  Chrift.  Pfi/. 
 '45.10.  He  k  fairer  then  the  Sonne s  of  men.  nikl  -1  the  word 
 
 TT,F  is 
 
The  drawing  beamy  that  is  in  Chrift.  %$$ 
 
 is  of  a  double  forme,  to  note  a  double  excellenci*,  Cant.1.16.  . 
 
 Behold  them  art  fare  my  belovedt  yeapleafant,  Qpj  fignifi- 
 
 eth  lovely,  amiable,  acceptable.  The  Seventy  render  k  i$uim- 
 kIoh  Pfal.  146.  It  is  j)  leaf  ant,  andjweet.  2  Sa^i.  1.  26.  Thou 
 waft  very  pleafantto  me*  Cant,  5.  10.  He  ts  white  and  ruddie 
 Verf.  15.  Hts  countenance  is  as,  Lebanon,  excellent  as  the  Ce- 
 dars. Rev.  1. 16.  His  countenance  as  when  the  Sunn?  Jhineth 
 in  his  fullftrength.  All  the  beauty  of  GW  is  put  forth  in  Chrift. 
 Efai  33. 17.  Thine  eyes  fhall  fee  the  King  in  his  beauty.  Hebr. 
 1.3.  Chriftis  the  bright neffe  of  his  Fathers  glorie.  The  light 
 of  the  Sunne  in  the  ayre  is  the  accidentall  reflection  of  the  Suns 
 beames ;  Chrift  is  the  fubftantiall  reflection  of  the  Fathers  light 
 and  glory ;for  he  is  (TWequall  with  the  Father,and  the  fcmeGW. 
 
 $.  This  beauty  to  Men  and  Angels  is  an  high  beauty, 
 Angels  have  eyes  within  and  without,  Revel.  ^.6.  to  behold 
 the  beautie  of  the  Lord,  and  it  takes  up  their  eyes  alwayes 
 to  behold  his  face  5  and  there  is  no  beautie  of  truth  they  defire 
 more  to  behold,  'ma^y-vnlay.  1  Pet.  1. 12.  as  ro  ftoope  Gowne, 
 and  to  looke  into  a  darke  and  veiled  thing,  with  the  bowing 
 of  the  head,  and  bending  of  the  necke  \  the  Seventy  ufe 
 for  nVtt? ,  Cant.  2. 9.  where  Chrift  is  faid  to  ftanA  be- 
 hind  the  wall,  and  faoke  out  at  the  cafemsnts,  with  great  at- 
 tention of  minde;  It  is  to  looke  downe  over  a  window,  ben- 
 ding*thc  head,  £*0^.  25. 18, 19,20.  foh,2o.j.  They ftooped 
 downe  and  Jaw  the  linnen  clothes.  Luk.  24. 12.  Angels  are  not 
 turious,  but  they  muft  fee  exceeding  great  beauty,  and  wonder 
 much  at  the  excellency  of  Chrift,  when  they  cannot  get  their 
 eyes  pulled  off  fefus  Chrift. 
 
 1.     There  is  a  beauty  of  Chrift  in  a  communion  with  God,  r^e  yetLji1yof 
 which  is  a  ravflruhg'  thing.  When  the  foule  comes  to  Chrift,  a  communion 
 he  feetha  beauty  of  holyneffe,  and  Chriftis  taken  with  this  with  cbnft. 
 beauty.   Pfalm.UO.2..    So  fhall  the  King  grealy  defire    thy 
 beauty.    Tfalm.  45.  ri.   Thou  haftravifoed  my  hearty  (  faith 
 Chrift  te  his  Spoufe)  Cant.  4.9.  my  ft  ft  er,- my  Spoufe.  —Verf. 
 10.  How  faire  is  thy  love,  my  Sifter,  my  Spoufe  ;  how  much 
 better  is  thy  love  then  wine,  and  the  fine  11  of  thins  cyntments 
 then  all  Jpices.  Verf.  1 1 .  Thy  lips,  O  my  Sponfey  drop  as  the 
 honey -combe  ;  honey  and  milkf  ^e  under  thy  tongue^  and  the 
 fmekof  thy  garments  is  as  {he  fmell  of  Lebanon,    Sion  is  tb* 
 
 P  p  3  perfcBion, 
 
25>4  The  drarvivg  beauty  that  is  in  Chrift, 
 
 perfection  of  beauty,  Pfal.  50.  2.  All  this  beauty  and  fweetneffe 
 commeth  from  Chrift,  there  is  no  fuch  thing  m  the  people  of 
 God,  as  they  are  finnefull  men,  confidered  in  their  naturall  con- 
 dition ;  and  therefore  k  muft  be  fountaine-bcauty  in  him,  as 
 in  the  caufe,  and  ori^inall  of  beaucy. 
 _  ,  a   .  2.     There  1  i  a  deL&ition  in  a  communion  with  God,  This  is 
 
 inttjlimffi  one  ?enera">  Prov.3.  17.  All  fVi) domes  waves,  are  wates  of 
 toatirkefpi-  pleafure--  to  the  fpintuull  foule,  every  ftep  to  heaven  is  a  pa- 
 Htudiftttfis,  radice. 
 
 1.  What  fvveetnene  is  in  thefenfe  of  the  love  of  Chrift  to 
 delight  ah\the  fpir.  tuali  U  ires  ?  1 .  The  fmell  of  Chnft  s  Spick? 
 nard,\\\s  Myrrhe ,  Aloes,  and  Cajfia ,  his  Tvorie  chambers 
 fmell  of  heaven  ;  the  oyntment  of  his  garments  bring  God  to 
 the  Senfe.  Pfa/m.  45.  8.  AS  thy  garments  fmell  of  my rr hel- 
 loes, and  cajfia  :  out  of  the  yvone  palaces,  there  have  they  made 
 thee  glad.  Cant.  I.  13.  A  bundle  of  myrrhe  is  my  beloved  1 9 
 me,  he  Jhall  lye  all  night  between  my  breafts. 
 
 2.  To  the  fight  Chrift  is  a  delightful!  thing  ;  To  behold 
 Chrifl dilight-  God,  in  Chrift,  is  a  changing  fight.  2  Cor.  3.  18.  But  wee  all 
 full  to  all  the  with  open  face  beholding^  as  inaglajfe,the  glory  of  the  Lord, 
 jerfis^            are  e}mng€6[  int0  tire  f"ame  image,  from  glory  jo  gUry,  even  as 
 
 by  the  fpirit  of  the  Lord,  Ephef.  I.  17.   Math,  \6.1j.  1  Joh* 
 2.  2 7.  To  fee  the  King  in  his  beaut ie,  is  a  thing  full  of  ravi- 
 
 ChriVs  voice  foing  flight.     3.  It  taketh  the  third  fpirituallfenfe  of  hearing; 
 
 /met.  the  Spoufe,    Cant,  2.  8.  is  fo  taken  with  the  fwectnc'fle  of 
 
 Chr  ifts  tongue,  that  for  joy  fhe  can  but  fpeake  broken  and  un- 
 perftcT:  words.  The  voyce  of  my  beloved  ;  It  is  not  a  perfect 
 fpeech,  but  for  joy  fhe  can  fpeake  no  more.  Its  the  voice  of  joy 
 andg  ladne(fe9  that  with  the  very  found  can  heale  broken  bones, 
 Pfal.  j  1 . 8.  and  which  David  defired  to  heare.  O  if  you  heard 
 Chrift  fpeake,  Cant.  5.  13.  His  lips  are  like  Lilies,  dropping 
 fweet  fmeliing  Myrrhe  ;  Heavens  mufick,  the  honey  of  the 
 new  Land  is  in  his  tongue,  the  Church  cheereth  her  foule  with 
 this.  Cant.  2. 1  o.  My  beloved  fpake,  and  faid  unto  mee,  Rife 
 ftp,  my  love,  my  fair e  one,  and  come  away.  Chrifts  piping 
 in  the  joyhill'Gofpcl-tiding,  Verf  5.  (hould  make  us  dance. 
 Matth.  1 1.  1 7.  Chrift  harping  and  ringing  finners,  with  joyful! 
 promifes  out  of  hell  to  heaven,  mull:  have  a  drawing  fweetnetfe 
 to  move  ftones,  if  the  Saner  have  eares  to  heare  ;  and  what 
 heatand  warmncfie  of  love  muft  it  bring,  when  Chrift  is  heard 
 
 fay, 
 
The  drawing  beauty  that  is  in  Chrift.  apj 
 
 fay,  Efai  $4.11,  O  thou  affliiled,tofed with  tempeft,  and  nop 
 comforted,  behold  I  will  lay  thy  ft  ones  with  fair  e  colours,  and 
 lay  thy  foundations  with  Saphirs  ?  He  doubles  his  words,  hee 
 defires  Jerufalems  eares  may  owne  this  cry,  Efai  40.1.  Com- 
 fort yee,  comfort  jee  my  people,  faith  the  Lord,  fpeaketo  the 
 heart  of  ferufalem. 
 
 4.  Chrift  is  fweet  to  the  fpirituall  tafte.  Cant.  2.  fi  I  fate  chrift  faer 
 downe  under  his  fhaddow  with  great  delight ,  and  his  fruit  was  totbetajte. 
 fweet  in  my  mouth.  Pfal.  34.  8.  O  tafte  and  fee  that  the  Lord 
 
 is  good.  Chrift  is  a  curious  banquet,  the  Wine,  the  Milk,  the 
 Honey,  and  the  fatted  calfe  killed,  are  all  but  (haddowes  to 
 Chrifts  excellent  Go§  el- dainties. 
 
 5.  The  fenfe  of  touching,which  is  the  mod  fpirituall,  is  the 
 heavenly  feelings,  fenfe,  and  experience  of  Gods  confolations, 
 and  this  fenfe  is  ted  with  the  kiffes  of  Chrifts  mouth,  Cant. 
 I.  3.  With  thehid  Mann*  ,the  White  ft  one  >  the  new  Name. 
 
 3.  Joy  is  a  drawing  delight.  Tfal.  16. 11.  In  his  face  there 
 is  fulneffe  of  joy.  Look  how  farre  Gods  face  cafts  downe  from 
 heaven,  fparkles  of  joy  on  us,  as  farre  goes  our  joy  ;  and  wee 
 are  faid  in  beleeving,  1  Tet .  1.8.  to  rejoyce  with  joy  unjpeak? 
 able,  and  glorious, 
 
 4.  There  is  particularly  delectation,  Pfal.  36.  8.  They  Jhali 
 be abundant  ly  fat isfied  with  the  fatneffe  of  thy  houfe.,  and  thou 
 Jhalt  make  them  drinke  of  the  rivers  of  thy  pleafures.  Should 
 not  this  draw  men  to  Chrift  >  And  there  muft  be  abundance  of 
 pleafures  where  there  is  a  river  of  pleafures  ;  as  Pfalm.  46.  4. 
 There  is  a  river,  the  ftreames  whereof  make  glad  the  (fity  of 
 God.  What  a  Sea  of  Seas  muft  God  himfelfe  bee  ?  His  full 
 and  bright  face ,  his  white  throne ,  his  harpers  and  heavenly 
 troopes  that  fur  round  the  throne,  the  Lambe  the  heaven  of  hea- 
 vens it  felfe,  the  tree  of  life  eternally  greene,  eternally  adorned 
 both  at  once  with  foule-deljghting  blouomes,  and  loaden  with 
 twelve  manner  of  rfruit  every  month.  Peace  of  conference 
 from  the  fenfe  of  reconciliation,  the  firft  fruits  of  Emmanuels 
 
 land,  that  lyes  beyond  Timeand  Death;  muft  all  be  above  ex^       „    .    . 
 lAi^flW.  '  Rail  gum  in 
 
 prellion.  ckrtB  h  dU 
 
 There  is  a  fecond  drawing  motive  in  Chrift,  and  this  is  from vmLrtui^ 
 gaine  ;  which  is  eminently  m  Chrift,  \AfU 
 
 1.  Thedrawne  foule  hath  bread  by  the  covenant  of  grace, 
 hi$  yearely  rent  is  written  in  the  New yeftament, Chrifk  is  his 
 
 rentall. 
 
2*96  Drawing  gdine  in  Chrifi. 
 
 rentalibooke  and  heritage.  Efai  35.16.  He /ball  dwell  on  high, 
 his  pUce  of  defence  fhMl  he  the  munition  of  Rocks  ;  for  his 
 lodging,  he  iKali  noc  lye  in  the  fields.  Br**d  fhaU  be  given  him , 
 his  waters  JhaH  be  fure ;  or  faithhill  :  bread  and  drinke  are 
 unfaithfull,  uncertaine,  and  winged  to  naturall  men.  1  Tim.  6. 
 
 Riches  unctr-    l7*  Inches  hath  an,fX^%Koijns,  an  uncertainty,  like  Ghofts  or 
 
 same*  Spirits  that  yee  fee,  but  they  evanilh  out  of  your  fight,  and  dif- 
 
 appeare  •  or  like  cloudes,  or  fire-lightnings  in  the  ayre ,  that 
 come  and  goe  fuddeniy  ;  but  bread  is  faithmll  and  fure  to  the 
 foule  drawn  to  Chrift ;  when  the  covenanted  people  are  fo 
 drawn,  that  they  receive  a  new  heart;  then  God,  faith  Ezech. 
 36,29.  /  will  alfo  fave  you  from  ally  our  uncleanneffe,  What 
 then  ?  And  I  mid  call  for  rhe  corns  end  will  increa'e  it,  and 
 lay  n&  famine  pf pan  you.  Verf.  54.  And  the landfia'lbe  tilled. 
 
 Hy  marl t:*  Does  the  New  Tefiament  provide  for  the  plowing  of  your  land? 
 
 cbrM  *  Yea,ic  doth?  Yea,  know  Wifdoms  attendants  and  allacays.Prfl. 
 l'  '  $.16.  On  her  right  hand,  is  length  of  day  cs, and  sn  her  left  hand, 
 
 riches  and  honour.  Eternity  hath  the  honour,and  the  right  hand. 
 Riches  is  the  left  hand  blefling  of  wifdomc. 
 
 2.  It  ftiould  draw  us  in  the  owne  kind  to  Chrift,  in  regard, 
 Chrift  is  more  then  gain.  Pro.  5  .i^.Wif domes  merchmdife  is  bet- 
 ter then  filver,  and  her  gaine  then  fine  gold.  Verf.  15,  Shee  is 
 more  precious  then  Rubies.  (2)  lob  2%.  1.  Wif  dome  cannot  bee 
 gotten  for  gold.  (%)  Is  there  not  fome  woreh  in  Gold  ?  Verf. 
 \6.  Wif  dome  cannot  be  valued  with  the  gold  of  Ophyre,with 
 the  precious  O nix ,  with  the  Saphire.  Ved.  17.  The  Gold  and 
 the  Chriftad  cannot  eqxajl  it.  (4)  May,  there  not  be  bidding 
 atd  buying,  and  words  of  a  market  here?  Nay,  the  difpro- 
 portion  between  Chrifi  and  Gold  is  fo  great ,  that  a  rationall 
 Merchant  can  never  fpeake  of  fuch  a  bargaine.  Verf.  18.  No 
 mention  fb  all  bee  made,  cf  Cor  all,  or  of  Pearles  ,  for  the  price 
 ef  Wifdome  is  above  Rubks.  Say  that  heaven  and  earth,and  all 
 within  the  bofome  and  circumference  of  heaven,  and  millions 
 of  more  worlds  were  turned  into  Gold,  Pearle,  Saphires,  Ru- 
 bies, and  what  eife  yee  can  imagine  •  yee  undervalue  Chrift,  if 
 yee  fpeake  cf  buying  of  him. 
 
 3.  Being  drawne  to  Chrifi  maketh  all  yours  ;  when  yee  are 
 hungry,  all  the  bread  of  the  earth  is  your  Fathers  :  When  yee 
 are  in  a  Ship,  ye  are  in  Chrifts  Fathers  waters  5  when  yee  tra- 
 vell  in  Summer,  ye  ke  your  Redeemers  fields,  your  Saviours 
 
 woods, 
 
Drawing  honour  in  drift.  297 
 
 woods,  trees,  floures,  cornes, cartels,  birds  ;  Yea,and  all  things 
 are  jours,  1  Cor.  3.  21.  Not  m  poileilion,  fe^uc  in  a  choifer  free- 
 holding,  in  free  heritage,  Pfal.  37.  1 1.  Yee  have  the  broad, 
 rent,  the  faire  In-come  of  ail  things.  Your  land  is  named,  All 
 things.  Revel.  21.7.  Hee  that  overcometh  fiffl  inherit  all  , 
 things. 
 
 4,    All  you  have,  a  morfellof  grcene  herbes,  a  bed  of  draw,        4. 
 want,  hunger,  wealth,  areguilded  and  watered  with  Cbrift. 
 
 The  third  drawing  thing  in  Chrift,  is  Honour.  The  Church         ^ 
 is  a  Prince  §e  daughter,  Cant.  7.1.  A  Kings  daughter ,  Pfal.  Reall  honour 
 45.1-.   y4  fgueenein  goldof  Ophire.  Pfal.  45.9.  Kings  and  i?i  commit  1 9 
 Prieflsunto  God.  Revel.  1.  5.  Not  young  Kings  onely,  but  f/J/^Zf' 
 Crowned  Kings.  And  they  had  on  their  heads  crownes  of  gold>  '  *'     A 
 
 Revel.  4.4.  Every  Saint  rules  the  Nations  with  a  rod  of  iron. 
 Every  beleever  is  a  Catholicke  King,  and  fwaies  the  Scepter  o- 
 verallthe  Kingdomes  of  the  world.    (1.)  In  regard  that  his         x 
 head  Chrifl  guides  all  Kings,  Courts,  and  Kingdomes  ;  all  the 
 world,  and  the  weight  of  States,  Empires,  not  indiretlly,  and 
 onely  in  ordine  ad  Spiritualia ;  but  direBly,  and  the  Weight 
 of  the  Church  tryumphing,  and  the  Church  fighting,  are  upon' 
 she  (boulders  of  our  brother  and  Saviour.  (2.)  In  that  by  Mtt        2. 
 he  breaks  and  overcomes  the  world.     (3.)   And  by  prayer,         3. 
 which  is  more  then  the  key  of  Europe,  dfrkk^  and  Afia,  he 
 can  bring  in  the  nations  to  Chrifi,md  (hut  and  open  heaven. 
 
 2.  Confider  what  God  makes  them.  To  him  that  hies  hold  2. 
 on  my  Covenant  faith  the  Lord ,  Efai56.  5.  I  will  give  within 
 my  houfe,  and  my  waUes,  a  name.  But  what  is  a  name  ?  A  name 
 is  but  name  >  A  name  better  then  the  name  offonnes  and  daugh- 
 ters, even  an  everlafting  name,  that  Jhallnot  be  cut  of.  An  e- 
 verlafangnamc  (IconfefTe)  is  more  then  a  name.  Efat^.  4. 
 
 Since  thoHwafi  precious  in  my  fight*  H1-3X  thou  hafi  beene 
 
 T    :    t  r  • 
 
 glorious,  er  honourable.  1  Chron.4.9.  zyfndjabez,  was  more 
 honourable  then  hts  brethren;  the  fame  Word,  and  why,  Vcrf. 
 10.  slvdfabez,  called  on  the  God  of  Jfrael,  faying,  oh  that 
 thou  wouldeft  bleffe  me  indeed,  and  enlarge  my  coafi.  —It  Was 
 
 faidof  Reuben,  Gen.  49.4.  Reuben  thou  Jbalt  not  excell  •  -in' 
 
 nor  be  an  overplus  in  praife,  its  to  remaine  or  abound  either  in 
 quantity  or  quality ;  for  his  inceft  deprived  him  of  hisexcel- 
 
 Qj\  lencie, 
 
298  Drawing  honour  in  Chrift.   - 
 
 lenck,  Prov.l2.i6.  The  righteous  is  more  abundant  (the  fame 
 Word)  more  honourable ', glorious ,  or  excellent  then  his  neigh- 
 bour. 
 
 3.  3 .  The  Lord  who  knowes  the  weight  of  things,  Angels  and 
 tlorc  highly      Men-  efteemes  highly  of  them.    Cant.  5.2.    My  Sifter,  my 
 
 ftlixmn     Love>  ml  Dove-    The  SPoufc  muft  in  ch"fi  he>rc>  havc 
 ;  '  'an  high  refpedt,  when  he  iaich,  Cant.  4. 1.    Behold  thou  art 
 
 fairejny  love ;  and  that  cannot  content  him,  he  addeth.  Behold, 
 thou  art  f aire,  Cant.  6.  9.  my  dove>  my  undefiled  is  but  one, 
 fhee  is  the  onely  one  of  her  mother*  foee  is  the  choife  one  of  her 
 that  bare  her.     Fhe  Saints  in  Chrifts  bookes  are  jewels,  MaL 
 3.17.  His  onely  choife,  the  rloure  of  the  earth.  All  the  World 
 is  Chrisis  rcfufe,  and  King  are  but  morter  to  him  ;  the  Saints 
 are  (fhrifts  alienors,  and  the  Kings  Peeres  to  judge  the  world 
 With  him,  Lords  of  trie  higher  Houfe,  Cbriftdc  tfid  s  the  tin  one 
 With  them.  Luk±  22.  30.  1  Cor.  6.^.  Revel.  .21.  The  Lord  (a- 
 farre  honoureth  them ,  as  to  put  them  on  all  his  fecrets,  Pfaim. 
 25.4.  The  fecrets  of  the  Lord  are  with  them  that  fear e  him y 
 J  oh  14. 2 1 .  /  will  manifefl  myfelfe  unto  him  they  are  of  his  Ca- 
 binet counfell,  Cant.2.q.  The  King  brought  me  into  his  houfe  of 
 Wine ;  his  fecrets  of  love,  and  free'grace  are  there. 
 
 4.  4.    Chriftfo honoreth  them, that  he  profefleth,  hee  defires  a. 
 
 a  communion  with  them.  Cant.^.  8.    Come  with  me  from  Le- 
 
 banon,my  Stoufe.  ^/j.14.23.  The  Father  and  1 will come  un"  ' 
 
 him,  and  make  our  abode  with  him.  Cant.  2.  16.  Hefeedetha- 
 
 mong  the  Lilies,    till  the  day  breakey  the  Lord  familiarly 
 
 converfeth  with  them. 
 Vft. 
 
 Ffe  1.  All  them  who  are  taken  with  faire  things,  and  are 
 
 fo  feft,  as  pleafures  they  muft  have,  and  will  not  be  drawne  to 
 Chrift,  the  pleafanteft  and  faireft  one  that  ever  heaven  had,  are 
 much  prejudged ;  ye  warme  your  felves,  O  children  of  men, 
 at  the  outfide  of  a  painted  fire.  Your  pleafure  (and  wee  may 
 beleeve  Salomon)  are  floures  worme- eaten,  and  as  garments 
 t©rne  and  threed  bare.  Salomons  honey  ,and  Samp  fans  Daltlah, 
 arefweet  drinks  that  fwels  them  ;  wiien  thefe  work  on  their 
 r         r    ftomacke,  they  are  glad  to  vomit  them  out,  and  are  pained  with 
 fhriiU**       fickenefle,  at  the  remembance  of  them ;  there  is  no  drawing 
 beauty  to  Chrift,  behold  him  in  all  his  excellencies.  Cant.  5.10. 
 My  bttevedis  white  and  ruddp  the  chief  eft.  among  tennethou. 
 
Chrifls  incomparable  worth  ab$ve  all  others .  2  9  9 
 
 fand.  Verf.  II,  His  head  is  as  the  mo  ft  fine  geld,  his  locks  are 
 bufhie,  and  black.***  a  raven.  Verf.  12.  His  eyes  are  as  the 
 eyes  of  deves  by  the  rivers  of  water*  wafhed  with  milke ,  and 
 fitly  jet.  Verf.  Ig.  His  cheeks  are  as  a  bed  of  fp ices,  as  fweet 
 flour  es  ;  his  lips  likeLillies,  dropping  fweet  fmeMing  myrrhe. 
 Verf.  1 4.  His  hands  are  as  gold  rings  fet  with  Berill ;  his  bel- 
 ly is  as  bright  yvorie,  over- laid  with  Saphires.  Verf.  1  J.  His 
 legges  are  as  pillars  of  Marble,  fet  upon  fockets  of  fine  gold, 
 his  countenance  is  as  Lebanon,  excellent  as  the  Cedars.  Verf.  • 
 
 \6.  His  mouth  is  rnoft  fweet;  or  in  the  abstract  CDr±7Vl2ftfaeet-    ZDttSnfi 
 
 nejfesy  and  heeis  aUdefires,  all  loves,  and  all  of  him,  or  every        VOTI» 
 peece  of  him  is  love  ;    and  when  fohn  kcs  him,   Revel.  1. 
 O  what  a  fight,   Verf.  13.     Hee  was  clothed  with  a  gar- 
 ment downe  to  the  feety  and  girt  about  the  paps,  with  a  gol- 
 den girdle.  Uerf.  14.  His  head  and  his  haire  were  white  like 
 wooll,  m  white  as  fnow,  and  his  eyes  were  as  a  fame  of  firr* 
 Verf.  I  J.  And  his  fett  like  unto  fine  bra  fc,  as  if  they  burned 
 into  a  furnace ,  and  his  voice  as  the  found  of  many  waters. 
 Verf.  16.  And  hee  had  in  his  right  hand  J even  ft arres.  Hee 
 bath  the  Churches,  and  all  the  elett  %h  his right  hand,  and  out 
 of  his  mouth  went  a  fharpe  two  edged  fword,  and  his  counte- 
 nance was  as  the  Sunne  jhineth  in  his  ftrength.     When  fohft 
 faw  him  thus  ,  he  was  fo  over-gloried  with  the  beauty  and 
 brightnefleofhis  Majeftie,  that  wnereas  he  was  wonttoleane 
 on  his  bofome  in  the  daies  of  his  flefh,  now  he  is  not  able  to 
 ftand,  and  endure  one  glance  of  his  higheft  glory;  but  (faith 
 ht)Ver.lj.AndwhenIfa^  him,  I  fell  down  at  his  feet  as  dead. 
 And  there  was  much  lovely  and  tender  affection  lapped  up  in 
 this  glory,  when  poore  John  fell  a  fwouning  at  his  feet ;  Christ 
 for  all  his  glory,  holds  his  head  in  his  fwoune.  And  he  laid  his 
 right  hand  on  my  head,  faying  unto  me,  feare  not,  I  am  the 
 firft,  and  the  lasj.  I  am  good  I or  fwouning  and  dying  finners. 
 Why,  I  amhe  that  liveth,  and  was  dead:  And  behold,  I  live 
 for  evermore.  Would  finners  but  draw  neere,  and  come  and 
 fee  this  King  Salomon  in  his  charkrtof  love,  behold  his  beau- 
 tie,  the  uncreated  white  and  red  in  his  countenance,  hee  would 
 draw  foules  to  him ;  there  is  omnipotencie  of  love  in  his  coun- 
 tenance, all  that  is  kid  of  him  here,  are  but  created  fhadowes; 
 ah,  words  are  ihort  to  exprefle  his  nature,  perfon,  oiftce,  lovely- 
 
 Q^q  2  neffr, 
 
300  Chrifi  and  grace  undervalued  by  LtbertinesT^^— 
 
 neffe,  defirablendfc.  What  a  broad  and  beaucifuli  face  muft  hee 
 have,  who  with  one  frnile,  and  one  turning  of  his  countenance, 
 lookes  upon  ail  in  heaven,andall  in  the  earth,  and  calls  a  heaven 
 of  burning  love,  Eaft,and  Weft,  South,  and  North,  through  hea- 
 ven and  earth,  and.  files  them  all  >  Suppofe  omnipotencie  would 
 inlarge  the  globe  of  the  world,  and  the  heaven  of  heavens,  and 
 caute  it  to  fvvcll  to  the  quantity,  and  number  of  millions  of 
 millions  of  Worlds,  and  make  it  fohugeand  capacious  a  veflell, 
 How  capacious  anc^  fiM  1C  wic^  *°  many  millions  of  elect  Men  and  Angels,  and 
 and  gnat       then  rill  them,  and  all  this  wide  circle  with  love;  it  would  no 
 cbrijlt  love    more  come  neere  to  take  in  Chrifi  s  lovely  beauty,  then  a  fpoon 
 u-  can  containe  ail  the  Seas ;  or  then  a  childecan  hide  in  his  hand 
 
 the  globe  of  the  world.  Yea,  fuppofe  all  the  comes  of  fand  in  all 
 the  earth  and  fliores,all  the  floures,  all  the  her bes,  and  all  the 
 leaves,  all  the  twigs  of  trees  in  woods  and  forrefts  fince  the 
 creation,  all  the  drops  of  dew  and  raine  that  ever  the  cloudes 
 fend  downe,  all  theftarres  in  heaven,all  thelithes,  joynts,  drops 
 of  blood,  haires,  of  all  the  eled  on  earth,  that  are,  have  beene, 
 or  (hall  be,  were  all  rationall  creatures,  and  had  the  wifdome 
 and  tongues  of  Angels,  to  fpeake  of  the  lovelinefle,  beauty,  ver- 
 tues  of  fefiis  Chrifi,  they  would  in  all  their  expreflions  ftay, 
 millions  of  miles,  on  this  fide  of  Chrifi,  and  his  lovelinefle,  and 
 beauty.  It  is  the  wicked  flefhly  difpofition  of  Libertines,  who 
 turne  all  the  beauty,  excellency,  freenefle  of  grace  in  Chrift, 
 to  acloake  of  licentioufnefle,  and  a  liberty  of  all  Religions; 
 they  highly  under- value  free-grace,  as  any  Hereticks,  that  ever 
 the  Church  of  Chrifi  iv^,  who  turne  all  fan&ification,  all  the 
 Libertines  §race  °^  C^rifi  t^Lt  fh°u^  be  exprefled  in  ftrid,  precife,  accu- 
 tbe grind  wt>  rate  walking  with  God,  (but  as  farre  from  merit,  as  grace  and 
 mes  offnte.  and  debt,  as  C^fts  ^ree  grace>  ar*d  the  condemning  Law)into 
 Vfe  i.  a  notional!  fpeculative  apprehenfion,  or  rather  a  prefumptuous 
 imagination ,  or  Aminomian  faith  ;  that  Chrift  hath  obeyed, 
 mortified  the  lufts  of  the  flefh  for  the  (inner  ;  that  no  Law,  no 
 command ement  of  God,  no  letter  of  the  Word ,  obligeth  us 
 to  walke  with  God;  onely  an  immediate  EnthiafikaU unwar- 
 rantable inspiration  of  a  Spirit,  without  the  Word,  orblaftsof 
 love  when  they  come,  and  not  but  when  they  come,  ingageth 
 beleevers  to  keepe  any  commandement  of  God.  Never  Pela- 
 gian, Jefuit,  Arminian,  were  fuch  difgracefull  enemies  lofefw 
 Chrift,  to  free  juitification,  and  the  grace  of  the  Gtfpel,  as 
 
 Antinomtins, 
 
All  the  Spies  report  mil  of  Chrift s  mrv  Klngdme.  3  0 1 
 
 Antinomians,  for  they  make  the  Law  of  God  and  the  love  of 
 God  in  commanding  holy  walking  oppofite  ;  all  the  doctrine  of 
 the  New  Teftament  that  teacheth  and  commandeth  to  deny  un- 
 godlinefle  5  all  the  Old  Teftament ,  and  particularly  the  up. 
 Pfalme,  reconcileth  the  Law  commanding  to  keep  the  Lords 
 waycs,an«Ueftimonies,and  the  love  of  Chrift,  fweetning  with 
 delight  and  joy,  holy  walking,  as  one  and  the  fame  way  of 
 God. 
 
 Vfe  2.  Again  nothing  more  lefleneth  Chrift,  then  the  height- 
 ning  of  the  world  in  the  hearts  of  men  ;  Hainan  had  the  fcum  of 
 the  pleafuresof  127.  Kingdomes,  yet  there  was  a  bone  wrong 
 in  his  foot,  anger  and  malice  to  fee  Mordecai  isz  hell  to  him; 
 its  a  fwceter  burthen  to  bear  the  fire  and  coals  of  the  love  of  ™eMf'*#e 
 Chrift  in  the  heart,  then  the  hell  of  envy  in  the  foule  :  Nay,  kyVwT^God 
 that  all  the  damned  in  hell  were  brought  up  with  their  burning  f»  above  the * 
 and  fiery  chaines  of  eternall  wrath  to  the  outermoft  doore  pcpUtfom  of 
 heaven,andftrikeupa  window, and  let  them  look  in  and  be-''"7* 
 hold  theThrone,andthe  Lamb,  and  the  troups  of  glorified  ones 
 clothed  in  white,  with  crowns  of  gold  on  their  head,and  palms 
 in  their  hands  {hewing  their  Kingly  and  victorious  condition, 
 and  let  them  through  a  window  in  heaven,  hear  the  mufick  of 
 the  new  Song,  the  eternall  praifes  of  the  conquering  King  and 
 Redeemer,  they  (hould  not  only  be  fwectned  in  their  paine, 
 but  convinced  of  their  fooliih  choife  that  they  hunted  with 
 much  fweating  after  carnall  delights,  and  loft  the  fulnefle  of 
 joy  and  pleafures  that  lafts  for  evermore  in  the  Lords  face. 
 
 Would  we  beleeve  the  Spies  that  have  been  vifiting  the 
 new  Land  that  Immanuel  God  with  us  is  Lord  of;  hear,  for  Mo- 
 fes  he  was  in  that  Land,  and  hefaith,Z>^.  33.  25?.  Happy  art 
 thou  O  Ifrael :  who  is  like  unto  thee,  O  people  favedby  the  Lord, 
 the  fiieldofthyhelpe,  and  who  is  the  [word  of  thy  excellencie. 
 David  was  there  a  landed  man,  and  what  faith  he  of  that  new  greattbh<rs 
 Land  that  Chrift  hath  found  out,  Pfkl.  16*   Canaan  at  its  beft  reputed  of 
 is  but  a  Wilderneffc  to  it.  Verf.  6.  The  lines  are  fallen  to  me  tn  the  toijes  of 
 pleafant  (things,  or  places.)  Then  there  muft  be  multitudes  o(Chr2#- 
 pleafures,  not  one  only  in  God  ;  My  heritage  is  pie af ant  above 
 me>  above  my  thoughts,  or  I  have  a  goodly  hericage.   Solomon} 
 was  a  meflenger  who  faw  both  lands,  and  he  faith,£«7^2.i  3. 
 Then  I  faw  that  wife  dome  exceHedfoHj3asfar  as  light  exceedeth 
 darknefre.   And  the  Spwfe  faith,  Cant.  1.  12.  Pifyen  the  King 
 
 Qj}  3  fitieth 
 
jo  2  All  the  Spies  report  well  of  Chrifis  new  Kingdoms. 
 
 fttteth  at  his  table,  my  Spikenard  fendeth  forth  the  fmell  there- 
 of.  13.  A  bundle  ofMyrrhe  is  my  belovedJiefbaU  lie  all  night 
 between  my  breafls.  Cant.  2.4.  He  brought  me  to  the  banquet- 
 ting  houfe  and  his  banner  over  me  was  love.     All  the  Song 
 reporteth  great  things  of  the  Kin^dome  of  Grace.  Askoflfaiah, 
 What  (aw  ye  there,  he  anfwereth,  c.  2j.  6.  It  is  afeafl  of  fat 
 things,  afeafl  of  wines  on  the  lees  of  fat  things  fuU  of  marrow* 
 And  E^e'kiel  {airh,  That  there  fhall  be  a  brave  famrner  in  that 
 land.  Chap.  47.  12.  By  the  river  upon  the  bank5  thereof  on  this 
 fide,  and  on  that  fide,  {haU  grow  all  trees  for  meat,  whofe  leafe 
 Jball  not  fade,  neither  fhall  the  fruit  thereof  be  con  fumed  :  it 
 /ball  bring  forth  new  fruit  according  to  his  moneth,becaufe  their 
 waters  iffued  out  from  the  Santluary,  and  the  fruit  thereof  (hall 
 be  for  mpatyand  the  leaf  thereof  for  medicine  -This  hath  reall 
 truth  even  in  the  Kingdome  of  Grace.  And  Jeremiah  faw  the 
 '  fruits  of  the  Land,  and  a  golden  age  there.    Cap.  31.  12.  There- 
 fore they  fo all  come  andfing  in  the  height  of  Sion,  andjball  flow 
 together  to  the  goodnes  of  the  Lord,  for  wheat,  and  for  winey  and 
 for  oyle,  and  for  the  young  of  the  fock^and  of  the  herd,  and  their 
 foule  Jh all  be  as  a  watered  garden  y  and  they  Jh all  not  forrow  a- 
 7ty  more  at  all  •  and  Chrift  brings  good  newes  out  ©f  that 
 conn  trey,  Mat.  22.  Tmtthe  life  of  all  there  is  the  life  of  Ban- 
 queters, called  to  the  Marriage-feaft  of  a  Kings  Son,  or  which 
 every  one  hath  a  Wedding  garment :  Andifyee  ask  tidings  of 
 fohn,  what  faw  ye,  and  heard  ye  there  ?  he  faith,  I  faw  a  Prin- 
 ces daughter  with  a  Crown  on  her  head,i?*z/.  21.  10.  Hejhew- 
 edme  the  great  City,  the  holy  ferufalem  defcending  cut  of  hea- 
 ven from  God,  having  the  glory  of  God:  Even  an  enemy  who 
 faW  rheland  a  far  ofr^  and  was.not  neer  the  borders  of  it,  faith, 
 Numb.  24.  j.  How  goodly  are  thy  tents,  O  Jacob, and  thy  taber- 
 nacles O  Ifrael  \  Surely  Prov.  2.  10.  Knowledge  is  plea f ant  to 
 the  foule.   O  all  ye  plea  fares  of  the  flefli,  blulh  and  be  alhamed, 
 all  world-worfhippers  be  confounded  that  ye  toile  your  felvts 
 in  the  fire  for  fuch  ftiort  follies  ;  Were  there  no  other  pleafure 
 in  godlineS,  but  to  behold  the  Lord  Jefus,  what  a  pleafant  fight 
 mufthebe?  The  Tempk,thu  (lately  and  Kingly  houfe,  of  fake 
 carved  ftones,  cedar  wood,  almug  trees,  brafle,  filver,  gold,  fear- 
 let,  purple, iiIks,  in  the  art  of  the  curious  fabrick  and  ftru&ure, 
 was  a  wonder  to  the  beholders.  What  beauty  muft  be  in  the 
 Samplarl  O  what  happinefle  to  ftand  befide  that  dainty  preci- 
 ous 
 
All  the  Spies  revert  well  of  C Imp  new  Kwgdome.         303 
 
 ous  Ark,  weighted  now  with  (o  huge  a  lump  of  Ma jeftie,  as  in- 
 finite glory  I  to  fee  that  King  on  his  Throne,  the  Lambe,  the  fair  rhrift  um*- 
 tree  of  life,  the  branches  which  cannot  for  the  narrownefs  of  the  prejjible* 
 pi  nee  have  room  to  grow  within  the  huge  and  capacious  bor- 
 ders of  the  heaven  of  heavens  !  For  the  heaven  of  heavens  can- 
 not containe  him.  What  pen  though  dipped  in  the  river  of  life 
 that  flowes  from  under  the  Sanctuary  can  write?  what  tongue 
 though  fhapen  out  of  all  the  Angels  of  that  high  Kingdomc,  and 
 watered  with  the  milk  and  wine  of  that  good  land,  can  furiici- 
 enly  praife  this  heart  ravifhiaig  flour  of  Angels,  this  heavens 
 wonder,  the  fpotlefle  and  infinitely  beautifull  Prince,the  crown, 
 the  garland,  the  joy  of  heaven,  the  wonder  of  wonders  for  eter- 
 nity to  Men  and  Angels }  What  a  life  mud  it  be  to  ftand  un- 
 der the  fhadow  of  this  precious  Tree  of  Life,  and  to  cafl:  up 
 your  eyes  and  fee  a  multitude  without  quantitieof  the  Apples 
 of  Glory,  and  to  put  up  your  hand,  and  not  only  feel,  but  touch, 
 f  rnell,  fee  love  it  felfe,and  be  warmed  with  the  heat  of  imme- 
 diate 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  faid  but  finding  the  far  off  dew-drops  that  falls 
 at  fo  many  millions  of  miles  diftance  from  that  higher  mountain 
 of  God,  down  to  this  low  region,  Pfal.  63.  5.  Mj  foulfball 
 be  f m'u fie  das  with  marrow  and  fatnejfe.  What  muft  the  glory 
 it  felf  be  that  is  in  this  dainty  delightfullone ?  we  have  but  the 
 droppings  of  the  houfe  here. 
 
 Vfe  3.  Naturall  men  fay  this  Kingdome  is  a  foure,  fad  and  Objetl.u 
 weeping  Land ;  here  is  repentance,  forrow  for  fin,  mortifica- 
 tion.  True ;  but  teares  that  wafh  thofe  lovely  feet  that  were 
 pierced  for  finners,  are  teares  of  honey  and  wine,  and  the  joy 
 of  Chrifts  banquetting- houfe :  and  mortification,  flowing  from  ^cdl'mjfim 
 a  loathing  and  a  foule-furfet  of  the  creature,  and  a  tafting  of  the  lA*lifa 
 new  wine  of  Chrifts  Fathers  higher  palace,  is  rather  a  piece  of 
 the  margin  and  border  of  heaven,  then  a  fbure  and  fad  life. 
 
 GbjedLs.  But  difciptme^tnd  the  rod>and  cenfures  of  Chrifts 
 houfe  3  makes  the  Church  terrible  as  an  arm)  with  banners* 
 Chrifts  joke  is  eafie,  hee  hath  not  cords  and  bands  to  cm  the* 
 necks  of  thofe  that  fo  How  him* 
 
 .    A  fw.  1.  Yea  but  this  rod  Is  a  rod  of  love,  onely  ufed  that 
 the  Jpirit  may  befaved  in  the  day  of  the  Lord  fcfa?  I  Cor.  5. 5. 
 
 for 
 
$04  ^  11  the  Spies  report  well  ofChrifts  Kingiome* 
 
 for  the  gaining  of  the yW<?,Mat.l8.  I  f.  for  building  of  foules* 
 2  Conic.  8.  And  Chrifrs  cords  are  Til  ken  and  foft,  and  bands 
 of  love,  every  threed  twitted  out  of  the  love  of  Chrift.  Hof.  1 1 . 
 4.  /  drew  them  with  the  cords  of  men,  with  the  bands  of  love, 
 ,  r .  r     But  conlider,  PfaL<\%.  The  Lords  mountaine  of  holinejfe  is gL*- 
 itcbriilsbouft  r^0HS'    ^erl.  2#  Beautifull  for  fituation,  the  joy  of  the  whole 
 r.ot  rough,  but  earth  is  mount  Sion,  the  City  of  the  great  King.  But  is  it  fo  to 
 to  mtuiali      all?   Verf.$.  No:  But  loe,  the  kings  were  affembled,  they  paf- 
 *«*•  fed  by  together  ;  they  faw  it,  and  0  they  marvelled ;  they  were 
 
 troubled;  and  hafled  away.  VerC  6.  Terror  tookhold  on  them, 
 andfaine,  as  a  woman  in  travelL  What  caufe  is  there  here  that 
 the  lyings  ihould  be  afraid  ?  They  fee  a  beautifull  Princefle,  the 
 daughter  of  a  glorious  King ,  the  joy  of  the  whole  earth ;  yet 
 the  Lords  people  Works  on  them  1.  a  wondering;  a.  more, 
 trouble  of  mind  ;  3.  flying  ;  they  hafte  away,  and  cannot  be- 
 hold the  beauty  of  God  in  a  Kings  daughter  :  4.  terror  takes 
 held  on  them,  and  quaking  of  conscience :  5.  when  the  Pow- 
 ers of  the  world,  Princes,  States,  Parliaments,  fee  the  convin- 
 cing glory  of  another  world  in  the  Church,  they  part  with  child 
 for  paine.  It  is  known,  fome  have  fuch  antipathy  with  a  Rofe, 
 which  is  a  pleafant  creature  of  God,  that  the  fmell  of  it  hath 
 made  them  fall  a  fwooning.  Jerufalem  is  the  rebellious  City% 
 Ezr.  4. 1 2.  therefore  men  are  unwilling  it  mould  be  built.  Lufts 
 in  mens  minds,  either  herefies,  or  any  other  fleftily  afteclion,  is 
 againft  the  building  of  the  houfe  of  God. 
 
 -Vfe  4.  A  beleever  is  a  rich  man,  and  an  honourable,  fay  hee 
 were  a  beggar  on  the  dung-hill :  Chrift  cannot  be  popre,  and 
 hee  is  a  fello w-heire  with  Chrift,  Rom.S.iy.  We  muft  think  the 
 father  of  a  rich  heire  hath  bowels  of  iron,  and  fucked  a  Tyger 
 when  hee  was  young ,  who  fuffereth  the  heire,  remaining  an 
 heire,  to  ftarve.  As  the  natural!  man  is  but  a  fragment  of  clay, 
 fo  hee  hath  a  life  like  an  houfe  let  for  money  •  and  the  rent  and 
 in-come  that  the  houfe  payes  to  the  Lord  of  the  land,  is  but 
 hungring  clay,  a  dead  rent,  and  fome  new-borne  vanities  of 
 homage  and  fervice ;  but  the  promife,  the  Magna  Charta,  and 
 the  Charter  of  food  and  raiment  that  is  an  article  of  the  Cove- 
 nant of  grace,  is  a  full  affurance  that  the  Saints  are  the  Noble- 
 men Penfioners  of  the  Prince  of  the  kings  of  the  earth  :  And 
 Chrift  hath  fo  broad  a  board,  that  hee  doth  pay  all  his  Penfio- 
 ners. And  the  Saipo  are  truly  honourable,  being  come  of  the 
 
 hloud- 
 
The  Lord  fitly  applies  himfelfe  in  drawing  the  will.  30J 
 
 bloud-royall,  of  the  Princely  feed,  foh.1.13.  if  oh.  1.1 ,9.  And 
 the  Church  is  a  fpirituall  Monarchy  :  The  Plane  of  renowne, 
 their  Head,  faid  of  her,  Ifai.  62.3.  Thou  fha/t  b*  a  crowne  of 
 glorfin  the  hand  of  the  Lord,  and  a  royall  diadem  in  the  hand 
 of  thy  God. 
 
 Afer.  6.  The  other  particular  manner  of  drawing  finners  to  The  manntr  <f 
 Chrift,  is  reall :  In  which  wee  are  to  confider  thefe  two.  '**  Ur^s 
 
 1 .  Gods  fit  application  of  his  drawing  of  the  will.  d'T"* 
 
 zj  -rait         n     J  •  a   J  *>&* 
 
 2.  His  irrejiptble  pull  of  ommpotency. 
 
 In  the  former  way  ofworking,Ide(irethat  notice  betaken 
 (for  Doctrines  caufe,  rather  then  for  Art  of  Logicall  method) 
 of  thefe  foure  WSyes  : 
 
 1.  God  workfth  by  meafure  and  proportion. 
 
 2.  By  condifcenfion. 
 
 3.  By  fit  inter  nail  application. 
 
 4.  By  externally  providentiall   accommodation  of  out" 
 wardmeanes, 
 
 i.  In  works  of  omnipotency  without  God,  we  fee  hee  keeps  rhc  Lird 
 proportion  with  that  which  hee  works  upon :  When  God  wa-  wr^th  by 
 ters  the  earth,  hee  opens  not  all  the  window es  of  heaven,  as  proportion  in 
 hee  did  in  the  Deluge,  to  poure  on  mountaines  and  valleyes  all  &a™v£ th* 
 his  waters  in  one  heap ;  for  hee  fhould  then  not  refreih,  but  m 
 drown  the  earth  :  therefore  hee  makes  the  clouds  like  a  fieve, 
 and  divides  the  raine  in  hoafts  and  millions  of  drops  of  dew, 
 that  every  fingle  flower,  and  inch  of  earth  may  receive  moiften- 
 ing,  according  to  its  proportion.  If  the  fun  were  as  low  down 
 as  the  couds,  it  {hould,with  heat,  burn  up  every  green  herb, 
 rree,  rofe,  flower,  and  our  bodies ;  and  if  it  were  the  higheft  of         r  ^ 
 Planets,  all  vegetables  on  earth  (hould  periih  through  extreme 
 cold.   It  may  be  a  queftion,  though  the  omnipotent  power  of 
 Gqdmove  the  Will  invincibly  and  irrefjfibly,  Whether  Om- 
 nipotency puts  forth  all  its  ftrengih  on  the  will ;  or,  whether 
 the  will  be  able  to  beare  the  fwing  of  Omnipotency  in  its  full 
 ftrength  ?  If  the  Fowler  (hould  apply  all  his  force  and  ftrength  . 
 to  catch  the  bird  alive,  hee  lhould  ftrangle  and  kill  it.   Divines 
 fay,  that  Chrifts  dominion  in  turning  the  will,  is,  Dominium 
 forte,  fed  fuave>y  ft rong,  but  fweet  and  alluring  ,-  No  wonder, 
 if  hee  carry  the  lambs  in  his  bofome,  Ifai.40.11.  the  Warmnefle 
 and  heat  of  his  bofome  muft  fweetly  allure  the  Will.  Drive  a 
 
 R  r  Charior 
 
 1 
 
3  06  The  Lord  fitly  apply  es  hlmfelfin  drawing  thcm'U. 
 
 Chariot  as  fwiftly  as  an  Eagle  flieth,  and  yee  fire  and  break  the 
 wheels  :  Knock  Chryftali  glades  with  hammers,  as  if  yee  were 
 cleaving  wood,  and  yee  can  make  no  vetfels  of  them.  This  is 
 not  to  deny  that  Gods  omnipotent  power  muft  turne  the  %ill, 
 
 The  Lord  by    but  to  (hew  how  fweetly  hee  leadeth  the  inclinations. 
 
 hsly  wiles  and      2.  The  Lord  by  wiles  and  art  works  upon  the  will :  Hof  2. 
 
 art  drawetb     14.  /  WM  allure  her,  and  bring  her  to  the  wilderneffe,  andfpeak^ 
 
 the  will, 
 
 to  her  heart.  The  word  of  alluring  is  PIDS  feduttus ,  decep- 
 
 T       T 
 
 tus  fuit ;  to  be  beguiled ;  and  the  Hebrew  is,  I  will  beguile,  or 
 The  learned  deceive  her  ;  as  Deut.i  1.26.  Take  heed  to  your  [elves  that  your 
 Gentleman  ^eart  ye  mt  £eceiveA%  $0  Pethi  is  the  (imple  man,  that  is  facile 
 inCit^it  and  ea%  perfwadcd.  Pfal.  116.6.  The  Lord  preferveth  the 
 era  ontheoldfimp^e"  Then  hee  faith  hee  will  fpeak  to  her  heart,  kl  faper, 
 Te%l.thin\uh,fecHndum^  hee  will  fpeak  friendly  to  her ;  not  according  to  the 
 mt  without  renewed  heart,  for  it  Was  not  yet  renewed ;  not  according  to 
 *°°*  leQ&n\  the  corrupt  and  unrenewed  heart,  for  nothing  that  the  Lord 
 wot!  &efiu  ^Pea^tn  according  to  finners,  is  futable,  but  contrary  to  the  re- 
 to  nrfwade,  *  newed  neart>  and  to  internall  perfwading ;  but  hee  fpeaketh  all 
 gomes  from  reafon,  according  to  the  temper  and  naturall  frame  of  the  heart, 
 this*  to  convince  and  perfwade  that  there  is  morereafon  in  turning 
 
 to  God,  then  that  the  wit  or  engine  of  man  can  fpeak  againft  it. 
 Grace  is  pia  fraus,  a  holy  deceit,  that  ere  the  foule  be  aware, 
 it  is  catched  :  and  though  that  be  fpoken  of  Chrift,  Cant. 6 .12. 
 Ere  even  I  was  aware,  my  foule  made  me  like  the  chariots  of 
 Amminadab  ;  yet  it  hath  truth  in  this,  that    1.   No  uncon- 
 verted man  intends  to  be  converted,  till  God  convert  him  ;  be- 
 caufe  fpirituail  intention  is  a  vitali  acT:  of  the  foule  living  to 
 God  :  No  living  man  can  put  forth  a  vitali  act  of  life,  till  the 
 Lord  be  pleafed  to  give  him  a  new  life.    2.   That  fpirituail  love 
 alluring  the  foule ,  worketh  by  fuch  art  as  cannot  be  refifted  : 
 th  l  rds     *?ence>  converfion  and  being  drawn  to  Chrift,  is  termed  by  the 
 trace  bewitch*  name  of  charming  ;  even  as  turning  off  Chrift  is  a  bewitching, 
 eth  avdckarfn*  or  killing  with  an  evill  eye,  as  wee  fay ;  GW.3.1 .  And  fo  being 
 eth  the  will,    drawne  to  God,  is  called  a  charming.  And  the  wicked  are  re- 
 buked for  this,  Pfal.5%.4,5.  that  being  ftr angers  to  God,  they 
 are  like  the  deafe  adder  that  fioppeth  her  eare,  and  will  not 
 hearken  to  the  voyce  of  Charmers,  (or  Singers,  who  fing  as 
 Witches  and  Inchanrers  doe)  charming  wifely.  There, be  two 
 
 words 
 
The  Lord  by  heavenly  an  draw eth the  will.  307 
 
 '  *  -  ■ 
 
 words  that  (ignifieinchanting  ;  the  former  is  to  *  mutter  with  *  gfcfj  muf. 
 a  low  voyce,  as  they  doe  to  feroents,  to  take  and  kill  them  :  the  f  m  ~  j: .    .- 
 other  is  to  aconjoyne  and  aflociace  in  one,  as  Witches  doe,  frvo^lo^uf 
 things  mod  contrary.  Convcrfion  to  God,  is  to  be  allured,  be-  quodoccul-  * 
 witched,  overcome  with  the  art  of  heaven,  that  changeththe  tumvcl  s. 
 heart.  And  the  Lqrd  made  Peter  and  the  Apoftles^^rx  of  men.  iSattui*  ig. 
 Chrift  layethout  hooks  and  lines  in  the  Gofpel,  Z^j.io.  to^ir3,,|4^ 
 catch  men  with  hope,  as  fifties  are  taken.  Chrift  fo  condifcend-  [nl^ifi^an 
 eth  to  work  upon  the  will,  as  with  art, and  unawares  the  will  hath -fuch  a 
 is  taken,  and  made  fick  of  love  for  Chrift,  and  the  man  intended  ww,  a&  to 
 no  fuch  thing  ;  as  ficknefle  cometh  on  men  befide  their  know-  dtrmeaffllk. 
 Ledge  or  intention  :  So  Chrift  maketh  himfelfe  and  heaven  fo  ™'^  <f  c/*" 
 lovely,  and  fuch  a  proportion  and  fimilitude  between  the  foule  ^[r  ^,1* 
 and  his  beauty ,  as  hee  appearcs  moft  defirable,  taking  and  al-  cifi)  and  Con- 
 luring.  Gal.4.20.  Idefire  to  be  prefect  among  j  on  (faith  Paul)  jurats  oj  Spi- 
 and  to  change  my  voyce :  I  defire  not  to  fpeak  roughly,and  with  [itsi 
 sifpenty,  as  I  have  written  ;  but  as  a  mother  fpeaketh  to  her     TV  con" 
 (Children,  to  allure  you.  The  word  of  God  is  an  arrow  .that  kills  janger?,  foci* 
 jafarre  off,  and  ere  yee  fee  it.   There  is  a  great  difficulty  to  per-  are>^  *w*&tf»- 
 •fwade  a  man  who  is  in  another  element,  and  without  the  fphere  ^  t  f^ 
 pf  the  Gofpels  activity ;  as  Chrift  and  the  naturall  man  are  in  47]  V 
 two  contrary  elements  :  There  is  required  art  for  a  man  on  the  SeptuagJnta. 
 £arth,  to^take  a  bird  flying  in  the  aire ;  or  for  a  man  in  a  (hip,  pap^cucaroq 
 or  on  the  bank  of  the  river,  to  catch  a  fifh  fwimming  in  the  ek-  pap^ctxeuc- 
 ment  of  the  water.  Chrift  layes  out  the  wit,  the  art,  and  the  vm  -z*%* 
 wiles  of  free  grace  to  charme  the  fmner;  but  the  (inner  ftops  cro^S. 
 his  eare  :  there  is  need  of  the  witch-craft  of  heaven  to  doe  this. 
 The  love  of  Chrift,  and  his  tongue  is  a  great  InchantrefTe ; 
 -F^^.I^.8.  I  [aid  unto  theetwben  thou  veafi  dying  in  thy  blond, 
 Live. 
 
 ?.  Chrift  knoweth  how  to  apply  himfelfe  internally  to  the  chrift  vor\- 
 will.  Suppofe  one  were  to  perfwade  a  ftiffe  and  inexorable  man,  etb  on  the  -will 
 and  knew  what  argument  would  win  his  heart,  hee  would  ufe  b>  mmmU 
 .that.  The  will  is  like  a  great  curious  engine  of  a  water- work,  aWllcatiotJ- 
 confiding  of  an  hundred  wheels,  of  which  one  being  moved, 
 it  moveth  all  the  ninety  nine  befide ;  becaufe  this  is  the  Matter 
 wheele,  that  ftirreth  all  the  reft.  Now  the  Lord  knoweth  how 
 to  reach  down  his  hand  to  the  bottome  of  the  elective  faculty, 
 and  that  wheele  being  moved,  without  more  adpe,  it  drawes  all 
 the  affections-,  as  fubordinate  wheels.  If  the  key'be  not  fo  fitted 
 
 R  r  r  in 
 
-o8  Cbriffls  inward  working  on  the  will. 
 
 in  the  work,  wards  and  turnings  of  it,  as  to  remove  the  crofle- 
 barre,  it  cannot  open  thedoore.    Omnipotence  of  grace  is  fo 
 framed  and  accommodated  by  infinite  wifdome,  as  that  it  can 
 {hoot  afide  the  diflenting  power,  without  any  violence,  and  get 
 God  cannot  ht  0pen  the  doore.   If  free  will  be  the  workmanship  of  God,  as 
 *h6  Cnfi°l  ^  wee  mu^  con^c^>  lt  *s  a  needlefle  arguing  of  Armenians  and 
 lee^muS  "/"-   fefates  to  %>  t^iac  free  W*U  *s  eficntially  a  power  abfolutely 
 fttfutlly  turm  loofed  from  predeterminating  Providence  ;  fo  as  whatever 
 it  vbithftfo-    God  doth  on  the  contrary,  ic  may  doe,  or  not  doe ;  it  may  mil, 
 ever  hec  flu-  wiH5  chufe,  refufe  or  fufpend  its  a&ion  ;  for  fuch  a  creature,  fo 
 *■  abfolute,  fo  fovcraigne  and  independent ,  as  hee  that  made  it 
 
 cannot  without  violence  to  nature,  turn,  move,  bow,  determine 
 and  mafter  it  in  all  its  elective  power  for  his  own  ends,  and  as 
 feemeth  good  to  the  Potter,  for  .the  manifeftation  of  mercy  and 
 juftice,  is  to  fay,  Hee  that  made  the  free  will,  cannot  have  mer- 
 cy on  it ;  hee  tKat  framed  the  clay-veflel,  cannot  ufe  it  for  ho- 
 nour or  difhonour,as  heepleafeth ;  hee  that  moulded  and  crea- 
 ted the  horologe,  and  all  the  pins,  pieces  and  parts,  hath  not 
 power  to  turn  the  wheels  as  hee  pleaferh. 
 
 4.  Chrift  in  externall  meanes  accommodates  himfelfe  fo,  in 
 the  revealing  of  himfelfe,  as  hee  thinks  good. 
 
 1 .  Jn  accommodating  his  influence  with  his  word-. 
 
 2.  with  ext emails  of  providence, 
 
 .     The  breathings  of  the  Holy  Ghoft  goe  fo  along  with  the 
 
 the  Spirit/"  Worc*  >  as  c^e  worc*  anc*  c^e  Spirit  arc  united,  as  if  they  were 
 one  Agent  ;  as  fweet  fmclls  are  carried  through  the  aire  to 
 \  the  nofe.  The  word  is  the  chariot,  the  vehicnlnm,  the  horfe ; 
 the  Spirit  the  Rider.  The  word  the  arrow,  the  Spirit  fteel- 
 eth  and  fharpeneth  the  arrow.  The  word  the  fvVord,  the 
 Spirit  the  fteel-mouth  and  edge  that  cutteth  and  divideth  a- 
 funder  the  fotsle  and  the  fpirit ,  the  marrow  and  the  joynts, 
 Heb.q.  13.  It  js  the  fame  Chrift  in  all  his  lovelinetfe  and 
 fweetnefJe  that  is  preached  in  the  word,  and  conveyed  to  the 
 foule  -y  not  God  or  Chrift  as  abflxacted  from  the  word ,  as 
 Enthufia&s  dreame.  And  though  the  Preacher  adde  a  Minifte- 
 riall  fpirit  to  the  word ,  to  caufe  Felix  tremble ;  yet  hee  is 
 not  Mafter  of  the  faving  and  converting  Spirit.  Golden  words, 
 though  all  Gofpel,  and  honeyed  with  heaven  and  glory,  plant- 
 ing and  watering,  without  the  Spirit  are  nothing. 
 
 In 
 
Chrifls  accommdtfion  in  working  en  the  mil.  309 
 
 In  externals  of  providenCce,  God  chufeth, 
 
 1 .  Meanes* 
 
 2.  Time. 
 
 3.  Dijpofttion. 
 
 4.  Anticipation  of  the  firmer s  intention . 
 
 5 .  Fit  words* 
 
 1 .  In  meanes.     God  appeares  to  Mofes,  acquainted  with  Means  are 
 mountaines,  and  woods,  inabufh  which  burnt  with  fire  ;  to  wrnmodated 
 the  Wijemen,  skilled  in  the  motions  of  the  heaven ,  in  a  new  t0  con™rilon' 
 ftarre  ;  to  Peter  a  fifher,  in  a  draught  of  tidies. 
 
 2.  He  fetteth  a  time,  and  takes  the  (inner  in  his  month,  jQUTime  fitted  of 
 2.  24.  In  his  time  of  love.  Ezech.  16.  8.  when  he  is  ripe,  like  Godjorcen- 
 the  fir  ft  ripe  in  the  figge- tree,  Hof.  p.  10.  verjhm, 
 
 3.  Often  he  chufeth  in  the  furnace,  Hof.  5.  Laft  verfe,  / 
 will  returne  to  my  place.  Hebrew,  till  they  make  defection,  or 
 be  guilty  ;  for  the  molt  part,  man  is  not  guilty  in  his  owne 
 eyes,  while  hee  bee  as  Manajfeh  was  in  the  bryars  ;  the  fire 
 melting  the  filver  portrait  of  a  horfe  caufes  itlofle  the  figure 
 of  head,  feet,  leggs,  a^d  turnes  all  in  liquid  white  water,  and 
 then  the  mettall  is  ready  to  receive  a  farre  other  (hipe,  of  a  man, 
 or  any  other  thing ,  the  man  is  du&ill ,  and  bowable ,  and 
 inpartiall,  when  God  feales  and  ftamps  the  rodd ;  he  is  not  fo 
 wedded  to  himfelfe  as  before  ;  it  may  be  alfo,  that  mercies, 
 and  great  deliverances,  and  favours,  melt  the  man,  and  bring 
 him  to  fome  gracious  capacity  to"be  wrought  on  by  C^fl; 
 
 4.  Chrift  anticipates  the  current  of  the  heart  and  intention.  qq£  iWveTtt 
 When  Saul  is  on  a  banquet  of  blood,  Chrift  out-runnes  him;  ever}  mm  be- 
 and  turnes  Kim  ;  all  men  are  converted,  contrary  to  their  in-  fide  bis  mun- 
 tendons,  thoufandsare  in  a  channell  and  current  of  R5gh  pro-  in- 
 vocations, and  they  are  in  the  fury  of  fwelling  over  the  banks, 
 
 and  Chrift  gets  before  them,  to  turne  the  current  to  another 
 channell.  Chrifl  is  fwift,  and  they  are  all  chafed  men  that  are 
 converted.  Sure,(Jlfathew  that  morning  he  came  to  the  receipt 
 of  cuftome,minded  nothing,but  money,  and  his  count  book;and 
 had  not  a  forfet  purpofe  of  Chrifl;  and  becaufe,  intentions,  pur- 
 pofes,  counfels,areas  it  were,  efientiall  to  rationali  men,  as  men, 
 and  the  refined  'ft  ads  of  reafon,  and  their  nobleft,  and  mod  An- 
 gel-like works ;  and  Chrift  catcheth  finners  contrary  to  their 
 intentions  ;  and  in  this  fenfe,  faves  the  (inner,  blefles  kirn,  and 
 gives  hi«vCiri/?,and  heaven,  againft  his  will, whether  he  will  or 
 
 R  r  3  not 
 
3 1  o  Chrifis  4ccomm9dation  in  working  en  the  wilt. 
 
 not,  that  is ,  whether  he  fpiritually  will  or  no,  or  whether  he  fa- 
 vingly  intend  his  owne  converfion,  or  not. 
 
 5  •     There  is  one  golden  word,  (and  God  is  in  the  word)one 
 
 vJffibtiwm-  §O0(i  wonich;it:  is  ^r>  ancl  dexterous,  hie  &  nunc,  Prov.  25. 
 
 vct/tim"*0"   llt  4  word  fitly  Jpoken,  Heb.  a  word  fpoken  on  his  wheeles, 
 •  ,    *s  like  apples  of  gold  in  pictures  ef  fiver.  Sure  Chrifts  Words 
 
 tSK*  »»fc'c  to  a  (inner  ripe  for  converfion,  moves  on  wheeles,  chart  is,  in 
 
 Prov .10.26  fiich  order,  as  two  wheeles  in  one  cart,  they  anfwer  mod 
 friendly  one  to  another  in  their  motion,  becaufe  Christ  ob- 
 ferveth  due  circumftances,  of  time,  place,  perfon,  congruency 
 With  the  will  and  difpofition  ;  As  Hof.  2.  14.  and  Salomons 
 Ecclef  12.  10.  The  Treacher  fought'  to  find  out  acceptable 
 wordsy  Hebr.  words  of  will,  or  of  good  will ;  Chrift  was  grea- 
 ter then  Salomon,  and  is  a  higher  Preacher  then  he,  and  feeks 
 out  words  to  the  heart,  that  burns  the  heart,  Luk.  24.3 :.  Sure, 
 there  is  more  of  heaven,  more  life,  and  fire,  in  thefe  words  to 
 Mathewy  Follow  me ;  and  to  dying  ferufalem,  Live ;  then 
 in  ordinary  words,  the  Hebrews  call  vaine  words.  Efai  36.5. 
 
 A  word  of  lips*  Prov,  14.  23.   Din£^  "D'l  thefe  bewords- 
 
 of  winde,  that  are  empty,  and  have  no  fruit ;  the  words  of 
 the  Lord  fitted  for  converting,  are  words  of  the  heart ,  and 
 words  of  power  which  want  not  the  effect:,  they  are  words 
 fit  for  the  heart,  Efai -40.  2.%Hof  2. 14.  Such  words  as  teach 
 the  heart,  Efai  54. 15.  foh>  6.  45.  there  is  an  uncreated  word 
 futable  for  the  heart,  that  goes  along  with  the  word  fpoken, 
 and  that  meets  with  ail  the  byafes,  turnings,  and  contradicti- 
 ons of  the  heart,and  takes  the  man^ani  no  word,but  thatonely 
 can  doe*the  bufinefie,  there  is  a  word  that  is  with  child  of  love; 
 a  word  commethfrom  God,  and  its  a  coale  from  the  Altar,  that 
 is  before  the  Lords  throne,  and  it  fires  up  all  yron  locks  in  the 
 fbule  ,  that  the  will  muft  yeeld.  The  woman  of  Samaria,  hea- 
 reth  but  thefe  words,  I  amhe  that  talketh  with  thee,  and  her 
 Willis  burnt  with  a  ftrong  necefllty  of  love;  fliee  mv&  leave 
 her  water-pot,  and  for  joy,  goe  and  tell  rydings  in  the  Citie, 
 Come  and  fee,  I  have  found  the  Mefftah.  Chrifl  rnaketh  a  ftiorc 
 preaching  to  Magdalen^  and  in  his  owne  way  fiyerh,bur,  Mi* 
 ry  ;  andChrift  himfelfe  is  in  that  word,  her  will  is  fettered 
 with  love.  Peter  makes  a  Sermon,  AEbs  2. and  there  bee  fuch 
 coales  of  Paradiceinhis  words,  that  three  thonfand  hearts  muft 
 
 be 
 
Chrifls  Accommodation  in  working  on  the  will.  5  n 
 
 be  captives  to  Chrifl  >  and  cry,  what  JhdH f  we  doe  to  bee  faved  ? 
 Every  key  is  not  proportioned  to  every  lock,  nor  every  word 
 fit  to  open  the  heart. 
 
 But  though  Chrifl  fpeake  to  men  in  the  Grammar  of  their 
 ovvne  heart  and  calling,  I  am  farre  from  defending  the  con-  wwcatfo™' 
 gruous  vocation  of  Jeftiits,  once  maintained  by  Arminius^xA  orthe  „et9  J/, 
 his  difciples,  at  the  conference  at  Hage;  but  now,  for  ftiame,  ii*g  andcon- 
 forfaken  by  Arminians.  For  the  fefkits  cake  this  way  ;  asking  verfon  of  fa- 
 the  Queftion.  Howcommeth  it  to  pafle,  that  of  two  men  e-  n&hdeyifid 
 qually  called,  and  drawen  to  Chrifl,  and  as  they  dreame  (but  x^J^ns  \l 
 it  is  but  a  dreamej  affected  and  inftru<5ted  with  habitualland  vir^a^iw  is] 
 prevening  grace  of  foure  degrees  ;  the  one  man  beleeves,  and 
 is  converted ;  the  other  beleeves  not,  but  refills  the  calling  of 
 Qod.  They  anfwer,  Chrifl  calleth,  and  draweth  the  one  man, 
 when  he  fbrefees  he  is  better  difpofed,and  {hall  obey ;    as  his 
 freewill  being  in  good  blood,  after  fleep,  and  a  good  banquet, 
 and  fitter  to  weigh  reafons,  and  compare  the  way  of  godlmeflc 
 with  the  other  way ;  andhecalleth  the  other,  though  both  in 
 regard  of  grace  and  nature,  equall  to  him  that  is  converted, 
 when  he  forefees  he  is  in  that  order  .of  providence,  and  acci- 
 dentall  indifpofition,  of  fadnefle,  Qeepinefle,  hunger,  and  extrin- 
 fecall  difpofitions  of  minde ,  that  he  {hall  certainely  refift,  and 
 both  thefe  callings,  are  ordered  and  regulated  by  the  twoabfo-        )  ^/ 
 lute  decrees  of  Election  and  Reprobation,   from  eternity. 
 
 The  Arminidns  anfwer  right  downe,  the  one  is  converted,  rkArmnt- 
 becaufe  he  wills,  and  confents  ;  whereas  he  might,  if  it  plea-  3n  caiu^avd 
 fed  him,  dident  and  refufe  the  calling  of  God;  and  the  other  is  converfwn. 
 not  converted,  becaufe  he  will  not  be  converted  but  refufes, 
 whereas  he  hath  as  much  grace  as  the  other,  and  may,  if  he  will, 
 draw  the  aduall  co-operaton  of  grace  (the -habituall  he  hathe- 
 qually,  in  as  large  a  meafure  as  the  other )  and  be  converted,  and 
 beleeve;  nor  is  there  any  caufe  of  this  dhparity  in  the  man  con- 
 verted,and  the  man  not  converted  in  God,in  his  decree,in  his  free 
 grace,but  in  thevvil  of  the  one,and  the  not-willing  of  the  other. 
 
 Our  Divines  fay,     1.     There  never  were  two  men  equall  rbewnverf- 
 in  all  degrees,  as  touching  the  meafure  and  ounces  of  habituall  on 01  Pme- 
 faving  internali  grace  •  yea,  that  the  never  converted  man  had  (fwtViytoa 
 never  any  fuch  grace. 
 
 2.     That  the  culpable  and  moral!  caufe,  why  the  one  is  not 
 converted  rather  then  the  other,  is  his  actuall  refinance,  and  cor- 
 ruption 
 
312  Chrifis  accommodation  in  working  on  the  will. 
 
 ruption  of  nature,  never  cured  by  faving  grace,  but  the  ade- 
 quate, Phyficall,  and  onelyfeparating  caufe,  is  r.  The  decree 
 of  free  ele&ion  drawing  the  one  effe&ually,  not  the  other. 
 2.  Habituall  faving  grace,  feconded  with  the  Lords  efficacious 
 actual!  working  in  the  one,  and  the  Lords  denying  of  habitu- 
 all and  a&uall  grace  to  the  other;  not  becaufe  the  will  of  the 
 creature  cads  the  ballance,  but  becaufe  the  Lord  hath  mercie 
 Rj  on  the  one,  becaufe  he  will,  and  leaves  the  other  to  his  ownc 
 
 '  I3*hardne(leJ  becaufe  he  will,   and  that  the  fepamng  caufe  is  not 
 from  the  running,  willing,  and  fweating  of  the  one,  and  the 
 not-running,  and  not- willing  of  the  other  ;  but  from  the  free 
 unhired ,  independent  abfolute  grace  of  Chrift. 
 But  the  Jefuit.es  congruous  calling  we  utterly  reject,  i.  Be- 
 RaifliSh*     CaUk  l^S  lS  tiie  Pe^agian  Wav>  facrilegioufly  robbing  the  grace 
 fmtes  co>  le  °^  God>  for  the  Lord  fore-feeth  this  man  placed  in  fuch  ck- 
 ous  covveffion  cumfta"ccs  and  courfe  of  providence  willbcleeve,t"he  other  will 
 of  fibers       not,  becaufe  he  will  do  fo,and  the  other  will  not  do  fo ;  and  both 
 drXwi*£<>Kt    the  placing  of  the  one  in  fuch- an  opportunity,  and  his  willing 
 net  another,     beleeving,  and  the  other  mans  nilling  not  beleeving  is  in  order 
 before  the  fore-knowledge  and  far  more  btforc  the  decree  of 
 God  and  his  acluall  grace,  and  therefore  free-will  is  the  caufe 
 ^why  the  one  is  converted,  not  the  other,  for  both  had  equall 
 habituall  grace,  and  the  one  is  not  to  give  thanks  for  his  conver- 
 fion  comparatively,  more  then  the  non-converted,  but  to  thank 
 hi6  owne  free-will.  2.  The  object  of  their  fancy  of  their  new 
 middle  feience,  is  a  forefeen  providence,  of  the  conversion  of  all 
 that  are  willing  to  be  converted,  and  voluntary  perfeverance  in 
 grace,  and  the  non-converlion  and  finallimpenitencyof  all  the 
 wicked  that  are  willing  to  refufeChrift,and  thefe  two  goe  before 
 the  prefcience,  before  the  decrees  of  election  and  reprobation,fo 
 as  God  is  neceffitated  to  chufe  thefe  and  no  other  ;  and  to  paffe 
 by  thefe,  and  no  other  what  ever  hath  afuturebeing  before  any 
 decree  of  God  cannot  by  any  decree  be  altered  or  otherwife  diC- 
 The  middle    pofed  of  then  it  is  to  be  :  So  the  Lord  in  all  things  decreed,  and 
 fenncefanci-   that  come  to  pafle  contingently,  m-aft  have  nothing  but  an  after- 
 idby  ufuitts  confent,  and  an  after-will  to  approve  them,  when  they  were 
 ans    T'11"  now  a^  *urure  before  his  decree  ;  this  is  to  fpoile  God  of  all 
 <>oi  Riflted.  ^rce  w^>  *ree  decrees, liberty  and  foveraignty  in  his  decrees, and 
 '  that  mens  freewill  may.be  free  and  Independent ,  to  lay  Gods 
 fretdome  of  Election  and  Reprobation  under  the  creatures 
 
 feet. 
 
Chrifts  mighty  droving  efa  (imtr+  315 
 
 feet.  3.  fefuites  dream  that  Chrift  cannot  conquer  the  will  to 
 a  free,  confent,  except  he  lie  in  wait  to  catch  the  man  when  he 
 hath  been  at  a  fat  banquet  after  cups,  hath  flept  well,  is  merry, 
 and  when  he  fees  the  man  is  in  a  good  blood,  then  he  drawes 
 and  invites  and  fo  catches  the  man ;  and  when  he  feeth  the  re* 
 probate  in  a  contrary  ill  blood,  though  he  ferioufly  will  and  in- 
 tend their  falvation,andgavehisfonto  die  for  them,  yet  then 
 he  draws,  when  he  forefees  they  by  the  dominion  of  free-will 
 (hall  refufe,  and  he  drawes  neither  after,nor  before,  but  at  the 
 time  when  he  knowes  free  will  is  under  fuch.  an  ill  houre,  as  k 
 freely  came  under,  without  any  ad  of  Gods  providence  and 
 free  decree,  and  in  the  which  the  called  and  drawn  man  Ikili 
 certainly  fpit  on  Chrift,  and  refift  the  calling  of  God.  But  this 
 refolves  heaven  and  hell,  falvation  anddamnation,into  fucfigood 
 or  ill  humours,  and  orders  of  providence,  as  a  banquet,  no  ban- 
 quet, a crabb'ed  difpofkian,or  a  merrie  ;  whereas  grace,  which 
 by  an  omnipotent  and  infuperable  power  removes  the  ftony 
 heart,  can  moreeafily  remove  thefe  humours  and  win  the  con-  •> 
 
 fent,  when  the  man  is  decreed  for  glory  ,  and  betides  that  all 
 men  unconverted  and  in  their  own  Element  of  corrupt  nature 
 are  ill  tofpeakto,  and  in  a  finfuU  blood  of  redding,  except 
 Chrift  tread  upon  their  iron  neck  and  fubdue  it  ,  and  he 
 [pre ads  the  skirts  of  his  love  over  Ierwfalem  at  the  worft,  Ezek. 
 16. 6.  8.  Scripture  is  filent  of  fuch  a  manner  of  drawing,  and 
 the  grace  of  Chrift  and  his  decree  lyes  under  no  fuch  hazard  or 
 lotcerie,  as  fuch  imaginary  difpofitions  or  good  humours,  thou- 
 sands being  brought  in  to  Chrift  in  chaines,in  faddeft  af  fl  iclions : 
 Nor  is  grace  being  a  plant  of  heaven,  a  flower  that  grows  out  of 
 fuch  clay  ground. 
 
 Affer.  7.  Chrift  drawes  by  fuch  a  power  (  and.  this  is  i^t  laft 
 point  in  the  drawing  )  That  it  is  not  in  the  power  of  man  :o  re- 
 *  iiil:  him.  ~jl        -**. 
 
 1.  He  drawes  by  the  pull  of  that  fame  arme  and  power  by  temytfebm 
 which  he  commanded  light  to  jhine  out  ofdarkneffey  2  Cor.  4.  6,  in   Jramrg 
 by  which  he  raifed  the  dead  out  of  the  grave j,Ephef.  1 .  1 8,  ip.  pnms, 
 by  the  exceeding  great nes  of  his  power,  and  the  mighty  power  by 
 which  he  raifed  Chrift  from  the  death.  Arminuins  anfwet,  this 
 Was  omnipotence  of  working  miracles , buz  what  was  it  to  the  fal- 
 vation of  the  Ep he 'fi an  s,and  to  the  hope  of  their  glory  to  know  with 
 opemd  eyes  fuch  a  power  as  Judas  kpew  f  and  can  the  dead  chufe 
 
 Sf  but 
 
314  Chrifts  mighty  drawing  of  a  ftnmr. 
 
 but  be  quickned  and  come  out  of  the  £,rave,  when  God  raifeth 
 
 chem,^ok  5.  2  5.Thatr^«^<?^/f^/,theftrongmoraUnecc(Ticy 
 
 Did  Ruit  to  ca^e^  °^  by  hjuitesy  when  ftrong  morall  motives  work,  is  a 
 
 dcprovid.  &  dream  there,  for  it  may  come  fhort  ;  a  man  quickned  in  the 
 
 pedtfinuio-   grave  and  put  to  his  feet  as  Lazarus  was,  of  necciUcy  muft 
 
 nibus  per  to  comc  out>  he  will  not  lie  down  in  the  grave  again  and  kill 
 
 riTva  an    n^m^e'  A  man  ftarving  for  hunger  when  meat  is  fet  before 
 
 ceffic  l^\u~  him  on  any  terrnes  hedefires,  if-  he  be  in  his  right  wics  Will  ne- 
 
 iQn}ufei)it}'de-  cefforily  eat, and  not  kill  himfclf,  but  the  necefiity  of .faving 
 
 finite  mcrrtl    foulesin  the  tender  and  loving  mind  of  God  in  Chnftis  much 
 
 neceffitjof     ftronger,  and  if  we  confider  the  corruption  of  will,  this  fancied 
 
 T^rfuirs      va§m§  neceflity  cannot  fo  bow  the  will,  but  it  is  neceflary  that 
 
 u  notjugci*    corrupt  will  diflent,  rather  then  content  to  Chrift. 
 
 ent  to  convir-      2.  God  takcth  a  way  all  refifting,  and  the  vitious  and  wicked 
 
 fion.  power  of  refifting ,  hee  removeth  the  ftony  heart  ,  openeth 
 
 Thelordre-    \j\'m^  eyes ,  removeth  the  vail  that  is  over  the  heart  in  hea- 
 
 Ki".     rin§  orreadiflgche  Scriptures, E^k.36.  26,2  Cor.  ?.  itf, 17. 
 
 Dent.  30.6.  Col.  2. 11.  takes  the  mans  fwordyand  armour 
 
 from  him,  cuts  off  his  armes,  foas  he  cannot  fight  or  refift  yon. 
 
 It  is  true, Chrift  taketh  not  from  David,  Abraham,  Prophet, 
 
 jfpoftUyOr  from  any  Men  or  Angels  that  are  to  be  faved  the 
 
 natural  created  power  of  nilling  and  wiliing,/?#r#w  to  poffe  nolle, 
 
 Chrifiotrahcnte,  but  he  taketfr  away  the  morall  wicked,  and 
 
 godlefle  power  hie  &  nunc,  and  vitious  and  corrupt  difpofiti- 
 
 on  of  refifting. 
 
 3.  God  layeth  bonds  on  himfelf  by  1 .  Promife,  2.  Covenant. 
 Goji  promife    ^  ^  Oath,  to  circumcife  the  heart  of  his  chofen  ones,  Dent.  3  o.  6. 
 leadtxh  to       topnt  his  Law  in  their  inward  parts,  J er.  31.  32,  33.  To  give 
 drtrw  irejiflU   them  one  heart  to  fear  God  for  ever,  not  to  depart  from  God. 
 by*       -       fer.  32.  59,40.  Heb.  8.6,  7,  &c.   to  ble(fe  them,  Heb.  6.  16, 
 17, 1%;  Gen.  22.  16,  ij.Pfal.  89.  33>  34>35>  3<*>  37-  Heb.i. 
 5,  6.  We  cannot  imagine  that  God  will  keep  Covenant,  pro-% 
 mife,and  oath,  upon  a  condition,  and  with  a  rcferve  that  we 
 give  him  leavefoto  doe ;  that  is  as  much  as  the  Creator  will  be 
 raithfull,  if  the  creature  will  be  faithfull  :  And  there  is  no- 
 thing glorious  in  the  Gofpel  and  fecond  Covenant  above  the 
 Law  and  firft  Covenant,  if  God  promife  not  to  remove  the 
 power  of  refifting,  for  ir  God  doe  not  promife  to  work  our  o- 
 bedienceabfolutdy,  Without  any  condition  depending  on  our 
 free  will,  then  muft  free  will  be  £0  abfoiutely  indifferent  as  it 
 
 cart 
 
> 
 
 Chrifts  mighty  dr Awing  of  4  (inner.  3  1  £ 
 
 can  fufpend  God  from  fulrilling  his  oach.  Now  the  Law  had 
 a  promife  of  life,  If yee  doe  thts,  ye  live  eternally  ;  but  God 
 neither  did  work,  nor  was  tyedby  thetenourof  that  Covenant, 
 to  work  in  us  to  doe,  to  will,  to  continue,  to  abide  in  all  writ- 
 ten in  the  Law  of  God  to  the  end,  and  therefore  it  was  a  bro- 
 ken  Covenant. Nor  can  Arminians  make  the  Covenant,Gofpel- 
 promife,  and  oach  of  God  fo  conditionall,  as  the  Law  of  works, 
 or  as  thepromife  of  giving  the  holy  Land  to  the  feed  of  Abra- 
 ham upon  condition  of  faith,  becaufe  many  could  not  enter  in, 
 becaufe  of  unbelief e,  except  Armin'ans    and  Jefuites  prove, 
 1.  That  all  that  entred  in  to  the  holy  Land,  yong  and  old,  did  be- 
 lecve  and  were  elected  to  falvation,  redeemed  and  faved ,  as 
 Caleb  and  ^*/&/m  were,  as  all  that  enter  in  to  the  true  promi-  conMimlt 
 fed  Land  are  beleevers  ;  otherwife  they  die,  are  condemned,  and  prowls  of 
 can  never  fee  God,  fohn  3. 18.  36.  v.  16.  fob.  1 1.26,  and  5.  cowtrfivn 
 24.  Mark,  16.  16.  AEls  15.  11.  <>Atts  n.  17.  18.  but  the  c**mi ¥* 
 former  is  mod  evidently  falfe  in  the  Hiftory  of  fojbua  and  £™ 
 fudges,  multitudes  entied  in  who  never  beleeved  ;  as  mulri-  J 
 tudes  en t red  not  in  who  beleeved,  as  Mofes  and  many  others. 
 And  therefore  from  this,  that  many  entrednot  in>  becaufe  of  un- 
 belief e  ;     The  Arminians  {hall  never  prove,  that  as  God  makes 
 a  promife  of  life  eternall,  that  beleevers  infallibly  and  only  {hall 
 be  faved,  and  unbeleevers  excluded;  fo  God  made  a  covenant 
 and  promife  that  all  thefeof  Abrahams  feed  infallibly,  and  all 
 thefe  onely  Ihould  enter  into  the  holy  Land,  who  ihould  be- 
 leeve  as  did  Caleb  and  Iojbua.  I  put  all  Arminians  and  Papijfs 
 and  Patrons  of  univerfall  atonement  to  prove  any  fuch  cove- 
 nant or  promife.  2.  Let  Arminians  prove  that  faith  and  a  new 
 heart  was  promifed  to  all  Abrahams  feed  who  were  to  enter  in 
 to  the  holy  Land,  as  it  is  promifed  to  ail  the  Elecl:  who  are  fa- 
 ved, and  to  enter  in  the  Kingdome  of  Heaven,  Ez>^k.  36.  26. 
 f^.31.52,3-.  fer.  32.39, 40.     3. That  the  promife  of  eter- 
 nall reft  in  heaven  was  typified  by  converfion  to  Chrift,  and  con- 
 verfion  upon  condition  of  faith,  as  they  fay,  but  without  ground; 
 the  holy  Land  Was  promifed  to  all  Abrahams  feed  upon  condi- 
 tion of  Faith,  the  like  we  fay  to  all  o:her  conditionall  promi- 
 fesof  God  made  in  Scripture,  that  are  as  the  legs  of  the  lame 
 unequally  paraleld  with  the  Covenant  of  Grace.    Becaufe  this 
 is  the  only  anfwer  Adverfaries  can  give,  though  it  be  as  a  para- 
 ble in  afooUs  mouth.  Let  it  be  considered,  1.  The  difference 
 
 S  f  2  between 
 
3i* 
 
 Chrifts  might j  drawing  tf  a  finntr. 
 
 Thii(nmut&~ 
 bi'ny  of  the 
 Covenant  of 
 Grace  aflrorg 
 argument  for 
 invincible 
 dwwi?i  (f  a 
 pn?icr. 
 
 I. 
 
 2. 
 
 3- 
 
 between  the  firft  Covenant  which  was  broken,  fer.  31,  32,  33, 
 34.  and  the  better  Covenant  which  is  evcrlalting  and  cannot 
 b.e  broken,  fer.$i.  35?  -6,37-  and  32.  32,40.  Jfai.  54.  10, 
 11.  Ifau  59.  ip,  20.  H*£.  8. 6,7,  8cc.  is  exprefly  holden  forth 
 to  make  the  new  Covenant  better  then  the  Old  5  But  its  clofe 
 removed,  for  both  are  broken  Covenants  by  this  reafoning, 
 2.  When  God  promifcth  the  removing  of  an  old  m&flonj  hearty 
 and.  to  give  a  new  heart ;  hepromifeth  to  take  away  refitting  in 
 us,  for  nothingcan  refift  Chrifts  drawing,  but  theftony  and  old 
 heart*    3. The ApoftlesrezfonHeb.  6.  13,  14, 15,  16.  of  the 
 Lords  two  immutable  things,  his  oath  and  promife  is,  That  -wee 
 might  have  fir ong  confolatim  and  hope ;  Now  this  makes  un- 
 deniably the  confolation  though  never  fo  ftrong,  the  hope  never 
 fofure,  to  depend  on  our  free  will,  if  the  {inner  brue  well,  he 
 drinks  well,if  he  refift  not  grace,as  he  may,  or  accept  it  as  Gods 
 free  Will  thinks  good, he  is  Tutor  and  Lord  of  his  own  hope  and 
 confolation.Chrift  cannot  help  him  to  determine  his  will,if  fo  be 
 he  be  a  bad  husband  of  his  own  nilling  and  willing,  let  him  fee  to 
 it.  4.  It  muft  be  in  him  that  willeth,  and  runneth,  and  deferveth 
 well,as  on  the  feparating  caufe  thatfavethor  damnetfa,not  in  God 
 that  (he weth  mercy;  by  this  vain  arguing  of  faft  and  loofe  free 
 Wifl,doing  and  undoing  all  at  its  pleafure,  let  Chrift  doe  his  beft. 
 Arg.  4.  Whom  God  predeftinateth,  them  he  alfo  calleth  and 
 glonfieth,as  all  the  predeftinated  are  indeclinably  called  and  glo- 
 rified, Rom.%. 30.  ^#j  13.48.  1  Ptt.1.2.  Now  by  this,  mul- 
 titudes fhould  be  predeftinate,  who  are  never  called  and  glo- 
 rified, if  they  have  it  in  their  free  and  independent  choyce  to 
 refift  the  drawing  of  Chrift. 
 
 Arg.  5 .  God  (  as  AnguJHne  faith  )hat h  a  greater  dominion  0- 
 ver  our  wiis  .then  we  have  over  them  onrfelves^s  he  is  more  Ma- 
 fter  of  the  beings,  fo  of  the  operations,  (that  are  created  beings) 
 then  the  creature  is,  and  fo  he  muft  ufe  the  creatures  operations 
 at  his  owne  pleafure,  otherwise  he  hath  made  a  creature  f ree- 
 will,  which  is  without  the Sphear  of  hisjowne  power;  whereas 
 the  freeftwillofaKing  themdft  Soveraigne  and  Independent 
 on  earth,  muft  run  in  his  channel!,  Pro.  21 .  t  . 
 
 Arg .  6.  Chrifts  Lordihip  and  Princedome  through  his  rc- 
 furrecfion,  is  in  turning  of  hearts,  Atts  5.  31.  %om.  11.  23. 
 Grace  is  ftronger  then  Devils, fin,  hell  and  death,  Rom.  14. 4. 
 Efbef.  3,  20.  J  fide  24*  I.  f«hn  2, 14,  1  fohn  4. 4, 
 
 Arg.  7. 
 
cbrifis might j  drming  if  a  (inner.  5  j  7 
 
 Arg.  7.  If  it  muft  lye  at  our  doore  more  then  Chrifts  to  ap^ 
 ply  che  purchafedRedemption,and  adualiy  to  be  faved,  then  we 
 fhare  more,  if  noc^arge,  equally  with  Chrift,  in  the  work  of  our 
 falvation ;  nor  can tfcc  Church  pny^Z) raw  me ,  vee  /ball  run; 
 why  fhould  vve  pra^  for  that  which  is  in  oar  ownc  power.,  faith 
 Attguftine,  for  we  are  drawn,  and  may  not  run.  2.  Why  (hould 
 Peter  give  thanks,  rather  then  fudas  or  another  Peter,  both 
 were  equally  drawne,  free  will  loft  the  day  to  the  one ,  and 
 wins  it  to  theother.  3.  Chrift  muft  but  play  an  after-game,  and 
 can  doe  nothing,  though  with  his  foule  he  would  fave,  but  as 
 free  will  hath  firft  done  ,  fo  muft  it  bee.  4.  Nor  am  I  to 
 truft  to  omnipotency  of  grace  for  converfron,  for  if  I  husband 
 well  natures  hability,  the  crop  is  my  own.  5.  I  may  ingage  the 
 influence  of  free  grace  to  follow  mee,  and  grace  lcades  not, 
 drawes  not  my  will,  I  draw  free  grace. 
 
 Arg.  8.  If  free  will  bee  Lord  carver  of  the  finners  being  the  covenant 
 drawne  to  Chrift,  then  the  making  good  of  the  Articles  of  the  between  the 
 bargaine  and  covenant  between  the  father  and  the  Sonne  muft  Father  and 
 depend  on  mans  free  wiH.   Now   1.   know,  the  covenant  be-  the^0VfJe  ** 
 tweene  the  Father  and  the  Sonne  is  expreffed  firft,  by  h™- "tea  ft  til™  of 
 pie  prophefie  or  promife.   The  Father  patTeth  the  word  of  a  the  treaty  nmfi 
 King,  Chrift  fhall  be  his  firft  borne,  the  floure  of  the  Family,  defend  on  our 
 an  Enfigne  of  the  people,  nothing  can  ftand  good,  if  the  free  will  fr(X  ***0 ,  .// 
 of  Gentiles  refofeto  come  under  this  Princes  Royall  Standart.  fbrt^r  ^&x° 
 The  father  prophecieth  and  promifcth,  Pfalm.  72.  3.    Chrift  l^-f^?*' 
 fiaS  have  demiaian  from  Sea  to  Serf,  and  from  the  river  to 
 tht  ends  of  the   earth.    Pfal.  89.25.    The  Lord  fo  all  fet  his  Articles  ff  the 
 hand  in  the  Sea,  andhts  right  hand  in  the  Rivers,  hee  Jhall  covenant  k^ 
 call  God  his  Father,  his  God,  the  Roche  of  his  falvation.  NoW  Jj^"^  rfo" 
 there  muft  be  a  condition  in  this  Royall  charter,  in  Chrifts  SOn  diveijly 
 Magna  Chart-it,  nothing  can  be  done,  even  when  Chrift  goes  propofed. 
 up  to  a  mountaine,  and  lifts  up  his  Royall  Enfigne,  and  Stan-         1. 
 dart  of  love,  and  cryes,  all  miweyc4me  hither  ;  and  when  the 
 people  Bocke  in  about  him,  except  free  will,  as  independent 
 as  G*d  fay  Amen,  and  yet  it  farre  rather  may  fay,  Nay,  and 
 refufe  the  bargaine. 
 
 2.    The  Father  bzigajineth  by  asking  and  giving,  Pfalm.  2.  2. 
 
 8.  Aske  of  me,  and  I  will  give  thee.  Chrift  muft  Tbe  an  heire, 
 by  wans  wiH,  not  by  his  Fathers  goodnejfe, ;  if  Chnfts  futes, 
 and  demands,  Father,  give  me  the  ends  of  tlx  earth,  ami  Bri- 
 
 S  s  3  taine 
 
3 1 8  It  is  a  great  matter  to  be  drawn  to  Chrtfi, 
 
 Virg   Etpc-    taine  for  my  inheritance,  Depend  upon  fuch  an  abfolute  ay, 
 
 rrrtus  toto  di-  and  no    of  mans  free  will  as  may  caft  the  bargaine,  where- 
 
 vifos  orbc      as  our  confer:  was  no:  fought,    nor  werctwee  called  to  the 
 
 Bncannos.     counfdi,  when  tk  Father  Dargainci  :o  make  us  over  to  his 
 
 Sonne.  * 
 
 ?•  3-    The  Father  bargames  by  way  ofworke,  and  hire  or 
 
 Wages  to  give  a  feed  to  his  Sonne,  Efai  .53.  io.  when  he  psaR 
 
 maKe  his  foule  an  offering  for  fxne,  he  fh ail  fee  his  feed ;  this 
 
 is  net  a  bare  fight  of  h\s  feed,  but  its  an  mjoymgof  themy  hee 
 
 Jhsll  fee  his  feed,  he  fiall  prolong  his  dales,  the  plea  fare  of  the 
 
 Lord  /ball  proffer  in  his  hand.  We  cannot  fay,  it  depends  on 
 
 men,  that  Chnt  {pcei  Wcli  it}  having  a  numerous  feed,  and  that 
 
 wages  be  payed  toChnftfot  his  fore  work  of  laying  downe 
 
 his  life  to  fave  his  people,  except  we  be  more  play-maker, then 
 
 God  in  this  covenant. 
 
 Arg%  p.  The  Scripture  right  downe  determined  this  Con- 
 trovertie.  l\&m.  p.  No  man  hath  ref fed  his  will ;  and  It  is  not 
 in  him  that  willeth.  Auguftine  ulech  three  Adverbs  in  the 
 Lords  manner  of  turning  the  heart ;  Ommjotenter,  Indecii- 
 nab'diter^  Infup.erabiiiter  ;  Omnipotently,  Indeclinab/y  ,  and 
 without  Jhort'Coming. 
 Uovflrovgly  Vfe  i .  O  how  fweet  and  ftrong  is  the  grace  of  Christ ; 
 and  with  voh it  jt  lS  a  conquering   thing,    CoL  1.  11.  Strengthned    with   all 
 
 a  fvetet  nee  f-  mi„jjt  accordinq  to  his  glorious  power.   2  Cor.  10.  4.  The  we  a- 
 tuy  Gb>t3  *     '  &  &  1  ,  7  ■ 
 
 duwab  us.  fons  °J  our  warfare  are  not  carnally  but  mighty  through  God. 
 Were  they  mighty  through  Angels  and  Men,  that- were  but 
 one  creature  ttorming  another.  But  when  Chritt  befiegeth  a 
 foule,  who  can  raife  the  fiege  ?  Verf.  5.  We  bring  dorone eve- 
 ry height,  «ai  yoi/ucc,  They  goe  not  to  acounfell  of  warre,  to 
 advife  upon  quarters.  2.  They  cannot  flee;  For  every  thought 
 is  brought  captive  to  the  obedience  of  C^/?.  Chritt  riding  on 
 his  horie  of  the  Goffd,  and  ftrength  of  free  grace,  is  fwifc 
 andfpeedy,  3nd  hath  excellent  fucceile.  \R^vel.  6.  He  went  out 
 £  may  i£  ht  viwMfbotb  conquering,  and  that  he  might  con- 
 aner.  Cb'ifi  fhootsnoT at  the  rovers,  to  comeiliorr,  or  befiie 
 the  marke;  his  arrowes  of  love  are  fharp  and  conquering. 
 The  Spoufe  is  out  of  her  owne  element,  and  ikke,  and  pained 
 with  love,  when  (he  wants  his  prefcnee,  and  cannot  diflfern- 
 ble,  nor  hide  it,  nor  command  her  felfe,  Cant.  J.  no  more  then 
 a  ficke  perfon  can  matter  death,  or  a  fwoumng.  Cant.  5. 6.  My 
 
 foule 
 
The  firength  of  Chrijli  drawing  grace.  3 1 9 
 
 fonU  depar -ted  out  of  me  ;drinkc  once  of  this  ftrong  wine  of  his 
 love.  O  death,  the  Lyons  teeth,  burning  quicke,  all  thefe  tor- 
 ments are  nothing  to  the  love  of  Chrift.  O,  Chrift  wee  cannot 
 forfake.  Davids  key  is  ftrongto  open  all  hearts,  to  open  hell, 
 and  bring  in  a  new  heaven  of  love  to  the  foule.  Naturall  ha- 
 bits and  powers  are  ftrong,  fire  cannot  but  caft  out  heat,  Ly- 
 ons cannot  but  prey  upon  lambes,  wicked  habits  areilron^Dj- 
 vils,  and  cannot  chule  but  bedeftroying  Devils.  The  coales 
 of  the  fire  of  Chrifts  love  burne  not  by  ele&ion.  2  Cor.  5. 
 1 4.  The  love  of  Chrift  conftrameth  us  ;  there  is  a  peece  of  e- 
 cernicie  of  heaven  in  the  breads  of  the  Martyrs  of  Jefa  Chnsl. 
 Abraham  rauft  goe,  when  he  is  called.  Ljdia  cannot  keepe 
 the  do6re,  when  love  removes  the  handles  of  the  barre,  and 
 muft  be  in.  The  Lord  cafts  in  fire-workes  of  love,  in  at  the 
 windowes  of  the  Apoftles  fonles  ;  O  /  their  nets,  and  callings, 
 and  their  All  become  nothing,  they  muft  leave  all,  and  fol- 
 low Chrift.. 
 
 Wee  muft  bee  loggiflv  and  crabbed  timber,  that  take  fo     Vfe  2. 
 much  of  Omnipotencie,  or  elfe  we  cannot  be  drawne  to  the 
 Sonne.   Men  thinke  it  but  a  ftep  to  Chrift,  and  Heaven ;  ah  !  1. 
 
 wee  have  but  a  poore  and  timorous  fulpition   of  heaven/i  We  W  hardlj 
 by  nature,  it  is  no  lefle  then  a  creation  to  be  drawne  to  Chuft.  d'^'  e 
 a.   We  are  needy  finners,  and  neede  as  much  mercy,  as  would 
 fave  the  Devils,  as  may  bee  gathered  from  Hebrew.  2.  16. 
 (3.)  We  are,  by  nature,  as  good  clay  and  mettall  to  be  vef- 
 fels  of  revenging  juftice,  and  firewood  that  couid  burne,  as  3- 
 
 kindely  in  hell,  as  Devils,  or  any  damned  whatfoever.  4   Not 
 onely  at  our  firft  conversion  muft  wee  bee  drawne  ;  but  the 
 Spoufe  prayes,  Cant.i.  to  be  drawne ;  theres  need  that  Chrift 
 ule  violence  to  fave  us ,  while  wee  be  in  heaven  ;  for  Chrift 
 hath  laid,  Matth.j.14.  Straight  is  the  gate,  and  narrow  is  Crifpevol.% 
 the  way  that  leadeth  unto  life.  ]  grant  Antmomians  wholoofe  Scru,<4  pag. 
 US  from  all  duties,  and  fay  ChriB  hath  done  all  to  our  hand,  Antinqiaioni 
 make  little  necefficy  of  drawing  at  all.  For  Crijpe  faith,  The  rejtft  tiew 
 ftriEtnefte  of  the  way,   Math.  7.  14.  is  not  the  ftritlnejfe  of  *  ww  ay  \htt 
 the  converfatlon,  but  all  a  mans  owne  righteoufneffe  muft  bee  k****9lifc} 
 cut  out  of  the  way,  other-wife  it  is  a  broader  way  then  Chrift       r^*^ 
 allowes  rf.     I  confefle,  if  in  this  one  point  all  the  ftridnefTe  °i^:teU%td* 
 of  the  way  to  heaven  were;  then  the  way,     1.  (hould  bee  ai  fa.  feu  J 
 ftraic  and  narrow  onely  to  thofe  chat  truft  in  their  o\vnc^#, 
 
 righteoufnefle; 
 
j  20  It  is  *  grcMmtttr  to  be  &nw»  to  Chrift, 
 
 righteoufnefle  ;  but  I  hope,  there  is  much  more  ftri&nefle  then 
 in  that  ore  point  ;  as  in  mortifying  idal-lufts>  loving  our  ene- 
 my ,  feeding  him  when  he  is  hungry,  differing  for  Chrift, 
 bearing  his  Croile,  denying  our  feives,  becommmg  humble  as 
 children,  bang  lowly  and  meekey  and  following  (fhrisls  way 
 in  that. 
 2.  2.  Chrift  fp^aksoftwo  Waves,  a  wideband  a  bread  way,  and 
 
 a  narrow  way  ;  Now  if  the  narrow  way  be  all  in  a  quitting 
 our  owne  righteoufoefle  onely  ;  as  Crijpe  faith,  perver- 
 -  ting  the  Text  ,  then  all  the  latitude  and  eailneffe  of  the 
 broad  way,  muft  be  that  all  the  world  that  runne  to  hell,  they 
 follow  no  iinius  fweec  and  pleafan:  to  the-flelh  ;  nodelight- 
 full  lulls,  contrary  to  the  duties  of  the  hrft  and  fecond  Table, 
 their  onely  finne  is  to  truft  in  their  owne  righteoufneile,  which 
 is  againft  both  Law  and  Gofpel. 
 
 }.  Christ  commandeth  his  hearers  to  enter  in  this  ftrait 
 way  :  which  is  clearely  a  way  of  holy  walking,  nolcne  then 
 of  renouncing  our  owne  righteoufneile.  For  Chrift  both  in 
 the  foregoing,  and  in  the  following  words,  urgeth  duties ;  as 
 not  to  judge  rajhly,  Verf. i .  to  eye  our  osvne  faults, rather  then 
 our  brothers,  Verf.  3. 4,  5.  not  to  prophanc  holy  Ordinances, 
 Verf  6.  to  pray  afftduoufly,  Verf.  7.  8,  0, 10.  to  doe  to  others^ 
 as  we  -would  they  jbeuld  doe  to  m.  Verfe  13.  to  be  good  trees, 
 and  bring  forth  good  fruit ,  not  to  content  our  fclves  with 
 an  empty  dead  Faith  ;  as  Dr.  Crijpe,  and  Libertines  doe,  but 
 to  doe  the  -will  of  our  heavenly  Father ,  to  the  end  of  the 
 Chapter. 
 
 But  let  the  Reader  obferve,  as  we  doe  detcft  all  confidence 
 in  our  inherent  holynefle,and  all  merit,and  deny  that  odr  ft ri&eft 
 walking  can  in  any  fort  juftifle  us  before  God  ;  fo  Libertines 
 in  all  their  writings  and  conference  caftihame  upon  ftrid  wal- 
 king, as  Popifh,  Pharifakall,  and  Legally  and  will  have  this 
 our  Chrift  ian  liberty,  that  holy  walking  is  not  fo  much  as  no 
 part  of  our  juftification,  which  thing  wee  gran:  ;    but  (faith 
 (  *  )  Vol.  u     Crijpe)   All  our  fanBif  cation  of  life  is  not  a  jot  of  the  way 
 radpg.$9<  of  a  jufiified  per j on  to  heaven  ;  the  fiat  contrary  of  which 
 (b)  Sim. im    <y>Aui  faith,  Ephef  z.  10.    Tor  we  are   his  workman/hip,  ere- 
 *"&' 12<  jtted  in  £hrift  fefus  into  good  workj,  which  God  hath  before 
 
 ordained,  that  we  fhouldwalhe  in  them.  That  which  we  fhould 
 Walk  in,  muft  be  a  jot/and  more  of  our  way  to  heaven  ;  and  the 
 
 fame 
 
1  hejlrttt  and  broad  way  difcujfed  agawjl  Antinom  ians.         3  2 1 
 
 fame  Crijpe  (b)  B eU 'ever s  are  kept  in  holj/ne(fe,  fencer  it j , 
 /implicit]  of  heart,  but  all  this  hath  nothing  to  doe  with  the 
 peace  of  their  foule,  And  the  falvation  and  juftication  thereof. 
 See,  hee  confounds  falvation  and  juftification.  As  if  fincere 
 walking  were  no  way  to  falvation,  becaufe  it  is  ho  way  to 
 juftification,  and  becaufe  its  not  the  meritorious  caufe  or  our 
 peace  and  falvation ;  for  Chrift  alone  is  fo  the  caufc  :  But  there- 
 fore muft  it  be  no  condition  of  falvation  ?  It  is  a  prophaneand 
 loofe  confequence.  But  doe  not  Libertines  teach  that  no  mm 
 is  faved,  but  thefe  that  walke  holyly,  and  that  fanttif  cation 
 is  the  unfep  arable  fruit  and  effecl  of  juftification  ? 
 
 Anfw.  They  fay  it  in  words,  but  fraudulently.     1.  Becaufe  Antihomi sas 
 all  SancTification  to  them,  all  Repentance,  all  mortification,  all  ryeft&fto*. 
 new  obedience  is  but  an  apprehenfion,  that  Chrift:  hath  done  &tPcatm' 
 all  thefe  for  them,  and  that  is  their  righteouChefle,  and  fo  Chrift 
 repented  for  them,  and  mortified  finne  for  them,  and  perfor- 
 med alf  active  obedience  for  them*  Now  this  fancTification  is 
 Faith,  not  the  perfouall  walking  in  newnefle  of  life  that  Chrift 
 requires. 
 
 2.  This  fancTification  by  their  way  is  not  commanded  by 
 Gody  nor  are  beleevers  obliged  to  it,  under  danger  of  finning 
 againft  God-,  for  through  the  imputation  of  Chnfts  righteouf- 
 netfe  (faith  Chrijpe)  (c)  All  our  finne s  arefo  done  away  from  «  Ser,  j.p,  $?. 
 us,  that  wee  ft  and  as  Chrift s  owne  per f on  did,  and  doth  ft  and 
 in  the  fight  of  God,  nor  is  there  a  body  of  finne  in  Chrift,  Iaf- 
 fume,  But  Chrift  is  not  obliged  to  our  perfonall  holinefs,  that 
 were  an  impoffible  immagination. 
 
 2.  All  ads  of  fancTification  to  the  juftiaed  perfon  are  free, 
 he  may  doe  them  \  yea,  hee  may  not  doe  them ,  and  can  bee 
 charged  with  no  finne  for  the  omitting  of  them  ;  for  hee  is 
 not  under  any  morall  Law,  and  where  there  is  no  Law,  there 
 is  no  finne  y  (fay  Libertines.  ) 
 
 3.  Men  are  kept  inholineffe,fincerity,fimpHcity  of  hearty 
 
 faith  Crijpe.  ('')  What  is  that,  kept  ?  They  are  meere  pati-  d  Crify  *oi.i 
 ents  in  all  holy  walking,  and  free  will  does  nothing,  but  the  Ser-X  ?  *> 
 Spirit  immediatly  workes  all  thefe  in  us  ;  if  therefore  we  omit 
 them,  it  muit  bee  the  fault  of  the  Spirit,  as  Crijpe  fpeaketh* 
 not  our  fault,  nor  ought  wee  to  pray,  but  when  the  Spirit 
 moves  us,  as  before  you  heard  ;  fo  that  this  (ancTification  is  not 
 any  holynefs  oppofite  to  the  Hefh,  and  to  finne  forbidden  in 
 
 T  t  the 
 
3 2 a  SjjvV?  mlkivg  tvitkGod  difclaimtdby  Antinomians. 
 
 tfit  Law  of  Gody  but  a  fort  of  free  and  arbitrary  and  imme- 
 Itwai  the  old  diate  a(f^ing  of  the  Spirit,  in  the  omifllon  of  which  ads,  the 
 J^b-mncs  Qf  Jtiftified  pcrfon  no  morefinnes  againft  GW,  then  a  tree,  or  a 
 AntonUis  ftone,  which  are  creatures  under  no  moraliLaw  of  God,  when 
 Pocqums  thefe  creatures  doe  ix>t  pray,  nor  love  Chrifi,  noroutof  fan- 
 Frie&/nCd\  ctified  principles  abftaine  from  thefe  acts  of  Adultery,  Mur- 
 \\nttltbiY:  ther,  Oppreflion,  which  being  committed,  would  make  rati- 
 J5;!m3»  ran"  onall  med  under  guilcineffc,  and  fin  before  God. 
 
 Dcriiflos  cap  <->       •  r  *-^>  n  * 
 
 a^inopufcu.  4«  TWa*  Aflertion  or  Grace,  P^.  5^.  57.  and/?/z£.  58. 
 pAg.460.  /o  ^?£.  156.  v4  beleever  k  as  well  faved  already ,  as  jufliped  by 
 Focquius  Chrifi,and  in  him.  Pag.  159.  Divines  fay,  our  life  and  faU 
 exiftimabam  ^^/^«  #  inchoate •  but  they  fpeake  of  life,  as  it  is  here  /»£k- 
 
 mc  a  liquid         „.    v  ^         /r>  i  z>     r?  ^-  n    rS    * 
 
 iitelli^ere,  «'^>  Pag«  I^°«  Quantum  ad  nos  freftat,  Or  m  rejpetl  t>f 
 necqufequam  *nr  fenfe  and  apprehenfion,here  in  grace,  our  faith,  know  ledge, 
 intelligo;  de-  fan  Wife at ion  is  imperfect  ;  but  in  regard  of  imputation  and 
 Ws  *nim  m_    donation,  fpag.  162.)  our  righteoufneffe  isperfeel  -y  and  (pag. 
 
 useft  &vinu«  l6°'  he  *****  Meeveth  C*Xe0  *"'*  life%  notheJhaH  have  itfr 
 mC3*&  Talus  hath  it  in  hope . 
 
 Kica,  C  alv  ne  Anfw.  If  we  have  giory  really,  actually*  perfectly,  but  we 
 anfaers  excel-  want  it  onely  in  fenfe  ;  wee  have  the  refurrection  from  the 
 Untty,  Homo  dead  alfo,  actually,  and  perfectly,  and  wee  are  rifen  out  of  the 
 Ls  lfe  nihil  ^x  §rave  already,  and  we  want  the  refurrection  onely  in  the  fenfe  1 
 leipfointclli-  ^r  fure  by  merit,  and  Chrifls  death,  we  have  as  really  the  re- 
 geiece.ferj  furrect  ion  from  the  dead,  as  wee  have  glory,  and  life;  and  the 
 frd  an  prop-  one  we  have  as  really  as  the  other ;  fo  we  want  nothing  of  the 
 tena  debet  reality  of  beavenxbut  fenfe;  but  wee  are  not  yet  before  the 
 dere  ne^d  t^irone> nor  r^en  ft*01**  tne  dead ,  nor  locally  above  the  vifible 
 intueatur,  ut  heavens  ;  except  they  fay  as  Familifis  doe,  and  asHymeneus 
 vultifte  infa-  and  Philetus  did,  that  the  Refurrection  is  a  fpirituall  thing  in 
 nus>  -4  mw  the  minde ;  and  heaven  is  bur.  a  fpirituall  fenfe  of  Chrift,  and 
 f  faith  >  Cal-  t  j^  Qkrifi  is  heaven,and  the  life  to  come  is  within  the  precincts 
 Xudjc^hthat  °^  this^e;  this  were  to  deny  a  life  to  come,  a  heaven,  a  hell, 
 he  underfl&n.  a  refurrection,  which  Antinomians  Will  be  found  to  doe. 
 detb  mtbirg  This  one  fpeciall  ground  Is  much  preffed  by  Mafter  Towne, 
 of  himfelje,  arid  the  generality  of  Libertines ,  to  wit,  that  holy  walking  be- 
 ( And  Jo  that  fore  qqa  js  nejtfoer  j^y  t0  heaven  nor  condition,  nor  nieanes 
 be  can  neither    r  r  ,       ?  .   J  ,    .     ,  ',  «     n 
 
 pray  ner  be-  rf.  falvatton,  in  regard,  we  are  not  onely  in  hope,  but  actually 
 fkevtywitb- 
 
 out  the  Spit  it)  but  fbttl  be  therefore  doft  hi*  yes,  that  bee  may  under fiand  wtb'wz  at  dl,  as 
 this  pbraiiucii  mm  imagines* 
 
 faved, 
 
Antinomians  teach  m  have  the  life  to  come  in  this^&e.         323 
 
 faved,  when  Wc  are  firft  juftified,  and  as  really  faved  and  patted 
 from  death  to  life,  when  we  beleeve,  as  we  are  laid,  Ephefz. 
 j5.  To  be  raifed  up  with  Chrift,  to  fit  together  with  him  in  hea- 
 venly places.  And  therefore  holy  walking  canbenomeanes>no 
 way,  no  entrance,  no  condition  of  our  pofleflion  of  the  heaven- 
 ly kingdome,  and  therefore  no  wonder  they  reject  all  falsifi- 
 cation, as  not  neceflary,  and  teach  men  to  loofe  the  raines  to  all 
 fleihly  walking. 
 
 But     i.     Rom.  8.  24.  We  are  faved  by  hope,  then  wee  are 
 not  actually  faved,  but  the  ;«/,  the  right  through  Chrifts  merits 
 to  life  eternall  is  ours,  and  purchafed  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.  Chrift  comming  out 
 of  the  grave,  which  is  the  wombe  and  loynes  of  death,  as  the 
 first  begotten  of  the  dead  is  borne  a  king,  A  Els  5.  31.  and  ail 
 that  are  borne  of  this  father  of  Ages,  Efai  p.  6.  his  feed  are 
 heires  annexed  with  Chrift  the  firft  kirc,  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  if  feene,  is  not  hope  :  for  what  a  man  feet h,  why  doth  he e( 
 yet  hope  for  it*  Verf.  25.    But  if  we  hope  for  what  we  fee  not, 
 then  we  doe  with  patience  wait  for  it.  Hence  I  argue,  what  wee 
 wait  for  and  fee  not,  that  we  do  not  actually  in  joy.  But  we  hope 
 for  falvation,  Rom.  5.2.  1  ^.3.1,2,3.   The  proportion  is 
 Scripture;  no  man  can  hope  for  that  which  he  enjoyes  already. 
 2.     We  can  be  no  other  wife  faid  to  be  faved,  then  the  belce- 
 ver  is  faid  to  bepaffedfrom  death  to  life,  and  to  be  rifen  again 
 with  Chri&xand  tofit  with  Chrift  in  heavenly  places.  For  as 
 vre  are  faved  and  glorified  in  hope  onely,  not  actually,  fo  are  we 
 palTed  from  death  to  life,  and  fit  with  Chrift  in  heavenly  pla- 
 tes, and  are  partakers  of  the  refurrection  in  hope  onely,  or  in  our 
 flefh,  in  regard  our  ftefti  is  in  heaven  in  Chrift,  who  hath  infeft- 
 ment  of  heaven  for  us ,  as  a  man  getteth  a  ftone  or  a  twigge 
 in  his  hand,  and  that  is  to  get  the  land,  but  yet  hee  may  want 
 reall  poffeffion.    Chrift s  prefence  id  heaven  is  reall  in  Law,  we  . 
 are  there  with  him.  But  it  cannot  inferre  our  perfonall  and  bo- 
 dily prefence,  and  reall  refurrection,  which  wee  hope  for  and 
 want,  not  onely  in  fenfe,  but  really.  For  we  are  not  in  this  life 
 immortall,  beyond  death,  and  fickneffe,  and  burying  and  cor- 
 ruption actually,  nor  yet  are  we  in  glory,  that  which  wee  fhaljl 
 
 Tea  be 
 
3  24 
 
 Antinomians  teach  that  the  life  to  come 
 
 "be,  when  Chrift  our  life  and  head  fball  appear e,  For,  I.  wee 
 yet  groaneaslicke  creatures  in  tabernacles  of  clay,  2  Cor.  5. 
 1  2.  and  carry  about  with  us  (Icke  and  dying  clay,  and  Chrift 
 promifethrW  0/  ^  that  the  Father  fives  him,  he  will  lofe  no- 
 thin<r>  bat  raife  them  from  the  dead-y  but  that  is,  no:  til  this 
 lik,%\xt  at  the  la(l  day,  Joh.6.39. 
 
 3.  Such  asarereaUy  and  actually  faved,  can  neither  marj, 
 fati&tZ  nor  be  vivenin  mtriage,  neither  can  ihcydjeany  more,  (ma- 
 Xije.  ryin^  and  dying  are  bloud- friends  together)  but  are  as  the  An- 
 
 veLm  heaven,  Luk.  22.3^37,38.  their  vile  bodies  are  chang- 
 WcnryN  -  ed3  and  are  fajbioned  and  m*de  like  the  glorious  body  of  our 
 cholas  cf  low  Saviour  the  Lord  fefx  Chrift.  Phil.  3.  20.21.  And  {hall  be 
 Germany  heavenly  bodies,  fpirituall,  and  as  the  ftarrcs  of  the  heaven  in 
 SL^  1  Cor.  M,4o,4«,4a,43.  But  wearenotin  that  con- 
 ablrJnd  ditioninthis  life,  this  corruptible  hath  notpm  onincorruption, 
 r^m  dice.  ner.  this  mortall  immortality.  Then  as  wee  are  faved  in  hope, 
 Cha.i.  Sent.  ancj  have  j^  ad  rem>  a  full  right  to  life  eternall,  and  the  Re- 
 9  for  behold  &rrcftion  0f  our  bodies,  in  regard,  that  the  price  is  payed  for 
 
 *%£&  ™>  a  c^PIeat  and  Perfea  ranfome>  f^"01*  oi  cheTS°n 
 V£Tm**Z  of  God  is  given  tor  us,  and  fo  we  are  fcved  in  hope,  >  inLaW 
 
 e]  the  urdier^ni  jurem  But  fure  we  have  not  aduall  pofleliion  or  tne  King- 
 
 fw  c*r#     dome  in  the  full  income,  rent,  and  compleat  harveft  of  glory, 
 
 7bl*nmdTo7  buc  Gndy  g^p^* and  the  firft  fmits  of  c  **"*"- 
 
 ^bttfefitd,  which Uthfet  hmfelfenow  upon  the  feat  of  NrMgff *£ £ J** 
 rb*f/if*e^KwWb  theLordhatbordaimd,  thevhvle  wcrldwith  equity :  WCkap.  3^ 
 Scm!? ^old.inthrspre^td^yisihnScnptureiulfii^  Elii  i«.  Dan,  .*.  4.  «£. 
 rir^7  iThcff  4.  Matth.  »4.aod  a5-  Luke  17  Afts  1.  Matth  a4-  Revel.  14.*. 
 Wiv  » /be  teftimovyof  the  Scripture,  the  raifa  up  and  refatnQmJ  the  lords  dead 
 lommabalfotoptfeprefextly  in  this  fame  day,  through  the  appemr.g  */   the  commit  cf 
 
 which  -aay  Antinomians  enclir.e. 
 
 4  It  is  too  evident  to  halfe  an  eye,  that  when  Antinomians 
 ,>  jdvumsfay  we  are  aftuaily  faved,  and  perfectly  freed  from  fin  in  this 
 in  o?ufc.  m  life  and  as  perfectly  finleffe  as  Chrift  himfelfe  ;  That  their  mea- 
 inftwc .    ad-  n  jn&  js,  that  which  the  old  Libertines  in  (a)  Calvins  time  laid, 
 
 'Xficati )  f«k»r.  fa/if  «• >i,/M  cmwia  wri/<  /fair.  Not  /Vim*- #  «ta  W 
 23eo  niwnt'unw  igiwejlis  in  (tine,  —      ;  y^ 
 
is  really  in  this  lifejindmt  in  hope  only.  325 
 
 1.  That  our  deliverance  from  fin  in  Chrift  is,  w  infer  null  Spi- 
 ritualitate,  (  as  Calvin  fpeaketh)in  fuch  a  Divelifh  and  hellifh 
 Spirituality  ;  as  that  wicked  Prieft  Anto  Focquim  faid  ,  was  in 
 judging  neither  murthcrs,  adulteries,  perjurie,  lying,  oppreflion,  —£>uirc  re- 
 to  be  Cms,  when  once  the  pardoned  and  juftified  perfon  commit-  /i"?BMW  l'e- 
 ted  fuch  villanies,becaufe  the  Spirit  of  God  was  in  him,and  took  ^^  ittft* 
 fenfe  from  him.    2.  Becaufe  the  juftified  perfon  is  made  one  Jinan   **? 
 with  Chrift,  one  perfon,  or  as  Antinomies  fpeak,  we   are  Oram  vfoex- 
 Chrifledyand  made  one  with  Chrift,  andh?  one  with  us ,  or  incar-  tern,  (?  vm- 
 nate  and  made  flejh  in  us,  (  b  )  and  the  (  c)  new  creature  %r  the  'in}u:  a^itm 
 New  mm  mentioned  in  the  Gofpel,  is  not  meant  of  Grace,  but  *£§&!£* 
 of  Chrift,  and (  «*  )  by  love  1  Cor.  13.13.  and  by  the  armour  dictum  titim 
 mentioned  Ephef.  6.  are  meant  Qhrifl.   So  faid  that  vile   mmjuit.  AdaquoA 
 Pocquws,  that  we  and  Chrift  are  made  one,  as  Evah  was  for-  *mntur^& 
 med  out  of  a  rib  of  Adams  fide,he  meanethone  perfon.  3. Man  Teve™  **»&- 
 following  his  lufts  and  committing  all  fin  with  greedineffe,  is  vivifliiuru^ 
 rradefpirituall  and  mortified  by  Chnfts death,  fo  alio  (e)  Poc-  muswmfi. 
 quius  who  faid  to  fin  without  fenfe  is  the  Spirituall  life  ^ecundoAJam^ 
 are  reftored  to  in  Chrift  :  So  Antinomians  aime  at  this,  that  ff^ftchi- 
 what  ever  the  regenerate  doy  they  are  as  free  of  fin  before  God,  j*JJ  -jon  U*T 
 as  Chrift  or  the  EleU  Angels^  and  this  is  the  begun  Spirituall  peccatum^quU 
 Life.     4.  Libertines  in  Calvins  time  (f )  faid  that  life  eternall  tfi  mmuum. 
 Was  in  this  life,  and  that  the  refurrection  was  paft ;  as  Hymene-  (b )  Hen  Ni- 
 w  and  yhyletus  who  made  fhipwrack  of  the  faith,  becaufe  c°l«caP»*4« 
 a    man   knowes  his  foule  is  an  immortall  Spirit  living  in  Jj/^^**" 
 the  heavens3and  becaufe  Chrift  hath  taken  away  the  opinion  and  v^  \\sq6^ 
 fenfe  of  death,  by  his  death,  and  fo  hath  reftored  us  to  life.  Mi-  ly  bnv^hebatb 
 ftris  Hutchifon  and  herDifcipks,the  Familifis  o/(s)  NewEng-  Godded  me. 
 land  denying  the  immortality  of  thefoule,  and  the  refurredion  (c )  R'fwg** 
 ofthefeour  mortall  bodies  affirmed  all  the  refurre&ion  they  Vl^1' 
 knew,  was  the  union  of  the  foule  wTith  Chrift  in  this  life.  I  ne-  q\  et£ 
 ver  could  obferve  any  confiderable  difference  between  the  foule  Pofquius  16. 
 
 apud  Calv« 
 in  opufe.4^).  Obdormivity(ChriRus)  iJMruw&fwt  apsman  fat  us  ut  ccftarepenretur  que 
 cftf£?nind;Ecckfiadifta,  ($>  unio  (feifwalis)  tonus  nutura  human  *,&  fieri  omveswiw 
 membro  tyjus  Chrift  us  tjl  caout.  (f  )p m^uius  i6.pag.  46  \.  ?  criptumefl  omiamunda  mw^, 
 dis^m  QUtentsApuxifiatus  cftytotusiratus  'Deo  ±a.\rir\is\b'dtPutidusifle  bwc  fenten~ 
 Ham  ed  -appiicat  ut  Utrociniaftort  moves  homuidit  pin  munlis  (&  ftncltsrebushabeantnr, 
 *  'Divers  Antinomians^  'toe  Itjete  comeyand  vie  Kcjumftum  if  the  dexdt  as  did  Hy- 
 meneus  and  Phyletus 
 
 Cg  )  &*ft>reign,rumetb£  bofyeftbt  Story,  p>  59,  6o>  6u 
 
 X  t  j  Herefics 
 
.    I 
 
 3 16  Free  will  not  forced  in  converfion* 
 
 Herefies  of  the  Familifts  of  New  England,  and  of  Old  Eng- 
 land either  by  the  writings  of,  or  conference  with  them,  nor  of 
 either,  from  the  damnable  Doctrine  cfcHymenett*  and  PbyUtpu, 
 and  the  old  Libertines  who  &id,The  RefnrreEiion  watpaft. 
 
 Vfe  3.  The  drawing  of  finners  to  Chrift,  if  he  draw  fofweet- 
 ly  and  with  fuch  a  loving  condifcenfion,  cannot  be  a  violence  of- 
 fered to  free  will,  by  which  the  naturall  and  concreated  liberty 
 of  the  creature  is  deftroyed,  for  there  remaines  a  natural!  in- 
 difFerency,  by  which  reafon  and  judgement  propofeth  to  the  e- 
 leclive  faculty  divers  obje&s,  that  have  no  naturall  connexion 
 with  will ;  fo  as  the  will  mould  be  bowed  to  any  of  them,  as 
 the  fire  cafteth  out  heat,  and  the  Sun  light,  and  the  done  falleth 
 downward,its  true  in  drawing  of  a  (inner,  Chrift  is  carried  into 
 the  heart  with  a  greater  weight  of  love,  and  a  ftronger  fway  of 
 ^T>'J      '  §race>  c^en  any  oc^ier  0DJe&  whatfoever,and  with  fo  prevailing 
 11  tlri/}™™  a  fway>  as  matters  the  elective  power3that  it  cannot  will  to  re- 
 fufe,  yet  it  deftroyes  not  the  elective  power  ;  becaufe  this  no* 
 po'jfe  reptsdiare,  impotencie  or  unwillingnefle  to  reject:  Chrift , 
 ( to  fpeak  fo  )  is  a  moft  free,  vitall,  kindly,  voluntary,and  delight- 
 ing impotency,  and  comes  from  the  bowels  and  innate  power 
 of  will,  and  this  is  the  Virgin- liberty  and  power  of  will.    But 
 againe,  becaufe  Chrifts  drawing  is  efficacious  and  ftrong  and  car- 
 ries the  bufinefle  with  a  heavenly  and  loving  prevalency ,  the 
 ArrmnianiH-  Arminian  and  Jefniticall  indifFerency  that  New  Pelagians  a* 
 clijjerercy  if     fcribes  to  free  will,as  an  effentiall  property  of  it,by  which  when 
 -ppitl  loafed       God  and  the  pull  and  nerves  of  the  right  arme  of  fefas  Chrift  in 
 ^cm.allfrc'    his  free  grace,  have  done  what  they  can  to  draw  a  free  Agent, 
 c/gST/^"  nevertheless  the  man  may  refufe  to  be  drawn,  if  fo  itpleafe 
 bemous,        ^ree  Wl^>  though  it  difpleafe  God,  and  crofle  his  decree  and  moft 
 hearty  and  naturall  defire,  is  a  wicked  fancie. 
 
 i .  Becaufe  by  this  dream  God  hath  not  a  dominion  and  fove- 
 raign  power  over  the  created  will  of  man  to  determine  it  for  his 
 own  ends,  and  to  make  ufe  of  i  t  for  the  glory  of  his  grace,  though 
 the  Lord  with  his  foul  defire  £0  to  doe,  but  the  creature  hath  an 
 abfolute,  free  and  independent  power,  tocroue  the  defire  of  the 
 Lords  foule,  for  its  ov/n  deftruefhon  and  a  far  other  end,  which 
 God  intends  but  at  the  fecond  hand,  and  contrary  to  his  naturall 
 and  eflentiall  defire  (as  they  teach),  to  fave  his  creature,  to  wit, 
 that  revenging  juftice  may  be  declared  in  the  eternall  deftruction 
 of  she  moft  part  of  mankind  ;  whereas  it  was  his  defire  that 
 
 not 
 
7 he  Ar minim  Iwfe  indifftrtncy  of  free  mill  re  jetted.  327 
 
 not  only  the  moft  part,  but  chat  all  and  every  (ingle  Man  and 
 Angell{  the  fallen  Devils  not  excepted) (hould  be  eternally  la- 
 ved. 
 
 2.  We  beleeve  that  God  the  firft  caufe,  as  he  decrees  to  all 
 things  that  were  from  eternity  in  a  (late  of  poor  poiliblity  ;  fo 
 as  of  themfelves  they  might  be, or  might  not  be  %  a  futurition  or 
 <*yW/^,oranon-futurition,orrfyZ^#»^*r  be:  So  he  is  mid- 
 wife to  his  own  blefcd  decrees,  and  determines  all  created  cau-  Gq&  &crtt 
 festo  bring  forth  thefe effects  that  were  in  the  wombe  of  ^^^faAX 
 Tioly  decrees, for  all  things  that  vvere  to  be, and  doe  fall  out  in  not  b"  tottl 
 time,  were  births  from  eternity  that  lay  in  the  wombe  of  the  thirds  fojjibki 
 decree  of  God ;  evils  of  punifnment,or  fins  as  permitted,  A  els 
 17.  30.  are  not  excepted.   So  Zephaniah  wilieth  the  people  to  zepb.  z] 
 flee  to  God,  before  the  decree  that  is  with  child,  bring  forth  the  fyfo  QlfcD 
 bin h  :  Then  God  mud  in  time  open  and  unlock  free  will  for  ail    •-•  •••     »  •■•  • 
 its  actions,  Ifai,  44.  7.  And  who ,  as  IJhall  call  andfet  it  in  or*  rrj 
 
 derfor  me,  f  nee  I  appointed  or  decreed  the  ancient  people  ?  and  Ante  parere 
 the  things  that  are  coming  or  {hall  come,  let  them  Jhew  unto  &****** 
 them.  So  God  taketh  this  to  him  as  proper  to  appoint  things  to 
 come,and  no  fuppofed  God,nor  power  what  ever  can  (hare  with 
 him  in  it,  and  let  any  man  anfwer  and  give  a  reafon  why  often 
 thou&nd  poilible  worlds  of  infinite  things,  actions  of  Men  and 
 Angels  that  from  eternity  of  themfelves  were  only  poilible,  and 
 might  be,  or  not  be  ;  fo  many  of  them,  not  more,  not  fewer  re- 
 ceived a  futurition,  that  they  (hall  come  to  pa(Te,and  fo  fall  out 
 in  time,  and  others  remained  only  poflible,and  came  never  fur- 
 ther to  being,  and  never  fall  out,  but  from  the  only  free  decree 
 and  will  of  God,  who  conceived  in  that  infinite  wombe  of  his 
 eternall  counfell  and  wifedome,  fuch  things  (hall  be,  fuch  things 
 fhall  only  remaine  poilible,  and  (hall  never  be,  nor  never  come 
 topaflePAs  it  was  decreed  that  wicked  men  {hould  break  the 
 legs  of  the  two  Theeves  crucified  with  ChrKt,  and  that  they 
 fhould  not  break  Chrifts  legs,  yet  the  breaking  of  Chrifts  legs 
 was  in  it  felfe,and  from  eternity  no  leflfe  poflible,then  the  break- 
 ing of  the  legs  of  the  rellow-fufferers  with  him  ;  but  Gods  on- 
 ly decree  gave  a  fuqurition  and  an  actuall  being  to  the  one,  not 
 to  the  other  :  So  are  all  the  actions,  thechufings,  refufings, 
 Hillings,  willings  of  free  will  determined  to  be,  or  not  be ;  and 
 come  to  pafle,  or  not  come  to  pafle,  according  as  they  were 
 births  conceived  rathe  mother-decree  of  God  from  eternity, 
 
 tfMff. 
 
jig  The  fivmimzn  loofe  indifftnncy  of  free  mil  rejected. 
 
 ■* —  ■  - 
 
 Tfal.  I  39. 16.  Jn   thy  book*  were  all  my  members  -written  , 
 which  in  continuance  were  fafiioned,   when  as  yet  there  were 
 •none  of  them. 
 fcoiibe  M         3«  Wee  that  work*  all  things  according  to  the  com  fell  of  his 
 efficient,  and   -will,  as  Ephef.I.n.  Hee  of  whom,  and  through  whom,  and for 
 Uftfinallcaufe  whom  are  all  things,  as  Rom. IT .36.  Hee  that  made  all  things 
 of  all  king      ror  fomfelfe,  Pro.  1 6.4.  even  the  wicked  for  the  ill  day ,  and/or 
 T\  till 0/       whofe  fl'*f*re  all  things  are,  Revel.4.1 1 .  mutt  be  fuch  an  Ef- 
 1  \  i    '    p     ficient  and  Author,  fuch  a  finall  caufe  of  all,  as  (hapeth  a  par- 
 #?     .    ticukr  being  to  things,  anions,  and  every  creature,  as  their  de- 
 '  •  _     terminate  being  mud  be  from  him.  If  the  being  or  the  adions 
 "3    ..  or  free  will,  rather  then  their  not-being,  be  from  free  will,  not 
 SjZjPEh  from  God,but  in  a  generail,  univerfall,  or  disjunctive  influence ; 
 The  Remoy-    that  is,  in  fuch  a  wav  as  whatever  God  decreed  from  eternity, 
 JtranttSiht    touching  Peters  acls  of  willing  or  nilling,  embracing  or  repu- 
 mdgQan,  diacinq  thrift,  or  what  way  foever  the  Lord  (hape  and  mould 
 w&Ejb'imSt-  jjjs  inffuence  and  concurrence  in  time,  either  the  one  or  the  other 
 med  tbxt  the    -    h[[  ^  md  Pefer  may  embrace  Chrift  or  not  embrace  him, 
 wa'mtbo      and  fo  may  Judas,  and  all  Men  and  Angels  ;  then  (hall  I  fay. 
 Text,  an  ufk  The  Kims  heart,  and  his  nilling  and  Willing,  is  m  the  hand  of 
 wa,if  tiding  his  owne%eart ;  fo  the  King  turtles  his  owns  heart,  whither  lo- 
 Setipture.       cver  ^  dett>rmines  his  ovvne  will,  and  not  as  Solomon  faith, 
 The^crall    p^  -^   „  the  bands  of  thi  Lord:  and  the  creature  is  matter 
 Zwltt      of  worke  ;  Angels, Men  S^  and  contingent,  necelTary  and  na- 
 concurred     turall  caufes  are  Mhnt-mafters  to  coyne  what  anions  they  Will, 
 and  influence   this  or  this ;  election  and  reprobation,  veliels  of  mercjr  and  ot 
 of  God  with  .    beleevin^  or  not-beleeving,  are  in  the  hands  of  Angels 
 
 KiSK  and  ^«,  the  creature  (hallbeboth  Potter  and  clay:  The  great 
 ££<£&  Lord  and  former  of  all  things,  and  the  veflei  for  Gods  condi- 
 miivians,  a  tionall  decree,  his  collateral  and  univerfall,  his  disjunctive  and 
 drome,  tfgpcndent  influence  hath  no  force  to  caft  the  fcale  or  tree  Will 
 
 to  willing  and  fo  to  falvation,  eletf  ion,  infeription  in  the  book 
 of  lift,  more  then  to  nilling,  damnation,  and  blotting  our,  or 
 Udlffmneytf  noC_inrollin(T  in  the  book  ot  Kfe  ;  but  is  indifefertt  to  either 
 ■'°\,ia  is  d«*ii»if*d  and  bowed  by  the  free  will  of  man  to  which 
 
 *«  m  tab  good  to  i***w;  ^^h^Lf^J: 
 
 iidence,\l  1K>t  turne  the  hear:  whither  foever  hee  will.  Which  dole  fets 
 thro-iet  for.  ur>  formne  independent  and  abiokue  contingency,  and  a  iupre- 
 tum  and  con.  ^     ^  prjncioalicy  Gf  working  every  effeft  and  event  on  both 
 
 'SSZoZ  &ies  of  :n^  fun,  and  above  the  fun,  in  order  of  nature,  by  the 
 QiMioo-Mt    ««v™  >  x        creature, 
 
The  Arminian  iuftiwAffmmj  of  free  rviU  rejcHcd.        329 
 
 creature,  before  and  without  the  efficiency  of  the  caufe  of 
 caufes,  and  the  intention  or  counfell  of  God  :  yea,  it  involvas 
 the  Lord  in  a  fatall  chaine,hee  muft  either  concurre,  or  the  crea- 
 ture difpofcth  of  the  militia,  lawes,  and  af&ires  of  heaven  and 
 earth  without  the  King  of  ages.  1 .  I  cannot  make  prayefro* 
 the  Lord,  to  determine  my  will  to  his  obedience,  not  to  lead 
 me  into  temptation.  2 .  I  cannot  thank  his  free  grace  for  ei- 
 ther. 3.  I  cannot  intruft  God  with  workbtgiu  me  to  wilt and 
 to  doe  :  Nor,  4.  comfort  my  felfe  in  the  Lord  :  $4  Nor 
 be  patiently  fubmiflive  to  God  under  all  my  calamities  thatbe- 
 fall  me,  by  the  hand  of  men,  devils,  or  creatures.  Why  ?  The 
 Lord  can  doc  no  more  then  hee  can ;  hee  had  no  more  will  nor 
 counfell  before  time,  nor  hand  and  difpofing  of  the  bufineffejn 
 time,  forallthefe,  then  for  the  juft  contradicent  of  thefe:;  fay 
 the  lor d-patr  ones  of  indifferent  and  fo  abfoiute  z  free  wili. 
 6.  How  doth  Jacob  pray  that  the  Lord  would  ^ve  his  fonnes 
 favour  with  the  Govemour  of  Egypt,  whom  hee  beleeved  to 
 be  a  heathen ;  and  pray  that  God  would  change  his  brother  E- 
 fan's  heart ;  and  Esther  and  her  maids  pray,  that  God  would 
 grant  her  favour  in  the  eyes  of  Ahafluerus,  if  God  have  not 
 in  his  hand  power  to  turnc  their  hearts  from  hatred  to  favour, 
 as  pleafeth  him  ?  7.  The  Lord  takes  on  him  to  turne  mem 
 free  will  in  mercy  or  judgement,  as  pleafeth  him :  Pro.  3.  Mf 
 fonne,  forget  not  mj  law,  foflalt  thou  find  favour  (Verf.  4.) 
 with  God  and  man.  The  Lord  gave  ftfeph  favour  in  the  eyes 
 ofPotiphar,  Gen.  39.  21.  God  brought  Daniel  in  favour  and 
 tender  love  with  the  Prince  of  the  Eunuches,  Dan.  1 . 9.  The 
 Lord  made  his  people  to  be  pittied  ofaH  thofe  that  carried  them 
 captivesyV{A.\o6.^6.  The  Lord  turnedthe  hearts  of  the  E- 
 ryptians,  to  hate  his  people,  Pfal.r05.2j.  Warre  and  peace  are 
 from  the  free  wills  of  men,  as  fecond  caufes,  yet  the  Lord  faith, 
 according  to  his  abfoiute  dominion,  Ifai.  45. 7.  I  forme  the 
 light  and  create  darkneffe  ;  I  make  peace  and  create  evi&.  And 
 Jfai.j.2.  The  Lord  /hall  hife  for  the  fly  that  is  in  the  utter- 
 mofi  fart  of  the  river  of  Egypt,  and  for  the  bee  that  is  in  the 
 land  of  Affyria,  and  they  flail  come,  and  flail  refi  all  of  them 
 in  the  de folate  valleys.  Hai.  1 0.6.  /  will  fend  the  Atfyrian  againjt 
 an hypocriticaU nation.  So  fer. l.i 5,i6.IfaL  1 3 .1 ,2,3 .Chap. if. 
 M»?»  &  17.1,2,5.  &  1 9.1, 2,3,4.  Now  God  could  not  be 
 the  Author  of  warrc  and  peace,  as  God  andSoveraigneail-Dif-  ^ 
 
 Vu  peter," 
 
33°  The  Arminian  loofe  indiferency  of  free  will  reyMed. 
 
 pofer,  if  it  were  in  the  indifferent  arbitriment  and  free  election 
 of  men,  that  warre  fhould  freely  ifliie  from  mans  free  Will ; 
 fo  as  God  could  neither  decree,  command ,  ordaine  ic  in  his  pro- 
 vidence, threaten  lr  in  his  juftice,  fore-fee  ic  in  h;s  wifdome, 
 and  fore- tell  it  by  his  Prophets,  determine  k  by  his  free  grace, 
 except  the  free  will  of  nations  and  men  firftpaflean  ad  in  this 
 poore  low  Court  of  chy,  in  $he  heads  and  brefts  of  little  lords, 
 free- will-men,  and  make  fure  work  on  earth  of  its  coming  to 
 parte  ;  and  fo  the  Almighty  Soveraigneof  all- things  thould  have 
 the  fecond  conditional]  vote  of  an  after-game  in  heaven,  or  ali 
 adions  contingent  and  managed  by  free  will  of  Angels  and 
 Men,  fuch  as  peace,  warre,  honour,  infamy,  riches,  poverty, 
 health,  ficknelle,  life,  or  violent  death,  by  fword,  gibbet,  poy- 
 fonj&c.  hatred,  favour,  learning,  ignorance,  faith,  unbelecfc,  o- 
 bedience  to  God,  difobedience,  falvation,  damnation,  lorg,  or 
 ihort  life,  failing,  felling,buying,  eating, {peaking,  joying, weep- 
 ing, building,  planting,  praying^praifingjCiufingfChrias'coming 
 of  the  feed  of  David,  the  ufe  of  Prophets,  prophecy ing,&c. 
 Object.  Is  it  not  contrary  to  the  nature  of  freedame^to  be 
 determined  by  a  forraigne  and  ext email  agent,  and  that  by  a 
 power  fir  anger  then  the  free  will  can  refift  or  mafier  ?  If '  yee 
 with  a  ftronger  fower  tye  a  fword  to  my  arme,  and  ftrongly 
 and,  irrefijHbly  throw  my  arme  and  fword  both,  to  kift  a  man, 
 |  can  I  ke  the  mwtherer  of  this  man  ?■ 
 flow  God  dcx     '^fi**'  Ail  the  quefhon  here  is  ,  Whether  the  Lords  free- 
 zero^  *  free-  dome  and  dominion  in  thefe  actions  of  clay-veflels  or  mens  muft 
 »///,  wa'for-  ftand  ?.  Wee  had  rather  contend  for  the  Lord  and  grace,  than 
 tab  it  tot.      f^  the  creature  and  free  wilL 
 
 2.  jt  isxontrary  fo  the  nature  of  freedome-  to  be  determined 
 With  one  fort  of  determination,  not  with  another  :    i.  With 
 Tmfonsof-  ^llc^  a  determination  naturall,  as  is  in  the  (lone  to  fall  down, 
 dettrwiiJl   £^e  *"uu  to  give  light,  its  true  ;  but  now  the  atfuinpeion  is  falfc. 
 9ns  of  wil,      2. .  Should  wee  fuppofe  that  hee  who  tyes  the  fword  to  your 
 arme,  fo  as  hee  carries  along  with  him  in  that  motion  your  rea- 
 fon,  judgement,  ek&ive  power,  foas  you  joyne  in  your  arbi- 
 trary and  free  ele&ion,  yea  and' with  delignt  and  joy,  (which 
 is  fome what  more  then  free  will)  tolfrikc  with  the  fword, 
 and. hee  that  lifts  both  arme  and  fword  did  not  thwart,  or  crofie 
 your  internal!,  vitahyand  elective  power,  as  the  Lord  moves  the 
 will  in  imiuull  acts,  as  ads  in  all  finfull  deviations  £romaLaw3 
 
The  A  rminian  loofe  indijfcrcncy  of  free  will  njeficd.  3 J  I 
 
 hee  fhould  not  free  you  from  the  guile  of  murther  :  and  fo  yet 
 the  aflumption  is  falfe  ;  for  Chrift  fo  moves  and  determines 
 the  will  to  beleevc,  as  all  the  in-workes  and  vitall  wheels  of 
 Will,  reafon,  judgement,  freed  ome,  are  fo  moved  with  fuch  an 
 accommodation  and  fit  and  congruous  attempention  to  free 
 will,  as  it  goes  along  f weedy,  gladly,  freely  with  the  grace  of 
 Chrilt  in  converfion  ;  and  too  gladly  and  willingly  in  acts  to 
 which  wickednefle  and  murther  are  annexed  ;  as  there  can  be 
 no  other  ft  raining  or  compulfion  here  dreamed  of,  but  fuch  as 
 wh^n  a  Virgin  is  faid  to  be  ravifhed ,  who  freely  and  delibe- 
 rately appointeth  time,  place,  perfons,  opportunities,  and  glad- 
 ly comes  to  the  place  in  which  fhee  is  carried  away ;  which 
 neither  Law  nor  lieafon  can  make  a  rape.  Now,  I  grant,  nei- 
 ther Man  nor  Angel  caw  fo  work  upon  the  will ;  it  is  proper  to 
 the  Lord,  and  communicable  to  no  creature  to  know  what  con- 
 gruous way es  can  efticacioufly  draw  the  will.  And,  2.  Its  God 
 onely  who  can  attemper  irreliftible  ftrength,  and  fweetnefle  and 
 delectation  of  confent  together. 
 
 Vfe  4.  Its  not  a  good,.nor  a  comfortable  way,  nor  would  I  Tts  ourhi^i- 
 love  a  heaven  that  is  referred  to  a  may  be,  or  a  mxy  not  be  \  its  n:f?f th1t  /rJ* 
 not  a  good  heaven  that  is  referred  to  a  venture.     2.    Weaknefli  "^l*"  [*' 
 left  or  God  turneth  wickedneue :  It  is  kindly  to  our  corrupri-  bcavfnl  '  M 
 onto  be  uncouth,  ft  range,  fro  ward  to  Chrift,  and  undifcreet  to 
 ftrong  love.    3.   Free  will  is  now  like  a  bankrupt  Merchant,  or 
 a  young  and  loofe  heire,  who  hath  loft  all  credit ;  Chrift  dare 
 not  venture  a  ftock  in  our  hand,    4.   Chrift  is  a  Shepherd  Who 
 in  feeding  his  Rock  ftands  on  his  feet  yl(au^o.  11.  and  fits  not 
 down,  to  lie  and  fleep :  the  firfi  Adam  fate  down  ;  all  his  fons 
 lie  down :  never  man  on  his  owne  bbttome  can  come  ro  hea- 
 ven. Let  us  chufe  this  fure  way,  that  broken  men  may  be  tu- 
 tored by  fefiis  Chrift. 
 
 Vfe  5.  If  hee  be  a  drawing  Chrift,  its  a  terrible  thing  to  be 
 at  holding  and  drawing  With  Chrift.     1.    Gods  foule  loaths  JVithfoavtirg 
 With-drawers  ;  Heb.  10.  38.  If  any  man  draw-back? ,  mj  foule  aP'ovd an& [<if- 
 Jhall  not  be  f  leafed  -with  him.    The  word  wVoy&M,  is  a  Word  *°  *  b^c  I1** 
 from  fouldiers  that  leave  their  ftanding  out  of  feare  •  the  feared 
 fbuldier  fends  himfclfe  away  out  of  the  Army.  But  Hcbac.  2, 
 4.  from  whence  this  is  cited,  feemes  a  farre  contrary  word, 
 
 The  foule  that  is  lifted  up,  *?By  towred  up,  or  lifted  up  as  a 
 
 T   - 
 
 Vll   2  high 
 
j  j  2  T$  rejtft  Cbrtft  drawjngy  u  terrible. 
 
 The  ph*m  rffyh  tower,  is  not  upright  in  him.  Ifai.31.14.  Feare  makes  men 
 witi)dra»i»£.  low  and  bafe,  and  pride  makes  them  high  and  lofty  ;  how  then 
 Thi  rea/on  of  is  withdrawing  from  God,  fo  bafe  and  low  a  word  in  the  A- 
 the  Affiles     poftles  ftile,  exprefled  by  the  Prophet  Habbacuc  in  fo  high  x 
 ?heP*obet     Worc^> as  C^e  towrm3  UP  tne  foule  >  There  is  a  reciprocation  of 
 Habbaoie'j    thinjs  in  the  word  fignified ;  for  unbeleefe,  refifting  of  Chrift, 
 c  i>  given,    and  the  tinners  withdrawing,  is  an  ad  of  the  higheft  pride  :  hee 
 that  will  not  be  converted,  and  refufeth  Chrift,  thinks  hee  can 
 fend  without  Chrift,  hee  hath  a  ftrongcr  Caftle  to  run  to  then 
 Chrift,  and  imagines  that  his  (innes  and  lufts  fhall  ftielter  him 
 in  the  ill  day  :  And  unbcleefe.is  a  bafe,  timorous,  and  cowardly 
 thing,  when,  men,  for  feare  of  a  lefle  evili  and  a  poorer  lode, 
 fteale  away  from  Chrift  :  And  both  is,  bafe  or  poore  pride,  and 
 high  or  lofty  beggarlinefle,  in  dealing  away  from  Chrifts  co- 
 lours ;  which  the  Lord  abhorres*    2,    Withdrawing  looks  hell- 
 like :  Hee  that  is  not  faved  in  the  nick  of  conversion,  is  eter- 
 nally loft.  Heb.  10. 3  8.  But  wee  are  not  of  the  withdrawing  to 
 perdition.  Withdrawing  hathjio  home  but  hell.    3.    Itsa.figtv 
 of  an  obdurate  heart.   Zech.y. 11.  But  they  haverefufed  to 
 hearken,  and  palled  away  the  fioulder,  and  flopped  their  earey 
 left  they  Jhottld  heare.  And  fo  judgement-like  is  withdrawing, 
 and  fmells  fo  of  vcngeance,that  God  plagues  withdrawing  with 
 Withdrawing:  Hof.  5.  4.  They  will  not  frame  their  deings  to 
 turn*  unto  their  God.  And  what  is  the  iflue  of  that  I  They  Jhall 
 gpe  with  their  flocks  and  herds  to  feekjhe  Lord,  but  they  fball 
 not  find  him  ;  for  hee  hath  withdrawne  himfelfe  from  them. 
 Pro.  I.24.  1  called,  and '  yeerefnfed ;  Verf.26.  then  this  muft 
 follow,  Verf.  28.  (as  alfo  foh.  8.  21.  the  like  is)  they  JbaH  caU 
 upon  me,  but  I  will  not  anfwer. 
 
 Vje  6.  Its  a  terrible  plague  of  God,  which  wee  would 
 cfcheV  as  hell,  to  wit,  provoking  of  God  by  fuch  fins,  as  may 
 procure  that  God  fhould  in  his  judgement  marre  the  lock  of 
 th^  heart,  the  will ,  that  the  doore  mould  neither  (hut  nor  a- 
 pen;  andcaft  poyfon  into,  the  foule,  fo  as  Angels  and  Men* 
 heaven  and  earth  cannot  help  or  cure  it :  Chrift  is  good  at  open- 
 ing hearts,  and  drawing  finners.;  and  hee  is  as  good  at  judiciail 
 ck?fing  of  hearts. :  If.  hee  box  put  hts,  finger  in  the.eye,  and  '{nap. 
 in  pieces  the  optick  nerves,  all  the  world  cannot  reftore  fight, 
 or  open  the  heart.  Hee  that  is  neareft  to  be  drawne  to  Chrift, 
 mi  yet  never  drawn,  is  deleft  in  hell :  An  EiMngeliks-fire 
 
 of 
 
We  *re  to  awdit  Chrifi  in  bis  ordim*C€Sifor&»vcr(ion.  33  3 
 
 of  Gods  fury, is  worfc  then. x  Sinai-fire,  though  it  burn*  up  t+ 
 mid-heaven.  1.  Sinning  againft  the  light  of  nature  and  the 
 known  will  of  God,  as  Idolatry  and  the  principles  of  your  own 
 Religion,  true  and  known  to  be  fo,  hirings  delivering  up  to 
 judiciallblindnefie,#<7w.i.2i.  (2.)  Ifiyse  put  your  finger  in 
 natures  eye,  and  blowout  that  candle,  God  mil  give jon  up 
 to  vtle  ajfettions,Rom.i»  24.  and*  reprobate  mind,  Verf.:tf, 
 27,28.  Some  blow  out  the  candle  of  nature,  and  God  blowcs 
 out  the  fun  of  the  Gofpel,  that  it.  is  to  them  like  fack-clothof 
 haire,  and  a  moon  like  bloud.  3,  Refilling  of  the  call  of  God, 
 brings  on  the  plague  of  rrirdnefie  of  heart ;  Tra.  1.24,25,26, 
 37.  ^ff.28.22, 24,25,^,27.  foh.%.  21. 
 
 Vfe  7.   Wee  are  hence,  taught,  to  put  our  heart  in  Chrifts  ^e  m  t0  am 
 hand ;  hee,  and  hee  onely  who  makes  all  things  nevt,  liach  a  fin*  ^,7  cbrifts 
 gularfaculty  in  making  old  hearts  new  hearts.  Now  there  is  no  wor^/fos- 
 fuch  way  as  to  lie  at  the  tyde,  and  wait  on  a  full  fca  and  a  faire  w£«». 
 wind,  and  (hip  in  with  Ghrift  ;  attend  the  ordinances,  watch 
 at  the  pofts  of  the  doore  ofwifdome 
 
 ObjecT.  /  have  been  a  hearer  thirty  fonrty  yeares*  Ham 
 Oifarrefrom  being  drarm  this  day,  as  the  firfi  day. 
 
 Anfw.  i .    Such  a  foule  would  not  be  oylcd  at  the  firft  with  How  t6  jcait 
 the  perfwadcd  aflurance  of  an  evcrlafiini  love  of  election^  as  with  any  that: 
 Libertines  cure  poore  foules  ;  but  would  be  brought  to  fee  fin,  are  troubled 
 and  be  humbled  and- plowed,  that  Chrifl:  may  fow.  for  w-um- 
 
 2.  They  would  betaken  off  their  owne  bottome,  and  diP™^071* 
 charged  to  confide  and  reft  on  humiliation,  or  any  thing  in 
 themfelves. 
 
 3.  The  manner,  motives,  and  grounds  of  their  complaining  ^ 
 would  be  examined.  Seldome  or  never  is  itfeen  that  a  repro- 
 bate man  can  be  in  fad  earned  heavie  in  heart,  touching  his- 
 deadnene  of  heart,  and  fruitlefle  hearing  of  the  word  of  God- 
 thinyor  fourty  yeares  :  and  withaii,  if  there  be  a  dram  of  fin- 
 centy,  the  kail  graine  of  Chrift,  as  if  the  foule  doe  but  look 
 afatre-off,  with  halfe  an  eye,  yet  greedily  after  the  Lord  Jdusy 
 
 its  a  fwcet  beginning.  Its  true,  a  talent  weight  of  iron  or  hnd  its  no  Gtfpel* 
 is  as.  weighty -as  a  talent  weight  of  gold,  but  in  a  Saint  an  ounce  *m*h  that 
 weight  of  grace  hath  more  weight  then  a  pound  of  corruption.  Godl^wvr 
 It  is  no  Gofpel-tmth  that  Antimmians  teach,  That  God  loves  '™n  *j™ 
 no  man  lejje  for •fin,  orno  man  more  for  inherent  boJtnejje.  ltSfor4nhtrevt 
 true  of  tteloveof  election  and  reconciliation,  in  the  work*  or  r%htmfiff*. 
 
 Vu  3  juftifica- 
 
334-  Ibt  debt  of  free  grace  mo  ft  large. 
 
 jufttfication  ;  but  mod  falfe  of  the  love  of  divine  manifeftation, 
 in  che  work  of  falsification  ;  as  is  cleare,  foh.i^  21,23.  Nor 
 are  men  by  this  taught  to  feek  righceoufnefle  in  themfclvcs; . 
 becaufe  they  are  commanded  to  try  and  examine  thcmfelvcs,  as 
 I  CV.11.28.  2  Cor.^.?. 
 
 4.  Such  foules  would  upon  any  ttrmes  be  brought  to  reafon 
 and  debate  the  queftion  with  Chrift,  that  as  the  Law  may  flop 
 their  mouth  before  God,  fo.  mercy  may  ftop  the  mouth  of  the 
 Law  and  fin,  audit  may  convincingly  be  cleared,  that  though 
 fcarlet  or  crunfon  can  by  no  art  be  made  white,  yet  Chrift,  who 
 is  above  art,  can  make  them  white,  lfai,  1,1  S.as  weoli  andfitorr. 
 And  therefore  fuch  would  be  brought  in  an  high  efteeme  and 
 deep  judgement  of  Chrifts  fiirneile,  beauty,  excellency,  in- 
 comparable and  tranfeendent  worth  ;  and  though  a  foule  have 
 a  too  high  efteeme  of  his  fins,  yet  fay  that  hee  dies  with  an  high 
 efteeme  of  J  efus  Chrift,  hecis  in  no  danger  ;  for  faith  is  but 
 a  f welled,  an  high  and  broad  opinion  and  thought  of  the  in- 
 comparable excellency  and  fweetnefle  of  Jefus  Chrift. 
 Cbrijlsgwe      *&fe  8.  This  powerfull  drawing  teacheth  humble  thankeful- 
 in  dra-wiv? «.,  neffc.  (i,  )The  moft  harmclede  and  innocent  (inner  muft  bee  in 
 infoure  putt'  Chrifts  book  for  the  debt  often  theufand  Talents.  (2.)  The  fenfe 
 ,{ :Lii  s'  of  drawing  grace  is  mighty  ingaging,  every  aft  of  thankfull  obe- 
 
 dience ihould  come  out  of  this  wombe,  as  the  birth  and  chili 
 of  the  felt  love  of  God.  Chrift  did  bid  fuch  a  man  battell.  2.  He 
 Was  Chrifts  enemy  when  he  took  him.  (  J.)  It  coft  Chrift  blood 
 he  died  to  conquer  an  enenaie,i?0>».  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.  Suppofewe, 
 Chrift  ihould  in  his  ovvnperfon  come  locally  down  to  hell,  and 
 look  upon  fo  many  thousands  torching  and  flaming  in  that  un- 
 fufferable  lake  of  fire  and  brimftone,  if  he  fhould  cull  out  by  the 
 head  and  name ;  fo  many  thoufands  of  them,  even  while  they 
 werefpittingon  Chrift,  blafpheming  his  name,  and  fcratching 
 his  face,  and  Lhould  loofe  off  the  fetters  of  everlafting  vengeance, 
 and  draw  them  from  amongft  millions  of  damned  Spiritsy  lay 
 them  in  his  bofome,  carry  them  to  heaven,  fetthem  on  Thrones 
 of  glory,  crown  them  as  Kings  to  raigne  with  him  for  evermore. 
 Would  chey  not  be  fhamed,  and  overcome  with  rhis  love,ki{fc 
 and  adore  fo  fre  a  Redeemer  ?  and  thus  really  hath  Chrift  dealt 
 wicifinnerSjlooK  on  your  debts  written  in  Chri#s  srace-book, 
 
 "vould 
 
7  be  debt  of  grace  mojl  large.  3  j  5 
 
 would  not  fuch  a  redeemed  one  praife  his  Ranfomcr,  and  fay,  O 
 if  every  finger,  every  inch  of  a  bone,  every  lith,  every  drop  of 
 blood  of  my  body,evcryhairofmy  head,werein  an  Angels  per- 
 fection to  praife  Iefus  Chrifi  ;  O  the  weight  of  the  debt  of  love; 
 O  the  gold  Myncsand  the  depths  of  Chriits free  love. 
 
 3.  Confider  what  expreflions  veilcls  of  grace  have  ufed  of  free  RUtesof 
 grace  ?how  far  below  grace  Panics  himltlf7,  lo  here,  Efh*^  8.  gt<-c*. 
 To  me  who  amy  1 .  Lejfe  then  a  Saint*  2.  Not  that  only,  but  leffe 
 then  the  leafl.  3. Leffe  then  the  leaft  of  Saints,  But  4.  yet  a  little 
 lower,/*]/*?  then  the  leaft  of  all  Saints  is  this  grace  given,  that  I 
 ihould  preach  theunfearchabie  riches  of  Chrilt.  Gofpe  11  riches  is 
 grace  and  mercy  ;but  there  is  great  abundance  of  it ;  its  a  fpeech 
 from  quick- fented  houn4s,who  have  neither  footftep,  nor  trace, 
 nor  fent  left  them  of  the  game  they  purfue.  Chrift  defies  men  and 
 Angels  to  trace  him  in  the  wayes  of  grace.    So  Paul  1  Tim.  1 . 
 13.  I  was  a  blafphemer  and  a  perfecuter,  and  an  injur  ions  per- 
 fon  dxx'  «A£jjS;iv,  but  I  was  be-mercied,  as  if  dipt  in  a  river,  in  a 
 Sea  of  mercy.  Verf.  14.  And  the  grace  of  the  Lord  Jefus  tome 
 was  abundant.  No,  that  is  to  low  a  word,  uzrefJiAfoWe  Si  h 
 %ofifj  his  grace  was  mere,  or  over-abundant ,  one  Paul  ob- 
 tained as  much  grace,  even  fo  whole  and  compleat  a  ranfome 
 without  diminifhing,  as  would  have  faved  a  world.  Rom.  5.  o.vcji!iwirm$ 
 15.  If  through  the  offence  of  one,  many,  bee  dejid^  much  more  cjgtsct.. 
 the  grace  of  God,  and  the  gift  by  grace,  which  is  by  one  man 
 f.efus   Cknft,  hath  abounded  unto  many.  l-ajefio-creoM,  the  Word 
 is  exceedingly  to  abound ,  and  borrowed  from  fountaines- 
 and  rivers  which  have  flowed  with  waters  (incethe  creation; 
 but  there  is  a  higher  word,  Verf.  12.  where  finne  abounded, 
 grace  farre  more,  or  exceedingly  over-abounded,  or  more  then 
 over-abounded.  ~(rKi{i7n{h<Jivo'tv  »  %«fts«  And  Verf,  21,.  Sift 
 reigned  unto  death  a  hat  grace  might  r eigne  unto  lifc$a,viKtv$fo 
 •  that  Chrifts  grace  might  play  the  Kipg.   The  faving  know- 
 ledge of  God  under  the  Kingdome  of  die.  Mefftah,  Eiai  11.9. 
 <  fills  the  earth  ,  as  the  Sea  is  covered  with  waters,    Ar  Sea  of 
 4  Faith,  and  aEarthfullof  the -grace  of  favinglight,  and  a  Sunne 
 ,  fevex fold,  as  the  Itght  offeven  dajes.  Eiaigo.  26.  hold  forth 
 to  us  a  large  meafure  of  grace,  and  righteoufnefle  and  peace  likf 
 a  rivtr\~twd  the  waves  ofthefea,  Efai  48.18,    AlLthefe  fay 
 Chrift  is  no  niggard  of  grace. 
 And  4,    can  they  not  wcare  and  oux-fpend  their  harps, 
 l*K)  who 
 
3$tf  Chr'tfiisgo9danddcxunu6w<brMx*ingeffinnir5. 
 
 ♦whofalldowne^/iw  the  Lamte,  Revel.  14.  and  Revel.  ?.$. 
 
 TUnlrfultHff  Who  with  a  ioude  voice,  praife  the  grace  of  God.  Verf  12.  For 
 
 f$r grace  re-    ever  and  ever  t  Coiifider  if  it  mull  not  be  a  loud  voice,  when 
 
 qvirtL  ten  thou/and  times  ten  thoufandt  and  thoufand  thoufands,  all 
 
 joyne  in  one  fong  to  extoii  grace ;  if  we  be  not  in  word  and 
 
 deed  obliged  to  expreffe  the  vertues  and  praifes  of  him,  who 
 
 hath  called  $u  from  darkeneffe  to  his  marvellous  light* 
 
 Verf.   32.  And  I ',  if  I  he  lifted  up from  the  earth >,  will  draw 
 all  men  to  me. 
 
 Article     I  I* 
 The  next  thing  we  confider  is  the  perfon  that  drawes.  I  (fayes 
 Chrift^  /  wiR  draw  all  men  to  me. 
 
 _  There  is  a  peculiar  aptitude  in  fefus  Chrift  to  drawefinners 
 
 cbfiftfittirr  t°huHfeire. 
 
 him  to  draw        *  •     As  concerning  his  perfon  he  is  fit,  for  neither  is  the  Fa- 
 
 falters,  ther,  nor  the  Holy  Ghofx,  in  per  fontLord  Redeemer,  but  Chrift; 
 
 ~~is in  the  deep  of  Gods  wifdome,  the  Sonne  was  thought  fitceft 
 
 to  make  Somtes,  Galat.  4. 4.    the  heire  to  communicate  the 
 
 right  of  heire-ftiip  to  the  neereft  of  the  bloud,  tons  brethren 
 
 to  make  them  joync-heires  with  him  ;  fo  is  Chrift  a  nt  perfon, 
 
 as  Lord  Savionr,  to  refcue  captives,  and  to  draw  them  to  the 
 
 ftateof  Sonne-fliip,  which  I  fpeake  not  to  exclude  the  other 
 
 two  perfons  ;  for  J  oh.  6. 44.  The  Father  drawes  to  the  Son  ; 
 
 and  the  Spirit  of  grace  in  the  Worke  of  conversion,  mutt  bee  a 
 
 fpeciall  agent,  but  Chrift  is  made  in  a  perfonall  consideration,  a 
 
 *  drawer  of  finners  ;  God  works  and  caries  on  all  his  ftate-de- 
 
 fignes  of  heaven  by  Chrift,  Hebr.  a.  10.  He  brings  or  drives 
 
 many  Stmnesto  glory* 
 
 a.  Chrift  by  office  is  a  congregating  and  uniting  Mediater, 
 Col.  1.  20.  He  makes  heaven  and  earth  one,  Hee  is  ourpeace, 
 and  made  oftwaineon,  Ephef.  2.  14.  The  Shepherd  that  ga- 
 ther j  the  Sonnesof  God  in  one,  Joh.  11.  52.  And  hee  by  the 
 merit  of  his  bloud  maketh  (inners  Legally  one  with  God ;  he  is 
 Emmanuel,  God  with  us  :  fit  to  draw  us  in  a  Law-union  to 
 God.  We  were  baniflied  out  of  Paradife,  the  Sonne  by  office, 
 was  fent  out  to  bring  in  the  out-law  fonnes. 
 
 3.  Godhxh  laiddowne,  (in  a  manner)  his  compaffion, 
 mercy,  gentlenefle,  to  finners  in  Chrift,  and  Chrift  hath  taken 
 «ff  iwfinit  wrath,  andfatisned  juftice  in  his  nature  and  office. 
 
 GpJ 
 
— ~     ■-     • — I  ■■!.  .  ...I..        ■» 
 
 Chrifi  is  good  and  dexterous  at  drawing  of  firmer  sm  357 
 
 God  is  no  where  (to  fpeake  fo)  fo  much  mercy,  gracioufnefle, 
 kindnefle,  tender  compafllon  to  finncrs,  fuch  a  Sea  or  love  as  in 
 the  Lord  feftu.  O  but  he  is  a  mod  lovely,  defirable  compaf- 
 (ionate  Gad  in  Cbrifi.  The  (inner  tindeth  all  that  God  can  have 
 in  him,  or  doe  for  laving,  in  the  Mediator  fonft  ;  there  can 
 nothing  come  out  of  Gad  to  the  (inner,  but  through  Cbrift. 
 There  is  no  golden  pipe,  no  channell  but  this ;  all  God,  and 
 whole  God  is  in  £hrifi,md  all6W  as  communicable  to  the  crea- 
 ture ;  and  Were  GWfeenin  his  lovely nefle,  his  beauty  would  He 
 ftrong  coards  and  chaines  to  draw  hell  up  to  heavenXove,gracef 
 mercy,  are  fodering  and  uniting  attributes  in  God;  now  though 
 thefe  fame  efTentiall  attributes  that  are  in  one,  bee  in  all  the 
 three  perfons ;  yet  the  Mediatory  manifcftation  of  love,  grace* 
 and  free  mercy  is  onely  in  the  Sonne ;  fo  as  Cbrift  is  the  trea- 
 furie,  ftore-houfe,  and  magazene  of  the  free  goodnefle  andmer-  hw  them* 
 cy  of  the  Godhead.  As  the  Sea  is  a  congregation  of  waters,  fo  ttT£  °f  G°& 
 is  Cbrifi  a  confluence  of  thefe  lovely  and  drawing  actribiises  in  l^ffa^* 
 that  arc  in  the  Godhead.  Cbrifijsjche  foj£LS£j£^>  2  Cor.  4. 6. 
 The  beauty  and  lovelynefle  of  "the  perfoh,  much  of  the  majeltie 
 and  glory  of  the  man  is  in  the  face  ;  now  the  beauty,  and  ma- 
 jefty  and  glory  of  God  is  manifefted  in  ferifi  5  So  Hebr.  1 .  3* 
 He  is  the  brigbtneffe  of  bis  glory  ;  the  Father  is  as  it  were 
 all  Sunne,  and  all  pearle,  the  Sonne  Q krifi  is  the  fubftantiali 
 rayes,  light- {hining,  the  eternall,  and  eSentiall  irradiation  of  this 
 Sunne  of  glory  ;  the  Sunnes  glory  is  manifefted  to  the  World,      / 
 in  the  light  and  beames  that  it  fends  out  to  the  world  ;  and  if    / 
 the  Sunne  fhould  keep  its  beames  and  light  within  its  body, we 
 fnould  fee  nothing  of  the  Sunnes  beauty  and  glory.  No  Man 
 no  Angely  could  fee  any  thing  of  God,  if  God  had  not  had  aeon- 
 fubftanciall  Sonne  begotten  of  himfelfe  by  an  eternall  genera- 
 tion ;  but  Chrifl:  is  the  beames,  and  iplendor,  and  the  mining, 
 but  the  confubftantiall  (hining  of  the  infinite  pearle,  and  outs 
 God,  as  the  feale  doth  the  ftampe  •  and  as  fiWincimare  he  re- 
 veales  the  excellency,  glory,  and  beauty  of  God.  The  pearle  is 
 a  drawing  and  an  alluring  creature  from  its  faming  beauty  ;  fo 
 Cbrifi  is  the  drawing  lovely nefle  of  God,  yee  cannot  fee  the 
 creatures  beauty,  or  the  mans  face,  but  yee  fee  the  creature  and 
 the  man;  fo  faies  Chriftto  Pbilip,  Joh.  14.  p.  Hee  that  hath 
 feene  mey  hathfeene  the  Father.  I  am  as  like  the  Father,  as  God 
 
 X  x  -  is 
 
I  -    ■  ~  " 
 
 338  Chnft  isgetddnddextemtt  in  drawing  ef  finners. 
 
 is  like  himfelfe  ;  there  is  a  perfect,  indivifible,  eflentiall  unity 
 betweene  the  Father  and  vne.  /  and  the  Father  ars  one  ;  one 
 very  God;  he  the  begetter,  I  the  begotten.  So  God  hath  laid 
 downe  and  empawned  all  nis  beauty,  his  lovelynefle,  and  his 
 drawing  vertuein  Christ  the  load-ftone  of  heaven  ;  he  is  the 
 fubitanuall  rofe,  that  grew  out  of  the  Father  from  eternity, 
 A  mans  vpifdonte  makes  his  face  to  fiine.  Wifdome  is  a  faire, 
 lovely,  and  an  alluring  beauty.  Now  Chrift  is  the  eitntiall 
 wifdome  of  God;  were  your  eyes  once  fattened  upon  that 
 dainty  lovely  thing  Chnft,  that  uncreated  golden  Arke ,  the 
 eternall,  that  infinite  floure  andLilie,thatfprangoutof  the  ef- 
 (ence,  and  beautifull  nature  of  God,  with  eternall  infinite  green- 
 nefle,  fairenefie,  (mell,  vigour,  life,  never  to  fade,  that  eflentiali 
 wifdome,  and  fubftantiall  word,  the  intellectual!  birth  of  the 
 Lords  infinite underftanding,  if  your  eyes  Were  once  on  him  in 
 a  vifion  of  glory,  it  thould  be  unpoflible  to  get  your  eyes  off 
 him  againe,  there  would  come  iuch  drawing  rayes,  and  vi(u- 
 all  lines  of  lovely  beauty  ,  and  glory ,  from  his  face  to  your 
 eyes,  and  (hould  dart  in  through  thefe  created  windowes  ,  to 
 the  underftanding,  heart,  and  affe&ion,  fuch  arrowes  and  darts 
 of  love,  as  yee  (hall  be  a  captive  of  glory  for  ever  and  ever. 
 Pfalm,\6.  11.  In  thy  pre  fence  isfnlnefie  of  joy.  'Revel.  22,^, 
 They  Jhall  fee  his  face, — its  a  Kings  face,  and  a  kingly  glory 
 to  fee  it.  — —  Ver.5.  And  they  fhallraigne  for  ever  and  ever. 
 4.  4.     Then  there  is  fo  much  warme  nefle  of  heart,  and  fuch 
 
 chrift  man  in  a  fire  of  love  ,  fuch  a  ftock  of  free  grace ,  fo  wide,  fo  ten- 
 ahvelypQ-  fox*  fo  large  bowels  of  mercy  and  companion  toward  fin- 
 mffnmr?'  ners> as  *ie  wou^  Put  himfelfe  into  a  pofture  of  mercy ,  and 
 in  fuch  a  ftationof  clay,  as  he  might  conveniently  get  a  ftrong 
 pull  of  (in  ners  to  draw  them,  a  large  and  wide  hand  full,  or  his 
 armes  fuil  of  finners,  as  he  would  be  a  man  for  us,  to  get  all 
 the  organes  of  lovely  drawing  of  finners  to  him  :  a  mans  heart 
 to  love  man,a  mans  bowels  to  companionate  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  publilh 
 the  everiaiting  Gofpel  ;  a  mans  1  eggs  to  bee  the  good  Shep- 
 heard  to  goe  over  mountaine  and  wilderru-fle,  to  feek  or  to  fave 
 hfi  fheep  ;  a  mans  foule  to  figh  and  groane  for  man ;  a  mans 
 eyes  to  weepe  for  finners,  his  nature  to  lay  downe  his  life  for 
 his  poore  friends,  hee  would  tee  a  created  clay-tent  of  free- 
 grace,, 
 
The  drmwglwelimffh  of  Chrift.  339 
 
 grace,  a  (hop,  and  an  office-houfe  of  companion  towards  us> 
 he  would  borrow  the  wombe  of  a  imner  to  be  borne,  fucke 
 the  breads  of  a  woman  that  needed  a  Saviour,  eat  and  drinke 
 with  [inner s  and  publicans,  came  to  feck  and  to  fave  loft  Tin- 
 ners, was  numbred  with  finncrs,  dyed  between  two  (inners^ 
 made  his  grave  with  finners,(  faith  Efaiah,  Efai  53.9)  bor- 
 rowed a  fmners  tombe  to  be  buried  in.  And  now  he  keeps  the 
 old  relation  with  doners,  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  Prie ft  that  cannot  bee  touched 
 With  the  feeling  of  oar  infirmities,  but  was  in  all  points  trmp- 
 ted  like  as  we  are,  yet  without  fnne.  Chrift  cannot  now  figh, 
 buc  he  can  feele  (ighing,  he  cannot  weepe,  he  hath  a  mans  heart 
 to  companionate  our  weeping,  in  fuchawayas  is  futable  to  his 
 glonried  condition  ;  the  head  is  in  heaven,  but  hee  hath  left  his 
 heart  in  earth  with  finners  :  there  can  bee  nothing  dearer  to" 
 Chrift,  then  the  holy  Spirit ;  he  hath  lent  us  downe  thx  com- 
 forter, the  opirityto  abide  with  ft*. 
 
 Vfe  i.  O  that  men  would  come  and  look  into  this  Ark ,  and  B  ,  .j  chriti 
 that  Chrift  would  draw  the  curtain  ?  Doe  but  hear  himfclf  cry-  fajctatffc. 
 ing  to  the  Cities  of  Ixdah,  I(ai.  40.  9.  B<  hold  -your  God.\{i\,6%. 
 I.  I  f aid  to  &  Nation  that  was  not  called  by  my  Name  .  Behold 
 me,  Behold  me :  The  doubling  of  the  word  iaith,  Chrift  Seflrcs 
 to  out  his  beauty,  Shall  your  farme,  and  your  five  yoak  of  Oxen 
 keep  you  from  him  >  Men  will  not  be  drawn  to  him  to  fatisfie 
 their  love. 
 
 Vfe  2.  Chrift  is  a  drawing  and  a  uniting  Spirit,then  all  rhat  are  «•  •.*  ->  ^j 
 in  Chrift  mould  be  umua  ;  certainly  the  diviiions  now  in  Bn-  Wlirimt  from 
 taine  cannot  be  of  God  :  The  wolreand  the  good  Shepherd  are  coynfttug 
 contrary  in  this  ;  the  good  Shepherd  loves  to  have  the  flock  ga-  cbr[l. 
 thered  in  one,  and  tofeve  them,  that  they  may  rind  pafture  and 
 the  flock  may  be  faved  :  The  woife  Scatters  the  flock,  or  if  the 
 wolfe  would  have  the  flock  gathered  together ,it  is  that  they  may- 
 be deftroyed,  then  it  would  be  considered,  if  a  bloody  intention 
 of  warrebetweentwoProteftantKingdomes  for  carnall  ends, 
 and  upon  forced  and  groundlefle  jealoufies  be  from  an  uniting 
 Spirit,  and  not  rather  from  him,  who  was  a  Murthcrerfrom  the 
 beginning. 
 
 Vfe  ?.  feweszn&Turksmd  civili  men,  that  are  but  Moral!  ^iu  #$fc 
 Paga»s,  arc  not  in  Chrift,  nor  can  they  have  any  communion  tyda^tws* 
 
 Xn  with 
 
3  4  o  Chrift  u  good  and  dexterous  at  drawing  of  fmntrs. 
 
 with  God  j  nor  be  drawn  to  Chrift,  becaufe  no  man  can  be  in 
 love  with  God,  except  he  fee  God  as  opened  and  made  lovely  to 
 the  foul  in  Chrift :  Moral!  civilky  and  Pharifaicall  holinefs  is  one 
 of  them  oft  heaven-like,  and  whiteft  waves  to  hell  that  Satan 
 cm  devife  ;  Many  morallmcn  go,.by  theft,  to  hell,  Satan  by  o- 
 pen  violence  pulleth,  the  prophane  and  openly  wicked  men  to 
 perdition  ;  but  heftealeth.  millions  of  civ  ill  Saints,  honcft  mar- 
 ried men  that  have  whereon  to  live  in  the  world  plentifully, 
 to  hell  in  their  whites, as  if  they  were  Saints,  becaufe  civill  and 
 clean  in  the  Morals  of  the  fecond  Table,  yet  not  being  borne 
 againe,  they  cannot  fee  the  Kingdome  of  God  ;  and  mod  men 
 deceive  themfelves  with  countrey  Religion  and  Moralities,  but 
 fuch  be  but  civill  honeft  Antichrifts,  and  deny  there  is  any  need 
 that  Chrift  ihould  come  in  the  flefli  to  die  for  finncrs,  for  they 
 can  live  honeftly  for  finners,  and  lave  themfelves  and  not  be  be- 
 holding to  Chrift  for  heaven,  or  mortification,  or  faith. 
 
 Verfe  3  2.  And  I  if  I  be  lifted  up  from  the  earth,  I  will  draw 
 all  men. 
 
 This  drawing  of  finners  to  Chrift,  is  bottomed  on  Chrifts  dy- 
 ing on  the  Croffe,  and  his  dying  on  the  Croflfe,  is  an  act  of  ex- 
 tream  and  higheft love,  foh.  3.16.  foh.  15.13.  1  foh.  4. 9,  io. 
 Hence  let  us  confider  a  little  further  what  drawing  and  alluring 
 power  is  in  the  love  of  God,and  what  way  we  may  come  to  the 
 fweet  fruit  of  the  ftrongeft  pull  o(  Chrift,  Which  may  be  conii? 
 fidered  in 
 
 I.  The  revelation  of  the  dr awing  levelines  ofChrffts  dying. 
 The  revtlati-  l.Thefalnefe  of  this  leve line  ffe. 
 
 aa  of  cbrifis  For  the  former,  Chrift  openeth  himfelfe  to  us,  we  cannotdi£ 
 drmirg  love-  ^^  fcm  frft .  anc[  there  be  two  Afts  of  this.  1 .  Chrift  spent 
 fL^^Xrc!  ^^^^^^^>?>Lnke  24-  45-  m&  the  heart,  AZts  16.  14.  He 
 of.  taketh  away  the  thickly  ail,  that  is  ever  the  heart,*  Cor.  3 .15,16". 
 
 and  rendereth  the  Medium, .the  Aire  (  as  it  were  )  thin,  cteire, 
 The  revtlati-  vifible,  as  when  the  Sun  expelieth  night-ftvadowes,  and  thick 
 *n  of  Chrift s  clouds,  lb  Davids  key,  That  openeth, and  no  manjhntteth,  Rev. 
 drawing  love-  ntjt  removeththe  doore,  and  the  fealechac  the  firft  Adams  fin 
 
 Chnfioml      PUCCCth  on  the  heart>  ?oh' I4*  2I*  He  that  hvetbmefljallbe  /«- 
 
 and.  two  aft  s    vedofmy  Father,  and  I  will  love  him,  and  will  manifeft  my 
 
 zfareof.         fi  If  to*  him.   And  Chrift  can  (how  the  Father,  The  Lordjeius 
 
 Cometh  out  of  his  depth  and  Ocean  of  glory,and  Ivory  chamber  * 
 
The  drawing  lovelinejfe  that  is  in  Cbrijl.  34  r 
 
 ^s  it  were,  and  the  Son  of  God  reveakth  the  Son  of  God,  as 
 Gal.  1.  v.  ».  compared  with  v.i $ ,  16.  ilicweth.He  would  not 
 fay,  Behold  me,  beholdme,  Jfni.  65.  i.  and  thenget  into  a  thick 
 cloud  and  hide  himfelf,  it  he  had  not  had  a  mind  to  reveal  his  glo- 
 ry,and  to  fhow  himfelf,  The  King  in  his  beauty,  Ifai.  33.  17. 
 all  his  lovelineffe,  the  myfterics  or  his  love,  the  rofmefs,  white- 
 nefs,rednefs,comlinefsofhis  face,  Cant.  5. 10.  Nor  would  the 
 Spoufe  pray  for  a  noon-day  light  of  Chrift,  Cant.  1.7.  If  hee 
 could  not  offer  himfelfe  to  be  feenin  his  lovelinefs  of  beauty. 
 Thus  Chrift  doth  make  mamf eft  the  favour  of  his  knowledge,  in 
 the  Miniftery  of  the  G  off  ell,  2  Cor.  2.14.  When  he  letteth 
 out  to  the  foul  the  fmell  of  Myrrhe,  Aloes,  of  all  the  fweet  oint- 
 ments of  his  death,  and  wounds ;  that  the  foul  fceth,fmelleth  ta- 
 fteth  the  Apples  of  love,  in  the  beleived  mercy,  free  grace,  fatis- 
 fied  juftice,  peace  reconciled  with  righteoufixfl'e,  purchafcd  re- 
 demption in  his  blood,  and  heftandetb  behind  the  wall  of  our 
 fiefh,  and  fo  is  called,  Our  wall.  Cant.  2.  p.  Behold  he  ftandeth 
 behind  our  wall,  Or,  Behold  that  is  he  ftanding  behind  our  wall, 
 
 he  looketh  forth  at  the  window,  Shewing  himfelf,  t*^Q  bewrays 
 
 \»  • 
 ing  himfelfe  through  the  lattejfe  :    Yet  this  is  not  a  perfect  vi~ 
 tion  of  God  attainable  in  this  life,  as  the  Author  of  the  Bright  BrijbtStsr, 
 Star  dreameth,  I  fee  a  man  more  diftin&ly  in  the  field  and  «•  MM*, 
 before  the  Surv  then  when  he  looks  out  ac  the  grates  orlattefle 
 of  a  window,  and  a  window  behind  a  wall,  for  fo  we  but  fee 
 Chrift  in  this  life. 
 
 The  compleatnefTe  of  the  lovelinefle  is,   1.  In  that  there  is  rbe  compter 
 no  fpotin  Chrift  crucified  when  he  is  feen  fpiritually,  no  ble-  ntgeojcbrifa 
 mifhi  no  lamenefle,  no  defeft,  for  an  eternall  and  infinite  Re-  lovelinejfe. 
 demption,  and  an  abfolute  righteoufnefle,  more  cannot  be  re- 
 quired, nayr  not  by  God.    2.  Nothing  that  the  defiring  facul- 
 ty and  appetite  can  (tumble  at ;  Paul's  determination,thelaft  re- 
 folved  judgementof  his  minde;  and  his  ripeft  refolution  and  pur- 
 pofe  was  to  know  nothing  fave  J  efus  Chrift  and  him  crucified, 
 x  Cor.  2.2.    Chrift s  beauty  can  fill  all  the  corners  and  emp* 
 trnefs  of  the  wide  deiires  of  the  foule.    3.  There  is  an  actuall 
 rulneftc  of  God  fpoken  of,  Efhef.  3.  Paul  praying  that  the  E- 
 pheftans  may  comprehend  the  great  love  of  God.  v.  19* r  faith, 
 That  yee  may  know  the  love  of  God  that  pajfetb  knowledge, 
 that  yiee  may  be  filled  with  all  tbefulneffe  efGtd.   This  is  a  (a* 
 
 X .  x  3  "  tttfyjng; 
 
342  7  he  drawing  UveUntff't  of  Chrift. 
 
 tisfying  fulnefs,  and  is  an  admirable  expreffion.  To  be  filled 
 Bright  star  with  Uod  mutt  be  a  foul-delighting  fill.  But  2.  To  be  ril- 
 v.  4.  v  $0.  kdwkhihefKtHeffecf  God  is  more,  for  there  is  unfpeakable 
 Tcwn  AffaS  fulnefs  in  God,  :,  The  exprtflion  is  ycc  higher,  That  ye  may 
 t\oii  of  ^  pud  witjja/i  thefulneffeofGod. 
 
 Orace,  p.  7*.       Qf  ^  g^^    |  _  A  Word  rf  Ae  iT,caflire  0f  k§      2#  Qf 
 
 Thcolog  tne  meanes  of  it.  3,  Qf the  ilirhciency  of  it  m  the  kind  and 
 Germ  c .  9 .  nature.  TstWa/Zinhis  Epiftle  before  the  Treatite  called,  3Tfe 
 />•  i^.  Bright  Star,~Tbave  therefore  obferved the  ever  to  be  bewai- 
 
 led Non-proficiency  of  many  ingenious  Spirits,  who  through  the 
 folic j  of  others,  and  the  too  too  much  m:defty  and  temerity  of 
 themj elves ,  have  precluded  the  way  of  progre^e  to  the  top  and 
 pitch  of  rt ft  and  perfection  againft  themf elves,  as  being  alto- 
 gether unattainable,  and  have  Jhortned  the  cut  with  a  Non  da- 
 tur  ultra,  and  are  become  fueh  who  are  ever  learning  and  never 
 come  to  the  knowledge  of  the  truth.  But  tor  tne  uxafure,  lure 
 it  is  not  as  Aminomians  and  Familifts  dream,  compkac  and  full" 
 in  this  life. 
 „  Perfeftion  w  i .  Becauie  acccording  to  the  manner  and  mcafure  of  the  ma- 
 mUw&bU  in  nifeftarion  of  Chrift,  and  knowledge  ;fo  is  love  and  the  perfe- 
 t  is  l>jc*  ^-on  Q^ beleevers.This  is  a  truth  in  it  fctf  undeniable,and  granted 
 by  the  Author  of  the  Bright  Star,  cap.  5.  p.  52.  ForChrifts 
 excellency  and  drawing  beauty  in  love  goetn  in  to  the  foul  by 
 the  port  and  eye  of  knowledge.  But  1  Cor.  13.9.  We  know 
 in  part,  and  we  prophefie  in  part. 
 
 2.  Paul  dilclaimeth  perfe&ion  as  being  but  in  the  way  and 
 journeying  toward  it,  Phil.  3.12.  Not  as  though  /  had  alrea- 
 dy attained,  either  were  already  perfeel  :  but  I  follow  after, 
 if  that  I  may  apprehend  that  for  which  alfo  I  am  apprehended 
 off  ejus  Chrift.  Now  this  perfection  which  Paul  prorcfleth 
 hewanteth,  is  oppofed  v.  13.  14.  To  his  preffing  toward  the 
 garland ,  For  the  price  of  the  high  caHing  of  God  in  lefus  Chrift, 
 Heb.  1 1 ,  40. 
 
 Jj  Perfection,  fuch  as  wee  expecl  in  heaven,  is  in  no  capaci- 
 ty to  receive  any  farther  addition,  or  acceflion  of  grace  or  glo- 
 ry ;  nor  is  there  a  growing  in  grace,  and  in  the  knowledge  of  our 
 Lord  and  Saviourfefiu  Chrift,  en  joy  ned  us  there,  as  is  exprelly 
 here  in  the  way  to  our  Count rey,  2  Pet.3. 14.  and  to  runue  our 
 race  to  the  end,  Heb. I  2.1.  and  be  carried  on  to  perfection,  Heb. 
 6.1.  Its  true,  our  good  works  are  waftied  in  the  Fountain*  o- 
 
 pened 
 
The  drawing  lovelwejfe  of  Chift.  343 
 
 pened  for  Davids  houfe ,  in  which  our  perfons  are  walhed ; 
 but  thac  walhing  removeth  the  finfull  guik,a»d  Law-obligation 
 from  them,  but  not  the  inherent  bloc  and  iinfull  imperfection 
 of  our  works,  to  make  them  perfect ;  for  then  might  wee  be 
 juftirled  by  our  good  workes,  if  Chrifts  bioad  make  them  to 
 leave  oft*  to  be  (ins  ;  but  that  bloud  hindereth  them  to  be  impu- 
 ted to  us  only,  but  removeth  not  their  iinfull  imperfections,  as 
 Antinomians  fay,  that  (b  they  may  make  us  perfect  in  this  life  : 
 nor  doth  that  bloud  (as  Papists  fay)  adde  a  meriting  dignity 
 and  vertue  to  them,  by  which  wee  are  juftihed  by  workes  made 
 white  and  meritorious  in  Chrifts  bloud  and  merits.  God  hzzh 
 fo  portrai&ed  and  chalked  the  way  co  heaven,  that  all  the  moft 
 fupernaturall  acts  ,  even  thofe  that  have  immediate  bordering 
 with  the  vifion  of  glory,  (hould  need  a  palle  of  pardoning  grace ; 
 and  to  beleeve  that  Chrifts  grace  (hall  work  in  us  acTs  voyd  of 
 fin,  is  not  faith.  Therefore  wee  are  to  beleeve  the  pardon  of 
 fuch  ere  they  have  being,  and  not  fanctifying  grace  to  efchew 
 them.  It  icemeLh  to  me  unbeleeving  murmuring  to  be  cart 
 down  at  thefe  fins,  in  fuch  a  way  as  to  imagine  wee  can  efchew 
 them,  or  that  grace  (an&ifying  is  wanting  co  us  in  thefe  ;  for 
 grace  is  not  due  to  finleue  ads.  Nor  doth  the  growing  in  grace 
 which  lieth  on  us,  by  an  obligation  of  a  command,  ftop  the  way 
 to  the  journeying  toward  perfection  and  heaven  ,  nor  fhorten 
 the  cut  to  heaven^  becanfe  heaven  is  not  attainable  in  this  life$ 
 but  by  the  contrary,  if  perfection  were  attainable  in  this  life, 
 the  man  that  attameth  it  might  fit  down,  reft  there,  and  goe 
 not  one  ftep  farther  ;  for  except  hee  fhould  goe  beyond  the 
 crown, and  to  the  other  fide  of  heaven,  and  over- journey  Chrift 
 at  the  right  hand  of  God,  whither  (hould  hee  goe  ?  And  thofe 
 that  are  ever  learnings  and  never  come  to  the  knowledge  of  'the 
 truth,  are,  2Tim.}.$>  lovers  of  pie  a  fur  e  5  more  then  lovers  of 
 God  ;  fuch  as  wee  are  to  turne  away  from ;  as  have  a  forme  of 
 godltnejfe,  and  have  denyed  the  power  thereof^  and  are  led  away 
 with  divers  tufts ;  and  are  never  entered  into  one  onely  degree 
 or  ftep  of  the  way  of  the  faving  knowledge  of  the  truth,  of 
 which  Paul  fpeaketh,  and  not  the  truly  regenerate,  who  be- 
 leeve, with  Paul  and  the  Scriptures,  that  our  greateft  perfecti- 
 on is  to  fweat  and  contend  for  the  higheft  pitch  of  perfection,, 
 even  that  which  is  beyond  time. 
 4*  Thofe  that  are  perfe&ed>  as  wee  hope  we  (hall  be  in  hea- 
 ven* 
 
?44  7bc  drawing  hvelineffe  of  Chrift. 
 
 ven,  feed  not  with  the  Beloved  among  the  Utile s  till  the  day 
 breake,  and  the  Jbadowes  fly  away  ;  but  the  p. .  feeleft,the  Spoufe 
 of  Chrift,  fo  feedeth  on  Church-ordinant  s,  Cant.i.ij.  The 
 perfect  ones  have  the  fulleft  pitch  of  the  noon- day  Sun  of  glo- 
 ry ;  it  fhall  never  be  after-noon,  nor  the  evening  or  twy-light 
 sky  With  them  ;  nor  (hill  any  night-fhaddow,  nor  cloud  goe 
 over  their  Sun. 
 
 5.  In  the  Kingdome  of  perfection  there  frull  be  no  in-dwel- 
 ling of  a  body  of  fin,  no  fin,  no  uncleannefle  of  heart,  no  turn- 
 ing of  the  love  and  liking  of  the  foule  off  Go  1 ;  but  the  per- 
 fe&eft  in  this  life  (in,  and  carry  an  m-d welling  body  of  fin  with 
 them;  Pro. 20.9.  Ecclef.j, 20.  fob  faith,  ^p.14.4.  The  per- 
 fected that  beget  children  are  unclean.  R.m.j.  17, 1 8,19,20, 
 irbitperfe-  21,22,23.  1  ^.1.8,9,10.  1  foh.2.i.  All  that  have  need  of 
 ^  fhvM-  an  High  Prieft  at  the  right  hand  of  God  to  intercede  for  them, 
 
 ttipivtbe    ^ave  ""*  anc*  *n  *° tar  are  unPerfec^' as  ai*  c^e  faints  are,  Heb.j. 
 
 ujccoU  A     25.  &4.i>.  &  1.17,18.  &  8.1,2,3.  &  9.23,24,25,2*5.  And 
 i  Cor.  13.  8.  Love  never  faileth:  There  the  foule  drinketh  a- 
 bundantly,  and  is  filled  to  fatisfadion,  that  the  venel  can  con- 
 taine  no  more  of  God ;  and  is  transformed  into  the  fea  of  tran- 
 fcendent  light,  and  higheft  love,  as  it  were  loft  in  the  deep  foun- 
 taine  of  univerfall  and  immenfurable  love,  and  light ;  and  the 
 creatures  foule  and  love  liveth  and  breathe th,  refteth  in  the  bo- 
 fome,  in  tht  heart,  in  the  bowels  of  him  who  is  an  infinite  maue 
 of  love ;  is  wrapped  in  the  fngared  flouds,  in  the  honey-brooks, 
 and  over-flowing  vfoives  and  rivers  of  pure  and  unmixed  joy ; 
 fleepeth  and  folaceth  it  felfe  in  the  innocent  embracings  of  the 
 glory  that  fhineth,  rayeth,  and  darteth,  world  without  end,  out 
 of  Chrift,  exalted  farre  above  all  heavens,  all  principalities,  and 
 powers,  the  foules  there  are  fweetned,  more  then  fwcetned,  o- 
 ver-folaced  with  the  noone-day-light  of  the  Bridegromes  glo- 
 ry, having  in  it  the  fweeteft  perfections  of  the  Morning-Sun; 
 they  flee  with  Doves-wings  of  beauty  after  the  Lambe,  they 
 never  want  the  acTuall  breathings  of  the  S fir  it  of  glory,  they  can 
 never  have  enough  of  the  chaft  fruition  of  the  glorious  Prince 
 Immanuel ,  and  they  never  want  his  inmoft  prefence  to  the 
 full ;  they  fuck  the  honey,  the  flouds  of  milke  of  eternall  con- 
 foladons,and  fill  ail  empty  defiresjandas  if  the  foule  were  with- 
 '  out  bottome,  afrefti  they  fuck  againe,  in  acts  for  eternity  conti- 
 nued, there  be  no  fach  thing  here  in  this  life.  Yet  hath  Chrift 
 
 crucified 
 
The  dr  Awing  lovelinejfe  of  Chrift.  j  4  j 
 
 crucified  in  his  bo/bine*  the  promife  and  full  pnrchafe  of  this 
 life  on  the  erode,  and  holds  ic  out  to  finners  to  draw  them. 
 
 5.  We  have  not  yet  attained  to  the  refurre<5tion  of  our  bo- 
 dies, but  cary  about  fuch  clods  of  death,  as  the  wormes  mull 
 fweetly  feed  on,  and  have  a  feed,  and  fubjed  of  diftempers 
 in  our  clay-tabernacles ;  all  which  we  are  uncapable  of  in  the 
 ftate*of  perfection,  when  the  body  fhall  bee  more  naturally 
 clothed  with  immortality,  then  thegreeneft  and  moftdelitious 
 Rofe,  or  floure,  which  we  could  fuppofe  were  growing  frefh,. 
 greene,  and  beautiful!  for  ever,  in  fuch  a  happy  (bile ,  as  the 
 fields  that  lye,  on  the  banks,  and  within  the  drawings  of  fap  from 
 the  river  of  life, 
 
 6.  We  are  not  matters  of  the  invaflon,  at  lead,  of  temptati- 
 ons of  devils,  of  men,  here. 
 
 7.  Perfection  maketh  thegenerallaOemblyof  all  the  Sons 
 of  Sion,  the  heavenly  family  is  never  convened,  but  in  place, 
 countrey ,  condition  feparated,  fome  borne,  fome  not  borne^ 
 fome  waking,  fome  fleeping  in  the  duft,  fome  in  their  countrey  y 
 fome  in  the  way  to  their  comtrey* 
 
 8.  There  is  no  Temple,  no  Ordinances  in  our  countrey  of 
 perfection,  Revel.  21.  2.  1  CVr.13.8. 
 
 p.  .  There  is  no  Angel-life  here  without  marriage,  eating, 
 drinking,begettingofchildren,£^22.2^,3b.Af^r.i2.2  5.Clay 
 cannot  live,remaining  earthly,  up  above  the  clouds,  and  vifible 
 heavens,?*//  this  corruptible  JbaHput  onincorruption^  Cor  A  5 . 
 
 Now  for  the  meanes  of  attaining  this  fulneile,  wee  have  no  fbe  Scriptmrt 
 other  knowne  and  revealed  to  us  in  this  life,  but  the  Scriptures,  ind  ordin*n- 
 and  Faith  ;  the  one  without,  and  externall,  and  the  other  with-  cesan  the 
 in.  Under  thefe,  I  comprehend  all  the  ordinances  o^  God.  Fa-  wMcs<fat._ 
 milifts  rejecting  Scripture  ,   terming  it  an  humane  dc\ii^  of  r*'/,/??  thcc 
 Inke  and  Letters*  as  ssfntichrift  did  before  them,  they  call  rbufl*  fifarr 
 their  perfect  ones,  from  all  acling,  praying,  hearing  the  word  ;  aswec&r,  in 
 yea,  from  knowing,  apprehending,  willing ;  to  a  reftingon  God  this  life. 
 as  meere  patients  ;  God  as  their  forme  and  Spirit  immediady 
 acting  on  them.    The^aSlive  annihilation  (faith  the  Bright-  Bamilifts 
 ftarre,  Chap,  ix.  pag.  I0<5.)  k  a,  ceafing  from  all  atts ,  ***^^*MrJs$ 
 /bin?  of  Im^ioys,  a  doin<i  of  nothings  and  a  re/lino-  of  all mo- .v     ont]&' 
 rt$rn  or  from  doing  the  extertor  mil  of  Gody  exprened  in  che  Ordinances/ 
 Law  and  Gofpelin  their  ktter.  Pag.  107,  PaJJive  annihila- 
 tion k  when  the  man  hmfdfey  and  d#  other,  things  (Medita- 
 
 Y  y  tion, 
 
24<5  The  drawing  lovclineffe  of  Chrifi. 
 
 tion,  knowing,  defiring  of  God,  praying  mi  the  praclife  of  a 
 
 Thejifth/e  (p>  f^y  jjpe^  ar€  cafl  afleepe,  and  are  made  nothing.     The  attive 
 
 pajjiii  .su.i-    amiiJn.ltiQnjj  when  the  man  himfelfe,  and  all,  other  things  arc 
 
 Earoil  0s.       annihilated,not  onelj  fufferinglj,  as  in  the  pajjive*  but  doing-. 
 
 ly,  Imeane  by  light  in  the  under  ft  andingY  as  well  naturall,  as 
 
 fuper  naturall  :  wherein  hi  fees ;  and  mo  ft  infallibly  knowes.that 
 
 all  thofe  things  are  nothing,   and  refis  upon  thi*  knowledge  in 
 
 deffight  of  feeling,    Pag.  1 40.   Its  not  be  ft  to  for  fake  the  pxf- 
 
 five  annihilation,  and  the  fruit ive  love ,  (the  loving  of  God, 
 
 at  eur  laft  injoyed  end)  depending  thereupon,  to  take  in  hand 
 
 by  afls  to  pratlife  the  active  annihilation ,  provided  that  by- 
 
 ftmple  remembrance  fljcc  ftand  to  her  part.    Tor  there  it  vs* 
 
 ?  _,.       (Pa^.  141.)  that  the  foule  is  Co  tranfborted,  inlarqedyinliaht^ 
 To  cifiiffrsm        P       1    '  ■     1       J  ,    — ,   J     n       r  <-±      1        1    ~t        r 
 Js    ;  n  rr„    ned,  a>id  united  to  God.  There  [he e  tasts  the  chasi  embraces* 
 Mo'li'lv  con-   r  .  •>  , 
 
 tem'ution  &  J^eet  wterco <&}fes,  and  divine  kiftes  ;  there  flee  feeth  ioer  felfe 
 
 toreiurhe  to  a  fub limed ,  vnnobled,  arid  glorified  with    dngelr,  at  the  celeftiaB. 
 
 prafticdl  life,  table.    -There  fhee  relijheththe  fruits  of  her  mortification,  the 
 
 to  Faro  Jilts,   treafures  of  her  repentance,  and  the  comforts  of  all  her  felfe- 
 
 thiGidmw-     denials.    Pag,  144.  145.    To  forfake  Juch  an  experiment  all 
 
 union  with  God,  and  that  menfhouldleape  back?  to  themfelves, 
 
 and  re-betahe  themfelves  to  their  owne  aSls,  refufe  to  endure 
 
 this  emptineffe,  povertie  of  Spirit,  this  will  of  God,   and  all 
 
 Spiritly  entercourfe,  fuper -celesiiall,  or  effentiall  illumination, 
 
 though  indeed  the  true  and  divine  Wtfdome  and  naked  feeing  of 
 
 God, So  that  by  their  flying  backhand  returning  to  them* 
 
 felves^   f  that  is  leaving  the  contemplative  life  of  Monks,  and 
 returne  to  a  practicall  walking  with  God)thej  doe  no  other  but 
 farre  eftrange  themfelves  from  all  peore  and  empjreall  know- 
 ledge3and  from  all  union  and  transformation  into  God,and  fa 
 bide  alwaies  ftraightned within  themfelves ,  and  their  own  bow- 
 els, and  in  the  fetters  of  the  old  man.      Now  if  you  aske  what 
 iVlmit  is  to  lZ  *s  t0  PLlt  °&  ^-e  °^  man  >  c^e  Theolegia  Germanica  iaith, 
 put  (f}  the.  lU  Cap.  5.  Pag.  p.  10.  It  is  to  afcribe  neither  being,  aclion,  know- 
 man,  end  to    ledge,  nor  goodncjfe  to  your  felfe,  but  to  God  the  eternall  wif- 
 
 bepogf*  />;       dome, and  thus  C<Kan,  and  the  Creature  evar.ifheth,  — 
 
 j  mi  aWr-    ^^  0Ugfo  m#n  tQ  become  void  of  all  thinas  ;  that  is,  not  to  ar- 
 
 vivlnecf^.    rogatethem  to  htmfelfe  •  and  the  lejje  knowledge  the  creature 
 
 aiilifts.  doth  arrogate  to  it  fe If e,  it  hcommeth  the  more  perfetl  :  the 
 
 Hkf  we.  muft  conceive  of  Love, Will,  Defire,  and  akfuch  thing*, 
 
 for  the  leffe  that  man  doth  arrogate  thefe  thing?  to  himfelfe,  the 
 
 nobler* 
 
The  drawing  lovelmtjfc  of  Chrift.  347 
 
 nobler,  exceflenter,  and  diviner  he  becommeth,  and  the  more 
 he  doth  a  flume  thefe  things  to  himfelfe,  fo  much  is  he  made  the 
 more  blockifh  ,  bafe  and  imperfett.  Thcologia,  Germanica.  cup.,  ■ 
 14.  pag.  32.  that  a  man  die  to  himfelfe,  it  is  as  much  as  if  yon 
 would  fay  as  himfelfe,  or  cgoity  jhould  die.  Saint  Paul  fairhy 
 -put  off  the  old  man  with  hisworkj.  pag.  "4.  If  it  cmld  come 
 to  pafle  that  any  man  might  wholy  and  abfolutely  cafl  effhim- 
 felf ;  fo  as  that  he  lived  without  all  things  in  true  obedience,  as 
 the  humanitte  of  Chrifi  was,  then  he  Jhould. be  voidofhimfelf 
 and  owe  with  Chrifi,   and  Jhould  bee  the  fame  by  grace,  that 
 
 Chrifi  was  by  nature. Pag.  35.  This  alfo  is  written,  the 
 
 more  fe If e- ends  and  egoity  ,  the  more  there  is   of  fenne  and 
 unrighteoufneffe  ;  and  the  leffer  there  is  of  the  one,  the  grea- 
 ter want  there  Is  of  the  other.  This  alfo  is  written  ,  the  more  f#  **$?** 
 that  my  fe  If e  doth  decrenfe  (that  is  egoity  or  felfieneffe)  the 
 
 more  doth  G  0  D  in  mee  encreafe. Hence  GOD 
 
 is  a  Spirit  ailing,  and  all  in  all  men  ,  and  for  men  to  afcribe 
 
 the  gofjd  to  God,  and  the  ill  to  themfelves  is  obedience  ,    and 
 
 to  arrogate  being  ,  or  good  to  themfelves,  is  finne.  So  Theg- 
 
 logia  Germanic  a  taketh  away  the  incarnation  of  Christ  thus, 
 
 Chap.  2 1 .  pag.  52.53.   Yet  are  there  waies  to  the  life  of  Chrifi, 
 
 as  we  have  already  f aid -y  when,  and  wherein  God  and  man  are  GoiisvM 
 
 jojned  together -yfo  that  it  may  be  tritely  faid,  and  truth  it  fclfe  t0  Famiiilts, 
 
 may  acknowledge  it ;  that  the  true  and  per  fell  God,  and  true 
 
 and  per  fell  man  are  one ;  and  man  doth  foyeeldy  and  give  place 
 
 to  God,  that  where  God  himfelfe  is,  there  is  many  andthat  God 
 
 alfo  be  there  pre fent^and  workj*lone ,and doe ,and  leave  any  thing 
 
 undone,  without  any  I,  to  me,  mine,  .or  the  like  ;  where  thefe 
 
 things  are,  and  exifi  ,  there  is  true  Chrifi,  and  no  Vthere  elfs. 
 
 •^ Its  the  property  of  God  to  conjifi,  and  to  bee  without  thic 
 
 or  that,  without  felfeneffe,  egoity,  or  the  like,  but  it  is  the  pro- 
 pert y  of  the  creature  to  feeke  and  will,  (in  all  things  which  it 
 doth,  or  leave th  undone)  it  felfe ;  andthofe  things  which  are  Famil  fts 
 its  owne,  and  this  or  that,  here  or  there :  Theologia  Germanica  n<c<<  th*t  the 
 Cap.  39.pag.  109.  no.  Heewho  is  illuminated  with  the  eter-  ^^1-2^ 
 nail  and  divine  love,  is  a  divine  and  deified  man.  Thiolog.G^r.  m  y^J\ 
 Cap.  28.  pag.  71.  Thofewho  are  led  by  the  Spirit  of  God,  are  narctrjitfi 
 the  Sonnes  of  God ,  and  not  fubjeH  to  the  Lawy  the  fenfe  of  dutietj, 
 which  words  is,  they  are  not  to  be  taught  what  they  Jhould  doe, 
 or  leave  undone,  feeing  the  Spirit  of  God  which  is  their  bt- 
 
 T  j  2  ftr*3orp] 
 
348  7 he  drawing  lovdimffe  of  Chrift. 
 
 ftrutlor,  will  teach  them  fujficientlj,    neither  is  any  thing  to 
 
 be  commanded ,  or  injoyned  them, For  hee  that  teacheth 
 
 them,   oommandeth  them,    — — they  need  no  law,  by  meanes 
 thereof  to  get  profit  to  themfelves ,  for  they   have  obtained 
 all  already  ;  and  thus  Pag.  70.  Chrift  needed  no  Law,  but  Was 
 ahsve  Law,   and  removes  Ordinances, &c.    Theol.  German. 
 F mhfts?      CaP'  lli  PaS*  23-    Thefoule  of  Chrifl  was  to  defcend  to  Hell, 
 ntKb&tf***    before  it  could  afcend  to  heaven,  and  the  fame  muft  befall  the 
 wnmdbcll    foule  of  man,  and  this  commeth  to  pajfe  ,  when  hee  len^weth  , 
 and  beholdcth,  and  findeth  himfelfe  fo  evill ,  that  he  Juppofeth 
 fagz  1415 ,    it  to  be  iuft,  he  Jho/tld  fuffer  all,  even  bee  damned  for  ever  ; 
 and  when  he  neither  wilt,  nor  can  defire  deliverance  and  com- 
 fort, but  doth  bekre  damnation  neither  waywardljf  nor  unwil- 
 lingly* but  loveth  damnation  andpaine,  becaufeit  is  \uft  and 
 agreeable  to  Gods  mlL     And  fpag.25.)  when  man  defireth  in 
 this  heU,  nothing  but  the  eter  nail  good,  and  under  ft  andeth  the  e- 
 tern  all  good,  to  bee  above  meafur-e  good,  and  this  is  his  peace, 
 
 joy,  reft ',  fatisj action  to  him  ; this  good  be  commeth  mans, 
 
 and  fo  man  is  in  the  kjngdome  of  heaven, this  hell  hath 
 
 iV/£X$«         an  end,  this  heaven  Jbali  never  end; Man  in  this  hell 
 
 cannot  thinhe  that  ever  hee  Jhad  bee  comforted  againe  , 
 or  delivered  ;  and  when  hee  is  in  this  heaven  ,  nothing 
 can  hurt  him,  .■■..■■-»>  mther  can  he  beleeve,  that  hee  oan  bee 
 hurt  or  difcomforted,  and  yet  after  this  hell,  hee  is  comforted, 
 and  delivered  *y  and  after  this  heaven,  he  is  troubled  and  de- 
 
 f  rived  of  comfort. Man  can  doe  or  omit  nothing,  by  his 
 
 twne  meanes, where  by  this  heaven  Jhould  come  to  him,or  this  he  & 
 depart  from  him,  — - —  For  the  Wind  bloweth ,  where  it  li- 
 ft eth,  &c.  and  when  man  is  in  either  of  thefe,  he  is  in  goodcafe^ 
 and  he  may  be  as  fafe  in  hell  as  in  heaven  ;  and  fo  long  as 
 man  is  in  this  life,  he  may  often  fa jfe  from  the  one  to  the  other. 
 In  oppofition  to  thefe  wicked  fooleries,  and  for  further 
 clearing  of  the  truths  formerly  propofed,  let  thefe  Portions 
 for  the  unfolding  of  the  drawing  lovelynefle  of  Chrift  be  Confi- 
 ne ^/w;,dered. 
 
 divir.it ;,  ne-  To  fit.  1 .  The  Scriptures  are  given  by  divine  infpiration.able 
 ccjfityofthe  t0  make  the  man  of  God  perfetl  >  throughly  fptrnifbed  unto  aM 
 senpmes^s  ^QQ^  wor^Si  2  jfoh,  3.16,  ly.theondymean  tofind  Chrift,for 
 \ur u'hnvitb ^Y bear  witnefs  ofhim,fo.^.^.Andarewrittenthatwe might 
 C^tifi*  t  eJee  veyand  in  beleeving  have  life  eter  nail,  foh.  10.31,  And  all 
 
 that 
 
The  drawing  loveiinejfc  that  is  in  Chnjl.  349 
 
 that  Cbrifi  Iefpts  heard  of  his  Father,  he  made  known  to  his  A- 
 po  files,  J  oh.  1 5 . 1 5.  And  of  thefe  one  Apoftle  Paul  who  alfo  re-  ^en. '  7-  *  ♦ 
 ceived  the  G  of  pel,  not  from  fiefh  and  blood, but  by  revelation  from  ,  p2.    T°    * 
 lefus  Chrifi,  Gal.  1.12.  2  Pet.  3;  15.  16.  Alls  9.  1,2,  &c.  EkoU^.^ 
 did  declare  to  the  Ephefians  the  whole  counfell  of  God,  Acls  Pul.-9  7,?, 
 20.  27.  and  yet  beleeved  and  preached  no  other  things  then  thefe  9, 10. 
 
 that  are  wit  ten  in  the  Law,  or  in  Mofes  and  the  Prophets,  Ads  *  ?or"  n  *** 
 24.14.  Acts  26.  22.  And  the  Maj.ftie,  divinity,  power,  har-  ^j  '- 
 mony,  doctrine, .above  the  reach  •  of  flefh  and  blood,  the  end  ioel  i^ij  a.' 
 which  is  not  in  this  fide  of  time  and  death  but  beyond  both,  pfal  *?  8. 
 (as  the  places  in  the  Margin  witnefs  )  doe  demonft rate  that  the  R^m  15.  4. 
 one  Book  of  the  Old  and  New  Teftament  can  be  fathered  upon  ^om  7'7'  r 
 none,  but  on  God  only.  z&Lii'i! 
 
 t  >  Pofition  2.  The  Scrirnujxa&d  all  the  ordinances  are.  but  ere-  Aa*.  ^  ^  * 
 I  fated  things,  and  notjEKe  ultimate  object  of  our  faith, and  higrU  Ads  9, 5  10. 
 eft  and  compleateft  love,  thacis  referved  to  God  in  Icfus  Chrifi,  Mil.  1  mi, 
 yea,  the  moft  perfect  we  read  of,  Paul  a  choien  veiiell  ftood  in  (  * *• 
 
 need  of  comfort  from  T7?S/i  2  Cory.  5,  6.  and  the  Saints  at  Dan '^  V* 
 Rome,  Rom.  1. 11, 12.  and  Peter  of  a  rebuke,  Gal.  2.  and  the  Match!*!.!"*, 
 heloved  DifcipU  Iohn  of  the  joy  and  comfort  of  the  walking  of  *3s  .0.  45. 
 the  children  of  Gams  in   the  truth,  Ep.  5 ♦  v.  4,5.  And  of  a  l)lai  I:9^9 
 commandment  of  the  Law  which  forbidebth  Idolatry,  and  ^?;-  D ,  '  *  *•  *  7 ** 
 gel-worfbip,  Rev.  ip.  i«.  I^fz/.  22. 8,  ?.  and  of  an  Evangelike  z  p^'/jv 
 precept  tobeleeve,and  not  to  fear,  Rev.  1.  17.  and  the  ex- Hcb.  4/1 »  *" 
 cellenteft  and   perfefteft  member  of  the  body  hath  need  of  All  ordinances 
 counfell,  exhortations  from  the  lowed  member,  Rom.  12.  3,4,  are  creatures, 
 5,  £,7,  8.  Gal.  6.  2.    1  Cor.  12. 14,  &c.  and  all  the  Saints  to  *?£""  thcul'' 
 "Whom  Paul,  Peter,  lames, Iohn  wrote,  amongft  whom  there  0"wfo° 
 were  that  had  the  annointing,  fW  teacheth  them  all  things, J       " 
 mud  hear  and  obey  many  exhortations,  precepts  and  comman- 
 dements  out  of  the  Law,  as  Evangelized,  then  the  moft  per- 
 fect are  not  above  the  Law ,  the  Gofpel  and  Ordinances,  as 
 Tamtlifts  fay,  elfe  all  the  New  Teftament  and  CanonicallE- 
 piftles  were  written  to  the  Saints  for  no  purpofe.  But  that  we 
 may  understands  this  the  better,  we  are  to  remember  that 
 1.  There  is  a  a  twofold  happineffe  of  the  Saints,  one  formal!, 
 and  another  obytlive.    2.  That  there  is  a  mediate  feeing- of 
 God,  one    by    ordinances    and  meanes  ;    another  immediate,. 
 3.  That  there  is  a  two- fold  will  of  God  ;  one  that  is  revealed' 
 49  Scripture,  or  the  Law  of  Nature,  and  that  is  the  Morallgood* 
 
 Y  y  3  that: 
 
35°  ?bc  drawing  lovelineffe  of  Chrift. 
 
 fhat  God  approvcrh  and  injoyneth  to  us,  rather  then  the  will  of 
 God;  this  che  Familifts  call  the  exterior  or  Accident  all  will  of '-../ 
 God,  becaufe  Gods  will,  as  his  eflcncc,  iliould"  have  "beene  en- 
 tire and  (elfe-fumqent,  though  Ged  had  never  revealed  any 
 fuch  will  to  Men  or  Angels,  yea  chough  he  had  never,  made  the 
 World,  or  Men,  or  Angel.  There  is  another  will  effentiallin 
 God,  which  is  not  the  thing  willed,  but  the  e (fern i all  faculty  ef 
 defiring,  or  willing  in  God.  Now  to  come  neerer  the  point,the 
 formal!  bleflednefle  of  che  Saints  is  in  the  act  of  feeing,  know- 
 ing, loving,en joying  God,  which  on  our  part  are  created  things, 
 and  fo  empty  nothings,  and  are  not  eflen dally  the  happinefle  of 
 man,but  meanes  by  the  which  we  enjoy  God  our  happinefle,  fo 
 the  ufing  of  all  the  meanes  and  ordinances  are  not  our  happi- 
 Ordiwfees,     netfe.  Its  true,  our  Saviour  faich,  Its  life  eternallto.  know  God, 
 vot  our  bkjjid.  and  his  Sonne  Chrift,  Jon.  17.  But  he  meaneth,  it  is  the  way 
 iffi       '^^dneceflfary  meanes  to  happinefle,  and  life  eternal!.  God  in 
 0hejf'  Chrift, and  in  the  in-commings,  and  out-flo wings  of  the  Spirit 
 
 of  glory,  or  the  Bleffedone  god,  in  three perfons,  is  the  ob- 
 ject and  happinefle  of  the  Saints,and  therefore  we  are  topreferre 
 Chrift  himfelfe,  to  all  the  kifTes,  vifions,  out- Rowings  of  glory, 
 andaliouracls  of  feeing,  loving,  and  enjoying  of  God;  wee 
 may  love  ordinances,  and  prize  highly,  the  virion  of  God,  but 
 God  himfelfe,  and  fefks  Chrift,  we  mull  not  onely  prize,  but  be 
 ravifhed,  overcharged  with  himfelfe  ;  as  the  Bridgrome  is  farre 
 more  excellent  then  his  bracelets,  chaines,  rings.  In  this  fenfe 
 I  would  in  my  heart,  and  cfteeme,  make  away  all  ordinances, 
 yea,  all  the  honey-combes  ,  all  the  apples,  all  the  created  rofes 
 that  grow  on  prrisl,  all  the  fwcet  refulcs,  and  out-flowings 
 of  glory,  yea,  whole  created  heaven  for  Christ;  Chrift  God 
 himfelfe;  thQ  bulke,  the  body,  the  ftalke  of  the  tree  otlife,  is 
 irifinid^to  be  valued  above  an  apple  ;  yea  all  the  created  apples 
 and  fwea  bloflomes,  and  foule-delighting  flbures  that  grow7- 
 eth  on  the  tree.  Now  here  on  earth  we  are  happy  as  heiresy  not 
 as  Lords  and  pojfejfors,  and  in  an  union  with  the  exterior,  and 
 revealed  v:ill  of  God,  in  beleeving,  fearing,  ferving  God, 
 in  Chrift,  in  a  praclicall  union  with  God,  but  all  this  is  but  the 
 way  to  the  wecll,  not  the  weell  it  felfe,  and  the  union  with,  or 
 vifion  of  God  is  mediate,  farre  off,  in  a  mirrour,  in  the  image, 
 forme,  characters,  elements,  or  looking-glafle,  ofjVord,  Sacra- 
 mentis  Mmiftery  ,  Ordinances^  of  hearing,  praying ,  prayfing, 
 
 but  - 
 
The  drawing  kvdtnejfe  of  Chriji.  351 
 
 but  in  heaven  wee  fee  God  face  to  face,  that  is  Without  meanes, 
 or  the  intervention  of  iiu ffcngers,  or  ordinances,  I  cannot  de- 
 termine whether,  when  We  Shall  know,  and/**  the  Lord,  in 
 an  immediate  vifion  of  C;lory,  our  underftanding  fhall  receive 
 created  tonnes,  intellec~tuull  (pecks,  images,  characters  of  the 
 lovely  etace,  the  white,  ruddy,  pleafant,  lovely  countenance, 
 of  that  defirable  Prince,  the  Ugrd^efm  5  its  a  nicety  not  for 
 our  edification,  fure  Chrtft  thai  infuie  and  poure  in  into  every  vet- 
 fell  of  glory,  fo  much  of  himfelfe,  his  prefence,lovlinefl  ,imagc, 
 beauty,  as  frombottometobrimme,  the  foule  lhall  he  full,  and 
 who  knoweth  what  the  eternall  mil-kings,  the  cverlafting  in- 
 tellectual! fuckings  of  the  glorified  ones  are,  by  which  they 
 draw  in,  and  drinke  from  the  honey-combe,  of  uncreated  glo-' 
 ry,  and  the  deepe,  deepe  fountaine  and  river  of  endlefle  life,thc 
 ftreames  of  joy,  confoladon,love,fruicion  of  7^»^^,the  foule 
 being  the 'channcll,  whofe  bankes  are  eternally  greene  with  glo- 
 ry ?  what  are  the  emanations,  the  out- flo wings  of  bleflednefe, 
 from  the  pure  e (fence,  and  blight  face  of  him  that  fitteth  on 
 the  throne?  and  what  can  thefein-commings,  and.  the  eternall 
 flo  wings  of  the  tyde  of  tint  Sea  of  matchlefs  felicitie  bee  > 
 who  knoweth  }  Come  up  and  fee,  can  beft  refolve  ;  come  up 
 and  drinke,  be  drunkeand  giddie,  and  fatiated  with  ?lory ,and 
 move  no  curious  queftion  of  that  fruition  of  God,  fhrifl  will 
 folve  all  thefe  doubts,  to  the  quieting  of  your  minde,  when 
 yee  come  up  thither  5  nor  is.it  needful!  to  fay,  that  there  is  a 
 vifion  of  God  in  this  life.,  which  is  heaven,  and  all  the  heaven 
 wee  {hall  ever  have,  and  this  vifion  is  without  receiving  any 
 images,  for  me  sy  characters  of  God,  becaufe  it  is  purely  jpiri- 
 tuall,  and  abftratted  from  ail  acls  of  imagination,  and  in  it 
 we  are  meere  patients,  not  agents*  Godfowring  the  immediate 
 brightne^fe  of  hisoymeeffence  in  U4  t  truely,  this  is  to  be  wife 
 above  what  is  written,  and  I  crave  leave  to  eioubt,  if  Familifts 
 have  the  images  and  fpecies  of  this  opinion  from  the  Spirit  of 
 God.  For  that  fpirit  is  a  Spirit  of  fobriety,  and  the  moil  fpiri- 
 tuall  and  extaticall  virions  that  the  Prophets,  the  men  of  God 
 were  taken  up  with;  in  them  all,  to  me,therefeems  to  be  vifions 
 0$ formes, images,,  characters, a  Throne,  Angels  with  fix  wings, 
 fmoake,  a  \X>oman  c loathed  with  the  Sunne,  &c»  A  pot  toward 
 the  North,  a  cloude  and  a  fire  infolding  it  felfe,  a.  co- 
 lour of  Ambe9  out  of  the  midfi  of  the  fire*,  but  a  vifion  of 
 
 God 
 
3  J  2  The  drawing  lovelinejfe  of  chrifim 
 
 God  immediate  in  this  We,  and  that  ordinary,  witlniicfo  s, 
 images,  without  Word,  Sacraments,  Ordinances,  I  know  not,I 
 understand  it  not; 
 
 Pof.  3.  The  Monkitliconreitofthe  excellency  of  a  contem- 
 plative lite  feparated  from  all  obligation  to  huies  of  the  fctond 
 The  rife  of     Table,  above  the  pracTicall  life  hath  been  the  firft  [ncd  or  wic- 
 Fmtii/m,     ked  Famiiifme .  che  Authors  of  both  tiufe  books  called  The- 
 olopa  Germanica,  and  The  Brighs  Star  being  profeffed  Pa- 
 pilts,  though  Mr.  Randall  extoll  both  as  peeccs  of  rare  price, 
 and  Doctrines  fuiting  only  tor  the  perfect  (  as  if  the  Scripture 
 were  not  fuch  a  peece)  yet  profefled  grotfc  Idolatry  and  the  ado- 
 ring of  the  wood  of  the  Crofs,  is  \i\The  Bright  Star,  cap.  19, 
 and  divers  other  Popifh  principles  are  in  both. 
 
 Pof.  4.  There  is  a  twofold  fulnes  ofloveluiefle  inChrift;  one 
 attainable  in  this  life,  the  other  referved  for  the  life  to  come. 
 The  full  and  high  eft  pitch  of  the  drawing  lovelinefs  of  Chrift, 
 I  thinkeexcludeth  all  Ordinances,  Scripture^  Sacraments,  and 
 meancs  wenowufc.  Becaufe  Old  Monks  and  late  Familifls 
 make  no  heaven3but  in  this  life  only  (as  if  a  Monks  coul  were  the 
 very  crown  of  eternall  glory) and  fay  the  Refurrection  is  paft;  as 
 their  Fathers  Hymenem  and  Phyletus' bid,  and  doubt  of  the 
 immorality  of  the  Soule;  therefore  they,  that  they  ntay  be  true, 
 to  their  own  principles,  mult  fay  that  there  be  a  number  of  per- 
 fccl  men,  that  are  above  and  higher  then  Law,  duties,  ordinan- 
 ces, teaching  of  men,  miniftery,  becaufe  thefe  are  for  the  unper- 
 fed  and  unregenerate,  (  and  the  Monks  and  Families  are  not 
 No  ceafcg  cf  fuch,  but  doe  already  injoy  God,  in  a  fruition  of  Glory)  "But  the 
 the  vfi  of  Or  Scripture  faith, That  meanes,  ordinances,  are  ever  inuie  in  this 
 dtoanes  in     life,  and  only  excluded  from  the  life  to  come.    1  for.  13.8. 
 Wisiifi.  Charity  never  faileth  :  But  whether  there  be  prophecles^they 
 
 JhaUfaile ,  whether  there  be  tongues,  they  fball  ceafey  -whether 
 there  be  knowledge,  it  [hall  vamjh  away.  Ver.  9.  For  we  know 
 in  part,  and  we  prophecy  in  part.  ■  10.  But  when  that  which  is 
 perfeEl  us  come,  then  that  which  is  in  part  fball  be  done  away. 
 v,  1 2.  For  now  (  in  this  life  )  we  fee  through  agU(fe  darkly. 
 But  then  (in. the  life  to  come)  face  to  face  :  Now  I  know  in  part* 
 but  then  I  Jhail  know ,-even  as  alfo  I  am  known.  And  that  this 
 is  a  ParalcU  between  this  life  and  the  life  tocome,is  clear  from 
 the  1  Joh.  3.  2.  Behold  now  we  *re  the  Sons  of  God,  and  it  doth 
 pot  yet  appear  what  y»e  Jhall  be  ;  but  yfc  know  when  he  fball 
 
 appear 
 
The  drawing  lovelinefe  ef  Cbrifi. 
 
 appeare,  we  /ball  be  like  him,  for  we  Jhall  fee  him,  as  he  is. 
 2.  The  life  to  come  is  holdcn  forth  Revel.  21.  22.  to  want  all 
 Ordinances.    And  I  f aw  no  Temple  therein^  CJaa  Iohn  when 
 he  faW  the  NeW  ferufalem)  for  the  Lord  God  Almighty ,  And 
 the  Lambc  Are  the  Temple  of  it.  Nor  is  there  any  ignorance 
 there,  Rev.  22.  5.  A:td  there  Jhall  be  no  night  there ,  and  they 
 need  no  Candle ,neither  light  of  the  Sun,  for  the  Lord  Godgiveth 
 them  light,  and  they  Jhall  reign  for  ever  and  ever.  What  ever  a- 
 ny  fay  of  a  perfomll  reign  or  Christ  on  earth,  the  words-prove 
 that  while  that  ijfecome,  all  the  regenerate  here  have  need  of 
 a  Temple,  and  Ordinances,  £0  long  as  there  is  night  and  dark- 
 nefs,and  life  for  Sun  and  Moon  ;  io  the  dare  of  Church  ordi- 
 nances is  bolden  forth,  Cant.  2.  16.  My  well-belovedismine, 
 and  I  am  his,  hefeedeth  among  the  LMUs.     17.  Vntillthe  day 
 breAke,  and  the  Jhadowes  fee  Away.     Then  there  is  a  night  on 
 the  Church,  and  need  of  the  Moon  light  of  Ordinances ,  fa 
 long  as  Chrift  by  his  Miniftery  remaines  in  the  Shepherds 
 tents,  feeding  his  flockjn  the  ftrength  of  the  Lord,  and  holding 
 forth  his  prefence  to  his  juftiried  ones,  fpo  tie  fle  and  fair  through 
 the  impuced  righteoufnefle  of  Chrift ;  as  Lillies,  while  the  fai- 
 reft  and  moft  detirable  day  of  that   illuftrious  and  glorious 
 appearance  of  Chrift  dawn,  and  PahI  clearly  expoundeth  thefe 
 Words ,  Ephefi  4.  (hewing  the  terme  day  of  Chrifts  raigne, 
 in  his  Saints,  by  the  Miniftery  of  the  Gofpel ,  and  that   the 
 Saints  and  body  of  Chrifi^xt  but  in  the  way  to  be  perfe&cd 
 and  ediried,by  P.ifiors  and  TeAchers,  verfe  13.  Till  we  all 
 come  to  the  unity  of  the  faith,  and  of  the  knowledge  ofth?  Son 
 of  God,  unto  a  perfect  man,  unto  the  mzafure-  of  the  ftature  of 
 the  fulnejfe  of  Chnft.      Hence  Saints  are  not  perfected  till 
 that  day.    2.  The  body  of  Chrift  islowofftature,  capable  of 
 growing ,  the  brides  hair  growcth,  (lie  is  not  of  a  perfect  tall 
 ftature,but  like  a  yong  girle  not  yet  tit  for  Marriage  to  the  Lamb. 
 Till  we  meet  all  in  the  unity  of  Faith :  So  I  know  no  attive 
 anihilation,  no  evanijhingof  and  ceaftng  from,  all  ads  of  the 
 will  of  God  revealed  in  the  Law  and  Gofpdl  -,  that  is,  from 
 praying,  hearing,  meditating,  loving,   defiring,  longing  after 
 Chrift,  till  the  day  that  the  Jbaddowes  flee  away  ;  Then  I  con- 
 feile  I  (hall  have  no  leafure  to  read  on.  the  book  of  the  Old  and 
 New  Teftament,or  to  attend  Preaching,  Sacraments,  or  other 
 ordinances,  becaufe  I  need  no  mirror,  no    portrait  of  Chrifh 
 
 Zz  no 
 
3$4  7^*  drawing  lovdintjfe  of  Chrift. 
 
 no  meflage  of  Minifters,  when  I  fee  and  in  joy  himfclfe.  3.  All 
 who  have  God  for  their  Father,  and  need  daily  bread,  and  are 
 clothed  with  a  body  of  clay,  are  to  pray  for  remiflion  of  fins, 
 not  to  be  led  into  temptation ,  or  finfull  omitting  of  duties  ; 
 all  for  whom  the  blood  of  Jcfus  is  {he d,  are  to  declare  the 
 Lords  death  till  he  come  again.  What  ceafing  then  from  du- 
 ties of  Law,  Love,  the  Spirit,  and  Qhrift  is  this  t  where  is 
 this  fancied  annihilation  to  be  dreamed  of  ?  Scripture  know- 
 ethitnot. 
 
 Pof.<$.  There  is  a  fulnefs  of  lovelincfs  in  Chrift,  that  is  be- 
 gun in  us,  by  pofleffion  and  title  in  this  life,  but  never  perfect 
 till  the  life  to  come,  in  which  there  be  thefe  1.  Vnion.  2, Fru- 
 ition. 3.  %eft.  4.  Satisfaction.  5.  Senfe.  6.  Living  and 
 ailing  in  Chrift.  J.  Loving  and  folacing  of  the  foule  ,  of 
 which  to  hold  forth  more  of  the  drawing  of  Chrift,  we 
 fay. 
 
 Tof.  6.  Chrifts  inviting  us  to  come  to  him,  and  that  before 
 we  can  invite  him,  fpealcetli^umon.    1.    Such  an  union  as 
 W^thTT\>l  ****  can  ma^e'  which  arifeth  not  to  the  pitch  of  fight,  and  im- 
 tween  cbrift '  mccuate  fruition,  for  its  the  union  ofthofe  that  are  ab  fen  tone 
 and  tbc  Saints  ft"0**1  another,  in  regard  of  fulnefle  of  prefence.    2  Cor.  $.6. 
 in  this  life.       Knowing  that  whilft  we  are  at  home  in  the  body,  we  are  ab- 
 fent  from  the  Lord,  John  1 6.  7.  Neverth^lejfe  I  tefl  you  the 
 truth  it  is  expedient  that  I  goe  away.    Luke  ip*  12,  He  f aid 
 therefore  a  certain  Nobleman  went  into  a  far  re  count rey,   to 
 receive  for  himfelfe  a  Kingdome,  and  to  ret  urn.     Yet  it  is  the 
 union  of  tho(e  that  are  fo  neer  as  the  houfe  and  the  gueft,  or  as 
 two  friends  that  tables  together,  Ephef  3.  17.  jQh.  14.  23, 
 "Rev.  3.  2i.     2.  Its  an  union  of  fruition,  for  Chrift  in  fome 
 ineafure  is  injoyedin  this  life,  yet  fo,  as  the  fruition  is  in  part, 
 not  compleat  and  full  in  degrees  as  it  fhall  be  in  the  life  to 
 come  ;  it  is  there  for  both  a  fruition  of  reft  and  of  motion  ; 
 of  reft,  in  regard  of  the  prefent  fruition;  of  motion,  in  regard 
 The  Mi  »*-  °^  advancing  in  the  way  to  a  compleat  fruition  ;  fo  as  is  in 
 fairs  cbrift  a  journey,  in  regard  of  praclicall  love,  and  at  its  home  in  re- 
 fer*, both  at    gard  of  love  and  union  of  fruition  ;  fo  the  foule  is  both  fatis- 
 reftyandin      ficcj  wjth  bread,  and  hungers  no  more,  Ifai.  55.  2.  but  de- 
 mum.  Ughteth  it  felfe  in  fatneffe  and  thirfleth  no  more,  having  a  pre- 
 fent  fenfe  of  complacency  and  content  in  the  water  of  life, 
 Job.  4. 14,  and  alfo  the  foule  is  k>  farre  forth  not  fatisfled , 
 
 2nd 
 
7 he drawing  Iwelwejfc  of  Chrift.  5 5  y 
 
 and  its  thirft  not  quenched,  but  that  it  hungreth  and  thirfteth 
 for  a  fuller  union  and  an  immediate  fruition,  in  which  regard 
 the  foule  is  both  abroad  in  its  way  and  motion  to  have  more 
 of  Chrift,  and  at  home,  and  at  reft,  in  regard  it  is  fully  fatisfied 
 exclnfively,  not  inclufivcly  ;  becaufe  this  fatisfadlton  excludech 
 and  anihiiateth  all  choice  of  another  lover  then  Chrift,  and  de- 
 nies alldeiiberate  comparing  of  Chrift  with  any  other  lover^s 
 holding  and  prizing  him  the  chief e  often  thoufand,  and  refolving 
 never  to  fixe  the  defire  on  another  Husband  or  Lover  but 
 Chrift,  as  font.  3.4.  It  was  but  a  little,  that  I  faffed  from 
 the  watchmen,  bat  I  found  him  whom  my  foule  loveth ;  I  held 
 him,  and  would  not  let  him  go,  untill  I  had  brought  him  into  my 
 mothers  houfe ,  and  the  chamber  of  her  that  conceived  me.  Find- 
 ing and  holding  of  Chrift,  is  as  much  as  there  is  fatisfadion  and 
 reft  in  the  fruition  of  him;  and  yet  the  Spoufes  aime  to  go  hand  in 
 hand  on  a  journey  to  the  houfe  of  the  high  ferufalem  the  mother 
 of  m  all;  which  with  fubmiiTion  I  conceive  the  Spoufe  calleth 
 her  Mothers  houfe,  doth  clearly  prove  that  fhe  is  not  perfect, 
 but  in  a  motion ;  not  yet  at  her  journeys  end,  till  fhe  come 
 With  Chrift  to  the  Palace  of  the  Princes  daughter -,  the  Bride 
 the  Lambes  "wife,  Revel.  21. 10, 11, 12.  Hence  we  fee  how 
 true  that  is,  that  thedefires  are  {wallowed  up  into  the  bofome 
 of  infinite  lefts  £hrift,  as  a  little  brook  is  fwallowed  up 
 when  ie  comes  into  the  Ocean,  and  yet  the  defircs  remaine  : 
 They  are  fwallowed  up  in  Chrift  in  that  the  foule  is  at  home, 
 being  quieted  and  perfected  in  Chrift,  and  are  no  more  reft- 
 leffeand  pained  in  the  journey  toward  Chrift;  but  as  heaven 
 is  begun  on  earth,  fo  hath.  David quietnefs  of  mind,and  brcak- 
 eth  forth  in  praifes,  That  the  Lord  gave  him  conn  fell  tochufc 
 God  himfelfe  for  his  portion,  PfaL  16. 5,6,7.  So  goodly  and 
 p  leaf  ant  is  the  heritage  ;  And  now  there  is  no  more  defire  for 
 Chrift  as  a  thing  abfent,  and  the  thirft  is  fwallowed  up  in  . 
 
 Chrift,  the  foule  thirfteth  no  more,  Ioh.  4.  14.  And  yet  the  pwlreftal* 
 defire  remaineth  both  in  the  f wee t  complacency  and  liking  of  hweiuytn 
 the  Saints,  delighting  in  prefent  fruition,  and  alfo  in  an  act  of  chrift,  nr,d 
 longing  for  the  higheft  pitch  of  degrees  of  union,  juft  as  in  the  ^w  in  him 
 act  of  drinking,  thirft  is  halfe  fwallowed  up  in  begun  fatis-Cf^  **  i*^ 
 f action,  and  thirft:  remaineth  in  a  liking,  and  a  farther  defire  or s  t   - 
 a  perfect  cooKng,and  rcfreftiingovercommingof  a  full  quench- 
 ing of  the  appetite. 
 
 Z  z  2  *ty^7» 
 
35* 
 
 The.  drawing  lovelinejfe  of  Chrift. 
 
 f'7\  Yct  can  ltnot  befa^  but  here  is  a  begun  fa tisfatfi- 
 
 on,  tot  fob  .4. 1 4.  Chrifi  in  joyed  is  a  draught  of  the  water  of  life 
 
 freely  given  Revel.22.17.  That  whojoever  will,  mny  drmkj>f  the 
 
 The  alundam  ™?r  of  life  freely  Joh.  7.37.  /«  r/x  laft ,  and  great  day  of  the 
 
 fatfafawfn  FW'TfP**  ftood.and  cry  ed,  faying,  If  any  man  thirfl,  lei  him 
 
 the  fink  in    come  tome, *nd  drinke.  2.  Nota  drink  onelyis  offered   bur  a- 
 
 CMrt    ^  W**^  Pfa-  S*  #  ^  *«  '*"  &  the  fountain  of  life  . 
 
 !ijL;     \r™ntain  is  more  then  a  drinke,  becaufe  the  whole  is  more 
 
 then  the  part.  But  3.  every  thirfty  man  cannot  have  a  fountain 
 
 withm  him,  but  yet  it  is  fo  here,  foh.+  14.  But  the  water  that 
 
 I  fhaHgive  him,  JhaU  be  in  him  a  well  of  water,  fvrincrinq-  up 
 
 to  life  eternal!.     And   4.  the  Scripture  nfeth  higher,  even  to 
 
 a  river,  and  abundance  of  fatnefs.     Pfal.  36.  8.  They  JhaU  he 
 
 Abundantly  fatisfied  with   the  fatnejfe   of  thy   houfe,  Hebr. 
 
 Ttjhj  they  JhaU  be  drunke  with  the  fatnejfe  of  thy  houfe.  Its  a 
 
 river  of  fweet  oyle  and  fatnefs,  that  over- joyeth  the  foule;  thou 
 wilt  give  them  to  drinke  of  the  river  of  thy  plea  fur  es :  A  ri- 
 ver of  which  every  drop  is  joy,  and  a  whole  well  of  pleafures 
 muft  be  a  Sea  of  delights.  But  grace  mult  make  the  foule  a 
 capacious  vcflell,  when  not  a  rountaine,  but  a  whole  river  • 
 yea  rivers  of  life  are  within  the  foule  :  So  Chrift,  foh.  7. 38. 
 He  that  beleeveth  on  me,  as  the  Scripture  hath  faid ,  Out  of 
 his  belly  Jh all  flow  rivers  of  living  waters.  Yea,  5.  That  no 
 expreflion  might  be  wanting,  The  pace  andrighteoufne(feof 
 beletvers,  is  as  the  waves  of  the  Sea;  the  Sea  is  more  then  a 
 River,  its  the  lodging  that  receives  all  foiin tains  and  rivers  in 
 it,  Jfai.tf.  18. 
 
 Pof.2.  There  muft  bee  much  fenfe  of  God,  in  the  fruition 
 of  Chrift  -y  becaufe  beleeving,  though  we  fee  him  not,  (as  wee 
 hope  to  fee  him)  aaxfcth  joy  unfpeakeable  and  full  of  glory, 
 i  Pet.  i.2.  Thus  a  high  tide,  a  floud  of  joy  and  glory,  a  rich  por- 
 tion of  an  antedated  heaven,  cometh  downe  on  the  heires  of 
 heaven  beforehand../*/*/.  63.  5.  My  foule /hall  be  fatisfied  as 
 with  marrow  andfatnes;  a  rich  feaft  of  only  marrow  and  Retries; 
 and  a  fatisfying.tableholdeth  forth  a  great  bariquet,abundant  and 
 glorious-;  fuch  as  is  made  at  the  manage  of  a  great  Kings  Son. 
 Pofiti.  9,  And  this  is  not  a  ceafing  from  allluftings- 
 of  the  foule,  becaufe  there  is  an  acting  and  living  in  Chrift. 
 2.  Cor,  3.1  8.  But  we  all  with  open  face,  beholding  as  in  a  glafe, 
 
 the 
 
Tbt  drawing  lovdineffe  af  Chrift.  3  5  7 
 
 the  glory  of  the  Lord,  are  changed  into  the  fame  image  from  . 
 
 glory  to  glory,  as  is  were  by  the  Spirit  of  the  Lord.   I .  The  vaile,  f^Jtow 
 that  by  the  laws  mimftrie,  which  can  darken,  but  not  inlighten,  tminm  bau* 
 in  the  gofpel  is  removed  ;  and  we  with  uncovered  face  lee  God  tietbef&uk 
 revealed  in  Chrift,  in  the  brkhrnelk  of  the  go  pel-  day.  2.  We  *  fumth  by 
 fee,  behold  and  enjoy  glorie :  heaven  darceth  in  the  rays,  and  **  "**•*  ™n^ 
 beames  of  God  in  Chrtft,  at  our  foul-.   ;.   This  is  a  changing  ti£* tn 
 glorie:  precious  ftones  in  the  night-daikenefle  caft  out  light,  J 
 but  bring  them  before  the  Sunnc^  and  the  beames  and  light  of 
 the  Sunne  changetfrthem  into  a.greater  meafure  of  reiplendcncie, 
 and  (hining  irradiation  :  we  feting  the  unfpeakeable  refplen- 
 dencie,  and  heavenly  glancing  of  divine  majeftie,in  the  mediatour 
 Chrift,  are  transformed  and  changed,  into  the  Lord  fefusy  his 
 beau  tie  of  holine  fie;  the  Goipel-light  makcth  us  holy ,  as  he  m 
 holy  :  as  there  is  beautie  in  the  feathers  of  a  Dove;  but  when 
 the  Sun  illuminatethiand  thineth  on  them,  they  carie  the  glance- 
 ing  of  (liver  and  golden  feathers,  yet  it  is  but  a  (how  :  And  fo 
 red  and  white  rofes  of  themfelves  have  excellent  beautie  ;  but 
 fet  them  between  you  and  the  Sun,  and  they  are  far  more  beau- 
 tifull :  And  the  eaftern  skie  of  it  felfe,  is  but  a  darke  thinform- 
 lefle  air,  that  yee  can  fcarcely  behold  and  fee ;  but  when  the  Sun 
 rifeth,  andfhineth  upon  thatskie,  it  doth  create  and  beget  the 
 faireftandmoftbeautifull  colour  of  red,  and  aizure,thatispof- 
 (ible;  for  no  bodily  creature,  cafteth  a  fairer  and  a  fweeter  re- 
 fplendencie  and  colour,  then  the  morning-red  and  pnrple-skie  : 
 So  when  the  glorious  Son  of  righteou (he  fie  Chrift  y  Ihineth  on 
 Saints,  in  the  morning  day-light  of  the  Gofpel,  he  createth  the 
 image  of  the  glory  of God  in  the  foule,  and  changeth  them  into  a 
 lufterand  beautie  fairer  to  Chrifts  eye,  then  the  Sun,  or  the  red 
 morning  skie ;  now  the  Sun,  by  beholding  any  creature  cannot 
 change  that  creature  into  another  Sun  ;  but  Chrift  beholding  his 
 bride,  and  the  bride  beholding  with  the  eye  of  knowledge,  and 
 faith,  in  the  rayes  and  beames  of  the  Gofpel- light,  is  changed 
 into  the  glorious  image  of  Qhrift*  Cant.  6. 1  a.  Who  isjhe  that 
 loohethfoorth  as  the  morning,  as  \Aurora,  the  fir  ft  birth  of  the 
 young  diijy  when  the  Sunnc  cafteth  golden  beames,/*;?^  as  the 
 Moon,  cletire  as  the  Sunne.  4.  We  live  and  act  in  Chrift,  and 
 are  changed  from  glory  to  glory  ;  its  but  a  growing  change  by 
 degrees.  Then  the  kingdome  ot  heaven  and  glory  is  not  in  this 
 life^  nor  hell  in  this  life,  as  thtfe  dreamers  lav  *,  the  conditions 
 
 Zz  3  oft 
 
35  8  The  drawing  Uveliftcjfe  of  ChHjl. 
 
 of happinefie, and mifery,  that  folio  weth  Lazaras,znd  the  rich 
 rfoFamilifts^/^^ afcer  they  die,  and  are  buried.  Luke  i5.  22,23,24,2? 
 hta ven  and     ^  t  ^e  concrary€    2 .  There  is  fuch  a  gulfe  between  heaven  and 
 *  reJutc  •    hell,  that  there  is  no  paflage,  no  faylmg,  ner  polling  between 
 the  one  and  the  other.  Luke  16.26.  as  Familifls  imagine.  3. 
 That  Saints  Jhouldbeleeve  they  can  never  be  delivered,  nor  com- 
 forted ;  in  the  hell  they  are  pained  with  all  in  this  life,  when  yec 
 GWhath  promifed  to  them  in  their  faddeft  nights,  deliverance 
 and  comfort ;  is  againfl:  the  faith  and  lively  hope  of  the  Saints, 
 and  a  finfuli  unbeliefe ;  and  the  man  in  fin  cannot  be  as  ftfe  in  a 
 hell  of  (in,  as  it  he  were  in  heaven.    4.  Hell  is  a  condition  of 
 finning  and.blafpheming  of  God,  but  to  defirc  nothing,  but  the 
 eternall  good,  and  to  underftand  the  eternal/ good  to  be  above 
 mea fur  e  good,  is  not  a  condition  of  finning ,  but  of  happinefie, 
 and  holinefle,  and  fo  cannot  be  hell.     5.  Thefe  two  conditions, 
 fort  not  With  the  everlafting  fire  pre 'pared for  the  Devil  I  and  his 
 Angels ;  and  life  eternall  prepared  for  the  blejfed  of  the  Father. 
 Mat.  25.  But  to  return,  if  life  be  thegreateft  perfection  of  be- 
 Wthfcmt    *n§>  thebeleever  in  Chrifi  muft  enjoy  an  intelle&uail  life,  in 
 eurfdvcs  in    Chrifi,  and  life,  fee,  know,  injoy  God  ;  and  though  the  injoy- 
 injoying        ing  of  Chrifi,  bee  die  higheft  degree  of  felfe-deniall,  and  the 
 chrifi.  man  loofe  himfelf  in  Chrift ;  that  is,  his  finfuli  aadfleftily,  I, 
 
 egoitie,  and  felfinefie  in  Chrift,  yet  he  lofeth  not,  but  findeth  in 
 in  Chrifiyhis  finlefle  created  felfe,  his  felfe  perfe&ed,  with  that 
 high  and  fupernaturali  ornament  of  Chrifi  living  in  him.  It  is 
 alfomoft  true,  felfe,  as  all  created  beings  are  but  meere  depen- 
 dencies on  God :  as  the  beames  of  the  Sun  are  but  fluxes,  reiults, 
 Goi it  not  the an(*  ittues,  that  have  no  being ;  but  in  the  Sun,  fure  creatures  de- 
 btirt£  of  thirds  pend  more  in  their  being,  and  working  on  God ;  then  accidents 
 «( Familifts    depend  on  their  fub  jecl :  but  it  is  nothing  iefle  then  blafphemy, 
 fit  •  againfl:  all  reafon  and  common  fenfe,  and  fubver  teth  all  the  Scrip- 
 
 tures of  God,  to  fay  that  God  is  formally  all  things,  that  God  is 
 A  holy  man  is  martt  t\jAt  q0^  u  the  spirit  and  forme  that  aileth  in  all,  that  a 
 
 ™tmuot'  k$ly  mm  "  Go*  iKCArnatey  ***  Chrift  Godmm,  and  that  Chrifi 
 dufied^s  the  Mediator  is  nothing;  but  God  humanized,  and  man  God- 
 Familifls  ded,  anddeified,  and  that  Chrift  dwelling  in  a  beleever  by  faith, 
 bhftbmoujly  and  the  inhabitation  of  the  holy  Ghofi,  is  but  God  manifeftedin 
 /V«  the  flefi  of  every  man.    This  deftroyeth  many  articles  of  Faith 
 
 (  as  Familifls  care  not  boldly  to  fubvert  all  Scriptures  )  for 
 Chrift  then  is  not  true  man,  borne  of  the  feed  ofDwid,  And  he 
 
 is 
 
The  drawing  Iwelixeffc  that  is  in  Chrift.  ~~9 
 
 ftr  not  Go Able^ed for  ever,  in  one  perfon.     2.  AH  creatures  and  „ 
 created  beings  compared  with  God,  the  firft  being  of  himfelfe  ffl'*f^ 
 fubfifting,  and  the  infinite  God  may  be  denied,  to  bee  beings  being,  fob™ 
 comparatively  :  And  fo  our  created  felfe  is  nothing,  to  wit,  no-  compared 
 thingindignitie,orexcellencie  befide  God,  or  nothing  in  the  *>irhGoJ, 
 fcindeofabeing  that  e  (Tent  ially  is  of  it  felfe  :  as  God  isingencre  ****** 'lm* 
 em  is  per  effentiam,  yet  mm  is  a  being  in  the  kinde  of  being  by  !^be?n* 
 participation  ,  in  genere  entis  per  participationem  •  man  com- 
 pared with  Cody  isapoore,  worthiefs,  forry,  lit  tie- nothing,  a 
 weeping,  melting,  evanifhing  Cipher. Yea,  fvveeteft  ordinances, 
 becaufe  its  but  created  fweetnefs  that  is  in  them,  are  neare  of 
 blood  to  nothing,  and  in  comparifon  of  GW  meere  (haddows ; 
 that  cannot  bottome  the  immortali  foulc  ;  and  nothing,and  par- 
 take of  vanitie  common  to  all  creatures.  So  the  Scripture  faith, 
 Manathisbeft  ft  ate  is  altogether  vanitie,  Pfal.  39.  5.  Behold, 
 thou-  haft  made  my  dayes  as  a  hand  breadth,  and  mine  age  is  no- 
 thing before  thee  :  verily  every  man  at  his  be  ft  ft  ate  is  altogei- 
 tber  vanitie  Efai.  40.  17.  Alt  nations  before  him  are  nothing 
 and leffe  then  nothing,  and  vanitie.  Yet  a  heathen  may  fayani 
 thinke,  and  demonstrate  by  reafon,  that  felfe,  and  man,znd  all 
 the  world  arelefle  in  incomparifon  of  the  infinite  God,  thenno^ 
 thing  to  all  things,  a  droppe  of  water  to  the  Sea,  the  fluddow 
 to  the  body,a  peny-torch  to  the  light  often  thoufand  millions  of 
 Suns  in  one  ;  and  yet  be  as  farrefrom  felfe-denyall,  from  put-*  »f£tt*esR 
 ing  off  the  old  man,  and  mortifying  the  lufhs  of  the  flejb,zs  lighc  m^y  fcfoto 
 is  from  datknefle.  It  is  mod  vaine  to  fay  as  its  the  property  of  keipe,  aid  to 
 the  creature  to  feche  and  will  it  felfe,  and  its  own,  and  this  or  fi*k  their  fin- 
 thztyhere  or  there:  as  it  is  the  property  of  God  to  bee  without  ieJfe  hcirgand 
 this  or  that,  without  filfinefs,  egoity,  or  the  like.  Becaufe  every  thQr'ftlw* 
 thing  created,  even  worms,  frogs,trees,elements,  fuch  creatures 
 as  beget  creatures  like  themfelves  ;  they  have  fuch  a  fweet  and 
 naturall  intereftin  being,  that  without  fin  or  deviation  ftom 
 law,  or  rule, or  any  leading,  or  directing  principle  of  nature, 
 they  defire  themfelves,  their  owne  being ;  and  when  they  can- 
 not keepe  being  in  themfelves,  they  defire  to  keep  it  in  the  kind, . 
 by  propagation,  and  will  fight  it  outagainftall  contraries,  and  e- 
 nemies,  to  preferve  their  owne  being ,  though  but  borrowed 
 from  God,  and  I  know  no  fin  they  are  guilty  of,  in  fo  doing ; , 
 nor  was  Chrifts  conditional  defire  of  life,  and  deprecating  death, 
 any  whit  contrary  to  innocent  felfe-denyall.  2,  The  Ltrd  feetik 
 
 ethi 
 
a^o  The  drawing  lovdmeffc  of  Chrift. 
 
 Qodft'u-'tb  cCh  hteWfaJB  his  owne  glory*  a;ad  .mxrie  all  things  for  him- 
 fautefetid  fetfe>  cventhz  wicked  for  the  evill  diy.  Prov.  16.4.  And  true 
 hisovneglorj  is  a  molt  holy  and  pure  act,  which  God  afcribeth  to  iiimfelfe. 
 woflofaU,  Efai.  43,  21 .  This  people  have  I  formed  for  myfelfe,  thy  Jball 
 wubotMy    fay?  forth  my  ?raire. 
 
 tffafpltMc       NovY  in  a11  dv^llin§  in  chril*> there  ls  a  continual!  ud- 
 huliKcJs.    .   ingoflife,  by  beleeving ,  joying,  retting  in  God.  As  Phi  Up 
 faith,  Iohn  14.  8.  Lord,  /hew  us  the  father  and  it  fufficeth  M 
 Here  lifefeeks  afoule-lkisfying  union  with  life,  for  life  is  ontly 
 a  fatisfadone  object  to  life.  Living  things  feeke  no  dead  .taints 
 as  fuch,  to  be  their  happihefle,  ifreafon  doe  rightly  ad  them, 
 and  God  as  revealed  in  lefts-  Chrift,  is  that  in  which  the  Saints 
 ,      ,         find  a  foule  mrriuency  for  themlelves;  and  the  acl:  of  feeing 
 foultVpyeth  Goi  in  Chritt  whether  in  this  life,  or  in  the  life  to  come,  is  an 
 Chrift  it  aft-  ad  of  life,  for  the  foule  livech  in  the  Ocean,  Sea,  and  bofome 
 ttb  in  Chrift.  of  a  fair  eternall  truth.    But  doth  it  acl:  there?  yea,  it  doth, 
 and  the  Scripture  exprefleth  its  ading;  by  feeing  God,  drink? 
 ing  the  fountain  of  life -.    Then  the  foule  thus  in  Chritt  drink- 
 eth  in  love,  and  milketh  and  (iicketh  in  the  foule-reioycing  ir- 
 radiations of  Chritt,  and  Chritt  letting  out  the  breathings  of 
 the  fweetnefs  of  his  excellency  on  the  face  of  the  foul  draw- 
 eth  and  fucketh  in  reciprocally  ads  of  admiration  and  won- 
 When  the       dering,  Cant.  2.8.  The  voice  of  my  be  lived,  beheld  he  cometh 
 fouie  ivjoyuh  leaping  upon  the  mount aines,  and  skipping  on  the  hils ;  behold  is 
 *V**%        a  Word  of  wonder,  1  f  oh.  3.1.   Behold  what  manner  of  love 
 biiniim'u  fhe  father  hath  be  flowed  on  us.    Not  love  onely,  but  the  man- 
 cn  4yd tew     ller  and  c^e  ^n^e  of  the  Fathers  love  in  Chrift,  is  a  worlds 
 cut  of  it.        wonder,  and  2  The  ff.i. 10.  Chrift  when  he  cometh  (hail  be 
 wondered  in  them  that  belceve.     2.  Then  again  when  wee 
 fee,  and  in  joy  the  drawing  lovelinefle  of  Chritt  5  hee  as  the 
 fountaine  and  well  of  life,  powrethin,  in  our  intelleduall  love, 
 and  in  the  glancings,  and  rayes  of  our  underftanding,  ads  of 
 divine  light,  lumpes  of  frefti  love  from  the  fpring  of  heavens 
 love ,  and  the  foule  openeth  its  mouth  wide  ,  and  taketh  in 
 the  ttreames  of  Chrifts  nedar,  hony,and  milke,  his  confolations, 
 and  love  breathings ;  and  in  his  light  we  feeing  light,  and  in  his 
 love,  feeling  love,  he  maketh  our  light  and  love  (  as  it  were  ) 
 coeternall  with  borrowed  eternitie ;  and  we  goe  along  with  the 
 out-ttiinings  of  Chrifts  bright  countenance,  to  thine  in  bor- 
 rowed light;  to  flame  in  borrowed  coals  of  love ;  and  as  Chrift 
 
 is 
 
The  drawing  lovtUntfft  of  Chifim  g5l 
 
 is  faid,  to  feed  bis  flocks  <vn?ng  the  Lilies ',  the  garden  of  Chrifi, 
 his  Church  being  the  common  pafture  for  the  iambes  of  the 
 flock;  fo  he  feeds  the  fouiesof  the  Saints  that  enjoycth  him, with 
 the  marrow,  fatnels,  and  dainties  of  his  light,  and  love  that 
 ftune  in  his  face,  even  as  the  oyle  feeds  the  lampe  ;  bat  with 
 this  difference,  Chrifts  dainties  are  not  kflened,  becaule  wee 
 feed  upon  them,  as  the  oyk  is  coufumed  with  burning. 
 
 Pofl  10.  There  is  a  living  and  foUcing  of  the  foule  in 
 Chrifi,  even  to  faciety  in  this  enjoying  of  Chrifi. 
 
 Hence,     i .  Love  giveth  ftrong  leggs,  and  fwif  t  Wings  to  the  chrifis  beauty 
 foule,  to  per  Cue  an  union  with  Chrifi,  Loveputteth  the  hand  and  exulkmy 
 to  the  bot:omeof  thedefire,  and  draweth  with  ftrong  coards,  ^.  ?/•?**"% 
 the  lover  to  it  ;  we  have  heard  of  Chrifi s  invitation,  Come  ™t{i™CQmrh 
 to  me.  But  fuppofc  Chrifi  had  never  outed  his  love,  in  fuch  a 
 love-exprelfion,  Come  to  me.  Chrift  himfelfe  is  fuch  a  draw- 
 ing objed,  that  beauty,  the  frnell  of  his  garments,  his  moun- 
 tains of  myrrhe,  and  hill  of  Frankincenfe,  the  Sea  and  rivers 
 of  falvation,  that  capacious  and  wide  heaven  of  redemption  arc 
 intrinfecally,andofthemfelves  crying,  drawing,and  ravifhing 
 objects  ;  as  goidisdumbe  and  cannot  fpeakc,  yet  the  beauty 
 and  gaine  of  it,  cryeth,    Come  hither  pore ,    And  bee  made 
 rich. 
 
 2.  Loves  wings  move  fweetly,  Open  my  fifier,&c.  My 
 head  is  full  of  dew,  and  my  locks  with  the  drops  of  the  night; 
 there  is  no  dumbe  and  (ilent  violence  fo  ftrong,  fo  piercing 
 as  Chnfis  love. 
 
 3.  When  the  foule  in  any  meafure  comprehendeth  this  love,  The  foule  flu 
 the  Soule  is  filled  with  all  the  f nine  §e  of  God,  Ephef.  2..  19.  UdmtbGod 
 Hence  muft  follow  a  ftretching  out  of  the  foule  to  its  wideft  ■*/•  far  above 
 capacity  and  circumference,  being  rilled  with  God9  and  theful-  ".**  y^r1 
 nefle  o£ 'Chrifi,  that  all  created  objects,  becaufe  of  their  little-  alt  capacity  t$ 
 nefle  and  lowneife,  and  the  foules  ftretched  out  and  wide  ca-  reach  iu 
 pacity,  loofes  proportion  with  the  foule ;  as  if  a  man  were  in 
 
 the  top  of  a  Caftie  higher  then  the  third  region  of  the  ayre, 
 or  neere  the  fphere  of  the  Moone ,  {hould  hee  looke  downe 
 to  the  faireft  and  (weeteft  meddo wes ,  and  to  a  garden  rich 
 with  rofes  and  floures ,  of  all  fvveet  colours,  delitious  fmels, 
 he  (hould  not  fee  any  fweetnefs  in  them  all ;  yea,  the  pleafant- 
 nefle,  colour,' and  imell  of  all  thefe,  could  never  reach  his  fen- 
 fes,  btcaufe  he  is  io  farre  above  them.  So  the  foule  filled  with 
 
 A  a  a  the 
 
2  da  Tbt  drawing  love  line fe  of  Chrifl. 
 
 the  love  of  Chrift  is  hi^h  above  all  created  lovers,  and  they  fo 
 farre  below  the  foules  eye,  that  their  lovelinefs  cannot  mch  or 
 afcend  to  the  high  and  large  capacity  of  a  fpirkualizcd  foule; 
 as  the  light  of  a  penny-candle  put  in  a  houfeof  fome  miles  in 
 length,  in  breadth,  and  height,  in  a  darkc  night,  ftiould  not  be 
 able  to  illuminate  all  the  houfe,  and  render  the  ayrc  of  a  mile 
 in  quantity,  lightfome  and  tranfparenc,  as  the  day-light  Sunne 
 Would  doe. 
 
 4.  Becaufe  the  glory  ofChrifts  beauty  feene  and  loved, 
 Tbejoulwer-  chanirCth  ^  fouleinto  a  dobeor  mane  of  divine  lore  and  elo- 
 the  low  of  ry>  **  lt  ™ere  fy  ™e  Sp™  °f  ™e  Lord.  2  Cor.  1. 18.  1  here- 
 of*/?,          fore  the  foule  feeth  Chrifl  fo  neere  in  his  love-embracements,, 
 
 and  clofe  inchaining  of  Chrifrs  left  arme  under  the  foules 
 head,  and  the  right  hand  embracing  it,  that  it  cannot  fee  ic 
 felfe,  it  cannot  fee  another  lover,  it  can  fee  nothing  but  ChriFls 
 fairends,  heare  nothing  but  the  beloved's  voice,-  tafte  nothing 
 but  his  Aples  of  love,  his  Flagons  of  wine,  can  fmell  nothing 
 but  his  Spicknard,  and  precious  oyntments;  fo  that  the  foule 
 is  cloatkedwith  Chrifl,  and  his  love,  and  can  but  breath  out 
 love  to  him  againe;  and  Chrift  infufeth  himielfe  in  his  fweet- 
 nefle  and  excellencie,  fo  as  the  beleever  is  apprehended  by  fe- 
 fus  Chrifl,  Phil.  3.  f  2.  violently,  but  fweetly  and  ftrongly 
 drawnein  and  holden  in  the  Kings  hottfe  of  TPfor,  Cant.  2*4. 
 Sickned  and  overcoimcd  with  lovey  Cant.  2.  5.  Cant.  5. 8. chai- 
 ned and  compelled,  2  CV.J.  14.  wounded  with  the  arrowes 
 of  love;  fo  as  de&h,  the  grave.  He ll>  Angels,  things  prefentr, 
 by  to  come,  cannot  licke  thefe  wounds,  nor  embalme,  or  bind 
 them  up,  or  cure  them,  Pfal.  45. 5.  Revel.  6.1.2.  Cant.  8. 
 6.  y.Rom.  8.  38.  3p*  Yea,  the  foule  muft  yeeld  over  it  felfe; 
 as  a  Spoufe  under  the  power  of  her  husband,  and  lofe  her  felf, 
 and  her  fathers  houfe  y  in  fuch  a  deepe  Ocean  of  delights  of 
 Love's  ftronger  then  mne,  Pfal.45.10.  Cant.  5.  I.  Cant,  1. 2. 
 As  melted,  diflblved,  and  fallen  a  fwounein  Chrift,  Cant.  f. 6. 
 and  therefore  need eth  in  that  fwoune,  to  be  recovered  with  the 
 flagons  of  the  wine  and  aples  of  his- confolations,  Cant.i.q. 
 
 5.  Nor  can  fefm  Chr-tft  but  tenderly,  lovingly , and  compalTI- 
 onately  deale  with  his  beloved;  for  Chrifl  muft  draw  thcm,foh. 
 <6.,  44.  fweetly  allure  them,  Hof.  2 . 1 4. '  Efai  40. 1 .  Take  them 
 
 Infinrntioytr 
 a]  Ch*ifis  ten 
 
 bovcis  to       h  th*  f™°  arme*>  and  teach  them  to  walke,  as  the  mother  doth 
 fanm.        ihc  young  childe,  who  hath  not  yet  leggs  to  walKe  alone., 
 
 Hof. 
 
__________ —  ■  i     '  ■  i        .   i.  ■  ■  i  ■  ■  ■  ,  i  -     n  !!■_— — 
 
 7  he  drawing  lovelinejfeef  Chrift.  35 j 
 
 Hof.  II.  3.  Beareth  them  in  his  armes,  and  dandleth  them 
 on  his  knee,  Efai  46.  3,  4.  Exod.  19. 4.  They  arecarried  on 
 Chrifts  wanne  wings ,  as  the  young  Eagles  by  the  Mother, 
 Devt  32.  11.  they  are  laid  in  Chrifts  bofome,  and  nouriftied 
 with  the  warmnefs  and  the  heate  of  life  that  commeth  from 
 Chrifts  heart,  Efai  40.  r  1.  caried  on  the  fhoulders  of  Chrift, 
 the  good  Shepherd,  __,ȣ.  15.  5.  and  yet  neerer  Chrift ,  as  a 
 bracelet  about  Chrifts  armes  ;  fo  hee  weares  his  Church  as 
 a  favour,  and  a  love-token,  fer.  22.24.  Cant.  $.6.  and  in- 
 graven  in  letters  of  bloud  upon  Chrifts  fleih ,  ftamped  and. 
 printed  on  the  palnies  of  his  hands,  Efai  49.16.  and  yet  nearer 
 faim,  fet  as  zfeale  upon  the  heart  of  Chrift,  fo  precious  to  hifti, 
 as  to  lodge  in  his  bowels  and  heart,  Cant.  8.  6.  and  they 
 dwell  in  Chrjft,  1  J  ok  4. 13.  and  dwell  in  God,  and  God  is 
 love,  and  fo  they  dwell  in  the  love  of  Chrifr,  1  foh.  4. 1 6. 
 are  kitted  With  the  kiflesof  Chrifts  mouth,  Cant.  1.  2.  and  lye 
 betweene  the  right  and  left  arme  of  Chrift,  Cant.  2.  _>.  Yet 
 all  thefe  taketh  not  the  foule  off,  but  inflameth  it  to  duties, 
 for  Chrifts  fake  who  is  fo  highly  loved  ;  nor  are  thefe  raptures 
 mconfiftent  With  finfull  infirmities. 
 
 6,  As  love  moveth  fwiftly  to  the  foule,  as  a  \Roe,  or  a 
 young  Hart,  (for  that  is  Chrifts  pace  to  his  Church,  Cant. "2.) 
 fo  it  ads  upon  the  foule co-naturally,  as  being  a  price  to  it  felfe, 
 apprehending  the  digmty  and  excellency  of  Chrift  the  beloved. 
 Love  is  not  irrationali  as  a  fury,  and  a  fit  of  madnefle,  that  hath 
 no  reafon,  but  its  owne  fire.  Therefore  the  fecrcts  of  Chrift, 
 the  decpe  and  hidden  things  of  his  treafures  of  love  and  wif- 
 dome,  miift  be  opened  up  to  the  foule.  The  foule  feeth  new 
 gold  mines,  newfound-out  Jewels,  never  knowne  to  be  in  the 
 the  world,  before,  opened  and  unfolded  in  Chrift.  Here  is  the 
 in-commingsof  the  beames  of  light  inacceflible,  fchgvcias  of 
 the  unferchable  riches  of  Chrift ,  as  if  yes  faw  every  moment 
 a  new  heaven,  a  new  treafure  of  love,  the  deepe  bottoml-ile 
 bottomes  of  an  ocean  of  dclightes,  and  rivers  of  pleafures ;  the 
 bofome  of  Chrift  is  opened,  new  breathings  and  fpirations  of 
 love  that  pajfeth  knowledge,  Ephef.  3.  19.  are  manifeiled ;  nor 
 hath  the  eye  feene,  nor  the  ear e  heard,  nor  hath  it  entered  in 
 the  heart  of  man  to  conceive  the  things  that  God  hath  prepared 
 for  them  that  love  himf  1  Cor.  2.  o.  yet  are  they  revealed,  in 
 feme  _neafure,in  this  life. 
 
 A  a  a  2  7.  And 
 
 ■c 
 
3^4  ?he  drawing  lovelineffe  if  Chrift. 
 
 7.    And  it  is  moft  confiderable,  how  the  foule  in  loving 
 Chrift  is  not  her  owne  ;  and  in  regard  of  loving,  Chrift  is  not 
 his  owne,  but  every  one  makes  over  it  felfe  to  another ,  and 
 propriety  or  intereft  to  it  felfe  in  both  fides  (as  it  were)  ceafeth, 
 Hof.  3.  3.  And  If  aid  unto  her,  thou  (halt  abide  for  mee  many 
 dayes,  thou  fhalt  not  play  the  harlot,  and  thou  Jhalt  not  bee 
 for  another  man  ,  fo  mil  I  alfo  be  for  thee  ,   fo  the  Manage 
 covenant  of  grace  fakh  :  /  will  be  your  God,andjee  fliall  be 
 my  people.  And  the  Spoufe,  Cant,  2.  16.  My  well-beloved  is 
 mine,  and  I  am  his.  It  is  true,.  Chrift  leaveth  not  off  to  be  his 
 owne,  or  to  be  a  fret  God  when  hee  becomes  ours;  but  hee 
 demeaneth  himfelfe,  as  if  he  were  not  his  owne^ani  putteth 
 on  relations ,  and  aflumeth  offices  of  engagement ;  a  Saviour, 
 an  Annointed,  a  Redeemer,  a  King,  a  Priefl  ,  a  ^Prophet,  a 
 Shepherd,  a  Husband,  a%anfomer,  a  Friend,  a  Head,  a  guide ■, 
 and  leader  of  the  people,  all  which  are  for  us  :  and  the  foule 
 injoying  Chrift,  poueneth  fbrift  ,  and  not  it  felfe  ;.  loveth 
 Chrift, not  it  felfe;  liveth  in  Chrift,  not  in  it  felfe ;  injoy- 
 tihporifty  not  it  felfe;  folaceth  it  felfe  in  Chrift,  not  in  it; 
 felfe  ;  beholdeth  Christ  and  his  beauty ,  not  it  felfe,  nor  his 
 owne  beauty  ;  fo  that  mind,  will,  love,,  defire,  hope,  joy, 
 fight,  wondring,  delighting,  are  all  over  in  Chrisl,  not  in  it 
 felfe.  And  all  this  further  confirmeth  the  point  in  hand,  that 
 Chrift  crucified,  and  laid  hold  on  by  faith,  is  a  dcfirable  and- 
 a  drawing  lorer* 
 
 Part.    IIL 
 
 Ail  men. 
 
 I  will  draw  all  men.  The  parties  drawne  to  Chrift,  is  the 
 third  Article  in  the  doctrine  of  Chrifts  drawing  ;  and  they  are 
 here  called  -ad^t?,  All  men.  It  is  a  great  queftion  betweene 
 us,  and  fuch  as  are  for  unverfall  attonement>.and  grace  uni- 
 verfall,  as  ir.any  Awbaptifts  in  England  now  are  ;  what  is 
 meant  by  All  men,  in  which  thele  are  to  be  obferved. 
 
 I .     The  ft  ate  of  the  question. 
 
 -2 .     The  mind  of  the  Adverfaries* 
 
 3.  Ourminde. 
 
 4 .  The  clearing  of  places  alledged  by  the  Adverfaries, 
 5t     The  anfwtring  of  that  frincipall  doubt,  what  faith 
 
 is 
 
The  fiate  ef  the  Queftion^  &c.  365 
 
 is  ye  quired  of  all  within  the  vifible  Church. 
 6.     The  ufes  of  the  D  0  Brine. 
 
 Ofallthefeftiortly. 
 The  fiate  of  the  ^uefiion. 
 
 The  ^ueftion  toucheth,  1.  Gods  intention  and  purpofeto 
 faveman.  2.  In  chuftngfome  to  falvation,not  others.  3.  Cods 
 purpofe  in  fending  Chrift  to  dye  for  fome,  not  for  others. 
 
 The  firft  Article  is  called  uniVejjTall  grace,  the  fecond  condi- 
 tionall ;  or  which  to  me  is  alfonefvniverfall  eledion  to  glory, 
 and  Co  no  Election.  The  third  is,  the  queftion  touching  the 
 univerfalitie  of  Chrifts  death,  or  a  fancied  univerfaR  attonment 
 made  by  Chrift  for  all,  I  cannot  particularly  handle  all  the 
 three. 
 
 For  the  flrft  :  God  ingageth  all  men  as  Chrifts  debtersthus  xvlatfm^tt 
 far  ;  uhatit  is  mercy  that  they  live  or  have  any  opportunity  of  of  grace  aU 
 feeking  God,  what  ever  be  the  means  natural!  or  fuper-natu-  have. 
 rail ;  whereas  for  the  fin  of  Adam  God  might  by  a  like  ju- 
 ftice  have  deftroyed  the  world  and  all  mankinde,  vanity  i*  pe- 
 nally inflicted  on  all  the  fervants,  for  treafon  of  the  Mafter  a- 
 gainft  the  King  of  Heaven  and  earth,  but  in  Ghrift  there  be 
 two  mitigations.     1.  One  is,that  the  fervants  arc  not  deftroid 
 for  the  fin  of  the  Mafter.     2.  That  as  the  fore-fated  Lord  is  r^  amuTt 
 reftored,  fo  the  fick  fervants  groaning  under  vanity  {hall,  bee  refioredfrom 
 delivered  from  that  bondage  they  come  under  for  thefinne  of  its  forfeiture 
 man,  Rom.  8» 2.0,  21,  22.  Hence  it  is,  though  we  be  out-laws  iv  ckrift. 
 by  nature, that  now  by  a  priviledge  of  grace  from  the  Me-  W^^1*'*  *•* 
 diator,  the  Tcnents  receive  and  lodge  the  Mafteiybecaufc  Ghrift  have  they  not 
 hath  taken  off  the  Statute  and  Ael  of  forfeiture*    2.  No  man  heard,  &>c. 
 living  on  earth,  but  he  is  beholding  to  Chrift  (  though  many  is  rotforuvi- 
 know  him  not  )  for  common  helps  of  providence,  and  expe-  vcrfal! &*ace* 
 riences  do  teach  him  fome  more  of  God  by  nature*     3.  The  a™nd™p 
 found  of  Chrift,  God  revealed  in  the  Gofpel,  in  the  Apoftles  ex^cun 
 miniftery  is  de.  lared,  and  is  gone  to  the  ends  of  theearth,and 
 to  the  Nations,  Pjal.  19..  4.  Rom.  10.  18.    But  fome  fay  thefe 
 Words,  Have  they  not  heardyhwe  relation  to  v.  14.  the  hea- 
 ring of  the  Gofpel,  or  the  publtjbing  of  the  glad  tidings  of  the 
 Gofpel  to  all  and  every  one  of mankind,  and  mufi  be  meant  of 
 that  fame  hearing. 
 
 Anf  It  relates  to  hearing  of  God  revealing  himfelfe  in  the 
 meanesof  &lvation,fay  the  Adverfarks*  But  then  the  quefti- 
 
 A.a  a. 3  ©n. 
 
$66  Thejtate  of  the  Queflien 
 
 on  is,  Whether  thefe  meanes  be  the  preaching  of  the  Gofpel,  or 
 of  the  fame  God  revealed  as  Creator,  by  the  Sun,  Moon,  and 
 Stars,  who  is  revealed  in  the  Gofpel,  and  fiivation  by  him. 
 Now  the  Sun,  and  Star ■/,  and  heaven  declare  the  glory  of  God, 
 and  found  forth  his  praifes  and  falvation  through  Chart ,  by 
 jthis  fenfe,  to  all  and  every  Nation,  and  to  every  iinglc  perfon 
 without  exception;  not  onciy  when  Paul  WiOte  this  to  the 
 Romans,  but  when  David  penned  the  i  9.  Pfahne,  what  dif- 
 ference then  between  the  j-ewes  to  whom  God  revealed  his " 
 Teftimonies,  and  the  Gentiles  to  whom  God  made  no  fuch 
 revelation  t  Tfal.  147. 19,20.  2>*r.  4.  3  ~,  34,  &c.  Dent.  5. 
 25,25,  PfaLyS.  i,.2,  &c.  Pfal.  81.  4,  5.  and  this?  found,  if 
 it  be  the  Gofpel  preached  to  as  many  as  fee  the  Sun,  and  ever 
 when  they  fee  th?  Sun ;  then  at  that  time,  and  to  this  day,  the 
 Sun  and  Mo  one  >  muft  be  feat  Apoitles  and  Preachers ,  by 
 whofe  words  and  Miniftery  all,  and  every  man,  that  feeththe 
 Sun,  then  and  now,  and  to  Chrifts  fecond  comming  are  .obli- 
 Tb  '  f  ml  r  Sec^  ro  Pra-V  t0  ^0(* in  Chrift,  an<i  co  beleeve,and  Faith-comes 
 row  cut  '    i  h  he*ring  '> tne  Sun,  Stars,  night  and  day  preach  Chrift,  for 
 through  ill  the  fnre  the  fame  hearing  of  the  Gofpel,  v.  18.  muft  be  undcr- 
 cartb&omM.  ftooi  which  is  fpoken,  Z/.14. 15.  for  if  theone  be  an  hearing 
 is  vot  a  atati-  0f  t|le  Gofpd,  by  the  slpeft/es,  which  prod uceth  faith  and  fal- 
 *UultvtotTe   vat*on>  anc*  c^e  other  a  hearing  of  Sun  and  Stars  in  the  book 
 pi*ceV(%<if,  of  the  Creation.   This  produceth  not  faith  and  falvation,  by 
 avd  cm  be      the  confeffion  of  the  Adverfaries.     2.  The  Apofile  ftlali  not 
 undirjhodof    anfvver  his  own  Objection.    Ver.  1 8.  If  all  both  Jew  andGen- 
 f.ovetw  the    tj/e  have  not  heard  the  Gofpel^  its  nnpoffible  the j  can  heleeve> 
 ?H  iS*        for  faith  cometh  by  hearing  the  Gofpel  from  their  mouth  who 
 are  fent  of  God ;  and  if  they  hear  not,  they  muft  be  excufed, 
 becaufe  they  beleeve  not  in  Chrift,  of  whom  they  never  heard. 
 The"  Apoille  muft  anfwer,yea,  but  they  have  heard  the  Gofpel. 
 Why  ?  they  heard  the  Sunr  and  the  Stars  preach  Chrift,  and 
 lalvarion  by  him,  to  the  fartheft  ends  of  the  earth,  for  fure 
 David  in  the  literall  and  native  fenfe  of  that  19.  Pfalme  fpeak- 
 eth  offuchdumbe  Preachers.    Now  this  is  no  anfwer  at  all, 
 for  Sun  and  Stars  are  not  fent  of  God  to  preach  falvation  by 
 Chrift.  2,  Faith,  comes  not  by  hearing  the  creatures  preach 
 Chrift.     5.  The  Prophets  and  Apoftles,  not  the  dumbe  and 
 Jivelefle  creatures  have  pleafant  feet  on  the  Mountains  to  preach 
 peace,  asiciszw/r  14,15,  incited  from  Ifai^z.y.Nah.uis. 
 
 But 
 
touching  univtrfaU  montmtnf. 
 
 3*7 
 
 But  the  native  fenfe  of  the  words,?/.  j8.  is  but  a  meer  allu- 
 (ion  in  Scripture  phrafe,  to  Davids  words  Pfal.  19.  It  is 
 neither  citation  nor  expofition  of  them,  but  an  ufingof  Scrip- 
 ture language  in  comparing  the  Gofpel  to  the  Sun,  the  found 
 of  the  Gofpel  preached  to  the  found  of  the  glory  of  the  Crea- 
 tor in  the  works  of  heaven  and  earth,  to  (how  how  ample 
 the  preaching  of  the  Gofpel  under  the  New  Teftament  is*;  to 
 wit,  that  it  is  not  preached  to  one  Nation  of  the  fewes  only, 
 as  of  old ;  but  to  all  nations,  to  the  Jews,  and  to  the  foo- 
 lijb  people,  by  whom  the  Lord  provokes  the  fewes  tn]ealoufte, 
 as  is  clear,  v*  ip,  20*  and  that  voice  6  <p%yyc$  form  ;  their 
 voice  is  gone  to  the  ends  of  the  earth,  is  the  voice  of  the  twelve 
 Apo files,  of  the  Lambe,  who  preached  the  Gofpel  to  Nations  of 
 all  kinds,  to  Iewes  and  Gentiles,  its  not  the  voice  of  the  crea- 
 tures ,  the  heaven  and  earth,  but  a  meer  allufion  to  that  voice, 
 Pfal.  1  p.  for  the  words  have  no  fenle  otherwife,  for  the  Apo- 
 ftle  avoucheth  the  Gofpel  is  preached,  the  promife  of  falvati- 
 on  publifhed  to  all  that  call  on  the  Lords  Name,  v.  12.  Be 
 they  J  ewes  or  Grecians ,  that  isr  Gentile*  ywA  beleeve  they 
 muft,  or  elfe  they  cannot  pray,  and  needs  they  mud  heare, 
 or  then  they  cannot  beleeve,  and  hear  they  cannot  except  God 
 fend  Preachers.  But  God  hath  fent  Preachers  with  pleafant 
 feet  to  both  Iewes  and  Gentiles ,  as  the  Prophets  Ifaiah  and 
 Nahttm  feretold,v.  1 3, 14, 1 5.  and  they  have  not  all  obeyed, 
 v.  16 ,  ij,  i8i  But  it  may  be  faid9They  have  not  all  heard  the 
 Gofpel  preached,  this  muft  certainly  excufe  the  Gentiles- if  they 
 beleeve  not,  having  never  heard  of  Chrift,how  can  they  beleeve, 
 as  it  is  t/.  1 4.  Its  a  rationall  excufe,  I  cannot  fin  in  not  be- 
 leeving,  the  Gofpel,faith  the  Gentile ;  yea,  and  Chrift  frees  them 
 from  the  fin  of  unbeliefe  alfo,  Ioh.  15.  22.  If  I  had  not  come, 
 and  fpoken  unto  them{  and  fo  if  they  had  not  had  a  Lord  Spea- 
 ker from  Heaven)  they  had  not  had  fin.  That  is, -they  (hould 
 have  ben  free  of  the  Gofpel-fin  of  unbelief;  butnsw  t  hey  have- 
 no  cloal^  for  their  fin.  Now  they  cannot  fay,  Lord,  we  cannot 
 beleeve  a  Gofpel,  never  fpoken  to  h*  by  any,  nor  heard  of,  by  ns> 
 But  fure  the  Iewes  heard  thefe  creatures- and  works  of  God 
 that  preached  his  glory,  Pfal.  19.  6.  And  if  they  preach  Chrift 
 ohjecli^Jy,  as  Agtjrajd,zv.d  other  Arminians fanae  ;  then  the 
 not  hearing,  and  not  obeying  the  Gofpel  thus  preached,  had 
 been  their  fin,  though  Chrift,  or  hisApofties.had  never  fpoken 
 
 the 
 
3^8  The  ft  ate  of  the  que  (t  ion 
 
 the  Gofpel,  which  is  contrary  to  Chrifts  word,  loh.  15.  22. 
 
 And  contrary  to  Paul,  how  Jha/l  they  beleeve  in  him  of  whom 
 
 they  have  not  heard,  by  the  preaching  of  a  fent  Minifter,  who 
 
 Ho     aUbamfH^e^*vety3*n^  voca%  mu^  Preach  the  Gofpel. 
 
 Tufficicni  **ut  Co  rcturn  co  c^c  ^ace  of  the  quelKon.    4.  So  mach  of 
 
 grace.  God  is  revealed  to  all,  even  to  thofe  who  never  heard  ofChrilt, 
 
 asferves  to  make  allunexcufable  for  that  knowing  willingly, 
 
 and  Knowingly,  they  glorifie  not  God  as  God>  Rom.  1. 19,20, 
 
 -21.     j.  All  within  the  viiible  Churchy  have  meanes  fumaertt 
 
 in  their  kinde,  in  genere  mediornm  externorum ,  to  fave 
 
 No  fdvatkn      6%  As  none  can  be  faved  by  the  light  of  nature,nor  ever  any  u- 
 wthout  the     £ed,or  could  ufe it  fo  far  forth,  as  to  improve  it  for  their  furficient 
 tied!  ^™*  PreP*ration, t0  receive  the  tidings  of  the  Gofpel,  either  from 
 Men>  or  Angels  fent  to  preach  to  them  ;  or  by  any  infpiration, 
 bringing  the  fenfe,  or  things  fignified  in  the  Gojpel :  fo  faved 
 they  cannot  bee,  by  any  name  under  heaven,  but  bj  the_Name 
 ofChrift;  that  is^Chrift  named,  preached,  and  revealed  in  the 
 Gofpel.  Aft.  4*10,11,12.  foh.14.6.  Heb.ii,6.?oh.  f.qo.mi 
 I  foh.5.12.  He  that  hath  the  Son,  hath  life,  and  he  e  that  hath 
 not  the  Soffi  hath  not  life* 
 1   QneTton       7'   Theqtieit-ion  is,  whether  or  no.GWfo  farre  forth  willeth, 
 f  outwit       defireth,  mtendeth,  than  all  and  every  one,  within,  and  without 
 umv:>f'd*      the  vifible  Qhnrch,  Tartanans,  and  Indians  (  Who  never  by 
 £r*>e.  any  rumor,  hard  of  Ctirilt )  not  excepted,  that  hee  giveth  them 
 
 furBcient  meanes  and  helps  of  a  common  and  univerfall  grace  ; 
 which  if  they  would  ufe  well,  the  Lord'thovld  forewarct,  pro- 
 move,  or  increafe,  whether  out  of  decencie,or  a  congruous  dif- 
 pofuion  of  goodnefs,  or  of  equity,or  offree  promife,or any  ob- 
 ligation? fo  farre  as  to  fend  tfte  Gofpel  to  tiiem,  and  beftow  on 
 them  a  larger  meafure  of  faving  and  internall  grace ;  by  which 
 they  fhouid,if  they  fo  would,  bee  converted  to  the  Faith  of 
 Chrift,  and  faved ?  Wedeny,  Armenians  arfirme. 
 1.  ^neflion       2.    Whether  the  LorItr6^\  eternity  (  late  Arminians  are  for 
 tomb,  »i  ub-    time.decT:ion  )  hath  abfolucely,  without  any  pro  virion  in,or  pre- 
 toriofylmi  faence,  or  fore-knowledge  of  good  works ;  Faith,  perfeverance 
 fu\f  reproba-  in  both,  or  of  condition,  reafon,  caufe,  merit,  qualification  in 
 mn*    '         fome  certaine  and  definite  perfons  ;  rather  then  others  predefti- 
 nated,  and  chofen  them  to  glory  and  life  eternall.    And  all  the 
 meanes  conducing  to  this  end,  and  that  of  meere  free  grace ; 
 
 becaufe 
 
vmvcrfaS  attonemcnt.  3  69 
 
 becaufe  he  To  willeth,  or  if  the  Lordpztk  no  definite,  compleat, 
 peremptorie,  and  irrevocable  decree,  to  fave  fome  certain  per- 
 fons  while  he  forfces  them  expiring ,  and  dying,  in  faith  and 
 holy  conversion ?  Arminians  hold,  that  the  Lords  decree 
 ofelcction  of  men  to  glory  ;  is  generall,  conditionall,  incom- 
 pleat,  changeable,  while  he  forfees  they  have  ended  their  courfe 
 in  the  Faith,  and  then  peremptorily,  and  irrevocably,  he  paflcth 
 a  hxed  decree  to  fave  fuch,  and  not  others ;  we  deny  any  fnch 
 loofe  decrees  in  the  Almighty,  and  beleeve  that  of  tree  grace; 
 hecnufeth  fomeabfolutdy  without  conditions  in  them,  or  re- 
 fpecl  to  any  good  foreleene  to  be  in  them,  rather  then  in  others, 
 becaufe  He  hath  mercy  on  -whom  hee  will,  and  hardens  whom 
 he  will.  Rom.  o.  17.  18. 
 
 3.     Upon  this  general!,  indefinite,  revocable,  and  conditio-     Aeefi^ 
 nail  good  will  and  intention  of  God,  to  Cave  all,  and  every  one,  to.^birg  gcdi 
 whether  or  no  did  the  Father  give  his  Sonne,  and  the  Sonne  dye  iood  wu  . 
 for  all,  and  everyone;  intendingjibfolutcly  to  impetrateand  toj.fvz*** 
 '  obtaine  to  all,  and  every  one  of  mankinde,  remilHon  of  fmnes,  r*jTnhri{l 
 and  efpecially,  expiation  of  finne  originall,  and  all  fins  againft.  ^  n*  * 
 
 the  covenant  of  works ;  and  falvation  to  them  all,  both  with- 
 in ,  and  without  the  vifible  Church ,  and  the  opening  of 
 the  gates  of  heaven ;  fo  as  God  hath  laid  afide  his^nger  for  all 
 thefe  fins,  hath  made  all  favable,  reconciliable,  that  notwith- 
 ftandingcf  divine  Juftices  plea  againft  men,  all  and  every  one,  Arminians 
 may  according  to  the  intention  of  God  beefaved  in  hisbloud,  arejorpx  li- 
 fe they  would  ,as  they  may,  and  can,  beleeve  in  Chrift :  we  de-  ^ifaitttes 
 
 -..     J     -  l         c£.  in  the  matter 
 
 ny,  Armtnans  here arhrme.  ofQoii  gcod 
 
 2.     The  mind  of  Arminians*  Arminians  runne  upon  fix  U-  „,;//  tofave 
 niverfalities.  avd  redeem: 
 
 i«  They  (ay  God  beareth  to  all,  and  every  man  ,  of  what  aittpitbutt 
 kind  foever,  an  equall,  univerfall,  and  Catholike  good  will;  *&*pth*. 
 y^a,  to  Efan>  Pharaoh,  Judas,  as  to  Jaakob,  Afofes,  and  Peter,  **      it 
 
 to  fave  them  all,  fo  as  this  love  is  not  (tinted  to  any  certaine  per-  ^mion^ 
 fons,  pretifely,  and  abfolutlj  ;  loved  and  chofen,  toialva-  G$dto/avetU 
 tion. 
 
 2.     That  there  is  a  Catholicke  price,  an  univerfall  ranfome,         2. 
 given  by  Chrift,  dying  on  the  Croile,  for  all  and  everyone,  an  Vvivtrfattte- 
 Attonement  made,  and  a  Redemption  purchafed  in  Chnfts  <km$tm of  all 
 bloud  ;  by  which,  all  and  every  one,  Pharaoh,  Judas*  Cain^Vi 
 the  heathens,  Tartarian,  Americans^  Virginians,  that  never 
 
 B  b  b  heard 
 
37° 
 
 The  mind  of  Arminians  touching 
 
 An  univ.rf.iU 
 
 OTJCIl&Ht  cj 
 
 grace  vna.it 
 -with  all3ini 
 every  mortah 
 mifi, 
 
 V  Hverf-il  re 
 
 conciliation 
 cindjujlificz- 
 iio*i  of  all. 
 
 heard  of  (fh rift,  are  made  favabley  and  reconciliable,  andGW 
 made  placable  and  ex  or  able  to  them,  fo  a  though  they  be  loft  in 
 the  firft  Jdam,yn  have  they  a  new  venture  of'  heaven  ;  and  in 
 Cbrifts  death,  tht  Lord  hath  a  generail  antecedent,  and  primary 
 intention  to  lave  ail  without  exception ;  yet  no  more  to  (ave 
 Mofes  and  Pete r,  then  fudat  and  Pharaoh  ;  Yea,r  W  the  fruit 
 of  Chrift  s  death,  and  the  effect  of  it  may  ftandy  though  all.and 
 every  one  of  mankinde  ,  were  eternally  loft,  and  not  one  perfon 
 Caved, 
 
 ?;  As  there  was  a  Catholicke  forfeiture  of  all,  fo  there  is 
 a  fecond  covenant  of  free  grace  made  with  a U,  and  every  one 
 of  A<Lims  fonnes,  with  promifes  of  free  gracev  a  new  heart, 
 rightcoufnefle,  andeternall  life  to  all  and  every  one,  uponfaire 
 conditions,  if  their  free  will  play  the  game  of  falvation  and 
 damnation  handfomely  j  as  if  Chrift  were  not  free  wills  choi- 
 feft  tutor. 
 
 4.     All  and  every  man  are  received  in  this  covenant,  in  the 
 ■  new  ftace  of  reconciliation,  grace,  and  favour;  and  justificati- 
 on from  any  breach  of  the  Law,  or  the  firft  covenant ;  all  are 
 once  fairely  delivered,  both  young  and  old  from  damnation 
 and  wrath ,   all  the  heathen  are  reconciled  and  juftified  by 
 Chrift,  in  his*blood  ;  and  all  (innes  now,areagainft  the  1.  Co- 
 venant of  grace ,  Chrift  and  all  mankinde  now,  beginne  to 
 reckon  on  a  new  (core.     2.    Though  the  (hip  be  broKen,  and 
 all  mankinde  fent  to  Sea  to  die  there,  yet  fo  are  they  caft  o- " 
 ver  board,  as  Chrift  the  furety  of  a  better  Covenant,  is  made 
 the  great  veflell,  thatlhip-broken  men,  may,  if  it  feeme  good 
 to  Lord  free  will,  fwimme  unto,  and  fo  come  fafe,  the  fecond 
 time,to  land.     3.    So  as  there  be  two  Redemptions  in  Chrift 
 two  J  unifications  by  grace.     4.    Yet  neither  the  tydings  of 
 this  new  covenant  made  with  all  men,  nor  this  ftate  of  re- 
 conciliation, or  juftification,  are  ever  revealed  to  the  thoufand 
 part  of  mankind  ;  and  though  all  and  every  one  be  under  this 
 Law  of  Faith,  and  Covenant  of  Grace ;  yet  is  this  obliging 
 and  fupernaturall  Law  never  promulgate  to  millions  of  man- 
 kind, whom  it  obligeth  to  obedience,  fo  farre  forth  as  by  the 
 good^induftry,  and  improving  of  common  gifts  of  nature,  or 
 rather  the  hire  and  merit  of  men  out  of  Chrift,  to  make  a  con- 
 queft  of  the  preached  Gofpeli  and  Chrift,  free  will  doing  its 
 beft. 
 
 5,  All 
 
Gods  good  mil  tofavt  and  rcdeemc  all,  j  7 1 
 
 •   5.    All  and  every  Mothers  fbiine^  and  children  of  Adnm,         5, 
 are  called  and  invited  ;  vea,andChriS  by  our  Text,  draweth  VniwfMvi* 
 all  and  every  man,  though  they  will  not  be  drawn  ;  fay  they,  cuion    and 
 the  folecaufeof  election,  reprobation,offaivation,daiimation,ly-  ^  **'5*  c<;  *" 
 ingonmans  free  will. 
 
 "5.    All  and  every  one  are  fumiiiied  with  all  external!  m eanes         6 
 of  falvation,  with  farfieient  grace,  and  abfolire  mdifferenck  and  71niverJrlii 
 power  of  free  will  to  fay  ay,  or  no,  to  the  drawing  of  Chrift,  fiffiieitsme 
 and  pnrchafe,  by  indulirious  improvement,  and  carefull  hpfe given  to  all 
 banding  of  the  common  gifts,or  reikis  of  nature,  and  their  new  and  every  one, 
 furficient  grace,  (if  they  could  give  it  a  name  to  us)  a  farther  to*kl*b*by 
 degree  of  grace,  while  they  conquetfe  the  Preaching  of  the  Gof-  *^(;  f0*%r 
 pell,  and  the  grace  of  con verfion.  Yet  fo  are  they,  (let  Chrift  ti:c  Gofeik 
 doe  his  bed)  as  all  may  be  converted,  or  not  any  one  at  all,  covarjhn9 
 but  all  loft,  and  all  may  perfevere  in  grace  and  be  laved,  as  not  fa™ ion*. 
 one  man  (hall  be  damned,  and  all  may  fo  totally  and  finally 
 fall  away  from  grace,  as  not  one  man  may  perfevere,  bun  all 
 be  eternally  loft,  if  free  will  ufe  his  ovvne  liberty,  notwith-  r  .     r     \ 
 ftanding  of  the  Lords  eternall  decrees  of  Eie&ion  or  Rcproba- not^eo/" 
 tion,  or  of  Chrifts  death,  the  ftrength  of  free  grace,  the  utesd p&feverax4 
 cefTIon  of  Chrift,  at  the  right  hand  of  God,  the  unchangeable  oj  «//. 
 love  of  God  ;  for  all  thefe  can  doe  nothing  to  mfcre  the  abso- 
 lute, and  independent  free  will  of  men,  toworke  as  k  iifteth, 
 for  either  wayes. 
 
 Propof  1.  Eleclion  Is  the  decree  of  free  grace,  fetting  apart 
 certaine  definite,  individual^  and  particular  men  to  glory. 
 
 i.    Themenchofcnanddrawne,areby head  deligned.  faa-         i9 
 koby  not  Efau,     before  the  children  had  done  good  or  evill  \  TbcEteftare 
 though  Efau  be  elder,  I/aal^  muft  be  the  Sonne  of  the  .pro-  fafignd  by  _ 
 mife  :  father  and  mother  were  free  grace,  rather  tfwn  the  kf^tbsitnmc. 
 of  '.^Abraham  and  Strait,  now    patted   natures  date  ;  not  If- 
 mael :  Peter  and  John,  not  fudw  the  Sonne  of  perdition.  A- 
 brahtmy  and  hishoule,  iv  or  Shipping  Idols  beyond  the  river,  is 
 fingiei  out,  not  any  other  ;  the  Lord  fetshis  love  on  the  Jews, 
 bscaufeht  loved  them,  Deut.  7.7.  When  their  Father  was  an 
 Amor  it  e^   and  their  mother  an  Hittite,  and  they  dying  in  their 
 blo;:d,  E^ech.  15,3.4.5.5.7.  not  any  one  of  the  reft  of  the  Ca- 
 naanites ;  the  Tribes  of  fudah  is  the  King  by  Tribe,  not  any  of 
 the  reft  of  the  Families,  Low  fephtahs  Family,  not  any  of  the 
 reft  of  the  fonnes  of  that  Family.  None  of  the  fcven  fonnes, 
 
 'Bbb:  but 
 
37* 
 
 The  Elect  are  certain* ',  particularly 
 
 Pointed  out 
 with  tbefm- 
 
 *Defi£ned  by 
 their  cowtrey 
 
 Inrolkdina 
 boofa  and 
 written  in 
 heaven. 
 
 butthedifpifedfhepheard,  the  ruddy  Boy  finging  after  theEw's, 
 David  forgotten  by  all,  as  none  of  the  number. 
 
 2.     They  are  pointed  out  with  the  ringer ,  with  pronownes. 
 
 Pfalm.  87.  5.  And  of  S ion  its  [aid,  this  man, Hebr,  UHttl  EHtf 
 
 man  and  man  {ball  be  horn  in  Sion,  Efai  49,  1  .The  Lord  hath  calr 
 led  me  from  the  womb,  from  the  bowels  of  my  mother  hath  hce 
 made  mention  cf  ^#^^.Thouart(head,ormember,or  ofwhich 
 the  Prophet  fpake,  its  all  one)  in  the  mouth  of  GW,.by  name 
 from  eternity,  John,  Anna,  &c.  Efai  43.  u  O  Ifrael  feare 
 not,  for  I  have  redeemed  thee  ,  /  have  called  thee  by  thy  name 
 thot*  art  mine.  So  the  Lord  points  them  out  with  the  finger,£- 
 
 faity.  ia.n^x  T)}D  Behold  the fe  Jhall  come  from  farre}  and 
 
 Mold  the  fe  from  the  North.  (North-land  men)  and  from  the 
 Sea,  (Ilanders)  or  from  the  Weft  (Weft-land  men)  fo  it  may 
 be  read,  and  the  fe  from  the  land  of  Shimin,  Ezech.  36,  20.. 
 Thefe  are  the  people  of  the  Lord.  Hebr.  II.  13.  All  thefe  6u- 
 701  wavier,  died  in  the  Faith,  they  are  named  and  told  by  the 
 head.  Revel.  14.4.  ocJIo*,  thefe  are  thrife  in  one  Vcrfe.  Thefe 
 are  they  that  are  not  defiled  with  women,. — —thefe  are  they, 
 that  follow  me  Lambe,  whitherfoever  he  goeth,  Thefe  were  re- 
 deemed from  among  ft  men. 
 
 3.  They  are  derined  by  their  countrey.  Efai  ip.  18.  Five 
 Cities  of  the  land  of  Egypt  fhaH  Jpeake  the  Language  of  Ca- 
 naan.Yttf.24.  In  that  day  Ifrael  ft  all  bee  the  third  part  with 
 Egypt  and  AJfyria,  even  a  blejfmg  in  the  midft  of  the  Land* 
 Verf.  25.  Whom  the  Lord  of  Hafts  Jhall  blejfe,  faying,  blef 
 fed  be  Egypt  my  people,  and  AJfyria  the  worhe  of  my  hand, 
 Zephan.  ].  10.  From  beyond  the  river  of  Ethiopia,  my  fup- 
 pliantSy  even  the  daughters  of  my  dijperfed  Jhall  come. 
 
 .4  Their  names  are  particularly  inrolled  in  the  Lambes 
 booke  of  'Ife  Luk.  io.  20.  Revel.  13.  %.  Revel.  20.  15.  As 
 Citizens  of  fome  famous  incorporation,  or  Senators  that  go- 
 vernes  a  Citie  are  written  in  the  booke  of  Records  of  the  King 
 or  Citie  ;  fo  thefe  that  are  to  follow  the  Lambe ,  cloathed 
 in  white,  are  booked  in  the  publike  Rcgifter  of  heaven,,  in  the 
 minde  of  GW,  to  be  members  of  the  heavenly  Society. 
 
 5.  It  was  no  blind  bargaine  that  Chrift  made;  hee  knew 
 What  he  gave,  hee  knew  What  he  got.    Chrift  told  downe  a 
 
 definite 
 
defigncdperfoM)  not  my  other*  373 
 
 definite  and  certaine  Ranfome,  as  a  told  fummeof  money,  eve-  particularly 
 ry  penny  reckoned  and  layed,  and  he  knew  who  was  his  own,  marked  be-  - 
 and  whom,  and- how  many,  by  the  head  and  name,  he  bought;  tncenztheFt- 
 there  is  no  hazard  that  one  come  in,  in  the  lieu  and  roome  oi'herarjdtbe  , 
 another,  foh.  10.  14.   /  am  the  good  Shepherd,  how  is  that  6Q,me* 
 made  good  >  He  hath  particular  care  of  all  the  flock,  by  the 
 head  he  knowes  how  many,  and  who  are  his ;  if  any  bee  not 
 his,  if  any  be  ficke,  or  loft,  or  Wandered  away,,  that  proves  a  good 
 Shepherd,.  /  know  my  Jheepe,  and  am  known  of  mine.  I  know  /y*J[a*j  j' 
 them,  and  they  know  mee.  Sure  it  is  Relative  to  that.  2  Ttm.jfor^r/Ltrm 
 $.  ip,  Neverthelejfe9  the  foundation  of  God  fiands  fare,  ha- tiadarly  de- 
 wing this  feale  ,  the  Lord  hnoweth  them  that  are  his.    Sure,  the  fevedand  cir» 
 fheep  that  Chrift  dyeth  for,  ph.  \  o.  are  the  fheepe  that  hee  gi-  CUinfc*M 
 vethhislifefor,  ^/ii.anddyesfor;  and  thefe    1.  w/.io.*,/^^*' 
 That  have  life  in  abundance.    2.  The  fheep known  in  the  Lords  otfa, 
 eternall  Predeftination,.and  known  by  Chrift in  time.    3.  Such 
 as  hemindes  to  call  in,  that  there  may  be  one  Shepherd,  and  one 
 Jheep-fold,  verf.  1 6.    (4)   Such  as  are  his  owne  fheepe,  as  hee 
 goeth  before,  and  they  follow  him,  and  know  his  voice,  verf.  4. 
 and  will  not  follow  a  fir -anger,  verf.  5.     (5)  Such  as  he  are  not 
 a,  fir  anger,  verf.  5.  but  verf.  27  he  are  and  know  the  voice  of 
 Chrift)  are  known  of  him,  and  follow   Chrift.    x(  6 )     Such 
 fheep  as  are  gifted  with  life  eternall,  andfhall  never  perijh* 
 and  cannot  fall  away,  no  more  then  there  can  be  a  greater  then 
 the  Father,  that  can  ylucke  them  out  of  the  hands  of  Chrift  ; 
 for  verf.  28.29.  the  (landing  of  thefe  that  fhall  not  be  plucked 
 out  of  the  Fathers  hand,  depends  on  thegreatnefle  and  power        1 
 of  Chrifts  Father.     None  can  ptuc'ie  them  out  of  my  handy 
 (faith  Chrift)  Why?  The  Father,  that  gave  them  me,  is  grea* 
 ter  then-all.  Then  he  rnuft  be  greater  then  Chrifts  Father,  who 
 plucks  one  of  the  Sheep  of  Chrift  out  of  his  hand  ;  and  where 
 dwells  he  who  is  greater  then  the  Father  ?  Neither  in  heaven, 
 nor  hell.  And  for  fuch  Chrift  dyed.. 
 
 6.  Hee  dyed  for  fuch  fheepe,  as  infallibly  beleeves,  be-  & 
 caufe  he  faith,  verf  26.  Tee  beleeve  not.  Why  ?  Becaufe  yee 
 are  not  of  my  fheepe ;  then  certainely  they  ihould  beleeve,if  they 
 were  of  fuch  fheepe,  as  C/?r*/?  dyed  for.  I  fhall  never  beleeve 
 that  this  Reply  can  ftand.  David  faith,  and  fob  faith,  Thou, 
 Lord,  for medft  me  in  thewombe  ;  and  the  Church,  Efai  64. 
 Thou  art  the  Fetter,  and  we  the  clay  ;  but  it  will  never  fol- 
 
 B  b  b  3  low  1 
 
;  ^  4  The  Eh&  are  MrtainejarVcuUrlj 
 
 low;  therefore  God  hath  created  none  but  David,  'fob,  and 
 his  chofen  Church  ,  fo  it  follows  not  here.  Chrlfi  dyed  for 
 his  Cheep,  therefore  he  dyed  for  no  other,  but  his  fheep. 
 
 i.  Becaufe  dying  of  linners  is  a  worke  of  meeregrace.be- 
 lllTm£  ftoWcd  onely  ™  fome,  as  all  the  Texts 'that  ever  Papifts,  Je- 
 de/nption.  f*ilU  Armenians,  ailedge,  RefricT:  ever  thefe  that  Chrift  cfyed 
 for,  to  fome  certaine  perfons,  to  beleevers,  the  fheepe  of  Chrift* 
 thefe  for  whom,  Chrift  is  an  \dvocaCc.at  therightiund  of6W, 
 &c.  And  there  is  not  a  Text  in  Scriprure,in  Old  or  New  Tefta- 
 ment\  in  which,  wee  may  not  limit  the  perfons,  on  whom 
 grace  univerfall,  and  redemption  in  Chrifts  bIoud,are  pretended 
 to  be  beftowed,  to  the  elect  and  beleevers  onely  •  thefe  pla- 
 ces I  except,  in  which  fome  are  dud  to  be  Redeemed  in  pro- 
 Fefliori  onely j  as  may  be  demonstrated  \  and  therefore  tliis  an- 
 fwer  o^Arr&ipifins  is  pet i;io  prixcipii,  &  a  begging  of  what  they 
 cannot  prove.  And  Vcrf.  2.upon  the  fame  reafon,  becaufe  God 
 created  man  on  the  earth,  and  dyed  for  men,  and  for  the  world 
 (as  the  Scripture  faith)  they  might  inferre  ;  as  God  created 
 not  men  onely,  but  Angels,  beafts,  birds,  fif?esy  trees  ,S»nne, 
 Moem,  {&  draft  dyed  not  for  im:n  onely,  but  for  Angels, 
 Devils,  beafts,  birds,  fi/bes,  trees-,  yea,  tor  wormts.  cree- 
 ping things ,  and  all ,  and  every  creatrue  :  for  if  wee  re- 
 gard the  free  decree  of  God,  D  evils  are  as  capable  of  Redem- 
 ption by  Chrift,  as  men  •  if  fo  God  had  puipofed  from  e- 
 ternity  ;  and  in  regard  of  the  fame  decree ,  the  Reprobate 
 can  no  more  bee  faved,  and  beleeve  of  their  owneftrength, 
 then  (tones  of  themfelves  can  be  fonnes  of  Abraham,  except 
 God  elevate  them  above  their  nature  and  Omnipotency  ef- 
 fectuate the  fame. 
 
 2.     There  be  fome  certaine  men  oppignorated,  and  laid  in 
 
 ™E**im'  pledge  m  G^fts  hand,  a  Tim.z.  12.  Now  all  are  not  fo,but 
 pawned  in       r      v       ,    ,    .  ,     .         t, 
 
 tlinpbrifis    certa;  itc  perfons  onely. 
 
 ^d.  3.     Thefe  whom  the  Lord  hath  chofen  to  life,  are  given  of 
 
 )i'e  to  Chrift  loh. 10.26.  loh.  6.7,j.  loh.  17.2,5.8.9.12. 
 
 -  !j  are  raifed  up  at  the  loft  day  azd fayed,  loh. (5. 
 irift  caniioij  lofe  one  of  them,  Job.:  7^9.  yea 
 nee  can  let" mic thing  or"  th*m,  neither  ionic  nor  body,  neither 
 a  tegge  nor  apiece  of  an  ear  of  his  fheepe,  as  he  ipeakes,  Amos 
 3.  io  Chrift  fpeaketh,  loh.  6.  39.  yea,  1  Cor.  15.  23.  Every 
 Wax  flail  be  raifed  in  his  own?  order  verf.  24.  Then  tometh  the 
 
 end, 
 
- 
 
 defigned  ptrfens^wt  *nj  ether.  jyj 
 
 end,  when  he  f jail  haz^e  delivered  up  the  kingdome  to  the  Fa* 
 
 ther  :   He  prefuus  his  conquefled  ones  ,  not  one  lad,  or  the 
 
 moil  deipikd  giile,  faU  b$,  or  are  mifcounted  in  the  telling; 
 
 we  h.ivc  often   gruundlefle  jealoufies  touching  Chrift,  O  Lee  Elcclhn&vd 
 
 hath  forgotten  mee  ;  but  chat  is  to  fay,  Chrift  is  no:  faithfull  ^W^ 
 
 in  his  charge,  and  the  Father  gave  fti  many  thoufaiids  to  his  ^Xlfpbtart 
 
 keeping;  but  he  looted  the  hrgat  halfecf  them,  now  to  I  Unfa 
 
 given  or  the  Father  to  Chrift,  mull  note  Chriils  ao  of  o»9fo  as  they 
 
 the  reeept  of  them,  by  dying  for  thole  fo  given  of  the  Father  to  *'•-  *«*»«■; 
 
 him,  for  another  way  of  giving,  buteicher  in  election  from  eter-^"'''^' 
 
 m tie,  or  of  fitting  them  m  time  for  actuall  beleeving,  no  man 
 
 knowes  ;  but  cither  WaycS  all  given,  are  raifed  up  at  the  I  aft 
 
 day.Ioh.6.39.  audio  all  redeemed  muft  either  be  chofen  from 
 
 eternitie,  or  then  in  time  beleeve,and  fo  be  raifed at  th:  k:  c  day  *r 
 
 then  there  can  be  none  Redeemed,  but  fiidias.  are  chofen  and 
 
 favedT  Matter  Moore  s  univerfail  at  tone  men  c  pa,;.  4.  5.  Teh 
 
 us  of  a  twofold  reconciliation  or  redem^kny  on  which  Chrift 
 
 effected  in  his  owne  body  with  God  for  tmm  Thii  is  per  fell:  and 
 
 accomplifhed  fully ,  fo  as  the  Father  is  well  p leafed  with   his 
 
 Sonne,  Matth.    3.  17.  and  this  is  done  by  [bedding  of  blood. 
 
 There  is  a  Reconciliation,  Redemption,  and  Salvation  which 
 
 Chrift  effetlcth,  by  the  Spirit,  in  men  to  God,  and  this  is  by 
 
 wafhing  and  blood-fpr  inlying  ;  his  proof es  after  fljall  be  heard. 
 
 Thus  the  belgick  Armimans,  explain  the  matter  Script.  Sim- 
 
 dal.  ar.  2.      They  fay  the  former  redemption,  and  reconcilta-  &?&*"/?' 
 
 tion,  is  the  pacifying  of  the  offended  partie  ;  or  fueh  an  atlion ,  or  Scri^  SJ^°^* 
 
 pafpen,  by  which  fat  is faSiion,  [0  far  re  forth  is  made  to  the  ^  emptio  feii 
 
 offended  partie ,  that  he  is  willing  to  returne  in   favour,  and  reconciliation 
 
 grace,  with  the  offender ;  and  the  effect;  of  this  reconciliation  nihil  aliud 
 
 is  the  obtaining  of  the  favour  of  God.  that  is  the  reflerinz  of  cft  cIua"} 
 
 *  J         J  j  >  J         *  J  parns  offen- 
 
 fese  placatio^five  a&io  five  paflGo  talis,  quaofFeafo  alicui  fatisfit  ha&enus,  utin  grati- 
 
 am  cum  co  qui  offendit,  red  ire  veil  t, 
 
 Rcvorciliatiomshwjjs  eflcctiisetf  divina?  gratia;  impetratio,  id  eft  reftitutiointalem 
 fiaium,  in  quo  deusnoLns  non  obftanre  amphus  juftitia  vindicatrice,  fecurnlum  mi* 
 lericonnae  fiia?  afleftum,  de  novo  lua  benerkia  communicare,  &  portft,  &  vult,  ea 
 lege  &  modo,  quo  ip(i  vide  tur  per  earn  cnim,  (alvandi  affectus,  qoi  fuit  in  deo  ex  mife- 
 ricordia?  intiincia  (  naturali)  afclato  impedimento  in  pi  en  aria  m  voluntat.s  propofuuTO 
 ■^i?li  exiit. 
 
 Kemovji,  Nectffius  d>ftin&ioni$  inter  impetrationem  &  applicacionem  apparer, 
 quod  impctr&tiocxnatuia  rdipfius  f  etiana  li  aliter  futurum  eflccerto  Dtiis  novcritj 
 p'oflct  farta  tecta  mancre,  etiamu"  nulh  eff-ent,  ouibtts  applicarctur,  auc  qui  fruduai 
 jnortis  C  hrifti,  fua  culpa,  perciperent.  #^# 
 
yjS  A  redemption  purch&fed^  never  apply  ed,  comfort lejfe. 
 
 men  to-fuch  a  ft  ate,  in  which  God  without  impeachment  of  re- 
 venging juftice,  according  to  the  tender  affection  of  his  mercy, 
 of  new  >  may,  and  W///  beftow  his  benefits  ;  and  tranfattwith 
 man  touching  his  falyation,  and  the  conditions  thereof  after 
 the  way ,     and  manner,  feemeth  good  to  God,  whether  by  a 
 covenant  of  works,  or  of  grace,  or  of  commanding  faith  in 
 God,  or  faith  in  an  Angel,  if  fo  itfeemegood  to  him.    And 
 by  his  law,  the  ajfetlion  of  faying  man,  which  ts  in  God  from 
 a  naturall  inftinfb  of  mercy ,  doth  breake  forth ,  as  it  were,  in 
 a  full  and  compleat  purpofe  of  Gods  will  to  faye  ;  now  when 
 the  impediment  is    remoyed,  by  fatisfatlion  giyen  to  juflicey 
 The  Armini-  And  when  Chrift  hath  compleatly  performed  the  former  re- 
 an  dijiwtttov  demption,  and  by  his  death  hath  obtained  this  redemption  ; 
 cjaretie^m-  yec  it  may  fall  out,  that  notv>ne  man  be  faved.  But  as  wede- 
 To^ai'llt       nv  not  this  diftinction  of  falvation  purchafed,  or  the  purchafed 
 new  apply   redemption,  and  thgapplied  redemption,  as  our  Divines  ac- 
 cd,orwbhb    knowledge  Chrifimj^JDc  a  Saviour  by  merit,  and  erficacie ;  fo 
 miy  hi  apply-  tjiat  cjie  members  clWe  diftin&ion  are  different,  but  that  they 
 edto  now,     afe  fcp^^  We  ^ny  :  yea>  the  diftinftion,  in  the  Arminian 
 
 wJottleft.   **&$  vve  deny. 
 
 i.  Becaufe,  Chrift  Redeemer,  is  a  relative  perlon,  there  is  a 
 full  redemption  in  Chrift,  but  not  for  drift,  but  that  he  might 
 make  over  that  Redemption  to  his  poor  brethren   ;  there  is  a 
 purchafed  falvation  in  Chrift,  not  to  lye  by  him  like  a  trea- 
 fure  of  (liver  roufted  through  not  ufing  ;  but  they  were  fo  ma- 
 ny heavens  and  falvations,  and  fo  much  grace  and  gracious  re- 
 demptions to  be  made  away,  as  now  purchafed,  and  allthefc 
 Chrift  disburfed  ;  he  was  not  a  Trcafurer  who  kept  from  fin- 
 ners  the  penfions  of  grace  and  glory,  that  the  Father  and  King 
 Re  deptionmt  0f  the  church  allowed  on  his  people.    What  Chrift  bought 
 punbifedby    w^  ^s  blood,  that  he  gave  out,  and  fo  much  the  places  al- 
 f>i%cici°'s  kdged  by  Mr-  Moor  the  Arminian,  proveth  juft  contrary  to 
 imntiov  that  himfelf,  fob.  4.  42.  he  is  the  Saviour,  not  of  himfclf  to  fave 
 it  itouUbcap'  God,  and  juftice,  and  the  Law ;  but  the  Say iour  of  the  world, 
 flyedto  Go^s  of  poor  (inners,  not  of  the^w/onely,butof  the  Samaritans 
 
 wonoTel'e  and  Ge*tiles>  ^  V"*  W'  6'  J  wlfi  al^°  &ive  thee  for  a  li&ht 
 within  him-  t0  f^e  Gentiles,  that  thou  maift  be  my  fay  at  ion  to  the  ends  of 
 Ittf*  the  earth.     This  is  the  n  yfterie  hidden  from  the  beginning  of 
 
 the  world,  that  Chrift  Jlould  be  preached  among  the  Gentiles, 
 Eph.  3.8,9.  Now  crusts  t6u  Magazine Jand  treafure  of  Re- 
 demption 
 
A  Redemption  purchafed^  never  apply  ed  comfortlcffe.  3  77 
 
 demption  to  remain  within  the  corners  of  Chrifts  heart  and  his 
 bowds,  but  it  is  the  myftery  of  the  New  Covenant  to  be  made 
 out  to  the  World  of  Gentiles,  heir cS  of  the  fame  promife.  This 
 heritage  Chrift  never  purchafed  to  keep  tohimfelre,and  where- 
 as W.Moor  will  have  Chrift  to  be  1  foh.  2.  a  propitiation  for 
 the  finnej  of  the  whole  world,  by  obtaining  of  reconciliation  of 
 God  to  men  ;  he  is  farre  wide,  for  that  place  clearly  fpeaketh 
 of  reconciliation  ofihis  whole  world,  the  Mew  Teftament 
 world,  if  I  may  fo  (peak ;  or  Chrifts  new  conqueft  of  the  world 
 of  Gentiles  ;  fo  is  Chrift  the  Saviour  and  Redeemer  of  the  world  How  cyta  i( 
 of  Gentiles  in  oppofition  to  Mofcs,  the  Judges  who  were  Sa-  the  Redeemer 
 viours  and  Redeemers  of  the  people  oflfrael,  who  were  but  oftbenerld. 
 a  fpot  and  a  po.)re  fragment  of  the  world  in  compatifon  of 
 Chrifts  large  world,God  redeemed  Ifrael  by  the  hand  of  Mofes, 
 but  never  the  world  ;  fo  is  Chrift  a  propitiation  for  the  fins 
 ef  the  whole  world,  in  oppofition  to  the  propitiatory  facrihces 
 of  Aaron  and  the  Leviticall  Priefts  (  for  to  thtfe  he  allude th  ) 
 which  were  propitiations  only  for  the  (ins  of  a  bit  of  the  world; 
 but  fure  as  the  Leviticall  Sacrifices  were  offered  only  in  faith 
 for  the  true  Ifrael  of  God,  other  wife  they  were  no  better 
 then  the  catting  off  of  a  dogs  neche,  in  a  Sacrifice  which  was 
 abomination,  fo  we«t  they  types  of  that  Sacrifice  which  was  to  Apropitiin- 
 be  offered  for  the  eleft  world,  which  is  a  whole  world  of  Iewes  *"$**$ 
 and  Gentiles,  in  comparifon  of  little  fudea.  And  by  what  Scrip-  ?  ^  *^ 
 ture  is  a  propitiation  for  the  fins  of  the  world,  which  is  onely  an  tun  or  uafen, 
 acquiring  of \new power  to  Chrift  to  tranf-#tl  with  men  on  what  can  be  a  pover 
 termeshe  thinketh  be  ft  to  pardon  fins  ;  this  or  that  Way,  for  te  trwficl 
 faith  or  good  works,a  Redemption  of  men?Or  how  is  it  a  taking  ^/jS^c/0' 
 away  the  finsof  the  world,  an  everlaftmg  Redemption,  a  fuffe-  p™?""  Go- 
 ring all  that  men  fhould  have  fuffered,*  bearing  of  our  fins  onftdl-way^t* 
 the  Tree  ;  an  anfwering  as  Surety  for  the  debts  of  broken  Uw-w^. 
 men. 
 
 Object.  But  if  Chrift  purchafed  no  falvation  for  me,  how 
 can  I  fin  in  not  refting  on  (fhrifi  for  a  fiadow,  for  a  falvation 
 not  pnrchafed  to  me,  is  no  falvation  at  all ,  but  a  very  no- 
 thing. 
 
 Anf.  If  you  were  to  beleevefirft  a  falvation  purchafed  to  you 
 by  name,  this  Objection  were  ftrong,but  you  are  at  firft  and  im- 
 mediately to  beleeveno  fuch  thing,  but  only  that  Chrift  is  able 
 tofavetothe  utmoftall  that  come,  that  is,  that  beleeveth,  and 
 
 C  cc  you 
 
378  A  Redemption  furcha(edz 
 
 you, if yee believe.  2.  A.falvation  purchafed  by Chrift with- 
 out an  efficacious  intention  in  God  to  apply  it  to  ail,  and 
 every  one  is  no  kfte  a  (hadow  and  a  very  nothing,  then 
 the  ialvation  purchafed  to  all  and  every  one,  and  this  imketh. 
 as  much  againft  Arminians9  as  againft  us.  Now  fure  Ialvation 
 is  purchafed  with  an  efficacious  intentionin  Qod  to  apply  it 
 to  thofe  only  who  fhalTbe  faveJ,  and  cSqCiulloft  partofman- 
 kinde.  3 .  This  Way  fendeth  me  at  firfl  to  bekeve  Gods  fe- 
 cret  and  efficacious  good- will  tofave  me  by  name,  before  c- 
 ver  I  beleeve  the  Gofpel,  That  fyus  Chrift  came  to  fave  all 
 beleevers,  which  is  no  GofpeUorder  of  beleeving ;  and  raifeth 
 in  my  mind  jealoufies  againft  Chrift,  that  he  one  of  his  love 
 died  for  mee ,  but  putteth  mee  on  a  ground  of  doubting,  if 
 he  will  apply  his  death  to  me,  except  I  begin  firfl:  to  love  him 
 and  with  free-will  apply  Chrift,  fo  Chrift  firfl:  extendeth  raw 
 withes  to  fave  me,  but  I  muft  exuni  to  him  reall  deeds  of  ap- 
 plying, by  faith,  his  wilhing  and  halfe-love  to  me,  and  the  moft 
 reall  kindnefs  begins  at  me,  not  at  Chrift. 
 
 But  fay  I  by  what  Scripture  isanakedpowertojuftifie,par- 
 don,  waih,  fprinkle  (inners,  and  fucha  power  which  may  con- 
 fift  with  the  eternall  perilhing  of  all  men,  (  feith  Moor  p.  5. 
 with  the  Armjnians  )  an  eternall  perfeclk^ledemption, a  per- 
 fecT  fatisfadion  of  juftice  and  the  Law  ot  God  ?  Are  not  fo 
 the  fins  of  the  world  taken  away,  and  yet  they  remain  >  Doth 
 not  Chrift  bear  the  fins  of  all  the  world  -yet  it  may  fall  out, 
 that  all  the  world  bear  their  own  fins,  and  not  one  man  bee 
 faved ;  yea,  as  it  is,  the  greateft  part  of  mankind  bear  their  own 
 iniquities,  die  in  thefe  fame  fn^s  that  were  imputed  to  Chrift, 
 fufFer  thecurfesofthe  Law  which  Chrift  fuffcred  for  them. 
 
 Yea,  Mr.  Moor  faith,  Gods  reconciling  of  the  world,  and  his 
 not  imputing  their  fins  to  them,  is  the  reconciling  of  all  Adams 
 fons  in  drifts  bodie  before  God  ;  yet  Paul  and  Davidboch 
 fayy21lejfedare  they  to  whom  the  Lord  imputes  no  ft*.  Moor 
 faith,  a  whole  world  to  whom  the  Lord  imputeth  no  fin,  may 
 be  under  the  curfe  of  thefeconJ  death*  2.  To  put  reconciling 
 ©f  the  world  to  God,  as  Paul  doth  2  Cor.  5.  for  the  recon- 
 ciling of  Chrifiin  his  owne  bodie  with  God,  as  M.  Moor  dothy 
 ^isftrange divinity;  for  it  is  reconcilingof  God  to  man  jn  lK-ad  of 
 a  reconciling  of  man  to  God,Hek  9. 1 4.  and  cannot  be  meant  of 
 only  reconciling  of  God  in  fhriftjfadjjor  of  obtMning  only  of  re- 
 demption 
 
never  Affljed^  comfertlejfc.  3 7P 
 
 «---■----■ 
 
 demotion  without  application*  1.  Becaufe  the  blood  of  Chrift 
 is  compared  with  the  blood  of  Buls  and  Goats,  which  was 
 offered  for  the  reconciling  of  men  to  God,  not  of  God  to  men. 
 2,  Becaufe  that  blood  is  /aid  to  fanllifie  and  purge  the  confid- 
 ence from  dead  works  to  ferve  the  living  God,  which  ctnnoc 
 be  faid  of  God,  but  clearly  holdcth  forth,  that  Chrift  having 
 offered  himfelfe  without  fpot  to  God,  through  the  eternal  Spi- 
 rit, thofe  for  whom  he  oftereth  himfelf ,  cannot  eternally  pe- 
 riilvas  M.  Moor  faith  p.  7.  but  that  their  confcicnces,  by  this 
 blood  are  purged  from  dead  works  to  ferve  the  living  God, 
 
 And  the  place  1  Pet.  1.  24.  doth  not  prove  that  Chrifl 
 bare  the  finnes  of  many,  on  the  tree ,  who  are'  not  actually  1  Pet.  1.  x\ 
 laved  bylvis  death.  1.  The  place  faith  the  contrary,  and  no  expbt*d>*»& 
 fuch  thing,  as  that  the  Lord  Uyd  on  fhrtft  the  iniquities  of  r^L^  /^ 
 all,  and  every  one  of  mankinde.  1  Peter  reftrainesit  to  belee-  onbimthev^ 
 vers,  elefi  according  to  the  fore-knowledge  of  God  the  Father,  quitiesofus 
 
 through  the  fanctification  of  the  Spirit begotten  again  «#• 
 
 unto  a  lively  hope-™  -  -who  are  kept  through  the  power  of 
 Gjoa  by  faith ,  unto  fdvat'um.  1  Pet.  1.2,3,4,5.  And  there  is 
 no.  colour  that  Peter  fpeakech  of  all  Adams  fonnes,  of  all  the 
 heatherty  becaufe  hee  faith,  Chrifi  bare  our  finnes.  Which  bee 
 theie  ?  The  fins  ofjihefe  that  be  called  to  patient  fuffering,  for 
 weR  doing,  who  are  to  follow  Chrifl ,  who  left  us  an  example  of 
 pat  tent  fufering  ;  who  when  he  Was,  verf.  ^3.  reviled,  revi- 
 led not  again.  Now  what  ?  is  this  the  Indians  and  Tartarians, 
 patient  fuffering,  after  Chrifts  example ;  to  whofe  eares  the 
 name  of  Chrift,  and  his  fuffering  never  came  by  a  dream,  or 
 imagination  ?  2.  The  linnes  of  thefe,  whjch  (fhrifl  bare  o?t 
 his  own  bodie,  on  the  tree,  are  thefe  that  are  healed  with  Chrifts 
 (trips,  and  thefe  that  are  returned  to  the  Shepherd,  and  Bi- 
 Jhop  of  their  foules  ;  and  are  to  live  to  rightee-ufnejfe,  being 
 dead  to  fin  by  the  death  of  Chrift  J  who  bare  their  fins.  v.  24,2  £. 
 now  thefe  are  the  All  that  lfai  fpeaketh  of>  .53.  when  he  faith 
 53.6.  The  Lord  Lijd  on  him  the  iniquities  of  us  all.  That  is,  ^^ 
 (if  we  beleeve  Armenians)  of  all  Moab,  Ammon,  Egypt, 
 Thiliftims  ,  Caideans,  Ethiopians ,  and  all  Adams  Children, 
 who  never  heard  of  Carift ;  for  the  thoufand  part  of  Adams 
 Sons  never  htsrd  of  Chrift,  then  are  they  not  obliged  to  be~ 
 leeveinhim  of  whom  they  never  heard,  nor  is  it  their  firine* 
 that  they  bekeve  not,  Rom.  10.  14.  M,  15,22.  Ergoy  they 
 
 C  c  c  2  $re 
 
-g0  A  Redemption  purchafed. 
 
 are  not  obliged  to  live  to  righteoufneffc,  being  dead  to  (inne 
 through  Cbrifts  death  ;  becaufe  they  never  heard  of'  Chrifts 
 death.  Far  lefle  are  all  Adams  fonnes  healed  with  Cbrifts 
 ftripes,  and  returned  to  the  fiepherd,  and  Bifhop  of  foules  ; 
 nor  Was  the  chafiifement  of  all  the  heathens ,  peace  upon  Chrift. 
 
 And  Efaiah  expoundeth  who  be  thefe  ail  72  whofe  iniqui- 
 ties were  laid  upon  Chrift, v.  8.  for  the  tranfgrejjions  of  my  peo- 
 ple was  he  ftricken,  and  v.  12.  he  bare  the  fins  of  many,  as 
 Macth.  20.  28.  and  16.  28.  The  blood  which  is  jhed  for  many, 
 and  he  made  interceffien  for  finners.    What  ?  doth  he  beare 
 ftripes  for  all  the  heathen  ?  and  is  he  entred  as  High_Prjgft  for 
 all  Adams  fons  into  the  Holy  of  Holieft,  to  pfeadand  Advo- 
 cate for  fuch,  as  Cicero,  Regulus,  Scipio,Cato,   fuch  as  Pba- 
 roah,  Cain,  Judas,  Julian?  if"  he  bare  their  iniquities,  he  muft 
 beare  their  apoftacie,  and  hnall  infidelity  ;  or  cloth  hee  inter- 
 cede, for  all  and  every  oneofmankinde.  1  lob.  1.  2.  compared 
 With  I  lob.  1.6,7,8,9,10.  and  Hebrew,  9.  H*  appear eth  for 
 us,  ver.  24.  for  thofe  that  are  fprinkled,  1 3, 14,1 5,1  6,ij.  and 
 I  oeke  for  him  the  fee  end  time  verf,  28.  He  maketh  interceffion 
 for  them  that  come  to  God  through  him,  Heb.  7.  25.  who  have 
 &- High  ?r leftover  the  houfe  afGodyHebbo.  20,  21,  22.  Alt 
 thefe  and  many  other  places  iheweth  the  contrary.    And  the  re- 
 demption that  isinlefus  Chrift,  Rom.  ;•.  24.  is  not  a  Redemp- 
 tion which  migfit  have  been  confined  within  Chrift  to  recon- 
 cile Godtobimfelfe,  and  which  might  confift  with  thefinall,  to- 
 tall  and  utter  perijhing  of  all  mankinds     1 .    We  are  juftified 
 through  this  redemption,  and  not  by  the  works  of  the  law  2.    V. 
 25.  God  fct  forth  Chrift  this  redeemer  to  be  a  propitiation, 
 through  faith  in  bis  blood.     3.   That  Chrift  might  appeare 
 the  juftifier  of  the  ungodly,  verf.  26.  and  exclude  boafting,  by 
 the  law  of  faith,  ver.  27.  and  bee  the  God  of  Jews  and  Gen- 
 tiles ver.  30.  31.  fo  that  it  was  never  Gods  mtndeto  impri- 
 fbn  a  reconciliation,  within  the  Father  and  the  Sonne :  and 
 leave  our  heaven  at  fuch  a  dead  and  cold  venture,  as  thedif- 
 Cretion  of  indifferent  free  will ;  fo  as  it  might  fall  out,  if  men 
 pleafed,  that  theiuretie  Chrift  fhould  die,  and  all  his  poore 
 broken  friends  die  eternally,  and  fiiflfer  the  fecond  death  alfo. 
 Armenians  turne  the  Gofpel  in  the  fadeft,  and   bloodied 
 bargaine  that  ever  was>  andr  yec  the  new  EngUJb  Arminianr 
 
 worfc 
 
never  afpljed,  cmfirtlefje.  jgx 
 
 worfe  then  their  fathers  :  fay  they  preach  not  the  Go/pel  of 
 
 grace,  nor  £hrift  who  preach    net    their   univerfall  attonc-  The  new 
 
 menty  in  a  grofler  way  then  ever  Arminians  did,  for.  i.  Ar-  Bn&fc  Ar. 
 
 minians  durft  not   fay  Chrift-  died  vice,  &  loco  omnium  &    ,in»ars 
 r       i  r  j  •/  ujj       ~  -     Y  wwfc  then  the 
 
 pngulorum,  Jed  tantnm  m  bonum  eorum  ;   he  died  not  in  the  e/^ 
 
 perfon,  place,  androome  of  all  mankinde,  but  oncly/^r  their 
 
 good,  as  Socintis  taught  them  :  But  Mafter  Moore  faith  this 
 
 right  downe.  pag.  2.     2.  Arminians  durft  not  fay,  Chrift  died 
 
 and  rofe  again,  and  pleadeth  as  high  Prieft  and  Advocate  for 
 
 all,  but  onely  for  beleevers,  MT.  Moore  faith,  that  for  all  he 
 
 rofe,  and  acquiteth  us  of  all  our  fins.  pag.  4. 
 
 The  place,  2  Cor.  5.  14.  15.  doth  not  prove  a  Reconcile  2  Cor.  ?.  i«, 
 at  ion  of  all,  within  God,  as  Mr.  Moore  dreameth.  1  j.ex/toei 
 
 1.  The  AH  that  Chrift  died  for,  ( if  one  died  for  all,  then 
 were  all  dead  )  by  no  reafon  muft  bee  in  number  equivalent  to 
 all  that  died  in  the  firfl  Adam.  Nor  is  there  any  reafon,  in 
 the  text  to  make  all  thofe  that  ate  actually  made  alive  in  Chrift, 
 and  live  not  to  themfelves;  but  to  Chrift,equall  in  number,  to 
 all  that  died  in  Adam.    1 .  God  gave  not  Chrift  to  die  for  hea-  V 
 
 then,  who  were  never  to  hear  of  Chrift,  that  they  might  live 
 to  Chrift.  2.  Thefe  words,  henceforth  know  we  no  man,  not 
 Chrift  after  the  flefhf  nor  for  the  outward  priviledgeof  Jew- 
 ifh  dignitie,  circumcifion,  or  a  temporali  kindgome,  which  flefti- 
 lie  dignity  the  Apoftles  fometime  knew  Chrift  for,  and  expect- 
 ed in  him;  but  now  this  is  taken  away,  and  Chrift  hath  died 
 for  all, :  that  is,  for  lews  and  Gentiles,  without  refped  of  any 
 fuch  difkrencie,  for  Chrift  gave  his  life  for  the  G entiles,  as  well 
 as  for  the  lews.  3  {raty  for  All  is  a  word  of  efficacie,  and 
 holds  forth  the  Lords  effectuall  intention;  but  if  Mr.  Moores 
 glofleftand,  there  is  no  effecluall  intention  in  Chrift  tofave  all  t  Tim  -  , 
 and  every  one.  -  How  chrift' 
 
 Nor  doth  the  place,  1  Tim.  2. 4.6.  fignifiearry  reconciliation^^  himfelfc 
 not  applyed  to  perfons,  for  his  being  given  a  ranfome  for  all,  a  ranfome  for 
 noteth  clearely  an  intereft  and  propriety  in  thefe,  for  whom^. 
 he  gave  himfelfe  a  ranfome,  as  Luk^iz,  20.  for  many,  Matth. 
 -20.2S.Matth.26.29.  So  &r€f,  mf),dv!i,doth  in  all  Greek  Au* 
 thors  infinuate,  foh.  6.  p.  foh.  10.11.  Rom*  5.6*.  fach  an  in-  ^  Mo0re% 
 tereft.  eijeHtons  r<h 
 
 Object.  I .    But  the  reafon  were  frivolous  ;  we  art  to  pray  Wvtdi 
 fir  *li,  except  mkgow  that  God  Wtleth  fafomon  t9  aH9  kovr 
 Ccc  3  so* 
 
j$2  A  Redemption ,  farch* fed, 
 
 can  we  with  the  certainety  of  faith  pray  for  all  ?  It  mull  bee 
 a  doubting  fait%  and  [one  faith  at  au. 
 
 Anfw.    But  feeing  God  will  not  have  Nero,  Perfecucors, 
 Apoflatts,  Rebellious  unbeleevers,  men  obftinate  againft  the 
 Gofpel,  iuch  as  Paul  Was  before  his  converfion,  to  be  excluded 
 out  of  our  prayers.    Whacker  tain  tie  of  faith  have  Armenians 
 to  pray  for  all  ?  Or  for  the  twenty,  or  hundreth  pare  of  all 
 mankinds  ?   This  therefore  is  denyed.  Chrift  gave  himfeife  for 
 as  m*ir>))  as  we  are  to  pray  for,  but  we  are  to  pray  for  all  with- 
 out exception.  The  proposition  arid  the  aiTumption  both  are 
 falfe,  nor  doth  our  prayers  for  men,  depend  on  the  certitude 
 or  Gods  decree  oi  election  of  men  to  glory,  which  is  Gods 
 fecret  will  not  know  ne  to  us,  to  whom  the  Lambes  booke  of 
 life  is T  l:  opened,  but  on  the  revealed  will  of  God,  commanding 
 us  co  pray  for  aii,   that  finne  not  to  death,  but  conditionally, 
 and  wicii  a  ipecuil  referve  of  the  Lords  decrees  of  Election > 
 and  %iprobatir,i  •  and  this  in  cfF.-cT,  is  to  pray  for  the  Elect 
 only  ;  nor  ur:  I  warranted,  by  the  Word  of  Gody  the  rule  of 
 j  my  prayers ,   to  pray  for  any  others.    Nor  is  there  promife, 
 
 No  rvwrnt 
 in  the  IVijt 
 
 to  pray  hi  all,  Pr^ccpr,  or  pra<ftife  in  Scripture  to  pray  for  all,  and  every  one 
 
 a*  J  everyone,  of  man-kind  ;    Therefore  I  retort  the  Argument  thus;  wee 
 
 without  ex*     are  to  thinkc  God  willeth  (o  many  to  beived,  and  his  Sonne 
 
 ieptio*  to  give  himfeife  a  ranfome  forfo  many,  as  wee  are  warranted 
 
 to  pray  for,  that  they  may  befaved^but  we  are  not  warranted 
 
 to  pray  for  all,  and  every  one  that  they  may  be  favcd,but  only 
 
 for  the  Eleclr.  Ergo,  God  will  have  themonely  to  be  kved  and 
 
 his  Son  to  give  himfeife  a  ranfome  for  them  oneiy. 
 
 Object.  2 .  fudgentent  of  char  it y  is  no  ground  of  onr  pray- 
 ers. We  have  no  charity  to  beleeve  aH,  and  every  one  fb  all  be  fa- 
 yed, nor  have  wee  any  faith  or  certainety  in  thefe  prayers. 
 
 Anfw.  I  may  have  judgement  of  charity  touching  this  or 
 that  man,  to  pray  for  him ;  but  this  jud^ementis  a  motive  to 
 my  affecTion,  not  a  foundation  to  my  faith.  My  faith  is  bot- 
 tomed on  a  word  of  precept,  to  pray  for  the  falvation  of  all, 
 conditionally,  but  not  for- the  falvation  of  any,  but  for  my  owne 
 onely,  abfotut/y. 
 
 Objecl.  3.  .God  wiH  have  as  many  to  be  faved,  as  kcewill 
 have  to  come  to  the  knowledge  of  the  truth  ;  But  he  will have  ail 
 te  come  u  the  knowledge  of  the  truth, 
 jfrfw,  The  argument  is  ftrong  for  us  $ .  the  Apoftle  fpeaketh 
 
 ©f 
 
never  apply? d.  comfort  UJfe.  3  g  j 
 
 of  tk  G?Jp?Itn.th  ;but  he  will  not  have  tfreGofpel  preached 
 to  Samaritans,  M*t.i  o.to  'Bithinians,  and  thousands  others. 
 2.  He  wil  hoc  open  the  hearts  of  houfands  that  heare  the  Gog?elr 
 becaufe  he  will,  Mat. n.  28. Rom.  9.17,  and  many  heblindeth, 
 and  judicially  hard neth.  Math.  13. 14.  7^.12.37,2^.  Efal 
 6.9,10.  ^^28.24,  25,2(5,27. 
 
 Object.  4,  Its  uncertaine  whether  yee  fray  for  Magi- 
 ftrats  as  fuch ,  or  for  vulgar  men  as  [nek,  and  uncertaine  y 
 whether  jee  pray  for  this  or  that  ranke. 
 
 Anfw.  It  is  certaine  we  are  to  pray  for  Kings,  Subjects, 
 Men, Women,  Jewes, Gentiles,  referving  the  Lords  decrees  to 
 his  owne  Soveraigne  liberty. 
 
 Object  If  we  are  to  pray  but  for  fomey  becaufe  God  ml- 
 leth  the  falvation  of  fome ,  he  Jhould  have  faidy  we  are  to  pray 
 for  no  man,  for  the  farre  large  ft  part  of  the  world  are  loft. 
 
 Anfw.  This  is  to  cenfare  the  Holy  G  hafts  fpeaking,  not  us. 
 Upon  the  fame  ground,  a  Phyfit-ian  in  a  Citie  cannot  bee  called 
 the  healer  of  all  difeafed  ;  nor  a  Profeflor,  a  teacher  of  Phy- 
 lofophy  to  all  in  the  Citie,  becaufe  many  in  the  City  dye  of  the 
 Peft,and  the  twentieth  perfon  remaine  ignorant  of  Philofophie; 
 if  f7<?^willhaveallto  be  faved,  that  he  predeftinate  to  life,  hee 
 is  rightly  faid  to  will  all  men  to  bee  faved ,  and  in  that  fenfe, 
 wee  are  to  pray  that  all  may  bee  faved      2.    God    by  tis.g9dwUihiV9 
 confequent  will,  deiireth  the  fane  greateu  part  or  the  world  novetoht  [k~, 
 to  be  damned.  Ergo,  By  the  Arminian  way,  hee  fhould  fay,  vedy  by  the 
 God^illeth  not  any  man  to  bee  faved,  nor  any  to  corne  to  the  Arminian 
 knowledge  of  the  truth,  but  that  all  may  be  damned  :  and  be-  **** 
 caufe  they  fay,  there  is  in  the  Almighty  an  Antecedent  natu- 
 rall  affection  and  defire,  that  juftice  may  be  fatifyed  in  Men 
 and  Angels,  which  affection  is  in  order  of  nature  prior,  and 
 before  Gods  full,  peremptory,  and  deliberate  will  of  damning 
 all,  that  are  finally  obftinate;  as  there  is  anaturall  antecedent 
 will  in  God,  to  call ,  invite  to  repeniance,  offer  Chrift  to  all, 
 and  will  the  falvation  of  all  and  every  one,which  is  afore  and 
 precedent  to  his  peremptory,  compleat,  and  irrevocable  decree 
 of  electing  to  glory,    all  that  God  forefeeth  fhall  dye  in  the 
 faith  of  Chrift.  Upon  the  fime ground,  it  may  well  bee  faid,,, 
 GOD  willeth  the  damnation  of  all,  and  every  one  of  man- 
 kind ,  and  the  falvation  and  repentance  of  none  at  all ,    and 
 that  Chrift  dyed  upon  no  intention  naturall  to  redeeme ,  , 
 
 or ; 
 
384.  A  Redemption  pwchafed^ 
 
 tontmehty 
 
 or  fave  any,  but  upon  a  conditionall  and  nacurall  deftre,  that  ju- 
 ftice  might  be  declared  in  thejutt  deftrudhon  of  all  ;  tor  furc 
 all  Gods  naturall  affections  and  defires  of  juftice,  are  as  naturall 
 and  dLntiall  to  him,  and  fo  as  univerfaliy  extended  toward  the 
 creature,as  his  defires  and  antecedent  natural  afkftions  of  mercy. 
 Object.  5 .  The  fenfe  of  the  word  AJL>  appeares  to  be  ofh- 
 M.Moor  Z/-  dam,  and  all  that  come  by  propagation  of  him.  1.  The  word 
 vivtrfaUtt-  u&\uufidfor  Adam,  and  all  hi*  Sons,  Hcbr.  9.  27.  (2.)  0/1 
 ten  in  the  fulleft  fenfe,  not  regenerated,  nor  wholly  reprobated, 
 56%  are  called  Men,  fob  11.11,12.  Pfal.12.  1.  and  4.2.  and  53. 
 2.  (3)  Beleevers  are  called  Men,  Acts  1 . 1 1 .  1  Cor.  2.21, 
 22.  In  regard  of  paffions,  Ails  14.  15.  Of  carnal  I  walking, 
 I  Cer.  $.  3.  Yet  they  are  called  fome  thing  more,  Sonne s  of 
 Cod.  fob.  I.  12.  I  f oh.  3.1.  Saints,  I  Cor.  1.1.  Brethren, 
 fait hf fill,  Ephef.  1.  1.  Chriftians,  Atls  II.  26.  *SW*  who 
 have  heardned  their  heart ,  are  called  Men,  £#/■  fomething 
 more, reprobate,  fer.  6.  28,  ;o.  Seed  of  the  Serpent,  Gen.  3. 
 15.  Children  of  Be  Italy  Dent.  1.3.  0/*A*  Devil,  foh.%4\. 
 and  with  an  Emphafis,  the  wicked,  Pfal.$.  17. 
 
 Anfw.  In  thefe  Grammattications  M.  Moor  flieweth  how 
 weake  his  caufe  is,  and  how  dubious  from  the  word  men,  and 
 aU ;  for  Heb.  9.  27.  Its  faid,  its  appointed  for  all  men  to  die, 
 and  the  Holy  Ghoft  infinuateth  clearly,  that  Chrifl  died  for  all 
 men  that  dk,  in  the  very  next  Words,  v.  28.  So  Chrifi  was  once 
 offered  to  bear  the  Jins  of  many ;  he  faith  not  all  men:  Obferve 
 the  change  of  words.  2.  We  deny  not  but<*//  men  in  Scrip- 
 ture fignifieth  all  defcended  of  the  rirft  Adam  by  propagation. 
 Ergo,  It  fignifleth  fo  here  ?  This  is  to  be  proved.  2.  What  Mr. 
 Moor  meaueth  by  fome  not  wholly  reprobated ,  I  know  not, 
 except  he  make  in  God  anfwerable  thereunto  a  whole  and 
 compleat  decree  of  Reprobation,  and  fb  of  Election,  and  a  half, 
 and  incompleat  decree  of  both,  as  Arminians  doe.  Which 
 Scripture  knoweth  not,  and  removeth  all  Certainty  of  falvation, 
 of  perfeverance,  joy,  comfort,  earneft  of  the  Spirit,  feal  of  Spi- 
 rit. 4.  We  contend  not  that  by  all  men  here  muft  be  meant 
 beleevcrs  and  regenerated  perfons  only ,  and  fo  he  fighteth 
 With  his  own  fhadow.  5.  He  granteth  beleevcrs  are  called 
 men,  and  I  hope  to  prove  that  the  elect  and  beleevers,  arc 
 called  *//,and  all  fe[b,zxA  us  all,  Sec.  though  it  be  true,  be- 
 lievers are  called  men,  becanfe  of  their  humane  pajftons  and 
 
 carnall 
 
ntvtr  apply ed^  comfort UJJe.  jg^ 
 
 carnall  walking,  and  fome  more,  to  wit,  Softs  of  God,  Saints, 
 faithfull  Chriftians ;  it  followed*  not,  that  here  they  (houid 
 be  called  Sons  of  God,  Saints ,  becaule  Chrift  dieth  not  for 
 them  as  Saints,butas  men,  and  finners  chofen  to  life  :  Elfe  Paul 
 fhould  not  fay,  Ephef.  2.  I.  God  hath  quickned  yon  who  were 
 dead  infins,fkc.  for  thofe  whom  Cr0^#/c^f /?  are  fbmething 
 more  then  dead  in  fin  ;  fure  they  are  chofen  Saints,  new  crea- 
 tures ,&c.  after  they  are  converted. 
 
 Object.  6\  All  mm  here  1  Tim.  2.  6.  intentionally ,  ex-  ^r  M  *  ; 
 preffely,  principally  and  efpecially  is  meant  of  the  frfl  fort,  for 
 natur all  men,  [ohs  of  Adam,  finners,  unbeleeyers.  1.  Becaufe 
 this  fenfe  include th  all,  at  firfi  aH  men, having  fome  in  which 
 they  are  fuch,  and  neither  better  nor  worfe  then  fuch  before 
 they  be  borne  of  God,  Eph.  2.  1,2,  3.  Tit.  3.  3.  Rom.  g, 
 9.   20. 
 
 Anfw.  We  deny  not  but  all  men  includeth  unregenerate 
 men,  butJMafter  Moor  proveth  idem  per  idem,  the  fame  thing 
 by  the  fame  thing.  All  men  mutt  be  meant  of  all  Adams  fons, 
 Why  ?  becanfe  all  includeth  all,  at  firfi,  all  men  ;  That  is,  all 
 includeth  all,  but  not  all  men  diftributiveiy,  all  and  every  one 
 without  exception.    2.  Its  denyed  that  all  men  includeth  all 
 as  unregenerate ,  or  under  that  reduplication ,  it  is  meant 
 of  all  men  unregenerate   as  fallen  under  the  good  will  of 
 GODS  Election  of  Grace,   and  as  Gated  in  ins  eye  as  Gj£fieltm 
 ebjefts  of  fpeciali  favour  and  grace.       Nor  doth  the  Lord  fadis'th}™ 
 quicken  men  as  dead in  fins,  Epnef.  2.  t.  as  fovlijb  and  difobe-  they  are  fuch, 
 dient,Tit.  3  3.  as  under  fin,  Rom.  3.9.  for  then  he  fhould  but  as  thy  are 
 quicken  all  dead  in  fin,  all  fbolifh  and  difobedient*  all  underpin,  cb'fe»  *f  bim. 
 and  this  will  prove  the  conversion  and  falvatioa  oFalland  every 
 Son  of  Adam,  the  Lord  qukkneth  dead  finners,  as  they  lie  un- 
 der his  free  choice  of  eiedion  to  glory. 
 
 Object.  7.    Becaufe  Chrift  died  to  make  a  propitiation  for 
 them,  as  they  are  finners.  Chrift  di  J  ^ 
 
 Anfw.  That  is  denyed,  he  died  for  them  as  they  were  finners,  for  fntJt*$  ™ 
 but  as  within  the  pale  and  under  the  covering  of  tne  fair  and  dnners^erfor 
 fweet  ftiadow  of  eternally  chufing  love,  other  wife,if  Chrift  died  the  righteous 
 for  finners  as  finners;  he  died  for  all  finners  ;and  for  thofe  that  n  rfgtootH, 
 are  finally  obftinate,  for  thefe  with  the  firft  come  under  ^°^tZrmTn 
 reduplication  or  finners  as  finners.  ^/^ 
 
 Ob  jefti  8,  It  is  no  where  fill  C^fi  d^d  for  g00^  meny  for 
 
 Ddd  rigbtepm 
 
386 
 
 A  Redemption  purebaftd, 
 
 Moor  p.  57 
 
 Ho»  Cbrift 
 died  vot  for 
 tbftinaiefn- 
 vers. 
 
 righteous  for  beleevers,  neither  when  they  were  fuch,  nor  as 
 they  were  fitch  ;  but  for  the  unjufl,  ungodly,  his  enemies ^Rom. 
 5,6,8.    i  Pet  3.  18.  Gal.  1.  14. 
 
 Anfw.  Chrift  neither  died  for  finriers  as  Tinners,  nor  for  tin- 
 ners as  righteous,  as  Jacob  neither  fcrved  for  his  wife  as  a  wife, 
 nor  for  his  wire  as  a  (inful  \vovmx\,datur  tcrtium.  This  is  an  im- 
 perfect enumeration,Chri(tdie:l  for  theungodly,theunjuu\his  e- 
 nemies  ;  as  freely  chofen  to  be  made  righteous,  and  the  friends 
 of  Chnft  5  as  Jacob  fervedfor  a  wife,  that  is,  for  %achel,  whom 
 he  freely  chofed  before  Leahy\\\2X  h-  u  lght  make  her  his  wife  ; 
 neither  when  fhe  was  his  Wife,  nor  as  (he  was  his  wife  ;  and 
 as  the  Sciipture  faith,  Chrifl  died  for  the  ungodly ,  the  uniuftt 
 his  enemies,  (b  alfo  for  his  friends,  Joh.  i  5.  T3.  h^s  /beep,  Joh. 
 IO.  11.  his  beloved  Church  and Spoufe,  Ephei.  5.25,  26.  And 
 the  places  cited,  Rom.  5.  G*lA  1.4.   1  Pet. ;.  1  8.     are  all  re* 
 ftri&ive  of  thefe  for  worn  Chrifl  died,  as  Rom.%.  he  died  for  us 
 Who  are  juftified  by  faith,  have  peace  with  God,  acceffe   by 
 faith,  who  glory  in  tribulation,  rejojee  in  hope,G2\.  1.4.    He 
 gave  himfebe  for  us.  Tne  Churches  ofGalaua,  to  whom  Paul 
 prayeth,  Grace  and  peace.     1  Pet.  j.  18.  for  thofe  that  he  was 
 to  br'ttg  to  God,  and  m  no  place  of  Stripture,nor  yet  1  Tim. 
 I.  J  5.  Is  it  faid,  Chrifl  died  for  ftnners,  as  ftnners,  but  only 
 for  taofe  that  were  tinners,  which  can  never  prove  the  Ar- 
 minian  conclufion,.That  he  died  for  all  finners. 
 
 Object.  8.  He  faith  not ,  pray  for  fome  of  all  forts,  but  for  all 
 men,  and  nameth  but  one  fort. 
 
 Anfw.  His  naming  one  fort,  inferreth,  we  fhould  exclude 
 no  fort  out  of  our  prayers  ;  feeing  this  one  fort  were  perfecu- 
 ters,  that  may  feem  far  theft  from  our  prayers. 
 
 Moor.  We  are  not  to  pray  for  fuch  as  Are  known  to  fin  a- 
 gainfl  the  Holy  Ghoft,  becaufe  they  eafi  aflde  the  faenfee  and 
 ranfome  of  Chrifl  s  blood,  and  there  is  no  more  facrifi'.e  for  them, 
 andfo  they  are  blotted  out  of  the  hopefull  book,  of  life,  andfepa- 
 rated I  from  all  men  of  -which  they  were  once,  being  now  repro- 
 bated of  God,  Jer.  16.  5.  I  Ioh.  5.  1 6. 
 
 sAnfw.  But  either  Chrilidid  bear  on  his  body  on  the  tree, 
 that  finofcafting  afide  the  facrifice  of  Chrifl,  or  not  ;  if  the 
 firft  be  faid,  Chrift  died  for  them,  and  we  are  to  pray  for  them, 
 and  further  fuch  as  fin  againft  the  Holy  Ghoft,  as  fuch  mutt 
 come  under  the  reduplication  of  Gods  enemies,  the  ungodly  fin- 
 ners 
 
never  apply e J,  comfonlejfc.  3  87 
 
 iters ,difobedient,  dead  in  fins  andtrefpaffes,  in  the  higheft  de* 
 gree,  and  fo  Chrift  mud  have  died  for  them  under  that  fin  ;  or 
 then  there  is  a  fin  of  fome  of  the  fons  of  Adam^  that  Chrift;  did 
 no  more^ftir  on  his  body  on  the  tree,  then  the  (In  of  Devils 
 whicn  {hould  render  that  fin  intrinltcally  unpardonable,  even 
 in  relation  to  Chrifts  blood,  which  Armintans  cannot  bear. 
 2.  A  blotting  out  of  the  book  of  life,  and  tune- reprobation 
 here  affcrted  by  Mr.  Moor,  is  the  higheft  indignity  done  to 
 the  unchangeable  love  and  grace  of  L>od,  and  groffe  Armini- 
 Anijine. 
 
 ObjecT.  p.  Praying  for  their  brethren  could  not  be  doubted  of  \  Ptge  j$, 
 hut  the  doubt  was  to  pray  for  oppofers  and  per  [centers  ;   The 
 Ap  oft  le  faith,  thus  to  pray  for  all  men  wm  good  according  to 
 Matth.  5.44.48. 
 
 Anfw,  To  pray  for  all  rankes  of  men,  Nero  and  others  was 
 the  doubt ;  but  Matth.  5.  Which  faith, .^wc  mud  pray  for, 
 andbleffe  our  enemies,  with  fubmiffion  to  Gods  decree,  and 
 in  imitation  of  God,  who  caufeth  the  Sun  to  fhine  on  the  un- 
 juft,  cannot  infer  that  we  are  to  pray  for  all  and  every  one,^- 
 folute/jyts  Arminians  dream,  That  Chrift  died  for  all  abfo- 
 dutely. 
 
 Object.  10.  The  motives  to  pray  for  all  men  are  from  only  How  chri„ 
 Gods  good  will  to  man,  and  what  Qhrift  hath  done  to    ranfome  t(jedfor  belce- 
 ntylike  Matth.  5.44,  45.  Motives  to  pray  for  beleevers  are  vets, 
 fleeter,  at  their  uprightnejfe  with  God,  faith  in  Chrift,  love  in 
 the  Saints,  fellowship  to  the  Gofpel. 
 
 Anfw.  The  thing  in  que  ftion  is  not  concluded ;  we  (ay  not 
 We  are  to  pray  for  the  falvation  of  none  but  beiecvers  only, 
 and  that  Chrift  died  for  none  but  thofe  that  already  bileeved  : 
 We  are  to  pray  for  all  ranks,  bdeevcrs  or  unbcleevers ,  as 
 Chrift  died  for  thoufands  of  boxh,  but  ever  in  ordei  to  faith, 
 and  election  to  glory.  2.  Its  a  blafphemous  com  pan  (on  to 
 (ay  the  gracious  good  will  of  God  to  chute  men  to  glory,  and 
 the  higheft  and  moft  matchleffe  love  or  Chrift,  T^i?.  *.  16.  and 
 1  £  13.    Ephef.  5.  25,-6,  27.  AFts  20.  28,    Tu.  3.  3,4.     is  r:hr'f  d>{\ 
 
 t  r     '  •  j  r        ^\  \  f      1   t'r  (tuners  the 
 
 but  a  common  motive  to  induce  us  to  pray  for  all  men,and  iuch  ^J^a  (Xr,rtf. 
 belly-bleilings  as  a  (hining  Sun,  and   raining-  clouds,  which  jioAo;tove* 
 God  beftoweth  on  blafphemers,  apoftates,  and  cru.ifyers  of 
 the  Lord    efus,  Tfal.  73.1,2,  &c.     ler.  1 2.  1 ,   2.    fo&H.i, 
 h3t4>5>6>    Yea,  the  giving  of  Chrift  to  dk  for  finners,  is  an 
 
 Ddd  2  argu- 
 
3  S3  Redemption  pttrckafcd,  nrver  Apply  td^  comfort lejfc. 
 
 argument  to  prove  that  far  more  Chrift  will  give  us  all  other 
 things,  %om.  8.  3  2.  even  righteoafnefle,  faith,  love,and  all  gra- 
 ces, and  therefore  there  can  be  no  fweeter  motive  to  move  us 
 to  pray  for  all  men  conditionally,  then  becaufe  for  any  thing 
 our  charity  is  to  deem  on  the  contrary  \  they  may  even  chough 
 perfecuters,be  within  the  circumference  and  tweet  lifts  of  Gods 
 free  love,  and  greateft  good  will,  and  affection  of  Election  and 
 Redemption,  Rom.  9.  1 1, 1 2, 1 3..  Ephef.  1.9.  loh,  15.13-  and 
 3,  16.  Gal.  2.  20.  and  we  are  to  pray  for  them  under  this  re* 
 duplication  and  notion,  as  freely  loved  of  God,  and  redeemed 
 of  his  rich  grace,  and  in  no  other  conlideration,  which  is  the 
 far  fweeter  motive  then  any  inherent  uprightneue,  faith,  or 
 love  that  can  be  in  us* 
 
 Objed.  11.  We  are  to  pray  without  wrath,\£X.  8.  which 
 is  incident,  when  we  pray  for  thofe  that  croffeandperfecute  us, 
 n$t  when  we  fray  for  beieevers. 
 
 Aniw.Non  cencluditur  negatum  ;  £rgo,  We  are  to  pray  for 
 all,  and  every  man,  becaufe  we  can  hardly  pray  without  wrack 
 and  grudging  for  fuchas  Nero.  2.  If  beieevers  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.  Ver£ 
 S.  All  prayers  in  generail  muft  be  wichout  wrath,  and  with 
 pure  hands,  and  not  prayers  onely  for  perfecuters. 
 
 Ob.  1 2.  The  thing  prayed  for,  is  that  wee  may  lead  a  quiet 
 and  peaceable  life,  that  fo  the  Gojp.el  might  runne  and  be  glo- 
 rified. 2  The!.  3.  1.  Jon.  17.  22,  23.  But  things  to  bee  prayed 
 for  to  the  beieevers  are  higher  y  as  increafe  of  love,  fmcerity, 
 filing  with  the  fruits  of  \Righteoufnejfe,  Phil.  I.  p,  &c 
 
 Anfw.  All  thefe  prove  this  place  will  prove  onely,  wee 
 are  to  pray  for  Mag iftrate s  under  whom  we  have  peace,  and 
 the  Gojpel,  nor  for  beieevers,  and  fb  not  for  all  Adams  ionnes  \ 
 as  the  next  words,  Pag.  59.  prove. 
 Moore  p  50.  Objcd.  1 3.  Here  is  a  ground  to  preach  the  Gojpel  to  all 
 men,  to  every  Creature,  Match.  28.  20.  Mark±  16.  15.  And 
 howfarre  to  all  men,  fob.  \6.  12.  1  Cor.  z.  12.  Babr.  ?.  12. 
 even  though  they  hate avd  per fee M e  m. 
 
 Anfw.1  If  every  creature  be  no  Semechdoche,  it  rntift  War- 
 rant us  to  preach  to  Devils.  2.  Its  evident  by  the  ftory  of  the 
 Ads  that  the  Apo files, obeyed  not  this  command,  in  the  letter, 
 as  Mater  Moore  prelfeth  k  y  there  bee  many  Nations,  and 
 
 thoufands 
 
The  firtnts  tftht  favcdivorU  fxrdwtd.  3  89 
 
 thoufands  of  people,  to  whom  the  Applet  never  preached  the 
 Gojpel, neither  to  fathers,nor  Tons.  vCjods  decree  is  no  warrant  to 
 the  co  preach  the  Gofpei,except  god  confer  miracuioufly  the  gift 
 of  tongus,and  thisftrongly  proveth  the  contrary;  the  Lord  never 
 yet  Tent  the  meanes  of  the  knowledge  of  the  truth  to  all  and  eve- 
 ry Son  of  Adam,then  he  cannot  will  all,  and  every  Son  of  Adam 
 tobe(aved>andC£rjj?dyednotforall  and  every  creaaire,  then 
 he  commanded  not  to  preach  the  Gofpei  to  all  &  every  creature, 
 but  onely  to  every  creature,  that  is,  to  all  Nations,  fewes,  aud 
 gentiles  :  now  when  the  partition  wall  is  broken  downe. 
 
 ObjcC*h  14.  He  Jheweth  the  will  of  god  touching  the  ASe-  pJf  £0#£, 
 diator  to  fave  andranfome  all.  2.  To  bring  all  to  the  know- 
 ledge of  the  truth.  3.  By  this  knowledge  finne  is  removed, 
 death  abolijhed,  enmitie  flame , peace  obtained,  fofarre  f&r  all 
 men,  that  god  hath  given  all  over  to  the  difyofe  of  (fhrifl, 
 and  made  him  Lord  and  fudge  of  ail.  4.  The  ether  part  of 
 gods  wil^  Jefus  Chrifl  performeth,  to  wit,  to  preach  the  Go- 
 jpel  to  all%  and  will  performe  it  in  due  time.  £.  The  Gofpei 
 may  be  preached  to  all,  verf.7.  6.  prayers  made  for  all,  v. 
 1,2 , 3,4,  and  here  is  no  more  then  Chrifl  doth  to  all  men. 
 
 Anfw*  Here  be  fa  ire  Portions,  but  not  a  word  to  prove 
 that  this  is  gods  will  concerning  all  and  every  fonne  of  Adam* 
 He  fuppofcth  all  this  as  granted,  becaufe  he  faith,  not  becaufc 
 the  Text  faith  it,  and  therefore  we  deny  what  he  proveth  not. 
 
 Matter  Moore  alledgeth,  that  J  oh.  1.  2%    Behold  the  Lamhe  VigjSj. 
 of  God  that  takes  away  the  finnes  of  the  world.  3<>b  1 ,  >  $ , 
 
 Anfw.    Jhe  wort  trorld,'\sxhe  Nations  and  Gentiles,  and  f^bfd? 
 beLeevers  are  eled  of  both  J  ewes  and  Gentiles,    Joh.  3,16.  GodMiac 
 God  fo  loved  the  world.  Rom.  II.  12.  If  the  fall  of  them  bee  taketh  away 
 the  riches  of  the  world  y  if  the  cafling  away  of  them  bee  the  ihefmncsof 
 reconcilement  of  the' world  ,  of  the  G entiles,  and  efpecially  of  *  he  world, 
 fewes  and  Gentiles.     MaLh.  24.  14,    And  this  gofj>el  of  the  ™d'<a"<i' 
 kingdome   Jhall  be  preached  in   all  the  world,  for  a  witneffe 
 to  all  Nations  ;  that  is,  fewes  and  gentiles.  A  perfonall  wit- 
 neffe  to  every  fingle  man  it  cannot  be,  except  every  (ingle  man 
 heard  it.  Ram.  1  o.  14.  How  fbdtl  they  beleeve  in  him  of  whom, 
 ihej  have  not  heard  i  f;b.  15.24.  Rom 2.12.  So  is  the  world 
 aH  Nations,mkcnyMar.  14.9,  io.?nd  the  word  World, Mark. 
 1 6. 1 5 ..    (2)  Taking  away  of  finne  is  the  aftirall  free  compleat 
 pardoxuagof  &me  5  foas  Judas  fin  is  fought*  and not found,] era 
 
 Dd  d  3  50.20, 
 
2  po  The  [innts  efthe  faved  world \  pardoned. 
 
 iv  at  it  the    50, 2°"  ^S  2  Sam*  2^' 10#  ®av*d  ^vinS  numbred  the  people, 
 taty«rawiy     prayeth,  O  Lord  take  away  the  iniquity  of  thy  fervant;  any 
 ef  finne,  '      Arminian  in  conference  anfwer,  Did  David  pray  for  no  more, 
 then  is  due  to  Iudast  Cain,  and  all  mankind,  or  whem  many 
 never,  in  faith,  can  pray,  is  David  here  doth  >  Or  doth  he  not 
 fceke  the  erfeftuall  pardon  of  hisnumbring  the  people?  Job 
 7.  21.  And  why  doe  ft  thou  net  pardon  mine  iniquity,  and  take 
 away  my  tranfgreffion  i  Efat  27.9.  This  is  all  the  fruit,  to 
 take  away  his  finne :  this  cannot  be  the  potentiall,  and  intffe- 
 cl:uall  removing  of  finne,  common  to  all  the  world,  but  pro- 
 per to  the  Church,  and  brought  to  pafie  by  particular  afflicti- 
 ons on  the  Church.   Rom.  IX.  27.  This  is  my  covenant  with 
 them,  when  I  /ball  takf  away  their  finnes.  Thele  Words  arc  not 
 fulfilled,  till  all  Ifrael  be  faved,  both  eled:  lewes  and  gentiles, 
 and  the  lewes  converted.  But  4rminians  fay,  Though  the  lews 
 •were  never  converted,  and  not  a  man  of  Ifrael  faved,  yet  the 
 Lambe  .  of  Cjod  takfth  away  the  finne s  of  the  world ;  So'  £- 
 jai  6.  7.  Thine  iniquity  is  taken  away,  and  thy  finne  purged; 
 this  is  no  halfe  pardon,  fuch  as  Efaiah  had  before  the  Lord 
 touched  his  lips.   I  J  oh.  3.5.  And  yee  know  that  he  was  ma- 
 nifefted  to  take  away  our  finnes.    Iohn  lpeaketh  of  the  taking 
 •  away  of  the  finnes  of  us,  Iohn  and  the  Saint*,  who  were  lo- 
 ved, Verfi  1.  with  a  wonderfull  love  to  bee  called  the  Sonnes 
 of  god,  US  whom  the  World  knoweth  not,  verf.  2.  us  who  /ball 
 be  like  Chrifty  when  he  appear  eth.  Armenians  are  obliged  to 
 give  us  parallel  places,  where  the- redemption  of  all,  and  every 
 man,  and  Chrifts  naked  power  and  deiire  to  be  friends  with 
 all  men,  and  to  make  any  covenant,  of  grace,  or  works,  as  he 
 pleafeth,  is  called  the  taking  away  the  finnes  of  the  world  ;and 
 yet  the  whole  world  may  poflibly  dye  in  their  finnes,  and  not 
 a  man  be  faved;  tjie  taking  away  of  the  worlds  finnes  to  us, 
 is  the  compleat  pardoning  of  them.  Remiflion  of  finnes  in  his 
 bloud,  Epbef.i.q.   Col.  1. 1 4.  Blotting  out  of  tranfgrefftonsy 
 Efal  4?.  25.    as  a  thttke  cloud,  Efai  4  .  22.   a  nut  rem-m- 
 bring  of  finnes,  Ifai  43.  25.    Ier.  %ii    4.  Such  a  taking  a  \vay 
 of  (innes,  as  is  promiied  in  the  covenant:  of  grace  to  the \hokfe 
 of  Iudah  ,  to  the  Church  under  the"  Mejfixh  .that  heareth 
 the  Gofpel,  Jcr.  }i.  "4.  Hebr.  %.$,9,  10,  i  X,  12.   7^/».  11. 
 26,  27.   Efai  5  9.  20.  This  tsthe  taking  away  of  the  fimes  of 
 the  world,  a  new  world,  in  whofe  inner  parts  the  Lordwrtteth 
 
 his 
 
The  ftnnes  of  the  favcd  world  pArdoned. 
 
 391 
 
 his  Law,  and  with  whom  the  Lordmaketh  an  everlafting  co- 
 venant y  never  to  ttirne  away  from  them,  J  cr.  3 1 .  3  :> , 3  ^ ;  j  3 '  <$ 
 37.    in  whom  the  Z<W  putteth  his  Spirit,  and  in  whofe  mouth] 
 heputethhis  Word,  and  in  the  mouth  of  their  feed,  and  their 
 feeds  feede,  Efai  59.  20,  21.    The  Arminian  taking  a  Way  of 
 fins  is  of  all,  and  every  one  of  Adams  feed,  of  fuch  as  never 
 heard  of  a  Covenant,  of  a  Word,  of  a  Spirir,  of  a  Seed,  a  holy 
 Seed,  of  a  new  heart.  Finally  the  taking  away  of  the  finnes  of 
 the  world,  is  the  removing  of  chem  as.farre  from  hs,  as  the 
 Eafi  is  from  the  weft,  Pfal.  103.12.  beitowed  on  thefe  that 
 fcare  the  Lord,  verf.  1 1,  and  are  pitied  of  the  Lard,  as  the  Fa- 
 ther pitieth the  Sonne  ;  and  thvfubduing  of  our  iniquities,  and 
 the  cafiing  of  our  jinnes  in  the  depths  of  the  Sea9  Mich.j.  lp. 
 20.  a  mercy  beftoWedt>nly  on  the  remyiant  of  the  Lords  inheri- 
 tance. The  Arminian  taking  a  way  of  fins,  is  a  broad  pardon  of 
 fiqs  to  all  the  World  :  let  cnem  (hew  Scripture  for  theirs,  as  we 
 doe  for  ours,  and  cary  it  with  them. 
 
 Object  1  5.  Though  Reconciliation  bee  purchafed  to  all  4nd 
 every  one,  yet  it  is  not  necefary  that  it  bee  preached  to  all,  and  ^emnflr*iH 
 ,  every  one  :  but  onely  it  is  required  that  (fad  bee  wilting,  it  bee     **^'  ***** 
 preached  to  all ;  now  it  is  free  to  God  before  he  be  willing  to  make 
 offer  of  the  purchafed  reconciliation  to  all ;  to  require  afore 
 hand,  fuck  alls  of  obedience,  and  dneties ,  which  being  perfor- 
 med, hee  may  publifb  the  Gojpel  to  them;  or  being  not  perfor- 
 med, hee  may  bee  untitling  to  pttbl,Jb  the  Gofpeltothem.  Tea, 
 though  reconciliation  be  purchafed  to  all,  yet  its  free  to  God,to 
 communicate   the  benefits  of  his  death,  upon  what  terme*,  hee 
 thinketh  good:    And    Chrift  died  ( fail h  Mafter  Moore  )  t9 
 obtaine  a  lord/hip  over  all,  and  a  power  ta  fave  beleevers%  and 
 defiroy  fuch  as  will  not  have  him  to  raigne  over  them,  as  wee 
 heard  before* 
 
 Anfw.  i»  We  have  in  this  Doclrin  that  Argument  yeelded. 
 God  commanded  to  preach  to  all  and  every  one :  Ergo,    Chrift 
 died  for  all,  and  every  one.  For  1*    The  confequence  is  true 
 abfolutely,  by  the  Armenians  doflrinc,  . Chnlr.  al,  olutely  died 
 for  all,  and  every  one,  without  prescribing  any  condition  to 
 thofe  for  whom  he  dies ;  he  faith  not,  my  fonne  dieth  to  pur- 
 chafe  reconciliation  to  all,  upon  condition  all  beleeve,  or  perform 
 fome  other  dune ;  but  bcleeve  they,  or  beleeve  they  not,  the 
 *t-i^  is  payed,  and  falvation  purchafed  tor  all,  without  excepti- 
 on 5: 
 
JP2 
 
 Arminian  conditions  of 
 
 on  :  but  the  antecedent  is  not  true,  but  upon  condition.  God 
 is  not  willing  the  Gofpel  bee  preached  to  all,  but  to  fuch  as 
 perform  fuch  conditions. 
 
 2.  If  they  perform  not  the  condition,  Chrift  fftould  have 
 faid,  f  reach  not  the  Gofpel  to  all  nations,  nor  tv  every  creature; 
 "but  onely  tv  fuch  as yee  finde  fit  hearers  of the  Go >jp el,  and  have 
 performed fuchatls  of  'obedience,  as  I require  ;  for  conditionall 
 threatnings  art  fet  downe  in  the  Gofpel,  as  wejl  as  conditional! 
 promifes :  he  thatbeleeveth  (hall  be  faved,he  that  beleevcth  not 
 (hall  bee  damned.  But  in  Old  or  New  Tcftament,  Arminians 
 never  ihew  us  where  the  preaching  of  the  word  of  Grace  is 
 referred  to  our  freewill:  Doe  this,  O  Ammonits,  O  Indians, 
 and  the  glad  tyding  fball  come  to  you  ;  if y fie  doe  not  this,  y*  jhall 
 'never  heare  the  Go/pel.  Arminians  fay?  God  fendeth  his  Grace 
 and  G  off  el,  both  genti  minus  dignt,  &  indigniori  negat,  to  the 
 unworthy  Nation,  and  denyeth  both  to  the  worthier. 
 
 2..  Arminians  fay,  in  Script.  Synod.  Dordr.pag.  6.  Lex 
 non  lata,  ant  non  intcfletta,  cum  inteliigi  non  poffit,  nonobligat, 
 a  law  not  made,  or  not  under  ft  ood,  when  it  cannot  be  underftood, 
 doth  not  oblige, then  God  cannot  deny  a  falvation,and  the  benefit 
 ©fa  preached  Gofpel  to  Indians;  though  both  were  purchafed 
 in  Chrift;  if  they  never  heard  (  as  hundreths  of  Nations  could 
 by  no  rumor,  heare,  or  dreame  of  Chrift  and  the  Gofpel )  of 
 Chrift. 
 
 4.  How  can  God  with  the  fame  naturall,  and  half-will; 
 equally  will  that  all  bee  faved  ;  whenhee  abfolutly,  without 
 merit,  or  condition,  willeth  the  meanes  of  (alvation  to  fome, 
 ind  denyeth  the  meanes  of  (alvation,  to  the  farre  largeft  part  of 
 tnankinde,  for  want  of  a  condition -unpoffible ;  becaufe  it  nei- 
 ther was,  nor  could  be  known  to  them. 
 
 ?.  By  the  Arminian  way,finne  original!,  is  no  fin,  it  bring- 
 cih  wrath  and  condemnation  on  no  man.  God  begin  neth  upon 
 tmeW  (core,  and  the  reckoning  of  the  covenant  of  Grace*,  to 
 count  with  all  men :  and  God  is  fo  reconciled  •  to  all  mortal! 
 men,  and  tranfa&ech  with  them,  in  fuch  a  way  of  free  grace ; 
 that  bee  will  punifhno  man,  for  any  new  breach ',  except  com" 
 mitted  actually  by  fuch  as  are  come  to  age,  as  have  the  ufe  of 
 reafon  ;  and  are  obliged  to  beleeve  in  Chrift.  pag.  285,286,287. 
 Dordr.  fcrip.  Synod.  Yet  hath  God  decreed  never  to  reveale 
 any  fuch  gracious  tranfaftions,  to  millions  of  men,  that  better 
 
 defenrc 
 
 conditions  of 
 f reaching  the 
 Gofpel,  never 
 revealed,  to 
 tboufandS) 
 andfo  cannot 
 oblige  tkem   , 
 to  pit  form 
 tbefecondi* 
 Hans. 
 
Arminians  preaching  of 'the  Gofpel  examined,  jpj 
 
 deferve  to  heare  thefe  fecrets  of  grace,  then  thoufands,  to  whom 
 they  are  prodarmed  in  their  ears ;  ere  they  can  difcerne  the 
 right  hand,  by  the  left  :  This  Arminians  fay  was  Gods  difpen- 
 fation,  Alatth.  n.  with  Capernaum,  and  Tyrtts,m<&  Sidon. 
 But  it  will  bee  found,  that  Arminians  deny  the  prefcicnce,  and 
 foreknowledge  of  God. 
 
 6.  Moft  abominable,  and  comfortleflfe,  mud  the  doctrine  of 
 the  death  of  our  Lord  Iefux  be  ;  if  Chrift  died  onely  to  Gee  a 
 Lord,  and  fuch  2.  Lord,  as  hee  might  have  power ;  without  im- 
 peachment of  revenging  juftice,  to  fave  men  upon  a  new  trans- 
 action, either  of  grace  or  works  ;  and  to  dcftroy  his  enemies 
 that  would  riot  accept  of  that  new  tranfaclion,  yet  fo  as  when 
 Chrifi  hath  dyed,  and  takep  away  the  finnes  of  all,  and  is  made 
 Lord  and  King  of  dead  and  quick ;  all  mankinde  may  freely 
 reject  all  covenants  Chrifi  maketh,  or  can  make,  and  be  eternal- 
 ly loft,and  pcrifh. 
 
 For     x.    C^r^Princedome and  Dominion,  that  hee  kath  chriffsDomi- 
 acquired  by  death,  is  not  a  free-will- power  or  poflibility,  by  KioH  is  mt  * 
 which,  he  may,  upon  fuch  and  fuch  conditions,  kill,  or  fave,  ™i^0*^ 
 though  all  may  eternally  penfh.But  Chrifi  u  made  Lord  of  quick  amy  con  fill 
 and  deadly  dy  inz,,Rom.  1 4-p.that  he  might  be  judge  of  all;  but  nitb  the  &tm< 
 fo,  that  we  Hiould  live  and  dye  to  our/elves,  but  that  whe-  nation  if  all* 
 ther  we  live  or  dye  we  fkould  be  Chrifi s ;  though  we  change  Con- 
 di tions,yet  not  Matters  in  both,  we  fhould  be  the  Lords,  v.  7,  8. 
 as  Chrifi  lived  againe after  death,  that  hee  might  bee  the  huf- 
 band  of  his  owne  Wife,  the  Church,  that  hee  dyed  of  love 
 for. 
 
 2.  Upon  what  termes  Chrifi  was  by  death,  made  a  Lord, 
 and  acquired  a  Princedome,  upon  thefe  termes  he  was  made  a 
 Prince  over  his  Church ;  for  Lord,md  Prince,  and  Kinj;,  arc  all 
 one.  But  the  Lord  maketh  David,  that  is  fejksthe  Sonne  of 
 David,  Prince  over  his  people,  not  with  power  to  fave  or  de- 
 ftrtyhis  redeemed  flocke,  andfo  as  all  the  flock  may  eternal- 
 lyDeriQi.  Ez*ech.  34.  22.    Therefore  will  I  fav-e  my  flock?  % 
 
 and  they  fh all  no  more  be  a  prey. — Verf.  2:.  And  I wi/i 
 
 fet  one  shepherd  over  them  ,and he  Jhali  feed  themyand  my  Jer- 
 vant  David  hee  fhall  feed  them,  and  he  ftjall  be  their  Shep- 
 herd. Verf.  24.  And  I  the  Lord  will  be  their  God,  and  my 
 fervant  David  a  Trince  among  them,  I  the  Lord  have  fpoken 
 it*  Vetf.  25.  And  J  will  make  with  them  a  covenant  of  peace* 
 
 E  e  e  Now. 
 
~g*  Chrijls dominion  as  King h mt 
 
 Now  was  Chrift  by  the  bloud  of  the  eternall  covemnt,brought 
 back  from  the/ death j  and  made  a  Shepherd  of  foules,  to  the 
 end  he  might  have  power  to  deftroy  all  the  flock  ?  Ewchiel 
 faith,  to  feed  them,  the  Apoft/e,  to  make  the  Saints  perfect  in 
 every  good  worl^e,  working  in  them  (actually  andefficacioufly) 
 that  which  is  wel-pleafmgin  his  fight,  Heb^  I?.  20,21.  Its  true, 
 Chrift  obtaineth  by  his  death  a  mediatory  power  to  crufh  as  a 
 Potters  clay  veffell,  witharodof  yron,  all  his  rebellious  ene- 
 mies.    But    I.  this  is  not  a  power  to  crufn  any  enemies,  but 
 fuch  as  have  heard  of  the  Gofpel ,  and  will  not  have  thrift 
 toraigne  over  them,  in  his  Gofpel-government  ;  but  not  to 
 crufh  all  his  enemies,  that  never  heard  of  the  Gofpel,  and  fo 
 are  not  Evangelically  guilty  in  finning  a^ainftthe  Lordfefus, 
 as  Mediator,  for  they  cannot  be  guilty  of  any  fuch  finne.  "Rom. 
 10.14.  foh.  i5.22»Heehad,  andhath  power  as  God,  equall 
 with  the  Father,  to  judge  and  punifli  all  fuch  as  have  finned 
 without  the  Law.     2,     Its  not  merit,  or  acquired  by  way  of 
 merit  of  Chrift  s  death,  that  a  Crown  is  given  to  fefus  Chrift  > 
 for  this  end,  to  deftroy  fuch  enemies  as  are  not  capable  of  (in- 
 ning againft  ins  Mediatorie  Crowne,  efpecially ,  when  as  God, 
 he  had  power  to  d.ftroy  them,as  his  enemies,  though  hee  had 
 never  been  Mediator. 
 
 Yea,  Atl.  y.'Yii  Its  [aid,  him  (whom  yeeflew,  and  hang- 
 ed on  a  treej  hath  God  exalted,  With  his  right  handle  bee  a 
 r  Prince  and  Saviour ,(not  to  deftroy  all  his  fubjefts,  upon  fore- 
 feene  condition  of  rebellion,  to  which  they  were ,  through 
 corruption  of  nature,  inclinable)  but  that  he  might  by  his  Spi- 
 rit, fubdue  corruption  of  nature,  and  give  repentance  to  Ifrael 
 aridforgiveneffeoffinnes. 
 
 3.  By  what  title  Chrift  is  made  a  King  and  Lor d,by  the 
 fame  he  is  made  head  of  the  body  the  Church.  Wr  Ephef.i. 
 20.21,22,23.  By  raiftnghim  from  the  dead,  god  conferred 
 a  headfhip  upon  him.  Now  he  was  not  made  head  of  thetto- 
 dy,that  he 'might  deftroy  all  the  members,  ormoft  of  thep, 
 as  Arminians  muftfay  ,•  but  his  headfhipis  for  this  end,  that 
 the  whole  body,  by  his  jpirit  fitly  joj/ned  together  might  grow 
 up  in  love,  Ephef.+  16.  and  that  the  members  might  receive 
 life  and  Spirit  from  him.  . 
 
 4.  By  the  fame  title  he  is  made  Lord,  by  which  hee  is 
 made  King,  governoHr^ni I  Leader of  the  people  5  for  power 
 
confifient  with  the  damnation  of  all.  3  0 5 
 
 of  Dominion  and  Lordihip  is  nothing  but  Royall  power,  now 
 he  was  made  King,  not  on  fuch  termes,  as  hee  might  defttoy 
 all  his  fubjecls,  (for  all  mankind  are  his  fubjecls  to  Armeni- 
 ans.) But  he  is  made  King,  PfaL  72. 1 1.  That  ail  Nations 
 may  ferve  him  ;  that  hee  fiould  deliver  the  poore  ,  needy, 
 and  helplejfe;  andredeeme  their  foules  from  violence,  ande- 
 fleeme  their  death  precious,  and  he  raigneth  and  projpereth  as 
 a  King>  that  in  his  dayes  Judah  may  be  fdved,  and  Ifrael  dwell 
 fafely,  Jer.  23. 7.  8.  and  Godraifeth  the  home  of  David,  Luk. 
 X .  And  fo  fotteth  Christ  on  the  throne  to  \performe  his  mercy 
 frcmifed  to  our  father 7,  and  remember  his  holy  covenant.  Ver. 
 6gt  7.  That  wee  might  ferve  him  in  holynejfe  and  righteouf- 
 nejfe.  Now  by  the  Arminian  way,  he  is  let  upon  the  throne  of 
 David  to  execute  vengeance  on  all  his  Subje<fb,and  that  he  may 
 utterly  deftroy  all,  if  all  rebell,  and  not  to  fave  one  of  Judah  and 
 Ifrael ;  for  he  may  be  a  King  without  any  fubjeft  ;  fuppofe 
 all  his  Subjects  were  caft  in  hell;  yea,  hee  groweth  out  of  the 
 root  offejfe,  a  Royall  branch  of  King  Davids  houfe  ;  not 
 that  thefe  Warrcs  may  bee  perpetuated  betweene  God  and  all 
 the  children  of  men  ;  but  that  the  Wolfe  Jhould  dwell  with  the 
 Lambe,  and  the  Leopard  lye  down  with  the  Kid,  and  the  Calfe, 
 and  the  young  Lyon  together,  and  a  little  Childe  Jhould  lead 
 them,  and  the  earth  Jhould  be  filled  with  the  knowledge  of  the 
 Lord,  as  the  waters  cover  the  Sea,  Ifai  11. 1,  2. —  6.7,  8,  p. 
 And  Chrifl  is  given  for  $  guide  and  leader  of  the  people  j  Sure, 
 for  the  good  of  the  flock,  and  that  he  may  carry  the  lambesin 
 his  bofome*  Efai  40.1 1 .  That  they  Jhould  not  hunger  nor  thirfl, 
 that  neither  the  heat  nor  the  Sunne  Jhould  fmite  them  :  becaufe 
 he  that  hath  mercy  on  them,  doth  lead  them,  aid  by  the  Jprings 
 of  water  doth  he  guide  them,  Efai  49. 10,  Salvation  is  ingraven 
 on  the  Crowne  otChriJl :  by  oificej  £hrift  mu^  oe  a  deftroyer, 
 anda  Lord  crulher  of  his  people,  as  a  fefus.  and  a  Saviour,  by 
 this  conceit. 
 
 5.  And  What  more  contrary  to  theintrinfecall  end  of  Chrifl s 
 death,  then  that  he  fhould  obtaine  no  other  end,  by  dying, 
 but  a  placability,  apoflibie  falvation,  a  foftning  onely  of  Gods 
 minde,  whereby  juftice  iliould  onely  itand  by,  and  a  doore  bee 
 opened,  by  which  God  might  be  willing^  if  hee  pleafed,  to 
 conferre  falvation,  by  this  or  that  Law,  a  covenant  of  grace, 
 or  of  works,  or  amixt  way,  or  by exading faith  in  an  An- 
 
 E  e  e  2  gel),, 
 
39* 
 
 The  c»dofChri(ts  dyingynot  a  pofiibley 
 
 Tbeintrlnfe- 
 
 cill  end  of 
 Cbriftsdiath, 
 a-9u*.ll  neon. 
 
 gell,  or  an  holy  man,  and  this  poffible  falvation,  tius  virtu- 
 ail,  or  halfe  reconciliation  doth  confift  with  the  eternal!  dam- 
 nation of  all  the  world,  whereas  the  genuine  con-naturall  end  of 
 Chrifls  death  is,  Joh.io.io.  That  his  Jheepe  mty  have  life  , 
 and  have  it  more  aboundantly  ;  he  differed,  the  jttft  for  the  un- 
 juft,  that  he  might  cring  m  to  God,  i  Pet.  ?.  1 8. an i  in  the  very 
 acl:  of  differing  (to  fpeake  fo)  or  in  that  he  was  ftripped  and 
 Cl%tl°tloi*and  dycd*  The  chaftifement  of  our  peace  reason  him,  Efai  fjl'J* 
 %vat!on*of  T&s  cannoc  ^ee  fuch  a  poifible  heaven,  a  fowk  fleeing  in  the 
 tit  redeemed  aire,  a  (««/£*,)  as  farre  off  as  a  (never  may  be)  which  may 
 ones.  confift  with  an  inevitable  hell.  So  as  Chrift  dyed  not,  but  on  a 
 
 poore  hopeleffe  venture,  and  a  forlorne  contingencie ,  that  might 
 as  foone  rill  Hell,  with  the  damned  foules  of  all  the  world,  as 
 grace  Parad ice  with  redeemed  ones. 
 
 6.  Hiscommmg  in  the  world  hath  no  fuch  Arminian  en  J, 
 that  we  readeof,  as  a  poilible  laving,  or  an  obtained  falvati- 
 on,  that  thoufands,  ycanot  one  in  the  world  may  ever  enjoy ; 
 but  he  came  tofeeke,,  and  a3ually>.*x\d  intentionaly,  to  five 
 that  which  was  loft,  Luh^  ip.  10.  to  fave  finners,  i-  Tim.  I. 
 I  5.  and  Paul  the  fir  si  of  finners  ;  and  not  for  wraths  but 
 that  we  might  obtaine  faLvation,  by  our  Lord  fefusChrift,  I 
 Thef.  5.0. 
 
 7.  Nor  did  he  fo  dky  that  we  fnould  no:  live  to  ourfelves, 
 but  unto  %ighteoufneffe,  but  that  we  might  be  1  pet.  ?.  24.  re- 
 deemed  from  this  frefent  evill  world.    Gal,   1 .  4.  from  ouy 
 vaine   converfation  ;   I  Peteri.i8»  That  hee  might  redeems 
 hs from  all  iniquitie  ,  and  purifie  to  himfelfe  a  peculiar  peo- 
 ple ,  jealous  of  good  works s  ,   Titus  2.  i^fTha?  wee  fhould 
 zlorifie  God  in    our   bodies   and   Spirits ,   which  are  Cjods, 
 3  Cor.  6.  20.  That  hee  might  frefent  to  himfelfe,  a  glorious 
 Church,  not  having  /pot   or  wrinkle  ,  or  any  fuch   thing 
 but  that  it  foould  bee  holy  and  without  blemifh,     Ephef.  5.  27 
 Nov/  Chrift  may  obtaine  the  native  and  intriniecall  end  of 
 his  death  5  though  all  the  Redeemed  ones  (  fay  the  Armi- 
 nian s)  Live  to  themfelves ,  and  never  be  redeemed  from  the 
 frefent  evill  world  ,  nor  from  their  vaine  converfation,  and 
 live  and  die  to  themfelves,  and  walking  in  their  lufts. 
 
 8.  And  upon  what  ground  Chrift  is  made  Lord,  hee  is 
 made  alfo  a  husband  to  the  Church  ;  for  the  husband  as  an 
 husband  is  made  head  of  the  wife.    Now  the  intrinfecall  end, 
 
 and 
 
but  an  atfuaB  reconciliation.  igj 
 
 *nd  fo  the  fpecifick  arts  of  this  husband,  who  is  joyned  to  us, 
 by  the  marriage-covenant  of  free  grace,  muftbee  free  love  to 
 his  Spoufe;as  "Paul  expoundeth  it,  Bfbfi^f.  and  the  na- 
 tive fruit,  and  end  of  Marriage,  is  that  the  Spoufe  might  have 
 intereft  in  the  righteoufneflfe,  glory,  fpirit,  wifdome,  and  fal- 
 sification ,  the  kingdome  and  throne  of  the  Husband  and 
 Lord  ,  not  that  hee  might  condemne  and  deftroy  his 
 Spoufe. 
 
 9.    It  is  a  reafonlefle  conceit,  tfcat  after  Christ  dyed,  hee 
 hath  a  freedometo  tranfaclfor  ouraftnail  faving  and  glorify- 
 ing in  what  termes  he  will,  Law,  or  Gofpel,  Grace  or  Works  ; 
 becaufe  he  dyed  the  furety  of  the  covenant  of  grace,  Hebr.  7. 
 2.  and  made  his  Teft amen t,  and  iaft  will,  and  confirmed  it  by 
 his  death  as  our  friend,  and  bequeathed  to  his  poor  friends  the 
 promife  of  an eternall  inheritance,//^,  o.  15.  and  fo  he  dkd 
 as  the  Mediator  of  the  NcwTeftament,  and  fealed  the  Cove- 
 nant with  his  blood,  which  is  therefore  called  the  blood  of  the 
 ctcrnalt  covenant,  Heb.l  5.20.  Zach.p.  1 1.  And  therefore  nei-  Chrift  hiving 
 ther  thefirfi  Teflament  was  dedicated  without  bloody  Heb.$.  ^hatb  vot 
 18,19,  20,  21.  and  Chrift  by  his  blood  entred  into  h*ve"Jfadj£fbbj 
 as  a  Prieft  to  intercede  for  us,?/.  23,  24.   And  this  ArminUn  't0  t^r^ 
 way  over-turncth  the  whole  Gofpel,  which  is  a  bargaine  of  •mith  Jnmrs 
 blood ,  between  the  Father  and  the  fon  Chrift,  and  Chrift  dying  h  a  covenant 
 and  juftifying,  pardoning  the  iniquities  of  his  people,  making  °J  Srac*>  or  a* 
 them  heiresof  the  fame  Covenant  and  Kingdome  with  him-  bicarth^?* 
 felfe,  is  in  this  Indenture  of  free  Grace,  the  chief  e  man :  Now  iy^uWtffm^ 
 unpoflibleit  is  that  this  can  be  an  effect  of  Chrifts  death,  that  ttJiArttck  tf7 
 he  may  fet  up  a  covenant  of  grace,  and  a  Gofpel- way  to  Hea-  the  Covenant 
 V£n,or  fet  up  another  way  3  when  as  by  the  Gofpel-covenant  ^  Gr*e* 
 only  God  gave  Chrift  a  body,  indented  with  him  to  doe  the 
 worke,to  make  his  foule  an  offering  for  (in ;  and  God  promi- 
 fed  to  him  if  he  would  die,  a  feed  \  and  that  the  pleafnre  of  the 
 Lord  Should  profper  in  his  hand,  that  his  foule  fhould  be  fdtis- 
 fled,  that  he  fbguldjujlifie  many ,  intercede  for  man) ,  Jfai.  53* 
 to,  11,12,  ra.    Now  if  all  might  eternally  perifh,  notwith- 
 standing that  Chrift  died  for  them,  and  k  were  free  to  Chrift  to 
 make  fucha  Covenant  after  his  dtath,  in  which  not  one  man 
 pofliblymay  befaved.    Chrift  then  fhoulddoehis  work,  and 
 yet  not  have  his  wages,  nor  have  a  feed,  nor  jufiifie  his  people, 
 nor  have  a  willing  people  tofervehiw,  yea,  then  lhould  Chrift 
 
 Eee  3  offer; 
 
398 
 
 The  end  of  dmfts  death  not  *  fefiible, 
 
 offer  the  facrificeofhis  body,  as  our  Prieft  on  earth,  in  fhed- 
 ing  his  blood,  and  yet  not  enter  into  Heaven,  and  the  Holy  of 
 Holieft  to  intercede  for  us,  as  our  Hi^h  Prieft  there  aifo. 
 
 10.  All  the  offices  and  relations  of  Chriftand  comfortable 
 
 promifes  or  the  Gofpelh\i\\  be  overturned,  for  it  ism  the  free 
 
 thus  inQbriji,  will  of  man,  that  Chrift  be  King,  or  no  King  j  Head,  or  no  Head 
 
 as  Kw£,Headt  of  the  Church  5  a  Husband  or  no  Husband  :  Clear  it  is,  ChriQ; 
 
 jtti  the  tom- 
 firtabie  reti 
 
 Hutbarjd, 
 Shepherd, 
 
 Prieft,  &c. 
 Are  nothing 
 bat  empty 
 words,  if  the 
 end  of  Chrifts 
 d°uh  hz  only  a 
 
 is  a  Gofpel  King ;  now  if  his  death  might  (land  and  attain  its 
 intrinfecall  end  and  cfredt,  which  is  ameer  poflible  reconcilia- 
 tion, and  a  falvation  to  his  people  (landing  only  in  (a  may  be  ) 
 or  a  {may  never  be) ;  then  Chrili  is  a  Gofpel-King,  without  a 
 Kingdome  of  Grace,  the  fruits  whereof  are  righteoufne(fe,joy 
 of  the  Holy  Ghofty  and  peace,  Rom.  14.  1 7.  He  is  a  King, 
 v*.  bat  Tuddjfjall  never  be  favedin  his  day es  ;  there  fhallbeno 
 turn.  righteoufnefle,  no  peace,  no  joy  in  his  Kingdome,  he  is  a  Re- 
 
 deemer and  a  Saviour;  but  his  people  all  are  eternally  loft,  and 
 die  in  bondage  and  mifery,  and  in  their  fine  ;  he  is  a  Saviour, 
 but  faves  not  his  people  from  their  fins,  he  is  the  chief  corner 
 ft  one  ^  but  no  other  living  ft  ones  are  built  on  him  ;  he  hkhead, 
 but  hath  not  a  living  body  quickned^  his  Spirit ;  nor  zbody 
 that  is,  thefalxejfe  of  Chrift ;  he  is  a  Husband,  but  the  eiTence 
 of  his  maritall  and  husbandly  power  ftandethin  that  he  hath 
 power  to  deltroy  his  Spoufe  eternally,  That  he  hateth  his  own 
 fle/b,  he  is  a  Shepherd,  and  a  good  Shepherd,  and  layeth  do  wne 
 his  life  for  his  Sheepe  ;  but  the  roaring  Lyon  devoureth  all  his 
 Flocke.,  he  carriethtf^  the  lambes  in  his  bofome3hefeedeth  them 
 not  in.  the  ftrength  of  the  Lord,  he  caufeth  them  not  lye  dawne 
 fafely,  he  leadeth  them  not  to  the  living  waters,  they  hanger 
 And  ftarve  eternally  ;  he  is  the  vine-tree,  but  no  man  bringeth 
 forth  fruit  in  him-   He  is  an  eternall  Prieft,  but  the  fins  of  all 
 he  offer eth  for  remainein  heaven  before  the  Lord  for  ever,  hee 
 is  the  promifed  feed,  and  by  death,  triumpheth  over  Devils  and 
 Principalities  and  powers  ;  but  the  Serpents  head  is  not  brui- 
 fed,  S^atan  U  not  caft  out,  Satan  reigncth  and  ruleth  in  ail  man- 
 kinde  1  He  hath  much  in  Chriftya\l  the  world  of  Elect  and  Re- 
 probate;  all  Adams  Sons  live  and  die  in  &£aridtefBtag*riMd 
 with  the  Devtliand  his  Angels  eternally,  fuch  a  thing  as  life 
 eternall  and  the  Kkigdome  or'  heaven  is  for  no  die  offered  or 
 purchafed  to  the  redeemed,  who  ft  and  before  the  Throne,  and 
 fag  pratfes  to  the  Lambe-    He  is  the  Lord  and  baUdcr  of  his 
 
 honfe, 
 
but  an  atlnall  reconciliation,  '  ^99 
 
 •  r  '    ■  '      — — 1— ! 
 
 houfe,  the  Church;  but  he  hath  no  Church,  but  that  which 
 cannot  be  called  a  Church  :  I  know  no  Article  of  the  Gofpel, 
 that  this  new  and  wicked  Religion  of  univerfall  attornment 
 doth  not  contradict. 
 
 ii.  To  beleeve  in  Chrift  is  to  beleeve  that  omnipotehcycan 
 fave  Judas,  Pharaoh  and  all,  every  mortall  man,  ib  they  be- 
 leeve in  Chrift;  But  Chrift  hath  purchafed  furficient  grace  to 
 no  mortall  man,  becaufe  in  the  obtaining  of  eternal!  lite  to  all 
 the  world,  as  Armenians  fay,  neither  faith,repentance  or  grace 
 to  beleeve  and  repent  hath  any  place*  God  might  after  Chrifts 
 death  have  required  nothing  for  our  a&uall  falvation,  but  ah* 
 fiaine  from  eating  the  fruit  of  fuck  a  tree,  andjee  have  life  eter=- 
 naU  m  Chrift, 
 
 12.  How  can  Chrifts  fatisfaftion  be  imputed  to  any  man, 
 feeing  it  is  a  meer  poflible  falvation,  or  a  power  to  fave,  that 
 may,  and  doth  ftand,  with  the  damnation  of  millions  that  Chrift  : 
 died  for  ? 
 
 13.  Chrifts  dying  had  in  his  eye  the  San&iHcation,  the  gi- 
 ving of  the  S fir  it,  the  railing  to  life,  the  eternall  glory  of  not 
 one  man  more  then  another,  not  of  Peter  ,  of  Mofes>  more 
 then  of  Cain,  or  fudas  ;  though  he  faid,  feh.  17.  i$.For  their 
 fakes  fan£tifie  I  my  felfe.  And  v.  24.  Father I  ipM  that  thofe 
 whom  thou  haft  given  me,  Jhould  be  where  I  am,  that  they  may 
 behold  the  glory  that  thou  haft  given  me \  $.  J  pray  not  for 
 the  world,  but  for  them  that  thou  haft  given  me* 
 
 14.  Chrift  hath  died,  yet  he  muft  by  the  Arminian  Way, 
 make  no  Teftament,  appoint  no  certaine  heires,  but  win  the 
 dead  mans  Legacy  by  free  will,  and  have  it  who  will. 
 
 1 5.  Chrift  obtained  by  his  death  that  the  Gofpel  fliould 
 no  more  be  preached  then  the  La w,  or  faith  in  an  Angel,  that 
 men  maybefaved. 
 
 VJe  All  the  doctrine  contrary  to  univerfall  attonement^  doth 
 highly  advance  Chrift,  for  by  it  the  Lord  fefus  as  Mediatory 
 and  our  High  Prieftjnuft  be  effentially  grace,  and  eflentially  an 
 Ambaflador  of  Grace.  It  is  kindly  to  Chrift  to  lave,  falvation 
 belongethto  Chrift  as  Chrift;  injoy  him  as  a  ^ay;our,  andyee 
 cannot  perifh  ;  bejoynedto  him  as  a  Husband  /and  he  cannot 
 but  love  and  fave  his  Spoufe ;  fubmit  to  him  as  a  King,  arid  ye 
 muft  fhare  with  him  in  his  Throne,  his  Kings  roy ail  Crown  was 
 never  ordained  for  another  end,but  that  the  luftreof  the  previous 
 
 itoius  * 
 
^.oo  The  end  cfCbrift$  death  not  a  pefiible, 
 
 (tones  in  that  Crown,  (hould  fame  on  the  face  and  foulcs  of 
 his  Redemed  ones;  Chrift  came  not  tod eftroy  but  to  feekand 
 to  fave  the  loft,  get  in  union  with  Chrift  by  faith  and  the  Spi- 
 rit of  the  Lordfefus,  and  he  will  fave  you  (to  fpeak  fo)  whe- 
 ther you  will  or  no  ;  yee  complain  of  corruption,  he  is  a  King 
 over  the  body  of  fin,  he  is  a  Prieft  to  facritice  lulls ;  to  preach 
 Chrift  a  dying  Redeemer  of  all  and  every  one  or  mankind , 
 when  millions  redeemed  doe  eternally  periuS,  is  toftealaway 
 Chrift  from  thcpeople,as  thieves  in  Icremiahs  dayes  didflealthc 
 word  of  the  Lord;  it  is  to  make  the  Lordjefu  as  weak  and  pow- 
 erlefTea  Pneft,  as  ever  any  fon  of  Aaroujor  his  blood  no  more 
 can  take  away  their  fins,  then  the  blood  of  Bullocks  or  Goats 
 could  doe  it,  its  to  enthrone  free  will,  and  dethrone  the  grace 
 of  Chrift,  and  to  put  fhame  on  the  Lordlefus  and  his  blood ;  and 
 though  thefe  enemies  of  the  crofle  of  Chrift,  now  croud  in, 
 in  England,  under  the  Name  of  the  Godly  party  ;  yet  it  was 
 a  good  Obfcrvation  of  that  Learned  and  gracious  fervant  of 
 Chrift  Doftor  Ames  who  converted  with   Arminans ,  that 
 he  could  never  fee  a  proof  of  the  grace  of  Chrift,  in  the  con- 
 uerfation  of  fuch  men,  as  in  do&rine,  we  re  declared  enemies 
 of  the  grace  of  Chrift. 
 Now  for  the  world,  AH,  and  the  World,  and  aU  Nations% 
 There  is  as     it  may  be  demonftrate  from  Chrifts  will  in  the  Scriptures,  that 
 good  ground,    jf  univerfall  attonement  and  Redemption  of  all  and  everyone, 
 fo/tbc 'cowl*  can  ^e  Provec*  rrom  &&  Grammattications :  Then  with  the 
 floatndfdva-  ^ke  ftrength  I  can  prove,     i.  The  converfion  of  all  and  eve- 
 tim  of  attend  ry  mortall  man  to  faving  Faith.     2.  The  eternall  falvation  of 
 everyone,  ss  all  and  every  man.    5.  The  eternall  periilungot  all  and  every 
 fortbste&wp-  one>  which  oiuit  he  infinitely  abfurd  and  blafphemous :  And 
 t  very  one.      &  the  goodwill  of  God  cannot  be  extended  to  the  end,  and 
 the  efficacious  and  onely  faving  meanes  tending  to  this  end, 
 which  are  falvation  and  faving  faith;  with  no  colour  of  rea- 
 fon  can  it  be  extended  to  one  means  of  redeeming  all  and  e- 
 very  one,  rather  then  to  another. 
 
 ,1.  There  is  an  univerfall  converfion,  and  faving  illuminati- 
 on, which  is  called  in  the  Text ,  A  drawing  of  all.     And  1% 
 when  I  am  lifted  up,  on  the  crop ,  will  draw  all  men  to  me. 
 Here  is  a  drawing  of  all  men,  and  foan  effectuall  converfion, 
 Jtttiu'     kut  not  of  all  and  every  man,  as  Mr  Ben  faith,    1.  Bccaufc 
 ;     '    ^.3$.  This  drawing  is  by  the  power  of  Chrift,  lifted  hj  on 
 
 the 
 
bntm  aft  mil reconciliation. 
 
 the  Crofr,  and  by  the  Holy  Spirit  given  by  Chrifi,  J  oh.  7. 
 ?p.  and  14.  i(5,  7.  and  15.  26,17.  ancl  1^-7>i;>  H-  Now 
 it  can  bee  no  Gofpel- truth  that  drift  draweth  by  the 
 lifting- of  himfelfe  on  the  Croffe,  and  by  his  death,  all  and  e- 
 very  man  to  himfelfe,  even  thoufands  and  millions  of  the  fons 
 of  Adam,  that  never  heard  one  letter  or  the  lealt  found  of  the 
 Gofpel,  or  of  his  lifting  up  on  the  Croffe;  for  fare,  drifts 
 death-drawing  muft  be  by  propofing  the  beauty  and  loveli-  ' 
 nelle  of  Ch rift  crucified,  which  thoufands  never  heard  of. 
 2.  This  drawing  muft  be  all  one  With  the  drawing  which  ef- 
 fectually produceth  running  Cant.  1.  4.  after  Chnft.  And 
 which  is  7^.6.44.  Now  when  drift  (aith,  Noman  can  come, 
 except  he  be  drawn  :  He  clearly  ffieweth  that  the  drawing  of  the 
 Father  is  a  peculiar  priviledge  offome,  and  not  common  to  all, 
 as  the  other  two  exp.reffions  befide  of  being  t  aright  of  God,  and 
 hearing  and  learning  of  the  Father.  3.  Became  all  the  drawn 
 are  raifed  up,  by  drift  their  life  and  head  at  thelaftday,  v.  44. 
 4.  The  Adverfary  cannot  fhow  any  drawing  of  drift,  or  to 
 drift,  that  is  common  to  all,  and  every  one  of  mankind. 
 
 So,  All  Ifraeljh  all  know  the  Lord^sitS  Heb.S.lo./or  this 
 i/the  covenant  that  I  will  mak?  with  the  honfe  of  Ifrael  (  faith 
 the  Lord)  I  will  put  my  lawes  into  th?ir  mir.de,  and  write  them 
 in  their  hearts  :  and  I  will  bee  to  them  a  God,  and  they  /ball  be-e 
 to  mee  a  people,  verf.  1 1 .  And  they  Jball  not  teach  every  one  his 
 neighbour,  and  every  man  his  brother,  o-n  natli;  UStorovsi  \xi. 
 They  Jball  all  know  me  from  the  leaft  of  them,  even  to  the  grea- 
 teft  :  When  was  this  covenant  made  ?  under  the  Mefiah,  when 
 both  the  lews  to  whom  this  Apofile  wrote,  and  the  Gentiles 
 came  in.    Afer  thofe  dayes,  Arm'mians  cannon  deny,  but  the 
 putting  of  the  law  in  the  minde,  and  writing  it  in  their  hearts  ; 
 and  this  knowing  of  the  Lord,  not  by  the  minifterieof  men  ;  but 
 by  the  inward  teaching  of  the  Spirit,  muft  be  laving  converfion.- 
 and  there  is  no  more  reafon  to  expound  Ifrael,  all  Ifrael,  both 
 lews  and  Gentiles,  of  all  of  every  kinde,  and  fame  few  (  except 
 they  flee  to  our  univerfalitie  of  the  elecl )  in  the  matter  of  con- 
 verfion,  then  in  the  matter  of  redemption  by  drift,  when  it  is 
 faid,  Chrifl  gave  himfelfe  a  ranfeme  f§r  all,  1  Tim,  2.  Rjcaufe 
 it  is  their  conftant  doclrine  to  make  all  and  every  one  of  Adams , 
 Sonne;,  as  many  as  drift  died  for,  ro  be  the  parties  with  whom 
 the  covenant  is  made :  fo  in  the  fame  covenant,  it  is  faid,  loh.  6*. ' 
 Fff  41. 
 
4C2 
 
 Vnivcrfdl  converfion^  no  UJJ'e  in  Scripture^ 
 
 '^7KcLli7o?Ai  mfo^They  flail  bee  all  taught  of  God  as  U~ 
 ?emi«hfath  Chap.  31.  34.  tjjjAS  13  *c.  *«**/*  ?%  ^ 
 *//  i>i^  me,  for  I  will  forgive  their  iniquity  and  remember 
 their  finnc  no  more  :  except  chey  admit  an  univeriahtie  ottnc 
 redeemed  of  God,  then  as  they  contend  for  an  umverfaU  ^re- 
 demption, and  all  and  every  one  of  mankinde,  in  Chnft  to  bee 
 taken  in,  within  the   covenant  of  grace  (for  they  expound  all 
 thofe  of  the  vifible  Church)  there  is  as  goodreafon,  that  wee 
 prove  from  the  Grammar  of  bs  and  «av1e§  All.  An  univerfali 
 Regeneration,  and  an  univerfali  justification  of  all,  as  they  can 
 prove  an  univerfali  redemption  :  fo  is  the  fame  promife  Ifai.  54- 
 1 1.  and  clearly  Rom.  11.26.  All  Ifrael  flail  bee  raved.  He  mea- 
 neth  lews  and  Gentiles,  when  the  fulneffe  of  the  Gentiles  flail 
 come  in,  here  is  umvari'allfalvationof  all. 
 
 So  by  John  Bapttfts  mmiftry,  all  and  every  oneof  his  hearers 
 muftbee  converted,  why?  As  Armmians  expound  many  that 
 Chrift  died  for,  Matth.  20.28.  To  bee  all  and  every  man  with- 
 out exception.  1  Ttm.%.6.  Heb.2.9.  1  /^.2.i. fo  they  are  debt- 
 ers  to  us  for  the  fameliberty.  Mai.  4.  Be  flail  turne  the  hems 
 of  the  fathers  to  the  children,  Luke  1. 1 6.  Many  of  the  children 
 of  Ifrael  flail hee  turne  to  the  Lord  their  God:  thefewee  muft 
 expound  by  the  Arminian  Grammar  of  the  .cower fion  of  all 
 and  every  one,  that  heard  John  preach  contrary  to  Lukgj.  *?< 
 70.  for  Pharifees  and  Lawyers  Were  not  converted.  Yea,  it  is 
 *W  TKTI  faid  Ifai.  40.  Every  valley  flail  bee  exalted,  and  every  moun- 
 J '  tainefhall  bee  made  low,  and  the  crooked  flail  be  made (iratght, 
 n^3  and  ihe  routh  places  plain,  and  the  glory  of  the  Lord  flail  bee 
 revealed,  and  all  fie fl  flail  fee  it  together.  Matth.  ?.expoun- 
 deth  it  of  the  preaching  of  repentance,  and  the  coming  or  the 
 kin-dome  of  God,  by  the  miniftrie  of  lohn :  fo  doth  Mar ^  2. 
 3.  and  lohn  1.  23.  And  the  filling  of  valleyes,  and   making 
 lteai-*t  crooked  things  :  is  fure  the  humbling  of  the  proud   ana 
 the  exaltine  of  the  humble,  and  the  converfion  of  the  diloue- 
 dient :  Rut  who  can  fay  that  all  and  every  mountaine  was  made 
 low  ?  and  by  *  miniftrie,  or  Chrifl:  either  :  Was  the \GcJ- 
 tel  preached  to  all  and  every  man  ?  or  the  heart  of  every   mne 
 'converted  to  the  father ,  or  did  all  flefl  fee,  or  injoy  the  \al- 
 vationofGod?  Then  they  muft  flee  to  our  expoution:  yea, 
 
then  unroerfall  attonemcnt.  a  o j 
 
 1 
 
 feeing  of  the  falvation  of  God  is  no  lefle  the  faving  of  all, 
 which  Arminians cannot  fay.     Mr.  Den  faith,  That  the  fee-  r>/g.Bft> 
 ing  of  Cody  is  in  that  when  they  knew  God,  they  glorified  him  p.  81,  8*. 
 not  m  (/W,  Rom.  I.  21.  And  the)  liked  not  to  retain  God  in  Hw  all  fieJJ? 
 their  knowledge,  as  that  is,  they  have  both  feen  and  hated  both  ^e  the  faha^ 
 me  and  my  Father,  and  Mat.  13.  13.    And  ft ring,  they  fee not ,  tmo»     °  * 
 but  (  faith  he  )  it  is  not  to  bee  underfiood  of  faving    know- 
 ledge. 
 
 Anfw.  i .  Thfc  is  contrary  to  the  fcope  of  the  Prophet  I- 
 faiah  and  of  the  Evangelifis,  who  aime  at  holding  forth  the 
 fruits  of  the  Gofpel  in  John  Baptifl  his  Miniftery ,  which  was 
 the  convention  of  foulcs,  as  Malachy  faith ,  and  the  bringing 
 down  the  proud  and  in  turning  many  of  the  children  of  I frae  I 
 to  the  Lord  their  God  •>  and  in  going  before  Chrift  in  the  Spi- 
 rit and  power  of  Elias,  to  turn  the  hearts  of  the  fathers  to  the 
 children,  and  the  difobedient  to  the  wife  dome  of  the  jufi,  and  to 
 make  ready  a  people  prepared  for  the  Lordy  Luke  1.  1 6,  17, 
 Which  is  a  cleer  Expofition  of  laying  every  proud  Mountain 
 levell  to  Chrift,  and  of  fitting  (bules  for  the  Meffiah.  Which 
 no  man  can  fay,  by  teaching  fuch  a  knowledge  of  Chrift,  as  I- 
 dolatrous  Heathen  had  of  God  as  Creator,  or  blindeandobfti- 
 nate  Phanfces  had  of  Chrift  and  his  Father,whom  they  both  faw 
 and  hated,  J  oh.  1 $.  Rom*  ax.     That  feeing  of  the  falvation  of 
 Cody  is  neither  converfion ,  nor  preparation  of  a  people  for 
 Chrift.      2,  The  phrafe  of  feeing  God,  and  the  falvation  of 
 God,  being  fet  downe  as  a  powerful!  fruit  of  the  Gofpel , 
 hath  never  in  Scripture  (b  low  a  meaning  as  \b  not  wanting  to 
 naturall  men,  and  Atheifisy  and  Pharifees  :  But  is  meant  of  an 
 effe&uall  knowledge  of  God ,  and   the  injoying  of  God,  as 
 fob  I  p.  25.  Ifhallfee  God.  Pfal.   106.  $.That  I  may  fee, that 
 is  inioyy  the  good  of  thy  chofenylhi.  33.17.  Thine  eyes  fh  all  fee 
 the  Kingin  his  beauty. Ifai.52.  lO.The  ends  of  the  earth  fh  all  fee 
 the  falvation  of  our  God.     Mattru  5.8.  Bleftd  are  the  pure  in 
 heart,  for  they  Jhall  fee  God.     J  oh.  3 .  3 .  Except  a  man  be  born 
 againe,  he  cannot  fee  the  Kingdome  of  God.     Acts  22.  l<\.Then 
 Ananias  faid  *<?Saul  the  God  of  our  Fathers  hath  chofen  thee, 
 that  thou  fhouldeft  know  his  will,  and  fee  that  juft  one  Heb.  1 2. 
 14.  Follow  holtneffe ,  without  w^nch  no  man  jhall  fee  the  Lord* 
 But  if  Mr.  Den  and  others  will  contend  that  th'S  feeing  of  the 
 falvation  of  God,  is  the  revelation  of  the  licerall  knowledge  of 
 
 I  f  f  2  Chrift* 
 
404  fni'verfaH  confer fion  no  lejft  in  Scrip  we, 
 
 Chnft,  that  faving  thing  whichis  beftowed  on  the  Nations  by 
 the  Miniftery  of  John  and  the  coming  of  the  Mejflah,  they 
 muft  with  us  confefle  a  large  Synecdoche  and  figure   in  this, 
 when  it  is  faid,  All  fiefb  fhallfee  thefalvation  of  God,  becaufe 
 there  are  thoufands  that  live  and  die  in  the  region  and  fba- 
 djw  of  death ,  to  whom  the  leait.  tafte  of  literal!  Knowledge  of 
 Ciiriit,  or  of  his  Name  never  came.  Pf'aL  19  o.  In  his  Temple 
 fball  every  one  fpeakjfhisglory , not  every  one, but  converts  onlv 
 can  utter  the  glory  of  God  (ayingly,  in  the  Temple  of  the  Lord, 
 other  wife  many  fpeak  and  doe  in  his  Temple,  to  his  diftionour, 
 fer,  7. 4. 10. 1 1.  £^^.23.38,  ;  9.  Atlsl.^.Thej  were  all fil- 
 led with  the  Holj'Ghoft.     17.  And  it  fhallcome  to  pajfe  in  the 
 lafi  dayes  (  (aith  G  O  T>  )  I  wiil  potsre  out  my  Spirit  upon 
 aU  fiefi.    Now  it  is  clear,  This  is  a  prophecying  of  all  fiefb 
 Within  the  Church  :  Tour  fonnes  and  jour  daughters  fball  pro- 
 phedie,  your  young  men  fhall  dreame  dreames,    &c.     Now  all 
 fiefb  did  never  prophecy,  nor  was  the  Holy  Ghofl  on  Anani- 
 as and  Saphira.      Rom.  4.  Abraham  is  called  the  father  of  us 
 all,     A  fpirituall  father  by  faith ,  he  is  to   thofe  that  are  of 
 the  faith  of  Abraham  :  Now  Arminians  will  not  fuffer  us  to 
 expound  m  all  in  the  matter  of  Redemption  of  us  all  >  the 
 eletl  of  God,and  beleevers  ;  but  of  all  and  every  one  within 
 ihe  vifible  Churchy  J  oh.  I.  id.      And  ofhtsfulneffe  have  all 
 we  received,  and  grace  for  grace.    There  is  as  good  ground  for 
 faving  grace  given  to  all  in  Chrift,  as  for  Univerfall  Redemp- 
 tion, except  the  wfords  be  reftricted.     For  Arminians  have 
 ground  from  the  words  to  alledge,  All  we  among  whom  £hrift 
 dwelt  have  received  grace,  all  we  who  faw  his  glory,  as  the  on- 
 ly begotten  Son  of  God,  v.  14.  which  light  is  the  light  of  fa- 
 ving faith,  not  given  to  all  and  every  Son  of  Adam.     14.  And 
 he  dwelt  personally  in  the  rlefh  and  nature  of  all  Adams  Sons. 
 So  is  it  faid,  1   Cor,  12.13.  F°r  h  one  Spirit  we  are  all  bap- 
 tised into  one  body,  whether  we  fre  J  ewes  or  Gentile xy  whether 
 we  be  bond  or  free,  and  have  been  all  made  to  drinhjinto  one 
 Spirit  h  fj.tl$  trotvT*$.     How  can  Arminians  decourt  from  a 
 fpirituall  communion,  in  both  Sacraments;  all  fewes  and  Gen- 
 tiles in  the  vifible  body  of  Chrift,  except  they  reftrift  all  izai- 
 Ticy  as  we  doe  ?  And  2  Cor.  3.18.     But  we  all  with  open  face 
 v  ftiig  it  tzovhC)  beholding  as  in  a  glaffe  the  glory  of  the  Lord, 
 Aye  changed  into  the  farac  image  fromglory  to  glory,  even  *s 
 
t  ben  umver fall  attornment.  405 
 
 by  the  Spirit  ef  the  Lord,  Now  Paul  fp:akethof  all  under 
 the  Gofpel,  and  under  the  glorious  miniftration  of  the  Spirit, 
 oppoflte  to  the  condition  or  the  children  of  Ifraely  who  were 
 under  the  Law,  which  was  the  miniftration  of  death,  V.  69  7, 
 8.  Whofe  mtnds  are  blinded,  through  the  vaile  that  was,  and 
 jet  is  over  the  hearts  of  that  ftijfenec'ted  pes  pie  in  reading  of 
 the  Old  Teftament,  whereas  this  vail  is  taken  away  in  Chrift, 
 and  wee  ail  under  the  Gofpel  have  the  Spirit  and  are  free, 
 and  fee  the  glory  of  the  Lord,  and  are  changed  into  the  fame 
 glorjy  being  in  the  Suburbs  of  Heaven ;  all  of  us  having  our 
 faces  ihining  with  the  rayes  and  beames  of  the  glory  of  the 
 Gofpel,  in  the  face  of  God,  in  a  more  glorious  manner  then 
 the  face  of  Mofes  did  Jhine  when  he  came  down*  from  the 
 jMounty  with  a  glory  that  was  to  be  done  away,  .whereas  this 
 is  eternall,  v.  9, 10,  11,  12.  compared  withz'.  17,18.  Now 
 let  Arminians  fpeak,  if  they  thinke  all,  and  every  one  that  hea- 
 reth  the  Gofpel  are  partakers  of  this  vifion  of  God  in  the 
 Kin^dome  of  Grace  ?  And  Ephef  4.  Chrift  afcendmg  on  high 
 gifted  his  Church  with  a  Miniftery,  v.  15.  Till  we  all  come 
 in  the  unitieof  the  faith ,  and  of  the  knowledge  of  the  Son  of 
 God  into  a  perfetl  man,  unto  the  meafure  of  the  ftatttre  of 
 the  fulnesof  Chrift.WhznWc  to  decline  the  abfolute  nniver- 
 fality  of  the  redemption  of  all  and  every  one,  doe  fay,  We  all \  . 
 and  he  tafied  death  for  all  men,  and  Chrift  gave  himfelfe  a, 
 ranfome  for  all.  All  mud  be  refracted  according  to  the  Scope, 
 tlie_a_niecedenn  andconfequentofiheTexi,  we  cannot  be  heard. 
 Matter  Aioore  faith,  we  make  the  Holy  Qhoft  to  Jpeake  tm~ 
 truth,  becaufewe  expound,^  men,  to  be  few  men,  yet  mult 
 they  either  ufe  the  fame  reftriction,  and  acknowledge  an  uni- 
 verfality  of  concerted  and  faved  men,  and  fo  expound,  Ally  to 
 be  few,  as  we  doe,  or  they  can  no  more  decline  the  univerfaH 
 [alvation  of  all,  and  every  one,  then  We  can  decline  the  Co.- 
 tholike  redemption  of  all,  and  every  one \  So  they  muft  fay,  that 
 the  number  of  the  perfected  Saints,  that  attaine  tothefu/nejfe 
 of  grace  and  g/ory ,  and  to  a  perfetl  man  in \  Chrift ,  isequallto 
 that  vifible  body,  the  Churchy  gifted  with  Apoftles,  Evange- 
 liftsy  Prophets,  andPaftors,  and  Teachers.  For  all  the  like 
 places  Arminians  expound  of  the  body,  of  the  whole  body 
 of  the  vifible  Church,  externally  called ;  now  this  is  moft 
 abfurd,  that  all  and  every  one  fhould  bee  faved ,  to  whom 
 
 jF.tT  3  Apoftles, 
 
sp$  Vrnverfdlconverfion  no  leffe  in  Scripture 
 
 j.  ,  ,  ,..  j 
 
 Apostles ,and  Paftors  were  fenc  to  preach  the  Gofpcl,then  need 
 force  All  muft  be  reftri&ed  to  the  chofen  rlocke  only. So  Lu\^\  6, 
 16.  The  kjngdome  of  Cjod  unreached,  Key  zzas  ii$  duliv  £:d£e- 
 reef,  and  every  man  prejfeth  violently  to  it.  The  meaning  is 
 ;;Jllr*    £*f*  not,  as  Matter  Denne  faith,  that  every  one  is  prefTed  by  com- 
 mand, and  Gofpell-exhortation   to  repent.  For     1.    from 
 John  Baptifts  time,  all  and  every  one  heareth  noc  the  Gofpel, 
 Aiatth.io.  5.     (2)    Matth.  1 1 .  v*r.  1 2. is  cleartly  expounded 
 by  an  Adive  verbe,  thefe  that  take  heaven  violenly,  a^7rd^- 
 «r »v  dv\m ,  take  it  by  force  •  but  doe  all,  and  every  Sonne  of 
 Adam,  take  heaven  by  force  ?  No,  then  there  muft  be  an  All, 
 and  a  Catholicke  company  of  converted  and  faved  perfons,  by 
 this  conceit.    And    1  Thejf.  ?.  5.  Yea,  are  ad   wdvUs  vpu$ 
 the  children  of  light ,,  and  the  children  of  the  day  ;  we  are  not 
 of  the  nighty  nor  of  the  darknejfe ;  thefe  All  that  are  called  the 
 children  of  the  day,  are  oppofed  in  the  foregoing  Verfes,  to  the 
 children  ofdarkeneffey  on  whom  the  lafi  day  commeth  [uddenly , 
 as  child-birth  paincsona  woman.     2.   AH  thefe  are  the  chil- 
 dren of  light,  who  are  exhorted  to  be  fiber,  not  to  Jleep,  Verf. 
 6,7,8.  And  whom  Cjod  hath   not  appointed  for  wrath,  but  for 
 falvation,  by  the  meanes  of  our  Lordfefus.  But  thefe  bee  all 
 the  vifible  Church  ofTheffalonica;  Ergo,thae  were  no  children 
 of  darkenefle  among  them,  which  is  abfurd  ;  and  will  be  de- 
 nyed  by  Armimans.  When  Chrisl  fpeaketh  to  the  multitude, 
 he  faith,  Matth,  25.8.  All  yee  are  brethren  :they  muft  be  bre- 
 thren, by  the  new  birth.  Verf.8.  Call  no  man  your  Father  on 
 earth  ,&c.  Philip.  1 . 7    Tee  are  all  partakers  of  my  grace.  Now 
 he  fpeaketh  of  thefe  in  whom  (fhrifi  had  begunnc  the  good 
 WOrke,  and  would perfetl  it  into  the  day  of  Chrift,  Verf.  6. 
 Such  the  Armenians  doe  fay,  were  all  the  vifible  Saints  at 
 Philippi.  Then  by  this,  all  and  every  one  of  them  Were  con- 
 verted, 1   Cor.  11.  4.  The  headtzwTo;  dfrJfe?,  of  every  man 
 is  Chrish%  of  every  man  without  exception  ?    No ,  thefe  of 
 whom  Chrift  is  htad,  thefe  are  his  body,  the  Church,  that 
 have  life  from  him,  and  are  knit  to  him  by  the  Spirit,  and  a- 
 mong  themfelves  by  fpirituall  ligatures,  Bphef.i.  22.23.  and 
 Chrifisfulneffe,£phef.4,i6.Col.i.i2.  gen.  21.  6.  All  that 
 heares  fhall  laugh  with  me  ;  Sarah  meaneth  the  laughter  of 
 faith;   then  muft  all  that  heare  of  Sarahs  bearing  of  Ifaak^  in 
 her  old  age,  beleeve  in  Chrift,  as  Sarah  did  >  TJalm,6^.  2.   O 
 
 then 
 
then  univct fall Attornment.  •    407 
 
 thou  that  hearefl  prayer,  unto  thee  Jhali  all  flefb  come  ;  a  fi-  *"* 
 
 gurc  there  rnuft  be  in  the  Word  flejh  ;  and  if  there  be  no  figure 
 in  the  particle,  73  then  muft  all  ftefi,  and  all  Adams  Sonne s 
 put  up  prayers  to  god,  contrary  to  experience,and  to  Scrip  cure, 
 Pfalm.  14.  4.  Pfal.  53.  4.  fcr.  ic.  25.    So  Pfal.  72.  12.    ^// 
 
 Nations,  O  T    7,3  Jhall  ferve  himy  its  meant  of  C7;r/#,  and 
 
 in  the  letter  cannot  be  true,  if  many  refufe  him  to  be  their  King, 
 Pfalm.2.9.  2.3.  Z»^.  1^.14.  Pfal.110.1.  So  is  it  fiid,  Pp/. 
 12.27.  ^//  r&*  <?Wx  <?/*&*  Tvor/^  y^/i//  remember,  and  turns 
 to  the  Lord:  and  all  the  kindreds  §f  the  Nations  jhall  worjhip 
 before  thee.  Now  that  he  meaneth  of  fpirituall  turning  to  god, 
 and  0/  Repentance  is  cleare.  Verf.  18.  For  the  Kingdeme  is 
 the  Lords, and  he  is  the  Governour  among  the  NatiQns.VerC.13* 
 A  feed  Jhall-  ferve  him^  it  /hall  be  countedto  the  Lord  for  a 
 Generation.  Except  there  be  a  reftriftion  of  this  {All)  how 
 will  Armenians  efchew  this,  that  all,  and  every  man  of  the  hea- 
 then, fhall  repent,  and  be  a  holy  feedt  devoted  to  the  Lord,  as 
 his  Righteous  ones  t  For  fure  the  fame  expreflionof  all  Nati- 
 ons, Efai4o.  16.  are  taken  for  alL  and  every  one  ofmankinde. 
 Pfalm.  66.  Q.    All  Nations,  whom  thou  hafi  made,  {ball  come         . 
 and  worjhip  before  thee,  O  Lord>  and  fh all  glorifie  thy  name.  CD^Sf-vD 
 Efai.  66.23.  And  it  fh  all  come  to  paffey   that  from  one  new 
 Moone  to  another,  and  from  one  Sabbath  to  another,  jhall  all 
 flejh  come  to  worjhip  before  me,  faith  the  Lord.  Let  Arming 
 **.rfpeake,  if  all  fiefi,  that  commeth  before  Qod>  from  Sab- 
 bath to  Sabbath^  under  the  New  Tefiament  to  worftiip,  be  as  "^*?  'p 
 large  and  comprehenfive  as  the  fame  expreffion,  -Efai 40.  5. 
 All  flejh  is  grajfe.  Sure  the  latter  comprehendeth  all  Adams 
 Sonne  s,  without  exception,  even  including  infants;  the  former 
 cannot  beare  fo  Wide  a  fenfe.  So  Gen.  12.3.  In  theg  Jhall  all  the 
 Families  of  the  earth  be  bleffed.  Gen,  22a  8.  If  the  meaning 
 be  that,  without  any  figure  or  txception,  all  and  every  fami- 
 ly be  bleflcd  in  Chrijl,  then  (hall  I  inferre  that,  all  the  families 
 of  the  earth,  without  exception,  are  juftified  by  faith  inChrtft, 
 Gal.  3.  10,  n,  t  2, 1 3.14.  And  that  ihe  Nations  of  the  earthy 
 without  exception,  are  he  ires  of  the  promife,   have  right  to 
 ftrong  confolation,  are  fled  for  refuse  to   lay  hold  on  the  hope 
 laid  before  them ,    and  have   anch^-  el  th?ir  hope  up  within 
 the    veile ,    whither    the.  fore-runner   Chrijl  hath    entredy 
 
 for 
 
40 8  Vntvnfall  cmverfm  no  UJfe  in  Script  ure^  &c> 
 
 for  of  thefc  Nations  the  Apoftle  expoundeth  the  promife, 
 Hebr.  6. *_?,  14, 15,  l5, 17,-18,  ip,  20.  So  Efai  27.  6.  //he<?/ 
 y^rf//  bio  (fame  and  bud,  and  fill  the  face  of  the  world  with 
 fruit  ;  then  ihall  there  bee  none  on  earth,  but  the  bloffom- 
 ing  frael  of  God  ?  Rom.  11.  26.  And fo  Ml  Ifrael  Jballbe 
 fav.ed,  as  it  is  jvritten,  there  Jhall  come  out  of  S 'ion  a  deliverer ', 
 &c.  Thefe  that  Pd/*7caUeth*//7/r*f/,Efaiah  69.20,21.  calleth 
 faakob  and  the  feed,  and  the  feeds  feed '.Efaiah  59.  19.  So  Jhalf. 
 they  fearc  the  name  of  the  Lord  from  the  Weft,  and  htsgfa- 
 
 t^.03?  rJ  from  the  rifing  of  the  Sunne.  Mai.  I.II.  For  from  the  ri- 
 
 fing  of  the  Sunne,   even  to  the  going  downe  of  the  fame,  my 
 
 CZJ£22  name  ft? all  be  great  among  the  Gentiles,  and  in  every  place, 
 
 incenfe  fhall  be  offered  unto  my  name,  and  a  pure  offering:  for 
 my  name  fiall  bee  great  among  the  heathen,  faith  the  Lord 
 of  Hofts  •  Ik  from  the  E aft  to  the  Weft,  and  in  all  places  of 
 the  Gentiles,  in  en  feare  rne  name  of  the  Lord  ;  then  fure, 
 the  whole  inhabitants  of  the  earth,  between  the  rifing  of  the 
 Sunne  to  the  going  downe  of  the  fame,  mud  bee  converted  to 
 -Chrift,  and  offer  prayers,  prayfes,  fpirituall  fer vice  to  Chrift, 
 except  fome  reflection  be  made,  the  moft  part  from  the  Eaft 
 to  the  Weft  are  enemies  to  the  Gofpel;  And  how  would  Ar- 
 minians  triumph,  if  fo  much  were  faid  for  univerfall  Redemp- 
 tion, as  here  is  faid  for  univerfall  Regeneration  and  Converii- 
 onofall,  except  we  fay  there  muft  be  a  figure;  a  Senechdoche, 
 of  All,  for  many  ?  Or  Chrift s  all,  and  univerfalitfetjfranver- 
 ted  ones  mult  bee  here  meant?  foh.  1.9.  That  was  the  true 
 light  that  inlighteneth  every  one  that  commeth  into  the  world. 
 What  ?  Even  infants  who  come  into  the  world J  and  all,  and  e- 
 very  one  of  Adams  Sonne s ;  it  cannot  bee  true,  in  any  fenfe; 
 except  it  be  meant  of  the  light  of  the  (jojpel,  that  yet  never  came 
 to  the  halfe  part  of  the  world  ;  For  Verf.  10.  The  world  knew 
 him  not ,  and  Verf.  6.  There  was  a  manfent  from  God,wh,ofe 
 name  was  John  ver.  7.  the  fame  came  for  a  witneffe,to  be  are 
 witneffe  of  the  light,  that  all  men  through  him  might  beleeve. 
 Can  any  divinity  teach  that  God  intended,  that  all  and  every 
 morcali  man  lliould  beleeve  by  him,  that  is,  by  the  Mmittery  of 
 John  ;  themorwing  ft  a  r  re  which  was  to  fail,  and  difappeare, 
 and  thine  no  more  at  the  riling  of  Christ,  the  Sunne  of  righ- 
 teoumefle?  1  foh.2.2j.  Tee  need  not  that  any  teach  you,but 
 the  anointing  that  yee  have  received  teacheth  yon  aH  things. 
 
 Why 
 
__^eJovejfCiii»Chriffecuiiart0  thfUZJT —J- - 
 
 Why  fhould  then  fewer  have  che"Spiriro?holy^ri^7brhe^ ~ 
 
 then  the  world  for  whom  Chrift  ,s  ,  propklfon,  J",  ?  £ 
 
 *»  r  foW,  A,w  awb  /(W ;  nor  need  we  flee  to  that  expofition  * '»  **>- 
 ever  and  anon,,  that  CAW/?  dyed  for  all,  that  is,  ,*  L£Ztun- 
 
 i.  21.  y/4/.  7i.  18    ier.i5.  ,0.and  i?.  p.  and  20.  7.  and  2a 
 30.  and  49.  i7.     Ez.ecb.i6.i-7.    £WJ,;  IO      r// r   ,S 
 
 and  10.  .8.  ^.  r.  37.  ,  Cw>  ..  2  z^%  7  3 
 
 f"  2-*.|"  .Ptkrwtfel  could  fay  Chdft  ^iedfo/nomantDe: 
 caule  uk  Scripture  aicrtocth  an  university   to  the  Wicked 
 
 Andfurelytfo:  ekcT,on  and  redemption,  move  both  in  the 
 fame  fpheare,  and  orbeof  the  free  love  of  God, *  ckare  to  me 
 from  that  place  lob  3.10.  on  which  i«W  confide  mS' 
 for  Gods  love  tofave  mankinde,  by  thedeathof  ctifi  ££ 
 very  love  of  eleUion  to  glory  of  fuch  cenaine  Jf  J  £ 
 Lord  therefore  gives  grace  to  beleeve  j  becaufe  they  are  ordai 
 nedtohfe  eterna  1:  to  that  the  too,  „  *««,  and  tKli" 
 of  belecvers,  and  of  thechofen  to  life  are  equall  Mist  I 
 hh.  10.  26.  Rom.  8. 29. 30.  J  l  J>  48- 
 
 rJf  ,Thu.l0VC  ™tbee  3  gcnerall,  confu fed, antecedent 
 cond.t,onalllove,ofcred  to  all  the  world,  on  condition  tev 
 un&V  ^t^  ^P^'^th  thoufandsof  ?h  fi"n   of 
 unbehefe  of  that  love  tfChrift  come  notto  them,  and  fpeake 
 not,  Joh.  1  j.  22.  and  PmuI  faith  R  R>   ? '  JF*** 
 
 World,  Ioh.  3.16.  isobliged  tobcleeve. 
 
 2.     That  love  that  is  the  caufe'of  Chrilts  death    k  liA  t  r 
 I*  thegreateft  love  that  is;  itis  fucha  £S^  '  Wbv    , 
 Or*  gives  his  W,  that  with  fahS^tK- 
 
 fh,  TnH  h     "T"  ST£ra11  l0^  iS  **  thc  SWWft  fowl. **•««*«*. 
 
 the  Lord  beareth  not  the  greateft  love  to  all  and  every  nmlc:dar '^P™- 
 nor  g.ves  hefaith  and  falvation  toall  and  every  uH "v^S*! "'**"* 
 known  and  beleeved  love  of  God  in  fending  hisSon^  diefort    * 
 » proper  to  thebdcever,.  M4.  l6. 9,  it.  We  S™ 
 
 G  §  §  and 
 
4i  o  the  love  of  Gvdin  Chrift  peculiar  to  the  elefi. 
 
 and  belecved  the  love  Cod  hath  to  us>  God  is  love,  and  he  that 
 dwelleth  in  love,  (  its  a  noble  Princely  pallace  to  lodge  in)  dwel- 
 leth  in  God,  and  Qod  in  him.    This  cannot  be  faid  of  the  love 
 that  Godbcareth  to  the  Reprobate,  yea,  and  to  the  fallen  An- 
 gels; for  Arminians  fay  that  God  loved  them  with  fuch  a  love; 
 but  that  love  to  Devils,  is  now  dried  up  long  agoe,  and  fo  that 
 to  Pharaoh^  Indas\  Qain,  now  in  hell/ but  this  love  is  gone;  fo 
 dream  they,that  love  inGod  is  like  fummer  brooks  that  go  dry  in 
 ,  t    ,   .  .     time  of  drought ;  but  the  truth  is,Gods  generall  love  to  Armini- 
 s>/  God  iu  "  an5>  *s  a  ^nc  defire,and a  w^  tnat  all  and  every  one,  men  and 
 Angels  be  faved,  and  a  beftowing  on  them  means,  i .  Which  the 
 Lord  knowesfhall  plunge  them  deeper  in  hell,  and  make  their 
 everlafting  chaines  heavier  and  more  fiery  ;  better  he  love  them 
 not.     2.  Suchmeanesas  can  be demonftrated  freewill  with- 
 out God,  or  any  determination  or  bowing  to  one  hand,  rather 
 then  to  another,  can,and  may  abfolutely  matter  and  over-matter 
 equally  to  converfiun,  or  obftinacy,  or  to  finall  rebellion,  to  fal- 
 vation,  or  damnation,  to  make  themfelves  free  Princes  and 
 Lords  of  the  book  of  life,  and  the  writing  pen  of  eternall  E- 
 lcclion,  and  Arrifts,  caufes.  and  matters  of  the  decrees  of  E- 
 le£tion,or  Reprobation.     For,  i.  Let  God  doe  what  he  can, 
 c .,  -      or  omnipotency ,  or  fweetnefle  of  free  grace,  all  that  is  pofllble, 
 free  will  hath  the  free  and  abfolute  catting  of  the  ballance  to 
 Tunian      w*^> receive  Chrift,  open  to  the  King  of  glory,  and  be  conver- 
 ck&m  fan  ted,  or  to  the  contrary.   2.  In  Election  and  Reprobation  from 
 and  tveai{for  eternity,  (  as  Arminians  in  their  laft  Apology  goeticrhigher  then 
 the  fah  anon    time,  cecpta  eft  in  tempore  eletlio,  contra  quam  credit  urn  eft, 
 $fove  more     ^c  ^  q^  fo^  no  morc  m  ftis  generali  decree  for  enuring  of 
 then  anon.tr.   ^,  Q|.  Pwr>thenof  Pharaoh9  Efau  or  Judas.  ;  but  chufeth 
 all  indefinitely  who  (hall  beleeve.  ButfortheAflumption  that 
 Peter,  Iohn,  Pharaoh,  Jndas,  Efau,  beleeve,  or  not  beleeve,  the 
 eternall  decree  of  God  does  norhing,  his  means,  Gofpel,  his  in- 
 ward grace  (  fuch  grace  as  they  can  grant )  doe  no  more,  nor 
 can  doe  any  more  to  determine  the  will  to  either  (ide,  to  be- 
 leevmg,  or  not  beleevin'g  ;  then  he  can  work  contradictions, 
 or  make  free  will,  and  free  obedience  to  be  no  free  will,  and 
 no  obedience,  for  its  repugnant  (fay  they)  to  the  nature  of  free- 
 wilt  that  it  fhould  be  determined  by  God  ;  And  obedience  , 
 fuch  as  is  required  of  us  now  who  are  under  commandements, 
 threacnings,  promifes,  were  no  obedience  at  ail,  tor  if  the  Lord 
 
 fhould 
 
The  love  of  God  in  Chrtfl  peculiar  to  the  clctt.  4 1 1 
 
 Should  determine  the  will  (fay  they  )  and  therefore  Gods  laft 
 decree  of  chufing  thofe  to  life,  whom  he  forefees  fhall  expire  in 
 faith,  and  perfevere  to  the  end,  and  of  rejecting  fuch,  as  he  fore- 
 fees  lhill  goeon,  infiiiallobftinacy  againft  the  G  of  pel,  is  not  any 
 Scripturall  decree  of  Election  or  Reprobation,nor  hath  God  any 
 liberty  in  this,  to  chufe  this  man,  not  this  man,  but  all  men 
 chufe  God,  and  are  forefeen  finally  to  beleeve,  or  not  beleevc, 
 before,  and  without  any  free  decree  of  God ;  fo  that  the  num- 
 ber of  chofen  Angels  or  men  is  in  the  power  of  the  creatures 
 free  will ;  not  in  the  liberty  of  the  former  of  all  things  ;  fo  as 
 we  chufe  God,  but  God  chufeth  not  us.  But  2.  So  none 
 are  writhin  the  com paffe  of  Election  or  Reprobation,  but  fuch 
 as  hear  the  Gofpel ;  and  fo  all  the  Heathen  are  faved  or  dam- 
 ned by  chance,  or  without  any  will  or  decree  of  God,  or  they 
 muft  be  neither  capable  of  falvation,  nor  damnation,  contrary 
 to  Scripture  and  experience,  for  terrible  judgements  temporall, 
 and  great  externall  favours  befall  Indians,  Americans,  and.  fuch 
 as  never  heard  of  Chrift,andnot  without  the  counfell  of  Gods 
 will,  if  there  be  a  providence  that  rules  the  world,  2.  God 
 doth  nothing  in  the  Election  of  Teter ,  more  then  ofludas; 
 nor  can  grace  and  mercy  have  place  in  the  chufing  of  the  one, 
 rather  then  the  other ;  but  as  free  will  is  forefeen  to  play  the 
 game  ill,  or  well,  fo  goe  the  eternall  decrees  of  Election  and 
 Reprobation,  and  there  can  be  no  fuch  thing  as  that  grace  and 
 the  free  pleafure  of  God,  who  hath  mercy  on  whom  he  will,  or 
 becaufe  he  will,  and  hardens  whom  he  will,  can  have  any  place 
 here. 
 
 4.   The  Scripture  no  where  fpeakes  of  any  love  ofGWin  Q  .  .    f . 
 Chrifi  to  man,  but  fuch  as  is  efficacious  in  faving;  any  other  Vn^  c/z^ 
 love  is  lip-love,not  reall;  and  fo  to  alledge  this  one  place,without  ami/ 
 authoritie  of  the  Word,  is  fetitio  principii,  a  begging  of  the 
 queftionj  for  the  love  EzecL  16.8.   Called  the  time  of  loves, 
 was  fuch  as  faved,  all  that  were  to  be  faved,  amongft  the  peo- 
 ple of  God  ;  and  cannot  be  underftood  of  fuch  a  love  as  God 
 did  bear  to  the  Heathen,  and  the  Qannanits,  for  it  feperates 
 them  from  all  the  world :  fo  Dent,  7.  7.  PfaL  145.  to.  20.  Ifai. 
 51.  1,2,3; //*#.  52.  3,4.  P/*/.  132.  1  ?.?/<*/.  13  5. 4.  Zech.3.2. 
 I  King.  1 1. 13.  2  Chron.  6.6.  Ifai.  4'.  8,9.  Deut.  14.2.  Ifai. 
 43.20.  Dan.  11. 15.  1  Chron.l6.\^.  E^ech.  20.5.  ^#.13.17. 
 Yee  fhalinot  finde  that  the  love  of  God  in  Chrifi  can  confift 
 
 G  g  g  2  with 
 
-~  -     ■      ■  I  
 
 ^12  7  he  love  of  God  in  Cbrijl peculiar  to  the  etetf. 
 
 with  Re  pro  bation,  or  Damnation,  in  all  the  Scripture  ;  but  by 
 the  contrary,  it  is  a  love  that  Chrilt  hath  to  hUwife,  in  giving 
 himfelje  for  her  ;  fanttifying,  "Viafhingandprefentinq  herewith- 
 Qftffot  or  wrinkle  before  God,  and  a  husband- love,  Ephef.  ^, 
 25,2.6.  a  love  faving,  by  the  wafhing  of  Regeneration,  and  re- 
 newing of  the  Holy  Ghoft  TitUS  3..  4,5  A  a  great  love,  quietening 
 altogether  with  Chrifi,  faving  us  by  grace,  raifing  m  upland 
 making  m  fit  together  with  Jefus  Chrifi,  in  heavenly  places. 
 Ephef.  2.4,5.  a  ^0V£  caufing  wafting  of  us,  and  advancing  1%  to 
 bee  Kings  andPriefts  to  God,  Revel.  1.5,6.  ilove  to  Pauliil 
 particular,  and  Working  life  in  Paul,  Gal.  2. 20.  I  live  no  more, 
 but  Chrifi  livcth  in  mee,  and  the  life  which  I  now  live  in  the 
 *  ftefo  >  I  ^ve  by  the  faith  of  the  Sonne  of  God,  who  loved  mee^ 
 
 mdgave  himfelfe  for  me.  It  is  the  love  of  God  our  Father, whs 
 hath  loved  us,  and  hath  given  us  everlafiing  confolation,  and 
 good  hope  through  grace.  2  Thef.  2. 1 6.  an  everlafiing  love.  Jer. 
 31.3.  a  love  before  the  foundation  of  the  world,  Ephef.  1.3,4, 
 before  we  doe  good  or  evilly  Rom.  9.1 1.  Not  a  love  that  fats  tcr 
 nothing, .;  by  a  confequent  ad  of  hatred,  nor  a  love  to  which  the 
 hacred  of  reprobation  may  fucceed  every  hour,  and  out  of  which 
 wee  may  bee  decourted  ;  a  love  that  puts  the  honour  of  fonnes 
 on  us,  1  Ioh.  3. 1.  It  is  a  faving  and  a  pittying  love  Ifai.  63. o. 
 a  love  which  the  Lord  refis  in,  Zeph.  3.1 7.  a  love  continuing  to 
 the  end,  Ioh.  1 3. 1,  a  love  that  makes  mmore  then  conquerors. 
 *  %om.  8.  37.  It  is  a  feparating  love  that  differenced!  the  loved 
 
 of  God,  from  all 'Others,  Tfal.Sj.2.  Pfal.  u,6.8.  otherwife 
 all  the  World,  mould  in  regard  of  this  generall,  and  antecedent, 
 and  conditional!  love  of  God,  bee  fo  the  beloved  of  God;  as 
 Chrift  in  zhc  long  of  Solomon,  efteemeth  the  Spoufe  his  love^ 
 his  welbeloved:  Its  a  love  better  then  life,  Pfal.  $3. 3.  and 
 the  dowrie  Chiift  beftoweth  on  his  fpoufe,  Hof.  2. 19.  now 
 the  Scripture  no  where  fpcaketh  of  that  conditionall  love,  which 
 M  nuizmd  the  LQr^  j>earctii  co  Heathens,  Reprobates,  and  to  zll'Men  and 
 pom  wrath  to  *  . 
 
 fc-ne,  are  ro    <*»g*U~  ,)f:-, 
 
 deemed  fro*  5*  Such  as  the  Lord  fo  loved,  as  hee  hath  redeemed  tnem 
 allimtjuitie  from  perilling,  he  hath  redeemed  them  from  finneand  Gen* 
 mdthiipu*  tjiifoey  co  uit,  from  this  prefent  evill  world,  Gal,  1.4.  yea,. 
 unlT  C^e  D^ooc^  °*  ^e  I^m^e^  wfpoted,  and  undt filed,  hath  bought 
 
 them  from  their  vaine  conversation,  received  by  tradition,  from 
 t  heir  fat  her  sy  1  P?h  1.  J  8.  yea,,  from  formation,  that  they  fkeuld 
 
 bee 
 
7  he  love  of  God  in  Chrift  peculiar  to  the  deft. 
 
 4?  3 
 
 bee  members  ofChrifi,  temples  of  the  Holy  Ghoft,  i  Cor.  6, 
 20.  yea,  Chrtft  hare  their  fwnes  in  his  owne  body  on  the  tree, 
 that  they  ihould  live  to  righteoufnejfe.  Now  all  and  every  one 
 or  mankinde,  Heathen  and  Turks,  are  not  thus  bought  with  a 
 price,  and  delivered  from  idolatry,  blafphemy,  killing  of  chil-  - 
 dren  to  their  god,  from  the  world  of  Gentilifme.  i.  They 
 live  in  thefe  fmnts,  as  fervmg  God  in  them;  the  Gofpel never, 
 forbade  them  any  frxh  (innes,  in  regard  they  never  heard  the 
 Gofpel.  2  They  cannot  finne  on  a  new  fcore,  or  a  new  reck- 
 ning;  thefe  being  to  them,  no  fames  againftthe  Gofpel;  but 
 agamic  the  law  written  in  their  heart.  3.  There  is  a  price 
 then  given:  for  all  the  reprobate  vicereproborumy  it  is  as  good 
 as  they  had  payed  the  price  to  redeeme  them  from  finne,  and 
 unbelicfe  ;  yea,  from  rinall  impenitencie  againlt.  the  Gofpel  r 
 If  this  bee  a  Hnne,  as  it  is  the  finne  of  finnes,  Chrift:  mud  beare  it 
 on  the  tree,  1  Pet.  1.  24.  The  Limbe  ofGodmnft  take  it -away, 
 loh*  1 .  29.  Except  it  were  poHIble  fiiiall  unbeliefe  were  par- 
 donable without  fhedding  of  blood.  Heb.  10.  Now  here  the 
 ranfome  payed,  but  the  captive  is  never  delivered,  for  the  re- 
 probate  die  in  their  fnnes  I  oh.  8..  21.  There  bee  fome  fay,  there 
 is  a  ranfome  given  for  thefe  Gofrel-finnes  of  the  reprobate 9con-- 
 ditionally,fo  they  be le eve. 
 
 Anhv.  That  is,  they  are  freed  from  finall  impenitencie,  fo- 
 they  bee  freed  from  finall  impenitencie  :  is  this  a  wife  bar- 
 gain ?  2.  Where  is  there  in  all  the  Word,  a  warrant  that  Chrifl: 
 layddownehis  life  for  his  fbeep  conditionally;  foheforefaw 
 they  would  be  his  fheep ;  fo  they  would  beleeve  and  repent  ? 
 Now  this  hee  could  not  doe:  for  Chrift  out  of  deliberation;, 
 and  his  Fathers  eternall  counfell,  abfolutely  ,  gratis^  freely  \ 
 died  for  thefe;  he' died  not  for  thofe,  that  he  forefaw  would 
 never  fulfill  the  condition,  nunqttampofitA  conditions  >  ntinquam 
 jronitur  conditionatHm. 
 
 6.  Chrift  bought  by  his  blood  of  the  eternall  Covenant,  all 
 the  Jewels  of  the  Covenant,  all  things  that  belong  to  life  and 
 gedlineffe,  and  all  fpirituall  bleffings>  2  Pet.  1.3.    Ephef.  I.  3.     ,  J'  . 
 
 A  new  heart  and  a  new  Spirit ^zzch.  36,26.  jer.  31.  33,34,  f^tj^^ 
 35,  36.  Ezek.  1 1, 19,  20.  He  bought  all  that  God  giveth  to  us,  tybis  dettb 
 then  hemuft  have  purchafed/^"^,  Phil.i.  29.  Joh.  6,  29.  and 
 if  he  was  made  aTrince  to  give  repentance  and  remiffton,  then 
 to  give  faith,  for  k  is  a  grace  above  nature  >.and  out  of  this 
 
 G  g  g  3  fountain^  . 
 
4 ' 4  T^  ^  tf  G°d  in  Cbrift  peculiar  u  the  cUtt. 
 
 fountain,  rve  have  grace  for  grace9Ioh.i.iq.  Now  this  is  not  q\~* 
 ven  to  all  men. 
 
 7.  All  thefe  graces  are  particular,  1.  Ele&ion  to  glory  is 
 particular,  Few  are  chofen,  Mat.  22.  14.  J  oh.  10.25.  2p.Ephet 
 1 .  4.  Rom.  p.  1 1.   The  promife  is  particular  to  the  fons  of  the 
 
 AUgrua  in  Pr0mifi^om.  9.  8,9.  made  to  Chrift,  and  hi*  feed  onljy  Gal. 
 Chriii  are  pe-  3- 1&>  17, 18.  Gal. 4.  22,  23,  &c.  the  calling  particular,  I  fa*. 
 culturtotbte-  55» 1,2.    Matth.  11.  27,  28.    ^t^/  2.  39.  the  Covenant  par- 
 &0<wjjr,  bov  ticular,  and  cakes  in  only  the  Honfe  of  fudah,  the  eled  and 
 SSSr^*^^^^  awa7>  **  3i-  34,35,&c.  and  31.39,40. 
 univetfill?        ia**  $4«  xo«  and  59.  19,  20.     The  J  wet j  of  the  Covenant, 
 P}rift ,  Heb.  7.  22.  promifed  to  be  King  over  the  Houfe  of 
 David,  over  his  people  only  ;  the  intention  of  God  particu- 
 lar to  a  foreknown  people  only,  Rom.  11. 1.  The  circumfe- 
 rence and  ex  cent  of  Grace  then  cannot  be  fo  wide,  as  to  take  in 
 all,  nor  can  Redemption  be  univerfall,  becaufe  conditional!. 
 For  1.  Armenians  make  Election  conditionall,  but  they  deny 
 it  in  words  to  be  univerfall;   further  glorification  is  con- 
 ditional!, juftification  conditionall,  upon  condition  or  Faith, but 
 becaufe  the  condition  never  is,  alt  men  have  not  fahh ;  there- 
 fore glorification  and  justification  is  particular ,  and  redempti- 
 on on  the  fame  ground  muft  be  particular ;  none  are  actually  re- 
 deemed but  the  beleevers,  fo  as  glorification  a&uall  ( the  de- 
 "  cree  of  glorifying  is  another  thing,  and  abfolute)and  Election  to 
 glory  are  commenfurable ,  the  one  not  larger  then  the  other, 
 Rom.  8.  29, 20.  how  can  Redemption,  which  is  a  mid-linke  be- 
 tween both,  be  of  a  wider  Sphear  to  take  in  all?  for  1  Thef. 
 5. 9.  Gods  counfellfet  us  on  Chrift  as  Redeemer,  and  gives  us 
 co  Chrift. 
 
 8.  Thefe  two  (Chrift  redeemeth  all)  and  (Chrift  in  tendeth  to 
 redeem  all)  aremoft  different :  Now  Gods  intention  to  redeem 
 all  if  they  beleeve,  fufpendeth  either  redemption,  or  the  inten- 
 tion of  God  to  redeem  :  If  the  former  be  faid,  redemption  of 
 all,  is  no  Redemption,  except  all  beleeve,  but  all  doe  not  be- 
 keve:  If  the  latter,  God  muft  wave  and  hang  by  his  intention 
 in  millions  of  foules^and  cannot  fixe  his  foot  to  be  perempto- 
 ry in  his  intentions  except  they  beleeve,  and  he  feeth  they  (hall 
 never  beleeve,  for  he  knoweth  what  is  in  man  ,  and  beholdeth 
 the  thoughts  afar_pff. 
 
 Yea,  as  I  faid  dfewherc,  if  we  fpeak  properly  in  reference  to 
 
 God 
 
TbcloveofGod  in  Chrift  peculiar  to  thedett.  41 5 
 
 God ,  the  very  promifes  of  the  Gofpcl  are  not  conditional ; 
 
 becaufe  both  the  condition,  and  the  thin  j  that  falls  under  the  The  prmifa 
 
 condition,  depend  on  his  owne  abfolute  will,  and  free  gift ;  if  a  °Jj ^l0^1 
 
 father  promifc  to  his  child  an  inheritance  upon  condition  the  ™X;S;« 
 
 child  pay  him  ten  choufand  crowns,  and  the  Father  only  do  give,  relation  /• 
 
 and  can  give  the  child  thefc  ten  thou  fandcrownes ;  we  cannot  God* 
 
 fay,  this  is  a  bargain  between  the  father  and  the  fon,  than  leans 
 
 upon  conditions,  efpecially  if  we  fuppofe,  as  the  cafe  is  between 
 
 God  and  the  creature,  that  this  father  can  and  doth  indeclinably 
 
 determine  the  will  of  his  fon  to  confent,  and  to  give  back  againe 
 
 to  his  father  this  fum  of  money,  and  to  confent  to  the  bargain  ; 
 
 there  is  here  no  condition  relating  to  the  father,  but  he  does  all 
 
 freely.    B.leeving  is  a  condition,  and  life  etcrnall  is  conditio- 
 
 natum,  a  thing  that  falleth  under  promife,  but  both  depend  upon 
 
 the  abfolute,  free  and  irrefifhble  will  of  the  Lord  ;  as  there  is 
 
 no  condition  here  properly  fo  called,  either  laid  upon  the  will,. 
 
 or  limiting  the  externall  aclion  of  God. 
 
 0.  Hence  the  promifes  of  the  Gofpel  are  indefinite,  not  uni- 
 verfall,  and  in  the  Lords  purpofe  and  intention  made  with  the 
 Elect  onely ,  not  with  the  Reprobate  at  all ,  for  when  God 
 faith,  if  Iudas,  fain,  Pharaoh,  beleeve  they  flail  be  faved,  the 
 Lords  purpofe  being  to  deny  to  them  the  grace  of  beleeving, 
 without  which  it  is  unpofiible  they  can  beleeve,  the  promife  in 
 Gods  purpofe  is  not  made  with  them  :  He  that  fo  willeth  what 
 he  promifeth  upon  a  condition,which  he  that  fo  willeth,  only  can 
 doe  and  work,and  yet  will  not  do  or  work  the  conditioners  doth 
 indeed  not  will  to  theparty,whatis  fopromifed,  Iffphn  fend  Pe- 
 ter to  work  in  his  garden  upon  condition,  that  if  he  worke,  he 
 fliali  give  him  a  talent  a  day,  and  in  the  mean  while /lone- 
 ly can  give  to  Peter  ftrength  of  legs,  and  armes,  and  body  to 
 work,  can  determine  his  confent  to  the  work,  and  yet  rcfufe  to 
 give  ftrengch,and  to  win  his  confent  to  the  work  -,  Sure  he  never 
 willed  either  to  give  him  a  talent  for  his  work,  nor  intended 
 hee  (hould  work  at  all.  Hence  I  argue,  it  is  againft  the  wife- 
 dome  of  God  to  intend  and  will  that  the  Reprobate  be  redee- 
 med, pardoned,  faved,  upon  a  condition,  which  he  him felf  only 
 can  work  by  his  grace,  andabfolutely  and  irrefiltibly  Will  not 
 work.  Now  in  Scripture  fucha  thing  is  argued  not  to  bee  vi!"*w 
 done,  becaufe  the  Scripture  mufi  be  fulfilled ;  and  the  decree  Godt-miil 
 of  God  and  his  will  fulfilled,  as  drifts  bones  upon  this  ground,  fmfij, 
 
 could 
 
a  1 6  The  L  w  of  God  in  Chriftfeculiar  to  the  Elett. 
 
 could  noc  be  broken,  and  fuch  a  thing  is  done  that  the  Scrip- 
 ture, and  fo  the  will  and  decree  of  God  might  be  fulfilled,  fo 
 that  which  is  never  done,  is  fimply  Gods  will  it  (hall  never  be 
 ■\,    done  ;  that  which  is  done  is  fimply  Gods  will  it  mud  be ;  I 
 VfiufGQl     mean  either  his  permiffive  or  approving  will ;  and  the  will  of 
 calk  t  voViia-    God  revealing,  what  is  the  duty  of  Reprobates  though  it  ne- 
 cas  figh^Vi      ver  be  doae,  argues  it  was  not  (imply  the  will  of  God  ;  hence 
 net  fimply      thac  voluntas  figni3  in  which  God  reveales  what  is  our  dutie, 
 Gt)J:mllfbut  anj  vvhat  we  oiightto  doe;  not  what  is  his  decree,  or  what 
 lylfcmi      he  either  wil'or  °ughttodoe,  is  not  Gods  will  properly, but 
 by  a  figure  only,  for  commands , and  promifes, and  threatnings 
 revcaled,argue  not  the  will  and  purpofe,  decree  or  intention  of 
 God,  which  are  properly  his  will. 
 
 10.  Ic  is  againft  the  wifedomeof  God  to  intend  the  actu- 
 all  Redemption  and  falvation  of  all,  and  every  one,  and  not  to 
 v/ill,  nor  work  fach  conditions,  which  onely  he  himtelf  can 
 work,  and  are  in  his  power  only,  and  without  the  which  the 
 creature  cannot  be  redeemed  and  faved,  but  he  neither  will,  nor 
 doth  work  faith  in  all ;  then  he  never  intended  the  aduall  re- 
 Ademption  and  falvation  of  all  and  every  one. 
 
 Hence  what  ever  wanton  and  lafcivious  reafon  can  object 
 agairifi  cibfolute  Reprobation,  the  abfolnte  Redemption  of  fome 
 few,  a  particular  atton.ment  of  fome  few,equally tighteth  with 
 the  opinion  of  adverfaries,  as  againft  ours,  they  fay ; 
 
 r.x  God  intends  the  cternall  deftru&ion  of  the*  innocent  fin- 
 lcffe  and  greateft  part  of  mankind. 
 
 2.  Mercie Rowels  ofcompajfion,  by  your  particular ,abfo lute 
 %alloTofin  Re^ption  ts  extend  to  few  ;  and  all  the  reft  of  the  loft  world, 
 «jliv  TeafoTi,  left  to  fine ke  cttrnally  }notwithftandmg  of  the  infinite  and  bound- 
 beob jetted  a-  leffe  love  and  man-kindne§e  of  God.  Its  anfwered ,  thefe 
 jainjtdifiiuu  faU  With  equall  ftrength"of  wanton  reafon,  upon  conditional! 
 thction,  and  and  un;verlau  Redemption,  or  G^conditionallanduniverfall 
 ^^L;  will  to  lave  all,  and  every  one;  for  fay  that  a  father  did  for  e- 
 tt&wmn,  fee,  if  he  beget  twenty  fonnes,that  eighteen  or  them  (hall  be  calt 
 faiiwith  equal  ina  river  of  fire,  to  be  burnt  quick,  where  they  ftiall  bee  tor- 
 finfrgthwQ*  m(rnt:ed  ten  thoufand  yeares,  ever  dying,  and  not  able  torinde 
 conditionally  ^^  TQ  ^nd  thdr  mi(eries  ;  anc[  that  they  may  be  Kings  in 
 
 %foQTZ*&    grear riches  and  honour,  upon  a  condition  of  fuch and  fucha 
 
 ndempno;!      carriage  of  them  in  their  education,  and  young  yearcs,  which 
 
 this  father  caneaiily  worke  with  one  word  ;  yet  hee  willingly 
 
 begets 
 
The  hue  of  God  in  C  hrift  peculiar  to  the  Ele&.  4 1 7 
 
 begets  thcfe  children,  heecan  worke  fuch  a  condition  in  them, 
 as  they  may  all  be  kings,  yet  deliberatly  this  he  will  not  doe, 
 but  ads  fo  upon  the  willofthefe  children,  as  heknowes  indc 
 clinably  the  greatcft  part  of  them  all  (hall  be  tormented  for  ten 
 thoufand  yeares  in  this  extreme  fire.  Who  can  fay,  1.  that 
 this  racher,  quamttm  in  fe,  as  farreas  he  can,  hath  redeemed  all, 
 and  every  one  of  his  children  from  ten  thoufand  yeares  paine  .' 
 Who  can  fay,  this  father  intended  and  willed  the  life  and  honour 
 of  thefe  eighteene  children,  when  as  hee  might  with  no  paine 
 to  himfclfe,  moll  eafily  have  wrought  the  condition  in  them, 
 which  he  wrought  in  others, and  would  not  ?  Hence,  if  there 
 mull  bee  a  myftery  in  the  Gofpel,  and  the  Lords  waies  and 
 thoughts  mult  be  above  ours,  as  far  re  as  the  heaven  is  above 
 the  earth,  if  the  Lord  did  forefee  the  greateft  part  of  mankind, 
 and  many  legions  of  Angels  (hould  be  caft:  in  chaines  of  dark- 
 nefle,  and  ia  a  lake  of  fire  and.  brimftone  for  ever  and  ever. 
 1.  Vaine  reafon  would  fay,  why  did  hee  create  them  ?  if  hee 
 fore-fa W  their  mifery  would  bee  fo  deplorable  ;  and  how 
 can  he  earneftly  and  ardently,  with  prayers,  ob testations,  wi- 
 (hes,  threatnings,  precepts,  promifes,  defire  their  eternall  fal- 
 vation  ?  2.  If  he  could  have  hindred  them  to  finne  (as  no 
 queftion  he  could  )  without  hurting  Adams  freewill,  and  with- 
 out Strangling  the  nature  of  free  obedience,  in  reference  to 
 threatning  of  ill,  and  promising  of  good,  and  life,  as  wee  fee 
 all  Angels,  being  equally  under  one  law,  he  kept  fome  from 
 finne,  of  free  grace,  and  permitted  others  to  fall  in  eternall  mi- 
 fery ;  if  he  could  have  hindered  them  to  finne,  how  created  he 
 them,  and  gave  them  a  law,  which  he  faw,  they  would  vio- 
 late,and  make  themfelves  eternally  miferable  >  3.  When  the 
 fame  Gojpel  was  preached  to  fome,  yea,  and  to  a  huge  multi- 
 tude within  the  vifible  Church,  if  the  Lord  willed  all  and  e- 
 very  one  to  be  faved,  and  gave  his  Sonne  to  redeeme  all  and  c- 
 very  one  ;  was  there  not  an  eternall  and  abfolute  will  mod  un- 
 like and  difparousto  fome,  befide  others,  when  as  he  tookea 
 way  of  working  with  the  Gojpel,  preached  on  fome,  which  hee 
 faw  would  eternally,  indeclinably,  and  inevitably  fave  them, 
 and  a  contrary  Way  of  working  with  others,  which  hee  fore- 
 faw  would  be  fruitlefTejinerTecltuall,  and  null,  and  tend  to  their 
 fadder  condemnation  ;  now  can  he  will  both  the  redemption 
 and  faWation  of  thefcthathemoveth  ineffectually  to  obey,  and 
 
 (hhh)  alfc 
 
418  The  love  of God in  Chrifl  peculiar  totkeEleff, 
 
 alfo  efficacioudy  to  obey?  Cor vinus faith  in  this,  He  wilieth 
 all,  ex  aquo,  equally  to  be  faved,  in  regard  of  his  affetlion^and 
 wiHto  all  ;    but  be  wilieth  not  all  equally  to  be  fayed,  ex  par- 
 te boni  voliri,  in  regard  of  the  thing  willed  •.  for  he  wilieth  the 
 Gojpel  to  be  preached  to  fome,  and  of  thefe  that  heare  the  Gof- 
 ■pelhe  gives  more  grace  -3  yea  more  grace  actu  fecundo,  effica- 
 ciotifly  effettuall,  and  denies  both  to  other  Nations  and  peopley 
 and  with  thi*  diftinclion,  he  wilieth,  and  wilieth  not ;  equally, 
 cxx(\uo,tbefalvation  of  all.  But  this  is  Petitio  principii,  the 
 difparitie  of  favours  bellowed  on  perfons  and  Nations,  doe 
 argue  in  Scripture  difparitie  of  good-wills  in  the  Lord  ;  as 
 becaufe  God  lent  his  Law  and  Teftimonies  to  Ifrael  and  faa- 
 kob,  and  dealt  not  fo  with  every  nation,  Pfal.  147. 19, 20,  E- 
 '  very  Page  almoft  in  the  old  Teftament,  and  the  Lords  Spirit, 
 and  all  Divines  argue,  that  the  Lord  chofe  Ifraely  and  loved 
 them  and  faved  them,  and  with  a  higher  and  more  peculiar 
 love,  as  his  chofen  people,  then  he  loved  all  the  Nations,  Deut. 
 j.j.  Pfal.  132.12.13,14.  TfaL  135.  5,4.  Becaufe  he  "be- 
 stowed on  them  the  meanes  of  falvation ;  his  Law  and  hi^  Te- 
 ftimonies  which  he  denyed  to  the  Nations,  then  the  Nations 
 Were  not  his  beloved  and  chofen  ones. 
 
 1  o.  That  will  of  God>  called  voluntas  figm,  the  revealed 
 will  of  God,  that  precepts,  promifes,  and  threatnings  hold 
 forth,  doe  not  exprefle  to  us  the  decree,  intention  and  pur- 
 pofe  of  God,  that  he  wilieth  the  thing  commanded  to  be,  but 
 onelythat  hee  approves  of  the  thing  commanded,  as  juftand 
 good,  whether  it  be,  or  be  not,  what  ever  the  event  bee :  then 
 Gods  revealed  will  is  no  more  formally,  but  his  approbation 
 of  the  rnorallgoodnefle  and  obedience,  of  elect  and  reprobate, 
 whether  they  obey,or  not. 
 n  11.  Thefe  that  Chrift  offered  his  body  for,  as  a  Prieft,  for 
 thefe  as  a  Prieft  he  intercedes  and  prayes  ;  for  thefe  two  can- 
 not be  feparated ;  but  he  prajes  not  for  all,  not  for  the  world, 
 [f  oh.  17. 9.  I  pray  for  them,  J  pray  not  for  the  world. 
 
 12.  Thefe  for  whom  Chrift  is  a  Prieft  to  offer  his  body, 
 for  them,  he  is  a  King  to  make  them  Kings,  and  to  fave  them, 
 and  a  Prophet  to  teach  them  5  but  he  is  not  King  and  Prophet 
 tp  any  but  to  his  people3  kingdome3  conqueft 7  di(ciple$5  feed, 
 children,  fubjecls. 
 
 „    1  jt  TlKfe  thac  Chrifi  dyed  to  cannot  be  condemned,  %&»> 
 
 MS* 
 
The  love  $f  God  in Chrift peculiar to the  EU3.  ai? 
 
 3.33,34.  but  are  chofen,  and  cannot  be  impeached  ;  but  the 
 reprobate  can  be  condemned  and  impeached. 
 
 1 4.  Thoie  whom  God  Wills  to  fave,  and  whom  he  redeem- 
 ed, to  theie  hee  willed  the  meancs  of  falvation;  but  he  wills 
 not  the  meanes,  nor  that  the  Gojpel  bee  preached  to  the  Gen- 
 tiles, Matth.  10.  5.  Nor  to  Afia,  nor  Bithynia  ,  Acls  i4. 
 6,  7. 
 
 1  $ .  All  that  Chrift  dyed  for,  are  juftified  and  reconciled  by 
 his  death,  and  (hall  much  more  be  ftved  by  his  life ,  Rom. 
 5.9.  1  f oh.  1.7.  And  God  rcquireth  not  one  debt  twice;  if 
 Cbrisl  fuftaintd  the  perfon  of  all  the  elefted,  as  'hee  dyed  for 
 his  friends.  Job.  15.  13.  for  his  Sheep,  foh.  10.11.  For  his 
 Churchy  Ephef.  5.  2$.  For  many,  Mat.  20.  i%.F or  bit  enemies, 
 Rom.^.  I O.  For  tue  ungodly  ,andptnju ft,  1  Pet.3. 1 8.  For  his  bre- 
 thren, Hebr.  2.  i  fob.  3.  1 6.  and  not  for  their  good  onely,  fo 
 as  they  might  all  and  everyone  have  peri  flied  eternally,  that 
 Chrift  dyed  for ;  then  cannot  they  dye  eternally,  fer  then  Chrift 
 fhould  firft  have  payed  their  debt,  and  they  muft  pay  for  that 
 debt  over  againe,  eternally  in  hell ;  then  might  Chrift  be  a  Re- 
 deemer, a  King,  a  Prieft,  a  Husband,  a  Saviour ,  and  head,  and 
 hive  no  ranfomed  ones,  no  fubje&s,  no  Ifrael that  he  interceds 
 for,  and  offers  his  foule,  no  Spoufe,  no  faved  people,  no  mem- 
 hers,  no  Church. 
 
 Artie.    4.     Places  of  Scripture  feemingto  favour  ttniver- 
 fall  attornment,  vindicated. 
 
 For  the  fourth  particular,and  theciearing  of  places  alledged  j 
 Wc  are  1 .  to  confider  if  the  place  f*ntij£  16.  prove  any 
 thing  againft  us.  2.  If  a^en,  and  all  the  world  chat  are  &id 
 to  be  redeemed,  be  concludent  againft  us.  3,  There  be  fome 
 particular  places  to  be  confidered. 
 
 1.  The  word  x6<r/*«?,  World,  muft  bee  a  figurative  fpeach. 
 the  whole  for  the  part,  other  wife  in  its  latitudes  comprehends1 
 the  Angels,  Acts  17.24.  Rom.3.6.  1  Cor.  6.  2.  "Rom.i^o 
 fob.  17. 5.  Now  itscertaine,  God  hath  not  fo  loved  Angels, 
 good  and  bad,  that  he  hath  given  his  onely  begotten  Sonne  for 
 them,  Hebr.  2. 16.  therefore  it  muft  fome  time  fignifie,  a  great 
 part  of  the  world  ;  as  John  12.  19.  The  World  goes  after  him. 
 1  lob.  5. 19.  The  whole  world  lyes  in  evill  ;  The  Adverfary 
 yeeldeth,  that  the  (world)  here,  is  not  all,  and  every  one  of  man- 
 kind, without  exception.  I  deny  not  but  it  fignificth  fo,  Rom. 
 
 (h  h  h  2)  3,13, 
 
4*o 
 
 All  And  every  ene  m  redeemed 
 
 The  place, 
 loh  3.  16, 
 favours  not 
 
 3. 13.  That  tilth*  world  may  be  tome  guilt]  before  God.  But 
 the  Armenians  take  on  them  a  hard  taske,  duram  proviciam  ; 
 to  prove  that  it  is  fo  taken  here.  For  1 .  the  word  tfra,  God 
 fo  loved  the  world,  is  the  higheft  love  that  ever  was,,  above 
 gods  love  to  the  Angels,  Heb.  2, 16,  So  god  muft.  carry  the 
 mod  fuperlative  love ;  that  is,  then  which  there  is  none  grea- 
 umverfiURe-  ter,  John  15.13.  Such  a  love  as  ismanifefted  to  us,  to  the  belo- 
 tkmptiov,  vzd  John  the  Apoftle,  and  all  the  Saints,  1  loh.  4^  to  Cain, 
 Judas y  and  all  the  heathen  ;  and  gods  love  giving  his  Sonne,  dif- 
 ference th  men  from  Angels,  but  not  one  man  from  another ; 
 the  contrary  of  which  Paul  faith,  GaL  2.  20  and  muft  Paul 
 fay  no  more?  Who  loved  me,  and  gave  himfelfe  for  mc,  then 
 Judas ,  Pharaoh,  all  the  loft  heathen,  who  never  heard  of  Chrtft, 
 can,  and  may  fay  ?  beleeve  it  who  will,  it  founds  not  like 
 Chrifts  love,. 
 
 2.  They  have  two  forts  of  love  in  Chrifis  dying  for.  men, 
 to  make  oat  two  Redemptions, one  gcnerall,  one  potential!,  or 
 halfea  Redemption;  where  life  is  purchafed,  never  applyed, 
 ftanding  with  the  eternall  deftru&ion  of  the  greateft  part  of 
 mankind;  another  fpeciall,  in  which  men  are  Redeemed  from 
 finne,  preached  to  few, applyed  to  farre  fewer.. 
 
 3.  Two  Reconciliations  ;  two  non-imputations  of  finne; 
 one  2  Cor  5.  another  Tiom.  4.  andfo  two  juftiflcations  ;one 
 Mom  5.  and  two  bleflcdnefles,  and  two  falvations,  or  delive- 
 ries from  wrath,  and  thecurfe  of  the  Law. 
 
 4.  This  giving  love,  with  which  god  muft  give  all  other 
 things, faith,  the  Gofpel,  Rom.  8.  32., muft  bee  beftowed  on 
 heathen  that  never  heard  fuchathing. 
 
 J,  god  by  this  muft  intend  life  eternall,  as  an  end  to  all 
 the  heathen ;  Faith  as  a  meane,  which  are  clearely  intended  to 
 this  loved  world ;  and  yet  God  forbids  Paul  and  his  Apofiles  to 
 preach  the  word  of  faith  to  thenv  Atts  1 6.  6, 7.  Math.  10. 
 5.  and  contrives  bufinefles  fo,  that  the  hearing  of  the  word  of 
 '  faith,  and  of  this  higheft  love, and  rareft  gift,. and  given  Redee- 
 mer, (hall  be  (imply  unpoffible  to  them* 
 
 6.  Therefore  better  by  the  (World)  nnderftand  the  elect 
 of  J ewes  and  Gentiles*  oppofed  every  where  in  the  New  Tc- 
 ul  fa.  ftament,  to  the  narrow  Church  of  Judea ;  the  Gofpel-world, 
 dua'tpvfin'  *hQ  Mejfiahs-worldy  larger  then  the  little  world  of  Mofes  ;yea, 
 iftbemtld,  *UN*tions>  Math,  a8. 19.  Every  creature,  that  is  molt  of 
 
 all 
 
 Tht  loved 
 worldennmt 
 mean  all  and 
 
and  drawn  t$ Chrtjk.  a% l 
 
 all  the  Nations,  Mark.  16.15.  all  the  world,  the  hearing  wor Id, 
 almolt,  all  the  Nations  Colhff.  1.6.  fure  not  every  individual! 
 perfon  ;  as  they  would  have  this  loved  world  to  include. 
 
 Ob.  But  xa*$  that  every  one  that  beleevos  &c.  thefe  words, 
 limit,  and  draw  narrow  the  world,  and  fo  divides  it  in  be  lee* 
 vers,  and  not  beleevers,  and  by  your  expofition,  fome  of  the 
 elett  world  beleeves,  and  are  faved  \  feme  beleeyes  not,  and 
 perijhes,  which  is  abfurd;  therefore  the  (  war  Id)  mufl  bee  com* 
 prehenftve  of  all,  eleel,  and  reprobate. 
 
 Anrw.     i.  I  (hall  deny  that  &&<;  whofoever,  is  here  a  di- 
 ftribucive  or  dividing  particle :   If  hee  had  faid  6si;  or  &il  as  irbofievtwr 
 Cal.  5 .  4.  1  Cor.  1 1 .  27.  There  had  been  fome  colour  for  this ;  ^^t^u,  u 
 but  I  deny  that  zsag  or  zs&lvIic  all  mud  bee  reilriclive  here,  Wct*  ° 
 more  then.   2  The  jf.  2.  1  r.  12.  God  gave  them  over  to  the  effi-  dl/r°£.ttl*n 
 cacie  of  error  to  beleeve  a  Ik,  that  ivd  acinic,  that  allthofe  might  evCr. 
 bee  damned,  that  beleeve  not  the  truth ;  but  have  pleafure  in 
 nnrighteoufneffe.  It    follows  not  that  zrayTg*  here,  that  all  or 
 who  ever  beleeve  not  the  truth;  fhould  bee  fewer  in  number 
 then  thofe  that  are  given  over  to  the  erHcacie  of  error :  yea,  the 
 number  of  the  one  aad  the  other  is  equall,  fo  IoL  5.  22.  The 
 Father  judgeth  no  man,  but  hath  committed  all  judgement  to 
 the  Sonne,  verf.  23.  /vonzavrtg  that  all  men  Jbould  honour  the 
 Sonne,  a*  they  honour  the  Father  whofent  him.  I  fee  no  ground 
 to  fay,  that  iomemay  honour  the  Father,  and  bee  raifed  from 
 the  dead  and  quickened,  as  ver.  21.  who  doe  not  honour  the 
 Sonne.  And  therefore  it  ought  not  to  bee  tranflaced,  God  fa 
 loved  the  world,  &c.  That   whofoever  beleeves  fiouldnotpe* 
 rijb  ;  but  farremore  agreeably  to  the  originally  God  fo  loved 
 the  World  ,  that  every  one  beleeving  jbould  not  perijb:  as  ill 
 multitude  of  places  it  is  tranflated,  unufqu^ fque,  non  qu'tcunque^ 
 and  therefore  faith  is  not  fee  downe  here  (b  much  4*4  mddum 
 conditionis,  as  ad  modum  m?dijyzsz  condition,  as  a  meanes  to 
 bring  this  loved  world  to  glory  :  as  if  yee  would  fay^  hee  fo  • 
 loveth  letters,  as  all  learned  are  dear  to  him ;  .fo  God  fo  loved  f#  Amefia*    Q 
 his,  chofen  world,  that  he  gave  his  Sonne  to  die  for  them,  (now  '*  hlLf*t!* 
 this  love  is  eternall )  that  all  thefe  beleeving  in- their  own  time,  "no 
 might  never  bee  loir,  but  have  eternall  life.  Nor  can  Armini- 
 ans  take  the  word  (  world  )  for  ail  and  every  one  of  mankinde, 
 for  they  exclude  all  infants  dying  fo,  as  uncapabie  of  faith ;  and 
 they  lay  thefe  words  containe  Gods  fpechU  decree  of  election, 
 
 (h  h  h  3)  and 
 
^22  All  andevery  ene  not  redeemed *nd  drawn  te  Chrift. 
 
 One  elect 
 wtrldure 
 Stript     * 
 
 ~f 
 
 (\rbei, 
 
 k 
 
 or  cxpound- 
 tyg  thecal 
 r-k  all 
 
 and  reprobation  ;  to  wit,  loh.  3.16.  God  decreed  to  fave  all 
 that  beleeve,  and  God  decreed  all  that  beleeve  not  fhould  pe- 
 ritli.  Now  from  Election,  and  Reprobation,  they  exclude  all 
 the  Heathen,  and  all  their  infants,  and  all  infants  whatfoever, 
 and  fuchas  never  heard  the  Gofpel :  fo  I  fearethey  make  as  nar- 
 row a  world  here;  as  Wee  doe,  let  them  fee  to  it:  Whereas 
 Arminians  fay  that  the  word  world,  never  (igniSeth  in  Scrip- 
 ture the  elecT  onelj  ;  what  then  f  Let  mee  anfwer.     1 .  Their 
 world  of  elecl  and  reprobate,  excluding  the beft  part  ofman- 
 kinde,  all  infants,  all  that  never  heard  the  Gofpel ;  fure  is  not 
 in  the  Scripture,  nor  {peaks  it  of  fuch  a  world.  ,  2.  This  is  a 
 begging  or  the  queftion,  for  loh.  1. 29.  The  world  whofefins 
 the  Lirnbe  of  God  takes  away  ;  the  Reconciled  world  to  whom 
 the  Lord  imputes  no  jinne  w  \oyi£outVQs  ac/]«<t$  rot,  zst>p&zsl%- 
 fAiLra.  aol«v,  its  the  fame  word  that  is  afcribed  to  Abrahams 
 beleeving,  Rom.  4.  3.  verf.  4.5.  And  that  David  fpeakes  of 
 Pfal.  32.  2.  Rom.  4. 6.  The  imputing  of  righteoufnejfe,  and  of 
 Faith  to  rightcQufncfte  ;  that  in  which  bleflednefTe  coming 
 through  Thrift  confifteth,  Rom*  4,8, 9,  10,11.  Thisttw/d'is 
 the  onely  beleeving  elect  world,  the  loved  world  J  oh.  3. 16. 
 iheworldfaved,  verf,  17.  the  world  of  which  Chrift  is  Savi- 
 our, loh*  4.  42,  the  world  that  Chrift  giveth  his  life  unto,  loh. 
 6.  33.  and  for  whofe  life,  he  giveth  his  life,  ^.55.  the  world 
 of  which  Abraham  •  but  much  more,  Chrift  is  heire,  Rom. 
 4. 1 3.  The  reconciled  world,  occafioned  by  the  lews  falling  off 
 Chrift,  Rom.  11. 15.  all  thefeare  theeled:  beleeving,  and  Re- 
 deemed world,  this  they  can  never  difprove. 
 
 The  other  ground  of  our  anfwer  to  all  the  places  on  the  con- 
 trary, is  that  the  word  S^,  and  Wis; ;"  Chrift  died  for  all: 
 doth  never  fignifie  all  and  every  one  of  mankinde,  by  neitfrer 
 Scripturemor  the  doctrine  of  adverfaries  :  But  is  as  all  Divines 
 fay,  to  be  expounded  according  to  the  fubjecT  in  \im&,fecun- 
 dum  materiam  ffrkftratam. 
 
 Hence  our  1.  Rule,  A 71;  often  (ignifleth,  the  moftpart, ' 
 Alarke  1 .  64.  -uSolvIbs  they  aH  condemned  him  to  bee  guilty  of 
 death  6\ov,  the  whole  counfell,  Matth.  26.  59.  yet  fofeph  of 
 Arimathea,  confented  nor  to  his  death,  Luke  2^.  51.  and  the 
 fiood  deftroyedaua.n&z  them  all  Luke  17.27.  yet  eight  perfbns 
 
 ^vere  faved  \  Co  all  fudah,  fer*  13.1^.  H  ^  was  carried  into 
 
 M 
 
 \ftwtty. 
 
Rules  hew  to  exfeunddW  that  are  Redeemed.  *2  3 
 
 captivity,  b3  All  is  often  the  fame  wich  many,  all  the/beep 
 of  Kedar  fiall  be  gathered  to  thee,  ^3  that  is  manyy  and  Gen, 
 
 41.   u\  and  all  the  land  came  to  Egypt,  when    the   matter 
 
 beares  a  clear  exception,  and  other  Scriptures  expound  it ;  then 
 fure  Chrifts  dying  for  all,  muft  bee  expounded  for  his  giving 
 bimfelje  a  ranfome  for  manj^^mh.,  20.28.  compared  with 
 YjZim^iJ*.  dvnAwrpov  tep  waylwv  is  here,  and  there  Xyrpov 
 din  ssoMav,  So  the  Law  faith  all  doe  that  which  the  mofl  part  Omncsvi. 
 doe ;  mens  will  doth  not  limit  what  God  fpeaks, but  let  the  text  it  dent"r  (*- 
 felfe  be  diligently  ccttfidered,£;iW.  9.6.  All  the  cattle  of  Egypt  m* y  ,,oj 
 died,  that  was  in  the  field.  Chrift  gave  himfelfe  a  ranfome  for  fjCirm"jor 
 ally  capable  of  a  ranfome ;  Armenians  fay  that  the  finally  ob-  pi  s.  Panhft 
 dured,  thofethat  finne  againftthe  Holj  Ghoft,  and  infants  of  _§«q»cdm». 
 Heathen,  or  any  dying  infants,  cannot  bee  ranfomed  by  Chrift,. 'or' 
 Exod.  32.  2(5.  All  the  fonnes  of  Levi  came  to  Mofes  ;  not  all 
 without  exception.  Many  adhered  to  Aaron  in  his  idolatry,  v. 
 29.  Dettt.  3  3.  9.  fo  Matt.  3.  5.  Then  went  out  to  him^erufa- 
 lem,and  all  fudea,  and  all  the  countrey  near  to  Jordan.  Now 
 this  (ignification  being  applyed  to  our  ufe,  Chrift  giving  him- 
 felfe  a  ranfome  for  all  mentis  dying  for  all,  can  bee  no  larger. 
 then  the  faving  of  all,  the  beleeving  of  all  flefh,  and  the  bleffing 
 
 of  all  nations  in  Chrift;  but  GV».i8.i8,allin  ttn-!W  *&  *B ' 
 
 i  the  nations  of  the  earth  fiall  be  blejfed  Gen.21. 1 8.  In  thy  feed 
 fiall  all  the  nations  of  the  earth  bee  blefled,  the  whole  world 
 that  fohv  faith  Chrift  is  a  propitiation  for,  1  foh.  2.  t.  can- 
 not be  larger  then  this;  now  this  cannot  carry  any  tollerabie  Arm'mians 
 fenfe,  that  all  and  every  man  of  the  Nations  are  aftually  blefled  have  asgood 
 in  Chrift,  more  then  all  and  every  one  are  redeemed,  reconciled,  reafovtofay 
 received  in  favour,  within  the  Covenant  of  Grace :  And  there-  all><t»d  every 
 fore  Armenians  have  as  good  reafon  from  ^3  and  -zzctvk$,  all  n**r*favei, 
 that  are  faid  to  bee  ranfomed  ,  are  all  a&ually  faved  ;  md^ne^er/^ ^ 
 hell  fhall  b?e  empty  and  to  no  purpofe,  as  to  contend  for  a  uni-  cbrift^t  ^ 
 verfall  Redemption.  As  a  wicked  pamphlet  printed  of  late  faith,  and  every  ove 
 all  the  Creation  of  God,  Men,  and  Angels  are  redeemed,  and  *r*  Redeemed* 
 fhall  at  length  bee  faved  in  Chrift*  Now  we  can  undenyably  iM  ^m* 
 prove,  that  all  and  every  Nation,  and  all  and  every  man  de- 
 scended of  Abraham)  are  not  bkikd  in  Chrift,  (1.)  Rom, 
 
 9>7>- 
 
4*4 
 
 Rttles  to  expound  the  all,  that  Chrijl  died  for. 
 
 9.  7.  Becaufe  they  that  are  the  feed  of  Abraham,  they  are  not 
 all  children,  but  in  Ifacfbali  thy  feed  be  called,  v.  8.  They 
 which  are  the  children  of  tbefl?Jb,  are  not  the  children  of  God, 
 but  the  children  ef  the  promife  are  counted  for  the  feed.  NovV 
 Chrift  hath  afpirkuallfeedof  a  more  narrow  compafle,  then  all 
 the  Nations  of  the  earth.  Ifaiah  53.  10.  He  fiat  I  fee  bis  feed. 
 Chrift  marriech  not  with  the  curfed  feed,  and  many  Nations 
 fuch  as  for  many  Generations  never  heard  of  Chrift,  are  under 
 the  Law  and  under  a  curfe ;  but  the  Nations  arebleflid,  and  all 
 Nations  (  fay  they  )  quantum  ad  Be  urn,  in  Gods  intention  ,  in 
 the  Covenant  of  Grace  that  God  made  with  all  the  Nations,  if 
 they  would  embrace  and  receive  Chrift,  but  that  they  are  not 
 actually  bkffed,  fully  redeemed,  and  faved  in  Chrift  is  their 
 fault. 
 
 Anf.  The  Scripture  expounds  Scripture  better  then  Arme- 
 nians, and  the  ApoftleH^r.6.  refolveth  us  that  All  the  Na- 
 tions of  the  earth,  v.  17.  are  the  heires  of  promife,  thofe  who 
 have  fed  for  refuge  to  lay  hold  on  the  hope  fet  before  them, 
 who  have  anchored  their  Joules  by  hope  within  the  vail  j  and 
 hath  fef/ufor  their  forerunner, v. ij,i  8,t  9,20.  2.  He  expounds 
 the  blefling  of  Abraham  and  of  his  feed,  not  of  any  condi- 
 tionall  and  far-off  in  ten  tion  oFGod,  but  of  Gcds  aftuall  blef- 
 fing  of  Abraham  and  his  fpirituall  feed  whom  the  Lord  multi- 
 plied, v.  14.  Nor  was  it  ever  fulfilled  in  all  the  Nations  of  the 
 earth,  they  were  never  heires  of  the  promife ;  our  Exposition 
 is  made  good,  and  by  it  the  promife  and  oath  ofGodfullfil- 
 Ied,and  his  Covenant  accomplifhcd  ;  not  by  the  <ss4rminian 
 gioffe.  3.  Taut  expoundeth  Abrahams  ked,  Gal.  3, 1 6.  to  be 
 Chrifi  and  his  feed,  Rom.  1 1.  26.  SojtS  Jfrael  Jhajljefaved. 
 This  was  the  Ifrael  to  whom  the  Covenant  by  oath  and  pro- 
 mife Was  made.  For  the  Redeemer  fhall  come  out  of  Zion,and 
 fhall  turne  away  ungodlineffe  from  Iacob.  27.  For  this  is  my 
 covenant  unto  them,  when  IfhaR  take  away  their  fins.  Acls-4. 
 33.  Great  grace  was  on  them  all,  yet  not  on  Ananias  and 
 Saphira  who  were  of  that  vifible  number,  I  fat.  40.  5.  And  the 
 glory  of  the  Lord  fhall  be  revealed,  and  all  fiejbjballjee  it,  Pfal. 
 86. 9.  All  Nations  whom  thou  hafi  made,  /ball  come  and  wor- 
 fhip  before  thee,  and  fhall  glorifie  thy  Name,  O  Lord  1  That  is 
 expounded,/y*.2. 1  .AH  Nations  fhall  flow  to  the  mountain  of  the 
 Lords  houfe*  What  ?  AH  nations  witkoac  exception  t  No,  v.  2. 
 
How  to  expound  the  all  that  Chrifl  dyed  for.  4  2  5 
 
 Many  peep  It  Jh  all  fay,  Come  yee,  and  let  us  goe  to  the  mountain 
 of  the  Lords  Houfe, Hag.  *•  7.  And  the  defire  of  alt  Nation: 
 fbaR  come ;  did  all  Nations  quantum  in  fe9  (o  farre  as  lay  in 
 them  defire  Chnft  ?  no  fuch  thing. 
 
 2.  All  skilled  in  the  Mother  languages,  and  all  Divines  fay 
 that  the  Particle  Allis  taken  pro  fmgulis  generumy  vel  pro  ge- 
 neribus  fingulorum ;  all  and  every  one  of  kinds,and  for  the  kinds 
 of  all,  though  not  abfolutely  excluding  any  kind. 
 
 1.  The.  word  All  i$9  in  materia  necejfaria,  in  a  neceifary  ^/ 
 
 matter,  taken  for  all,  and  every  one.  God  made  all  Nations  of 
 one  blood,  Acls  if.  26.  He  knowes  the  hearts  of  all  meu9\6ks  1 . 
 24.  Rom.  3.12.  All  have  finned,  Rom.  5*12.  2  Cor.  5.  10. 
 -I  Tim.4. 10.  Jam.  1.  5.  Phil, 2. 10,  n. 
 
 2.  All  without  exclufion  of  particular  men,  in  a  contingent 
 matter  is  fometimefo  taken,  Matth,i6. 33.  'Though  all  be  of- 
 fended^  Luke  6.  26.  Rev.^*  2$. 
 
 3.  When  all  is  fpoken  of  Gods  works  for  men,  or  in  men,  ef- 
 pecially  works  of  meer  grace  oppofite  to  mens  works  ;  A*. 
 7»C^-£tol  is  not  takea  in  the  largeft  fenfe,  as  M.  Moor  ima- 
 gines :  So  our  Text ;  I  when  lam  lifted  up  from  the  earthy  will 
 draw  all  me n  to  me>  cannot  be  meant  of  all  men  without  ex- 
 ception. 1 .  Becaufe  its  a  clear  reftri&ion  of  calling  of  multi- 
 tudes, under  the  Meffiahs  Kingdome  after  his  death,  and  can- 
 not but  fpeak  againft  an  univerfall  drawing  in  the  times  of  the 
 OldTeflament.  2.  Chrift  drawes  not  all  to  himfelf  by  the 
 Gofpel,  beciufe  thoufands  hear  not  of  him  ;  not  virtually,  for  . 
 we  read  of  no  calling  or  drawing  of  Chrift,  lifted  up  on  cha 
 Crofle,  and  crucified  by  the  works  of  Nature  :  So  God  blef- 
 feth  all  Nations,  not  all  and  every  one  ;  God  faveth  alllfracl9 
 andturneth  away  iniquity  from  Jacob,  and  forgiveth  the  fins 
 of  Ifrael;  and  God  only  faveth,  and  only  pardoneth  beleevers* 
 But  will  Mr.  Moor  fay,  God  faveth  and  pardoneth  ally  andeve- 
 rj  man  in^  IfrAel  f 
 
 Rule  3.  There  is  hence  a  third  Rule,  that  ma*y  is  placed  for 
 all  the  elefty  as  Matth.  1 0.  28.  He  gave  himfelfe  a  ranjomefor 
 many,  Mark.  14.  14.  This  is  my  bletod  of  the  New  T^Ct^ment, 
 that  ii  [bed for  many92$>  Rom.  > .  1  5 .  Through  the  effen-ce  of  one 9 
 many  were  dead,  that  is,  all  Were  dead  :  So  the  fheep  of  Chrij}9 
 foh.io.  11.  i^fcarperedfonsofGod^oL  I  J.  52.  Hispeo-  ± 
 
4 16  tod**  u  expound  the  all  that  Chrift  dted  for. 
 
 />/<?, Matth.  I.  21.  Bis  brethren,  Hebr.2.  That  he  died,  for, 
 muft  beexclufiveofthofe  chat  are  not  his  (beep,  not  his  bre- 
 thren, not  his  people,  not  the  Sons  of  God.    When  there  is 
 mention  of  a  Angular  priviledge  beftowed  on  friends,  whom 
 Chrift  is  to  make  friends,  M.  15.  13.  though  it  be  beftow- 
 ed  on  them  in  regard  of  their  prefent  ill  deferving,  when  they 
 are ***«#> J,Rom.  5-  10. /inters,  1  Tim.  1. 15.  unjuft,  iPet. 
 3.  18.  loft,  Luke  19. 10.  As  theneceflity  of  the  prerogative 
 of  redemption  and  ranfome  of  free  grace  deareth;  As,  In  thy 
 feed  jhall  all  the  Nations  of  the  earth  be  blejfed.     Pdulex- 
 pounlech  ;*.  exclufivtly  in  thy  /eed  only,  Gal   3.  16.  So^*u£ 
 '  30&  2o.TJk«  {halt  fear  the  Lord  thy  God,  and/erve  him,  Chrift 
 expounded! it,  Lake*  8.  exclufwely  ,  Thou  /halt  ferve  only 
 the  Lord,  bfccaufe  ics  the  prerogative  of  God,  to  be  worihip- 
 ped    is  its  a  prerogative  of  grace,  to  be  the  ranfomed  and  redee- 
 med of  Cod,  Dent.  21,  8.  and  7.  8.   Exod.1%.1^.    Luke  u 
 68.  GA  3.  13.   1  P't,  *•  18-  *'*"'•  5-P>     and  ^^   x** 
 //**.  1.24.   and  44.  23.  and  3.5.10.  and  51.  10.  ?*r.  jl.  »*■ 
 and  the  manner  of  Chrifis  dying  in  regard  of  application  is  ex- 
 clude by  confiVion  of  party,  and  as  is  clear,  Luke  2. 11.  and 
 1.^8,69,70.   Z*fc*«  50,31.  Beb.  2.17.  *R*«.  8.  34.  &'- 
 
 ^  Rule  4.  In  the  matter  ofourRedemption,efpeciallyin 1  the 
 Hew  Teftament,  and  prophecies  of  the  Old  of  the  fame  iub-- 
 tcA,  Chrift  died  for  all  fro  generibus fingulorum,  for  men  of 
 *ll  Nations,  /ome  of  all  kinds.     1  ♦  Becaufe  God  fpeakes  fo  or 
 our  faIvation,asJWj.28.  which  was  fulfilled  ,  Aftsi.  17. 
 And  it  Mil  come  topajfeinthe  loft  dales,  (faith  God) /**« 
 poure  out  my  Spirit  on  all  flefi  5  that  is,  people  of  all  Nations, 
 as  v.  p.  Parthians,  and  Medes  and  EUmites,  and  the  dwel- 
 lers in  Mefopotamia.andfxdea,Cappad9£ia,&cc.  And  of   all 
 Sexzs,  v.  17.  Sons  and  daughters.  Of  all  ages,  yongand  old, 
 All  conditions,  fervants  and  handmaids.     Verfe  5%  And  there 
 were  dwelling  at  Jerusalem,  fewes  ,  devout  men,  out  of  every 
 Nation  under  heaven  ;  nor  will  this  include  all  and  every  Na- 
 tion without  exception.    Erafmus  would  aske  of  thofe  that 
 will  not  admit  an   Hyperbole  in  Scripture,    if  there  were 
 Englijh  and  Scots  there.  7>  tithe  every  herbe,  that  is  ,  Herbs 
 of  allkinds.  £#^11.42.  Chrift  cured  every  di/eafiM^th^ 
 
 *3* 
 
Rule  i  to  expound  the  all  that  Chrifi  died  for.  427 
 
 2j.     Tee  jhall  eat  of  every  tree  of  the  garden^  Gen.  2. 16. 
 ^22  all  his  mafters  goods  arc  in  his  hand  ^U^/^  Gen.  24.10. 
 
 Now  thus  God  will  have  all  to  be  faved  ,  and  Chrifi  is  the 
 Mediator  of  all  men,  1  Tim,  2.  which  is  not  to  beunderftood 
 of  all  and  every  man,  but  of  Kings  and  low  men,  and  all  con- 
 ditions of  men  ;  the  word  waiUs  is  thrice  ufedin  the  Text. 
 1 .  We  are  no  where,-but  in  this  place  only  commanded  to  pray 
 for  all  men,  but  if  for  the  eternall  falvation  of  all  and  every  one 
 without  exception,  is  the  doubt.  You  fhall  not  finde  a  warrant 
 in  the  Word  to  pray  that  all  mankinde  may  be  faved  ab- 
 folutelj ,  for  God  hath  revealed  in  his  Word ,  that  he  hath 
 decrees  of  Election  and  Reprobation  of  men.    2.  And  hath 
 exprefly  forbidden   to  pray  for   their  falvation ,  that  fwne 
 to  death,  1  Iohn  5.  16.    And  what  Faith  have  we  to  pray 
 for  fuch ;  for  the  falvation  of  Magiftrates  in  that  notion  only 
 we  may  pray ;  for  the  peace  of Baby Ion,  and  for  peace  of  He  a-  Tit  place 
 then  Princes  ,  the  Church  being  under  them.     3.  G©d\vill  *  r"»»  *•■ 
 have  all  men  to  be  faved,  no  other  waies  then  he  will  have  all  f*cc*  w^[ 
 to  come  to  the  knowledge  of  the  truth,  that  is,  of  the  Gofpel.  tobefave^0 
 Now  how  he  will  have  all  men  without  exception  to  come  to  the  He  cave  him. 
 knowledge  of  the  Gofpclfincz  this  natural  Antecedent  and  condi-  fdfe  a  ran. 
 tionall  will  to  fave  all  was  in  God  toward  the  fallen  Angels  and  ron™e  f°r  a*l 
 the  Gentiles  in  the  time  of  the  Old  Teftament ,  when  the  Law  men,^/c«^i. 
 of  God  and  his  will  touching  falvation,  through  the  Mefftah  to 
 come  was  only  revealed  to  the  Jewes,  Deut.j.j.  Pfal.  147. 
 *9,  2o*  Let  Arminians  fee,  for  fure  the  Gofpel  is  not,  and  hath 
 never  been  preached  to  all  and  every  rationall  creature,  and 
 to  allmen,  yet  he  wills  all  men  (by  Arminians  grounds)  to 
 come  to  the  knowledge  of  the  Gofpel.  Now  We  know  not  how 
 God  who  hath  this  naturall  will  eternally  in  him,  as  they  fay, 
 willeth  the  heathens  to  come  to  the  knowledge  of  the  Gofpel^ 
 except  he  fend  Mpoftles  with  the  miraculous  gift  of  ungues, 
 to  them  to  preach  in  their  language.     4.  Heinftanctsinafpe- 
 cie  of  the  all  he  fpoke  of   v.  1.  in  Magiftrates  though  Hea- 
 then.   Thankfgiving  here  for  all  and  every  man  mutt  alio  be 
 commanded  as  well  as  prayer,  even  for  Julian  and  the  grea- 
 teft  fcourges  and  bloody  Scorpions,  that  lay  heavieft  ftripes  on 
 the  back  of  the  Church  ;  Sure  wehavenofeithtobeleevethis 
 in  reference  to  their  falvation. 
 
 (  iiii)  5,  Paul 
 
428 
 
 Rules  to  exfonnd  the  all  that.  Chnfi  died  for. 
 
 TkepUce  i.         %•    ^^uft  here  fpeakof  the  Z>y/j-  effe&uall  will,whora 
 Pet,  :.5,Thc  he  faveth,  and  will  have  to  be  faved,  ancTto  beafe  the  Gofpel, 
 Lord  will     they  mule  be  faved.    So  the  Apbftle,  2  Pet.  3.9.  f8.)     :Htf 
 bavenoAc  to  Lord  is long-fujfering9hshfA&$iJi.yi€cvtofJiivoi  Tiydcs  a«roAgc&aj  dcX^. 
 *a  Tcetvlfl^,  to  us,  willing  none  (oi  us  to  wliom  he  is  long-fuffe- 
 tingj  to  perifi,  but  will  have  all  iu  ,.  to  whom  hee  extendetk 
 thh  iMg-fuffering)  to  come  to  repentance.  For  he  gives  a  reafon 
 why  the  day  of  judgement  comes  not  fo  quickly,  but  is  fo  de- 
 layed, that  luftfiill  men  fcoffes  at  it ;  txcaufe  God  wakes  till  all 
 the  elect  be  gathered  in  ;  they  fhould  perilli,  and  diould  riot 
 come  to  the  knowledge  of  the  truth,  if  the  Lord  ftiould  haften 
 that  day,  as  Matth.  24,  For  the  E.  lefts  fa^e,  the  ill  dates  are 
 jhortned^  not  for  the  reprobate.  So  to  this  ranfome,  Paul  vcr{. 
 7.  is  appointed  a  "Treaeher  of  the  gentiles  in  faith  and truth ; 
 this  muft  be  the  Gentiles  that  beleeve  and  come  to  the  knowledg 
 of  tht  truth-9x\ox.  did  Paul  beare  this  teftimony  to  all,  and  every 
 one.  of  the  Gentiles ,  yet  Arminians  &yyGod  will  have  all  and 
 every  one  of  Jews  and  Gentiles  faved  and  ranfomed ;  asalfo  he 
 reftrifts  the  peaceable  and  godly  life  to  the  Church,  taking  in 
 himfclfe,  he.-fukyafuv,  &c.  that  we  may  lead,  &c. 
 
 6.    His  reafon  ;  There  is  ene  God  ;   fo  much  as  of  all  or- 
 ders  in  the  Chriftian  Church,  there  is  one  God  :  the  King  and 
 Magiftrate,as  touching  his  office  hath  not  one  god,znd  the  poore 
 another  God,  the  fewes  have  not  one  god,  and  thefe  I  preach 
 to,   the  gentiles  verf.  7.  another  ;  the  husband  hath  not  one 
 god,  and  the  wife  another  :   for  thefe  three  orders,  Magi- 
 fir  at  s,  and  thefe  that  are  under  them,  fewes,   gentiles,  Huf- 
 band,  Wives,  are  in  the  Text ;  and  if  that  poorc  argument  of 
 Mafter  Moores  had  bloud  or  nerves j  becaufe  there  is  one  god  ; 
 and  becaufe  he  names  dyfyM&owj ,  Men,  therefore  Gad  will 
 fave  all,  and  the  Ranfome  muft  be  as  wide  and  fpaciousas  the 
 reafon,  god  is  God  to  all ,  and  every  one  ,  and  all  and  every 
 man  is  a  mm ;  it  may  prove  that  thefe  that  blafpheme  andfinne 
 to  death;  thefe  of  By thinia, and  Samaria,  and  all  the  gen- 
 tile •/,  that  the  Lor dwincked  at,  and  did  not  invite  to  repen- 
 tance, Aft.  14, 17.  they  left  oft  to  be  men  ;  and  god  was  not 
 a. God  in  relation  to  tkm,  as  to  the  workeof  his  nands;  for 
 fure  God  is  not  in  covenant  with  all  and  every  one  of  mankind, 
 for  thoufands  that  are  men,  are  without  the  covenant.  I  demand 
 ©fthisuniverfallwill  of  God,  to  fave  all  and  every  one,  and 
 
 the 
 
 Calvin.  Co  • 
 ment.inloc4 
 
 i.e.. 
 
How  to  expound  the  all  that  Chrift  dyed  for.  42T" 
 
 the  ranfome  for  all  and  every  one,  was  it  ever  heard  -off, irTone 
 letter  in  the  Old.  Teftament,  except ,  by  prophecyin^  what 
 was  to  be  under  the  New  ?  Never.  Now  was  there  not  one 
 God,  and  one  Mediator,  in  the  Old,  as  in  the  New  ?  And  na- 
 tural! and  univerfali  deiires  and  wils  in  God,  to  fave  men  as  * 
 men,  and  that  God  fhould  fave  men  as  one  God,  doe  not  rife 
 and  fall  in  God  ;  but  fure  his  will  called  his  command,,  and 
 re  ve aled  in  the  gojpel  is  larger  under  the  go/pel,  nor  i t  was  be- 
 fore the  Meffahs  time ;  otherwife  God  no  otherwife  willed 
 all  men  to  be  faved,  amongft  the  fewes,  as  their  God,  in  cove- 
 nant  wirh  them,  then  hee  willed  all  the  gentiles ,  and  every 
 man  of  the  heathen  to  be  faved,  which  contradicts  Old  and 
 New  Teftament  broadly for  in  the  time  of  the  Old  Teftament, 
 God  willed  not,  Moab,  Amnion,  Tyre,  Sidon,  Philiftims,  E- 
 gyftians,  to  come  to  the  knowledge  of  the  truth,  and  gofbel, 
 i  Sam.  7.  23.  Dent.  4.  54.  Pfalm.  147.T9. 
 
 7.  god  no  more  wills  all,  and  every  man  to  be  faved,  and 
 come  to  beleeve ;  fo  they  will  all,  and  every  one  beleeve  ;  then 
 he  wills  all  and  every  one  to  bee  damned  ;  fo  they  beleeve  not 
 andrefiifethcGofpel  :  the  one  will  is  as  univerfali  as  the  o- 
 ther. 
 
 8.  It  is  no  juftice,  that  the  ranfome  fhould  be  payd  for  All  the  ram. 
 all,  and  everyone,  and  the  captives  remaine  in  prifon  eternal-  Jomedanfa- 
 ly;  its  agamft  the  law,  Exod.  21. 30.  Exod.  30. 12,15.  Yee  *«*• 
 die  Lords  Ranfomed,  Efaitf.&io.    Muft obtaine >  everla- 
 jhng  joy  in  Si  on.  Efai.  jr.  ro,  1 1.  They  fhall  obtaine  joy  and 
 g-adneffe,  and  forrow  and  mourning  JlaHflie  away  ;  And  Hofm. 
 I3V 14;  I  Cor.  15.  54.  They  are  ranfomed  from  the  g-rave.  Let 
 them  find  in  all  the  Old  or  New  Teftament,  any  ranfomed  of 
 the  Lord,  and  ranfomed  from  the  grave,  caft  in  outer  ddrknes 
 where  there  is  weeping  and  gnajhing  of  teeth  ;  they  are  redeem- 
 ed from  all  iniquity,  fwified  as  a  peculiar  people,  Tit.  2   14 
 I  7>et.  1.  18.  £W.i.4.    1  Pet.  2.  24.  T 
 
 9-  This  ranfome  is  to  be  teftified  in  due  time,  or  as  1  Pet. 
 I.  20,  21.  wasmanifefiinthefe  lafi laft  times,  A'^S;  r&5  H 
 avlv  -awwl*.',  1  For  you  (the  eleft  of  God)  that  beleeve- 
 by  him,  ' 
 
 &M<t  ft  Sd,  or  7m\,  is  undeniably  expounded  of  all  that  Ru/e   f, 
 £efavU4>nly3mdisr&riaivt;  fuch  a  Phyfitian  cured  ail  the  J 
 
 ymejthac  is,no  man  is  cured  but  by  him.  £*,28.  i^.fethro  faith 
 
43° 
 
 Places  alledgedfortheunivcrfality 
 
 to  MefeSy   what  is  this  that  thou  doefl  ?  thou  fittefi  alone, 
 3¥>  't'V H-^SI  ^^  *#    the  people  fland  by  thee,  from  mor- 
 
 Chip  fives     "*nl  till  evenings  (for  judgement:)  the  (cope  of  frtbro  is  to 
 W  redeemu  condemne  Mofes,  in  wearing  out  his  Spirit,  and  taking  the 
 
 all,  becdafe 
 none  are  fa- 
 ved and  redee 
 medbut  b: 
 him. 
 
 burthen  of  judging  all  the  people  himfelr  alone,  Num  i  iJ3.and 
 his  words  bearenot,  that  all  the  people  without  exception  came 
 for  judgement,  that  had  beene  unpoffible ;  but  becaufe  there 
 /      was  then  noother  Judge,  but  Mofes ;  the  fcnfe  is  cleare,  all 
 that  were  to  be  judged,  they  were  to  be  judged  by  noother, 
 but  by  Mofes  onely.  %gveb  13.8.  And.  all  that  dwell  in  the 
 earth  wor flipped  the  beaft,   that  is,  all  feduced  toPopifli  Ido- 
 latry, were  feduced  by  the  beaftly  Vicar  of  Chrifl>  and  his 
 limbes.  foh.  11.48.  If  we  let  him  alone,  all  will  beleeve  in  him  ; 
 that  is,  none  will  beleeve  in  us,  nor  follow  us  ;  and  all  feduced 
 men,  (hall  befeducedby  him.fsh.^.26.  Johns  difciples  a  little 
 emulous,  that  Chrisl  drew  all  the  water  from  their  Matters 
 Mill ;  lay,  Behold  he  baptUeth,  and  ze<*.vns,all  men  come  to  him  ; 
 that  is,there  be  now  no  comers,nor  followers  of  men,  but  fuch 
 as  follow  this  Jefus.  That  Chrifi  in  this  fenfe  (hould  be  the  Sa- 
 viour of  all  men,that  he  {hould  have  a  negative  voice  in  the  falva- 
 tion  of  *//,that  all  the  ranfomed  ones  (hould  come  through  his 
 hands,is  no  other  thing  then  Peter  faith,  Att.^.li.That  there  is 
 no  other  Name  under  heaven,  by  which  men  may  be  faved ,  find 
 none  comes  to  theT ather  Jbutby  him,Joh.  14.5.  then  all  that  come 
 to  God,come  by  him  only. fhrift  is  the  heire  of  bleflings,and  in 
 him  all  the  kindreds  of  the  earth  are  bleffed,A%.  3. 2  5 .  but  it  fol- 
 lows as  well  all,and  every  mortal  man,are  glorified,as  redeemed, 
 by  this  Logick  ;  Out  ofhisfulneffe,  we  Ally  Wleg,  all  that  re- 
 ceiveydoe  receive  from  him,  J  oh.  1 .  1 6\ 
 The  common        Upon  this  is  grounded  the  common  nature  of  all  that  £V#/? 
 nature  of  man  a{fumeci,  that  no  man  (hould  be  faved,  but  by  a  man.    Hence 
 proves    not      ^  Arminians)  Looke  how  far  the  nature  of  man  extendes 
 fame  111, "and  the  ranfome  extendeth  as  farre  :  But  (faith  Matter  Moore) 
 everyone.        the  nature  is  common  to  Adams  Sonnes,  all,  and  every  one,  as 
 Men  contra-diftingmjbed  from  Angels,Hf&%  2.9,16.  But  there 
 VniwfiUty  is  a  wide  difference  between  the  fitnefle  and  aptitude  that  man 
 cfjrecirax,   {hould  dye  for  man,  not  an  Angel  for  a  man,  and  the  intenti- 
 c  3p  1 1.  Pag .    on  anc[  good  wiU  oi  God,that  Chrifi  (hould  either  take  on  him 
 **«4-  *f«       the  na,ure  cf  man  t0  die  for  mankind  ,  rather  then  for  Angel- 
 
 kind,Heb  2,16 .  And  why  he  (hould  dye  for  this  man,  «?wr,or 
 
 fohn, 
 
ef  Chrifi  s  death,  opened.  ^  i 
 
 John,  not  that  man  Pharaoh  or  Judas ;  the  reafon  of  the  for- 
 mer was  the  infinite  wifdome  of  god,  feeing  a  congruity  of ju- 
 ftice  in  it,  that  the  nature  that  finnes  (hould  fuffcr  for  finne. 
 Whether  Chrifi  having  a  foule  of  a  fpirituall  nature  as  An^ 
 gels,\x\ighi  have  fitly  beene  a  fufFering  Saviour  for  them  .(which 
 may  be  thought  poifible)  is  another  queftion.  But  the  reafon  or 
 the  other  is  onely  the  grace  of  God,  who  could  give  a  hire,  or 
 a  price  to  Chrifi,  to  move  him  to  die  for  you,and  effectually, 
 and  favingly,  by  gifting  you  with  faith,  and  not  for  another? 
 AIL  the  fefuits,  Arminians ,  Papifis ,  Socinians  ,  for  their 
 felves  if  provoked,  (hall  notanfwer,  except  there  bee  a  Foun- 
 taine-will,  that  folveth  all ,  touching  Men  and  Angels,  Hee 
 hath  mercy  on  whom  he  will,  and  hardens  -whom  he  will :  and 
 who  hath  given  tohimfirft,  and  it  py all  be  recompenced  ?  And 
 with  as  good  reafon;  Becaufe  Chrifi  is-  glorify  ed  at  the  right 
 hand  of  god,  in  mans  nature,  common  to  all  Adams  fons,  may 
 they  inferre,  that  all,  and  every  mantis rifen  againe  from  the 
 dead  with  Chrifi.  As  Col.  i.  1,2.  and  all,  and  every  man, 
 is  fet  with  Chrifi  in  heavenly  places,  Ephef.  2.  6.  and  foall 
 and  every  man  muft  be  glorified  with  Chrifi.  For  as  Chrifi 
 dyed,  in  a  nature  common  to  all  men  ;  foin  a  nature  common 
 to  all,  he  rofe  againe,  afcended  to  heaven,  is  glorified  at  the 
 right  hand  of  God.  But  the  truth  is,  Chrifi  afiumed  that  na- 
 ture that  is  common  to  all  men,  but  not  as  common  to  all 
 men,  but  as  the  feed  of  Abraham,  Hebr.  2.  \6.  as  the  fie/b 
 and  blond  of  the  children,  verf.  1 4.  of  his  brethren,  not  ac- 
 cording to  the  fiefh,  but  according  to  the  Spirit,  that  are,  or 
 were  to  be  borne  againe. 
 
 And  it  is  true,  fefm  Hebr.  2.  9.  is  made  a  little  lower  then  The  place Heb. 
 the  Angels.  I  hope  the  comparifon  is  not  with  all  and  every  one  1.9.  He  ta- 
 of  the  Angels:  he  Was  never  made  a  little  lower  then  all  An-  &*&  <*eath 
 gels,  even  evill  Angels.  Nor    (2)  hath  hee  taficd  of  death  for  for  Everyman 
 every  man  ;  that  is,f  or  all  and  every  fonne  of  Adam.    1 .  We  °-ened* 
 know  no  grace  as  common  to  all  and  every  one  of  Adams  fons, 
 as  nature.     2.  Becaufe  the  Scripture  makes  nature,  wrath,  fin, 
 death,  common  to  all.  Rom.  5. u,i$,i6, 17,  18,19,20,  21. 
 Rom.  3.9, 10,11,12, 13,  14,15.    ^14.4.  Pfal.fi.f.   E- 
 phef.2. 1,  2, 3.  Hebr.  9.  27.  But  tor  grace,  the  word  of  the 
 covenant,  a  covenant  of  grace,  Reconciliation  into  grace  and 
 favour  with  God;  juftification,  we  know  no  fuch  things  com- 
 mon 
 
43  2  Places  atleadgedfer  the  univerfditic 
 
 Dion  to  all,  and  every  one  of  Adams  fonnes  •'  for  then  all  mufl: 
 be  borne,  the  covenanted,  juftified,  reconciled,  beloved  with 
 the  greateft  love  that  is,  foh.  15.  13.  ranfomed,  redeemed,  in 
 Chrifts  bloud,  a  people,  Heere  In  the  beloved,  chofen  as  peculi- 
 ar to  God,  as  well  as  heires  of  wrath.  (2)  That  fome  (innes 
 againft  the  fir-ft  covenant  are  taken  away  in  Chrift,  and  not  ail, 
 as  1  Job.  1.8.  or  fome  halfe*redeemed  in  Chrifts  bloud,  not 
 wholly,  we  know  not.  (  3)  That  Chrift  fhould  tafte  death  for 
 all,  it  being  as  good,  as  if  all  in  perfon  had  not  onely  fipped, 
 but  drunken  death  out  to  the  be ttome^  and  jet  that  the  grea- 
 teft part  muftdrinke  death  to  the  bottome  againe,  is  no  Gof- 
 pel- truth.  (4)  Nor  is  the  Apoftles  argument  of  weight,to ex- 
 alt Chrift,  as  he  entendejth,  Hebr.  2.  to  fay,  Chrift  fo  tafted 
 death  for  all ;  as  all  and  every  one,  not withftanding  many  ne- 
 ver have,  either  faving  faith ,  or  fruit  of  his  death,  but  eter- 
 nally perifh  :  whereas  cleare  it  is,  that  thefe -zsctvlss,  *H  that  he 
 dyed  for,  are  the  many  jonnes  he  actually  brings  to  glory,  verf. 
 10.  thefe  who  are  one  with  him,  as  the  SancTifyer  Chrift,  and 
 the  Sanctified,  verf  1 1.  His  brethren,  whom  he  is  not  afoamed 
 to  owne,  verf.  11.  the  Church,  verf  12.  the  children  that 
 God  hath  given  him,  verf  13.  the  children  partakers  offiejb 
 and  bloud,  verf  14.  thefe  for  whom,  he  through  death,  which 
 he  taftedfor  dll,andfor  whom -he  destroyed  him  that  had  the 
 power  of  death,  that  is,  the  devill ;  if  the  devill  reigne  in  the 
 fonnes  of  difobedience,  Ephef.2.2.  If  they  be  borne  of  the  de- 
 vill, Job.  8.44.  Taken  captives  at  his  wiH,  a  Tim.  2.  26. 
 Let  Arminians  fee  how  Chrift  by  tailing  death  for  them,  as 
 they  phancie,  Hebr.i.p.  hath  for  them  by  death,  Deftroyed 
 the  Devill.  verfx^  Loo  fed  his  works ,  1  loh.  3.8.  Trium- 
 phed over  devils,  CoL  2. 1 5.  Iudged  and  cast  out  the  devil* 
 Ioh.1z.31.  T0A.14.3o.  Yea,  thefe  all,  thefe  are  delivered  from 
 bondage  of  death,  Heb.  2.  1$.  The  feed  of  Abraham  jverf  16 . 
 His  brethren  that  he  is  made  like  to  in  all  things,  except finne. 
 x  Hebr.  2.  17.  His  people ,  verf  17.  The  tempted  that  Chrift 
 fuccoureth,  verf  18.  I  deheany  Divine  to  make  fenfe  of  that 
 Chaprcr,  as  Arminians  expound,  tafting  of  death  for 
 men. 
 TbepUce,  And  the  fecond  Adam  mud  comeihortof  thefirft  Adam% 
 
 Rom.y  hf-   Rom.$.  by  the  Arminian  expofition;  and  thecompanfon  muft 
 MtfJ.  bee  as  theleggsof  a  cripple,  both  here,  and  I  Cor.  15.  for  by 
 
 m 
 
rfChrifis  death  opened.  43  3 
 
 thefirfl  Adam  many  bee  dead.  What  bee  thefe  many  ?  All  and 
 every  one  of  mankinde,  that  are  the  natural!   heires  coming 
 forth  of  the  loynesof  thefirfl  Adam  :  Then  who  be  the  woMoi, 
 many  to  whom  the  grace  of  God  hath  abounded  ?  verf  1 5 .  fare 
 the  fecond  Adam  is  no  drie  tree,no  Eunuch  5  the  Scripture  faith, 
 He  hath  a  feed,  Ifai.  5.9$  10.  Wtftf/  fonnesy  Htb.  2.  10.  children 
 that  God  hath  given  him,  that  are  forfignes  and  wonders,  Ifai. 
 8. 18.  Heb.  2,1  3,  a  feed  in  covenant 'frith  God,  Davids  fpiri. 
 wall  feed,  who  {hall  never  fall  away,  Pfal.  89.  28, 2p,  30,31, 
 2-j3S>34>:-5>3^>37'  Then  as  all  the  ^r/?  Adams  (onn-s,  and 
 heires  were  through  his  offence  dead  ;  fo  all  Chriftsr  fpirituall 
 feed,  M-id  heires,  have  grace  communicated  to  them,  yer,  1  ^  this 
 isfarrefrom  grace,  abounding  to  ail  and  everyone  of  the  heires  ^^[V}** 
 of  the  firft  Adam  ;  tften  as  thj  nt  ft  Adsmkiited  non^butfheires  aLV/J^T 
 naturally  descended  of  him;  iothe  fccond  Adam  derives  grace,i.rk  heires  of 
 and  the  gift  of  life  to  none,  but  to  his  fpiritiiall  heirs  jMriake'an  thcjccond&vd 
 union  by  birth,  between  thefirfl  Adam  and  ail  his,  and  be-'J^/^V 
 tween  the  fee ond  Adam  and  all  his ;  and  ftretclt  the;,  comparison  /0°™  Jjj£ 
 no  farther  then  Paul,  and  let  <^4rminians  in  joy  their  gaine  by 
 this  Argument. 
 
 2.  Jftfl£  id.  Siunje  and  judgement  to  condemnation  not 
 intended  onely ;  but  reali  and  efficacious  came  on  all  by  the 
 firfl  Adam>  for  all  that  live,  incurre  finne,  and  aftuall  condem- 
 nation by  thefirfl  Adam ;  but  the  free  gift  is  of  many  untojufti- 
 fication  :  then .  juftification  not  intended  onely,  which  may 
 never  fall  out,  but  reall,  not  virtual!,  or  potential!,  or  conditio- 
 nail,  if  their  forefathers  have  not  rejected  the  covenant; but  it  y$7Z  t5 
 efficacious  and  a&uall,  came  upon  all  the  heires,  and  feed,  of  the  §v$g  ^otpct^- 
 fecond  Adam.  ^  tc^wti. 
 
 5.  PW  compared* ver.i$,  the  offence  7S  l vog  of  one,  the 
 firfl  finne  of  Adam  that  came  on  all,  with  the  juftification  ix. 
 tsofaw  TzaperaT^uatav,  from  many  offences.  The  juftification 
 fpoken  of  here,  which  wee  have  in  the  fecond  Adam,  is  not  a 
 pardon  of  finne  originall,  and  of  a  breach  of  the  firft  covenant ; 
 fo  as  we  begin  to  finne,and  God  reckons  with  us  on  a  new  fcore, 
 but  the  juftification  here  is  from  many  offences,  and  the  blood 
 of  .fefus^f  urges  us  from  all  finnes.  1  foh.  1.8.  This  juftification 
 runnes  not  up  from  the  Wombe,  as  the  offence  of  Adam  doth. 
 For,  1.  Where  are  there  two  judications  in  Chrifts  blood? 
 
4J4  PUces  alleadged  for  theumverfalitie 
 
 one,  a  juftification  in  Chrifts  blood,  by  nature  or  from  the  bel- 
 ly, and  that  of  Turks ,  Indians,  Americans,  and  their  feed,  and 
 of  all  infants,  in  all  the  Scripture  ? 
 
 4.     Vcrf.  1 7.  By  one  mans  offence  there  was  a  cruell  King, 
 Death  the  King  of  terrors,  who  hatha  black  fcepter,  fetover 
 all  and  every  man  without  exception.  Here  we  grant  an  uni- 
 verfall  King  the  rirft  and  fecond  death  ;  As  when  a  Conqueror 
 fubduesa  Land,  he  fettethover  them  a  little  King,  a  Lieute- 
 nant in  his  place  :  now  the  other  part  of  the  fimilitude,  and 
 the  antitype  is  fo  much  morey  they  that  receive  abundance  of 
 grace,  and  of  the  gift  ef  righteoufhe(fe  {hall  raigne,  diall  bee 
 Kings  in  life  (  eternall  )  through  one  ^efm  Cbrift*  ver.  1 7.  - 
 See  the  heirs  aqd  fonnesof  the  fecond  Adam,  we.  not  all  and 
 every  one  of  the  mortall  ftocke  of  Adam,  redeemed,  reconci- 
 led, faved  ;«but  6t  Aofyc@ocvovle$  t«v  zaeptcrjwav  t%;  ^a^rcg,  thefe 
 that  recHve  abundance  of  Grace ,  and  of  the  gift  of  rigbteouf- 
 neffe  •  onely  I  appeale  to  the  confidence  of  Armmians,  if  Turks, 
 fews,  Tartarians,  Americans,  Indians,  all  Heathen,  and  all 
 infants  come  in  as  tac^fWvreg ,  and  as  thefe  that  for  the  prefent, 
 are  under  the  fat  drops  of  the  fecond  Adam,md  receive  abun- 
 dance of  grace  and  right eoufneffe.  For  their univerfall  righte- 
 oufnefle  is  poore  and  thin,  and  may  bee  augmented,    x.:  If 
 they  receive  it  conditionally,  fo  they  beleeve,  then  its  not  uni- 
 verfall.     3.  Then  they  are  not  X&L^a.\omg,  all  are  not  belce- 
 vers  by  nature,  all  are  not  by  this,  within  the  new  covenant 
 actually  :  They  have  but  a  farre  off  venture,  andacaft  off  abun- 
 dance of  grace.   Farther,  Paul  by  this  makes  glory  as  well  as 
 grace  univerfall,  and  all  and  every  one  mull  bee  borne  heires 
 of  Heaven  ;  for  Paul  faith  of  the  heires  of  the  fecond  Adam 
 /WiAeuatfcriy  iv  &S  :  Here  bee  Kings  for  a  King  •  there  was 
 one  Catholique  Tyrant  Death,  fetover  all  men;  But  there  bee 
 here  hen  es  of 'the  fecond  Adam,  made  Kin^s  of  life  and  glory 
 through  Jefpts.  Chrifi.  vert  18.   if  it  bee  (aid,  its  life  conditio- 
 nally, if  they  beleeve*  coniidtr  then,  if  the  fecond  Adambee 
 not  weaker  then  the  firft ;  the  firii  indeclinably,  really, without  a 
 miffe  tranfmitted-  death  to  ail  his  ;  the  fecond  Adam  cannot 
 tranfmit  life  to  the  thoufand  part  of  his ;  but  as  fee  miffcth  in  the 
 .  .  farre  gresteft  par  tot*  iiis  heires  (if  ail  mortal!  men  be  his  heires) 
 
 tn™irlrk       be  may  mifle  in  all.,  if  free  will  fo  thiuke  good.  Armin'ms  faith, 
 '  ^        ■'  conftare  pmh  integer  frHcltts  rmnis,  &C.   The  fruit  of  the 
 
ofchrifts  dtath  opened.  ^  5 
 
 fecond  Adams  death  might  ft  and  intirf,  through  all  and  every 
 one  of  mankind*  were  damnecf^  If  this  bee  a  potentiall  jufti- 
 fication  :  its  good,  its  not  Pauls  juftification,  Rom.  8.  whom 
 hejuftified,  tbemhee  alfo  glorified,  nor  fpeaketh  the  Scripture 
 of  any  fuch  juftirication,  but  of  fuch  as  makts  the  party  jufti- 
 fied,  blefled,  Rom.  4.6,7.  as  hath  faith  joyned  With  it,  %omA% 
 3<5.  Rom,  5. 1.  as  cleanfeth  w  from  all  our  ftnnes*  1  Iohn  I.  8. 
 (5.)  The  Reconciled  Jb all   much  more  be  fayed,  Rom*  5. 10. 
 they  are  friends,   not  enemies,  (  enemies  and  reconciled  are 
 oppofed  in  the  text)  and  then  they  cannot  bee  Grangers,  nor 
 fane  off;  but  built  upon  the  foundation  of  the  Prophets,  and 
 Afoflles,  who  or  enemies  are  reconciled,  Ephef.  %.  CoLn.19. 
 20.  And  fo  (hzttfarre  more  bee  faved,  by  the  life  of  (fhrift-y 
 but  all  and  every  one  of  mankind  e,  fhaii  not  much  more  bee 
 faved  by  the  life  of  Chrift,     6.    There  is  an  (  all  men  )  under 
 condemnation,  and  an  (  all  men  )  juftified  .•  Let  any  of  common 
 fenfe  judge,  if  yee  ought  not  in  equity,  to  compare  the  Heires, 
 Sonnes,  Seed,  of  the  firft  and  fecond  Adam  together,  and  then 
 let  the  two  Alls  runne  on  equall  wheeles,  and  fee  what  Ar- 
 minians  gaineby  this;  for  if  yee  compare  all  in  the  ioynesof 
 the  firft  Adam  on  the  one  fide,,  with  all  in  the  loynes  of  the 
 fecond,  and  yet   never  in  the  fecond  Adorns  but  as  great 
 Grangers  to  Chrift,  as  thofe  that  are  out  of  Chrift,  enemies, 
 fonngs  of  the    bondwoman,  ftr  angers  to  Chrift \  without  God 
 and  (fhrift  in  the  world ;  on  the  other  fide,  the  fides  are  un- 
 equal!, and  befide  the  holy  Ghofts  minde  ;  except  yee  (hew 
 us  a  fecond  birth,  a  communion   fupernaturall  of  juftificati- 
 on,of  free  grace,  of  fonne-fhip,  of  redemption  of  mercy,  be- 
 tween fefui  Chrift ,  and  all  and  every  one  of  mankinde,  Hea- 
 thens, lews,  Gentiles  ;  This  I  feare  muft  fend  all  the  An- 
 minians  in  Europe  to  their  Booke,  to  feeke  what  cannot  bee 
 found.  ]    The  f lace  1 
 
 And  its  asealic  to  anfwer,  1  Cor.  1 5.  for  as  many  in  num-  Cor.  r  j.  in 
 ber  as  dk  in  Adam,  are  not  by  that  Text,  made  alive  in  the  fe-  ^jT^^^^l 
 cond  Adam  ;  for  tcoivts ;  all  noteth  not  equality  of  number.  J*r*f allVh 
 But  as  the  heires  of  the  firft  Adam  have  death  in  heritage  by 
 him,fo  the  heires  of  the  fecond  Adamhzxz  life  by  him,  and 
 .*%  in  each,  noteth  all  of  each  quality,  not  of  each  number,for 
 
436  PUcts  aHeadgedforthe  univerfality 
 
 in  vainey  and  are  not  in  their  fins,  v.  1 7.     3 .  The  all  that  have 
 not  hope   in  this  life  only  ,  but  in  the  life   tecome.^x^ig, 
 4.  Such  04  are  the  firft  fruits,  of  the  fame  kind  of  dead  with 
 Chrifl  ;  ror  Chrift  and  all  his,  are  as  one  corn-field  of  wheat 
 gathered  into  one  barne,z\  23.     5.  They  are  quickned  with 
 .he  fame  Spirit,  that  Chrift  was  quickned  withall,  but  in  their 
 own  order,  life  cometh  to  the  head  firft  ;  and  -if  Pauls  mind 
 be  that  Chrift  as  Head  and  Redeemer  raifeth  all  the  Elect  and 
 Reprobate  by  this  Text,  then  fure  the  Reprobate  muft  be  a 
 part  of  the  field  whereof  Chrift  is  the  firft. (heafe,  elfe  the  Text 
 ihall  nor  run ;  but  for  Pauls  purpofe  it  was  enough  to  prove 
 the  refurreclion  of  beleevers  principally. 
 The  place         \  The  place  1  John  2.  1.  the  world  and  the  whole  world,    is 
 iIohnx«!,**tk  world  that  hath  an  Advocate '  eftablifhed  in  heaven,  for  if 
 s  earg  .  We  .^  we  ^aye  m  aclv0Cate9who  is  a  propitiation  not  for  us 
 
 Iewes  only  to  whom  I  write ,  but  for  the  (ins  of  the  whole 
 World  bothof  Iewes  mi  Gentiles ,  for  the  propitiation  and 
 the  Advocation  are  of  the  fame  circumference,  and  fpheaf  • 
 elfe  the  Argument  fhould  be  null  f  but  the  Advocation  of  our 
 High  Prieft  in  the  holy  of  ho  he  ft  at  the  right,  hand  of  God  is 
 for  the  people  of  God,  only  Hebr.  p,  24tfor-us,as  the  High 
 -Prieft  carried;  only  the  iniquity:  of  the  people  of  Ifrael,  and 
 their  names  engraven  on  his  breaft,  for  thofe  for  whom  he 
 -x  hash  purchafed  an  et,rnall  Redemption,  with  the  jprmkling 
 of  blood  to 'purge,  the  etnfeience  from  dead  works  toferve  ike 
 \living  Gody  v.  M,i  ?j  14.  For,  thofe' to  whom  he  left  peace  in  his 
 Tejtament,ar;dtht.pr<>mifi!  of  et email  inheritance^ .  i$,i6,ij% 
 And  for  thofe  that  look/or  C'Jjriftsfecond  appearing  tofalvation9 
 and  for  thofe  tor  whole  faith  he  prayes,  I+uke  22.  31,  32,  33. 
 and  for  whom  h ^pray etl?  the  Fdther rthat  he  may  fend  the  holy 
 Spirit,  Jck.14.16,  1 7.  and  16. 7.  For  all  thefe  Chrift  doth  as 
 our  Hi£h  Pncli  Hcbr.9. 10.  intercede. 
 
 2.  It  is  clear  efts  perfons-canQOt  be  fo changed,  if  we  finne 
 y»e  havea  prophi.itim  $'ff£w*  confefle,  the  blood  of  lefus  JhaU 
 deanfe  us  from  .all  fi*muth  And  by -the  finnes  of  the  whole 
 world, he  understands  all  thzt  did,  or  fhould  beleeve,o$ /o*  or 
 GsnuleyX^om,  1 1  .j  5 .  Cor,  ?.  ip.  fob..  1 .  25?.  and  ;.  16.  the 
 whole  world, bvLa,prj-dontd, reconciled,  to  whom  fins  are 
 -not  imputed  ,. and"  fo  bldledand  juifrfied,/*/*/.  32.  i>2,  jydf, 
 and,  whereas  the  Aguitlc  afcendetivacd  not  for  cttr  fins  only^ 
 
 " 
 
cf  Chnfis  death  opened.  437 
 
 &c.  it  is  not  to  extend  propitiation,  further  then  advocation, 
 confeffi on,  knowing  that  we  Know  him  ;  that IS,  pet it  10  principii, 
 for  John  doth  not  conclude  a  comfort  of  Chrifts  advocation, 
 which  is  undeniably  peculiar  and  proper  only  to  thofc  that  have 
 fellowjhip  with  the  Father  and  Son,  and  have  beleeved  in  the 
 Word  of  life,  are  purged  from  all  their  fins  ,  from  a  generall 
 propitiation  common  to  thofe  that  are  eternally  damned,  and 
 which  may  have  its  full  and  intire  fruit,  though  all  the  world 
 Were  eternally  damned  :  It  were  a  poor  comfort  to  weak  ones, 
 Who  fin  daily,  and  are  liars, if  they  fk  oh Id  fay  they  have  no  fin, 
 that  there  is  no  better  falve  in.  Heayen  for  their  fin,  then  fuch  a 
 one,  as  they  may  noleuc  perifh  eternally  having  it,  then?/?*- 
 raoh,  Cain,  Iudas,it  were  better  for  them  to  want  it,  as  have  it. 
 
 2  Pet.  2. 1.  Somefalfe  Teachers  deny  the  Lord  that  bought  Ty  plact 
 them,  which  is  not  foto  be  taken,  as  if  Chrift  had  redeemed  1pec  %%  1. 
 thofe  from  their  vain  conversation,  1  Pet.  1.  18.  and  from  the  cleared. 
 prefentevill world,  Gal,  1.4.  for  then  he  fhouid  have  redee- 
 med them  from  Apoftacy,  and  the  power  of  damnable  herefies, 
 which  he  did  not,  but  in  their  profeffion  they  were  bought ,and 
 To  the  Apoftle  more  iharply  convinceth  them,  for  they  were 
 teachers  in  profeffion ,  but  really  wolves   that  devoured  the 
 floclzej  but  prof e fled  themfelvts  to  be  Shepherds  Tent  to  feek 
 ihQ  loft.     2.  They  were  Hereticall  Teachers,  and  brought  in 
 damnable  Herefies,  and  thereforeChriftians  and  profeiled  Chrift 
 to  be  their  Lord  ;  for  if  they  had;  been  without  and  open  ene- 
 mies, they  could  riot  bring  in  Herefies.     1,  They  did  it  coverts 
 ly^nd  privily,  teaching  and  doing  one  thing,  and  profeffing  a- 
 nother ;  they  profeiled  the  Lord  .to  be  their  Redeemer   who 
 bought  them,  but  that  they  were. Hypocrites  is  clear,  ves&  1. 
 <nroLpro"a|y(7t  dUfiaeis  they  fhall  bring  in  her ffies  in  the  by,  at  A 
 fide, privily,     2.  By  reafon  of  them  the  way  of  truth  Jhall  bee 
 blafphemed ;  enemies  (hall  fpeak  ill  of  the.Gofpel,  becaufe  thefe 
 men  profefTe  the  Redeemer  who  bought  them,  but  yet  they  are 
 covetous  men,  ^.  3* :;  (3.)  They  buy  and  fell  you  vfk^oli  "hiyois 
 with  decked  up  and  well  jammed  fair  words .    O  our  Redeemer 
 that  bought  us,  our  Saviour  I  O  free  grace  I  O  free  Redemp- 
 tion-! &  Libertines  now  doe,  and  yet  they  that  deny  fan&U- 
 nation,  deny  Chrift  who  in  their  profeffion  rAoughjuhem;  and 
 its- ordinary  for  Scripture  to affirme  things  of  merxe  they  fpeak 
 and  profefTe  j  as  the  Scripture  callethwolves>3?i;^jre^,  hr.i$. 
 
43  8  Places  alleAdgedfor  the  nniverfditj 
 
 becaufe  they  fo  profefle  themfelves  ;  Chrift  called  Judas  friend, 
 but  he  was  but  a  face  friend  ,  and  a  reall  enemie,  fo  Pharifes 
 are  (tiled  by  the,  Holy  Ghoft,  Matth.9.  12,  13.  whole  and 
 righteous,  juft  perfons  that  need  no  repentance,  Luke  1 5.  7. 
 fuch  as  need  not  th  Phjfitian,  Markei.  17.  becaufe  they  are 
 fuch  only  in  their  own  conceit  and  vain  opinion,  not  really  ;  if 
 any  man  fay  Chrift  bought  thefe,  in  regard  that  by  his  death, 
 he  purchafeth  a  dominion  over  Eled  and  Reprobate,  that  all 
 knees  fhould  bow  to  him,  Men  and  Angels,  'Rom.  14.  8,5>,&c. 
 Ifai.45.2j*  Phi/.  2.9,  10,  11.    Joh.j.ij.  Acis  17.  31.  So 
 that  there  is  a  difference  between  buying  as  conquerours,  and 
 buying  from  our  vain  converfation ;  I  thinke  .it  hath  truth  in 
 it ,  Chrift  by  his  death  hath  acquired  a  dominion ;  but  I  much 
 doubt,  if  in  that  fenfe  Scripture  fay,  Chrift  hath  bought  the 
 Reprobate  by  his  blood ;  for  fo  by  his  blood  he  hath  bought 
 Angels,  Devils,  all  things,  and  all  knees  in  heaven  and  earth, 
 and  under  the  earth,  for  by  his  death  and  refurreclion  he  hath 
 ■  i77m,  4  io.  acquired  this  dominion,  R om.  14.   God  is  the  Saviour  of  all 
 •pmd*  men>  j  <rim%  ^  ia     itsnoc  fp0ken  of  Chrift  as  Mediator, 
 
 but  of  the  living  God  the  Saviour  of  all  men,  PfaL  106.  8. 
 
 10.  Matth.  8.  25.  Nehem.  9,  27.  PfaL  36.  6.  tftth  is  here, 
 
 and  the  living  God  is  given  indefinitely  to  God  as  one  with  all 
 the  three ,  but  God  in  Chrift  is  fpecially  the  Saviour  of  .De- 
 leavers. Other  places  for  Univerfail  grace,  and  the  Apoftacy 
 of  the  Saints,  I  paffe  here. 
 
 Article  J. 
 The  fifth  Particular  is  touching  the  Faith  required  of  the 
 Eleft,  and  of  the  Reprobate,  within  the  vifible  Church:  which 
 ere  I  enter  in,  let  this  one  neceflary  dottrine  clearing  that  point 
 much,  be  obferved ;  That  if  Chrift  draw  all  men  te  him. 
 
 Doct.  He  muft  have  a  fingular  and  fpeciall goodwill  and  li- 
 king to  fave  ftnners,  in  that  ftronglj  andferiouftj^kedraweth 
 all  forts  of  men  to  himfelfe. 
 
 I.  The  promifes  and  goodwill  of  Chrift  are  not  concluded  or 
 fericus  ood  *  ^oc"ce^  uP>as  touching  the  revealed  damnation  of  any  fort  of  per- 
 mll  to  fave  fons;  Chrift  is  no  ingrof  fer,and  never  loved  to  make  a  Monopoly 
 and  draw  fin-  of  Graceted  fits  down  his  Will  in  pofitive  comfortable  pofiti- 
 {Wttj'fP/^fi  pns,  Ivk'VS.Sf.     This  is  the  Fathers  will  which  hathfent  mey 
 
efChrifis  death  opened.  4^p 
 
 that  of  all  which  he  hath  given  me,  I  fiould  loo fe  nothing,  but 
 raife  it  up  at  the  lafi  day,  J  oh.  5. 24.  Verily,  verily,  I  fay  un- 
 to you,  he  that  heareth  my  word  and  be  leeveth  in  him  that  hath 
 fent  me3  hath  everlafiing  life,  and  flyall  never  come  to  condem- 
 nation. 
 
 2.  Chrift  had  fo  good  mind  to  fave, -That    1.  He  did  not 
 
 fend  only,  but  the  King  came  in  perfon,  1  Tim.  1.15.  Luke  How  low  and 
 19.10.  The  Son  of  man  came  to  feekg  and  to  fave,  Sec.   2.  Wevwchrifi 
 cryedmotafar  off,-  but  came  near  hand  to  draw  ,  he  came  fo  camtofwe< 
 neer  as   within  the  reach  of  his  arme  to  fave  us.    3.  When 
 a  rope  is  caft  downe  to  prifoners  in  a  pit,  if  it  come  not  with- 
 in the  compaffe  of  their  reach,  and  ir  it  bee  too  farre  for  a 
 ftiort  arme,  it  can  doe  no  good  for  the  helpe  of  the  prifoner  ; 
 therefore  he  came  below  ws>  and  under  all  our  infirmities,  to 
 put  his  (houlders  under  the  loft  {heep,  Luke  1 5.  5.  Love  muft 
 fweet,and  (loop  low  to  fave.  - 
 
 3.  Chrifts  good  will  is  held  forth  in  as  large  termes,  faving 
 the  Lords  liberty  of  Election  and  Reprobation,  as  can  be ;  and 
 that  in  fixe  wide  expreflions,  that  no  man  fhould  complaine3 
 Oh,  lam  a  drie  tree,  becaufe  we  are  inclined  to  forge  forced  ; 
 quarrels  againft  the  Latnbe  of  God,  as  if  he  loved  nor  us  ;and 
 its  an  anfwerto  thofe  that  naturally  complain  of  abfoiute  E-  - 
 lection  ;  As  1.  The  weakeft  are  readieft  to  move  doubts.  . 
 
 Object.  1.  lam  finfull,  andfinfutly  fick?,  and  I  have  jealou-'      ... 
 fies,  ofthephyfttian. .  t^/  T^ 
 
 Anf  The  Phyfitian  came  to  force  himfelfew  the  yk^.Mat.  0f  we*kn*jf? 
 9.  1 2, 1 3,  fick  of  body,  are  often  fick  of  mind,  and  paflions  of  cawmbeUivc.-  e 
 the  foule  rife  with  humours  of  the  body  ;  the  fick  are  foon  an« 
 gry  and  jealous.    Chrift  faith,  he  hatha  tender  foule  for  a  fick 
 (inner. 
 
 Object.  2.  But  I  have  little  grace  or  goodncfe  ? 
 Anf,  I,  can  ye  have  lefle  (  faith  Chrift)  then  a  reed  ?  its  far 
 belowa  Tree  and  a  Cedar;  and  I  willnot  break  a  reed, but  a  bro- 
 ken reed  is  out  of  hope,it  cannot  doe  any  more  good,  a  reed  is 
 weak^  but  a  broken  reed,  furc,  can  never  grow  j;  yea,  but  he  can- 
 not breake  the  bruifed  reed,  but  powres  in  oyle  at  the  root  of 
 ths  broken  reed,  and  makes  it  green  and  caufeth  it  to  bloffome. 
 $0  the^fire  or  light  in  flaxe  muft  be  lefle  then  the  lire  in  timber 
 or  wood ;  but  he  Will  not  throw  water  on  flaxe  that  hath 
 
4^0  Chrift  fatb  a  good  will  to  the  faith 
 
 Object.  3.  A  broken  bone  in  a  living  man  maj  be  jp  tinted 
 and  cured ;  but  the  heart  is,  ultimum  moriens,  the  laft  thing 
 of  life ;  If  it  be  brol^en,  the  man  is  gone  •  he  dyes,  Vv hen  the  laft 
 feat  of  life  the  heart  u  broken.  Yea  but  fairh  Chrift,  /  can 
 bind  up  the  broken  in  heart,  Efai.  61.  I.  Pfal.  147.  3. 
 
 Object.  4.  If  the  man  be  dead  and  buried,  then  farewell 
 he,  there  is  an  end,  no  more  of  him.  Yea,  but  Chrift  2  Cor,  I. 
 p.  Ioh.$.  25.  raifeththe  dead,  and  giveth  life  to  drie  bones, 
 E*>ech,  ^7. 
 
 Tobc  amvgft      2*    Some  feare  they  have  nothing  but  an  empty  profefli- 
 
 vifbkpro-      on. 
 
 f effort  fives       Anfw.    Then  the  Scripture  holdeth  forth  the  promifes  to 
 
 afairtbwtoftfiGble  Saints,  2  £V.  7.  It  Can  ye  come  in  among  the  crowd 
 
 thrift  h    °n  °*  viflble  SaintS  ?  this  is  Preached  to  al1  wkhin  the  wide  Gof" 
 
 tefc«  -pel-Nett,  and  Chrifts  vifibie  court  ;  fVhofoever  beleeveth, 
 
 fhall  be  faved,  J  oh.  ?.  16,  Rom,  10.9,'  lob.  5.  24. 
 
 ,       3.    Say  thouj  canft  not  come  fo  neere  as  vifibie  Profeflors, 
 
 •but  thou  art  nothing  but  a  Publican  and  a  (inner,  and  that  may 
 
 be  thought  to  be  without  Chrifls  line  of  mercy.    Yet  1 .  Tim. 
 
 I.  15.  This  is  A  faithfull  faying,  and  worthy  of  all  acceptance, 
 
 that  Christ  fefus  came  into  the  vporld  tofave  Sinners,    Bee 
 
 what  thou  wilt,  as  unbeliere  eftrangeth  a  finner  farre  enough 
 
 from  (fhrisl,  thou  maift  claime  bloud  and  kinne  to  a  (inner ; 
 
 ;  Hov  low       then  Chrift:  came  to  call  (inners,  and  to  fave  Tinners,  canft  thou 
 
 down  and  to  deny  thy  felfc  to  be  a  (inner. 
 
 what  gwtrah  ^  Canft  thou  crowd  in  amongft  the  (iVe)  that  are  the 
 ttkltillteth  §oc^y  Party  »  r^ere  is  ^ere  roome  f°r  thee,  not  to  caft;  off 
 Gofalde-  *  C^rifi>  but  t^lat  t^10U  maiu^  ^ec  out  a  Warme  looke,  and  halfe 
 fcendeth. !.  an  hope  thou  maift  bee  one  of  his  ;  the  Gofoei-grammar,  is 
 To  indefinite  faire  and  fweet  ;  art  not  thou  amongft  an  (Vs)  that  there 
 termesofbe.  may  be  hope.  1  Ioh.  4.9.  In  this  was  the  love  of  God  towwd 
 iftrrer't  %'fm-  usi^ecaufe  Godfent  his  one/y  begotten  Sonne  into  the- world, 
 nas.  \.  To     fk*t  Wee  might  live  through  him, 
 
 viftble  Saints.  $.  The  Scripture  cafts  out  a  longer  rope  yet,  that  thou 
 4-  To  men,  mayeft  reach  to  Chrift ;  art  thou  not  a  Man  5  if  thou  be  not 
 5.  To  mofi  a  fimeY3  nor  a  vifibie  Saint,  nor  a  bruifed  Reed ;  theu  art  one  of 
 tfaf/V'n  fCman^nde;  fee  the  Gofpel  will  not  have  thee  todifpaire,  or 
 the  world.  t0  ^om^nt  and  harbour  ftrange,  and  far-off  thoughts  of  Chrift, 
 Tit.  3.4.  But  after  that  the  kindneffeand  love  of  God  onr  Sa- 
 viour, to  man  appear  ed~^T-rhe  faved- us*  ilun.  2.  .3.  God 
 
4f$d  falvdtit*  efdll  his.  441 
 
 snr  SAVionr  will  have  tpdvtas  dyfyttTOuj  aaSJraf,  all  men  to 
 he  faved* 
 
 6.  The  fartheft  from  Chrift,  muft  be  creatures  that  are  no-  f 
 thing,  but  bits  of  the  world  ;  now  the  name  World,  is  a 
 frameder  and  a  farther-oft*  word,  then  the  name  of  Mart,  or 
 Sinners,  its  the  fareft  oft- word  ;  for  fallen  Angels  are  mem- 
 bers and  citizens  of  the  World,  therefore  the  Gofpdis  prea- 
 ched to  the  World,  Chrift  is  brought  in  in  the  Gofpel,  as  a 
 World-lover  ;  as  if  he  Were  a  whole  World-SAviottr,  he  ukfs 
 awaj the  jinn es  of  the  world,  Ioh.  la  29.  Hefo  loves  the  world, 
 £oh.  3.  \t,  He  giveth  bis  flefifor  the  life  of  the  world,  J  oh. 
 6.$i. 
 
 In  this  Grammar  of  the  Holy  Ghoft,  obferve  wee,  by  the 
 way,  for  refoluton,  the  wifdomeof  God,  in  framing  the  words 
 of  th*  (jofpei.  It  cannot  be  faid  that  God  loved  all  the  world 
 in  Chrift,  his  beloved,  and  all,  and  every  {inner,  and  all  the 
 race  of  mankinde.    Yet  laying  downe  this  ground,  that  Cod 
 keepeth  up  in  his  minde,  the  fecrers  of  Ele&ion  and  Repro- 
 bation, till  he,  inhisowne  time,  be  pleafed  to  rtveale  them, 
 th&  Lord  hath  framed  the  Gofpel-offer  of  Chrift  in  fuch  inde- 
 finite words,  and  fo  generall  (yet  without  ail  double  dealing, 
 lying,  or  equivocating,  for  his  owne  good  pleafure  is  a  rule  both 
 of  his  doings  and  fpeaches, )    As    1.     feldome  doth  the  How  wfiijr. 
 Lord  open  Ele&ionand  Reprobation  to  men,  till  they,  by  thsGc/peiis 
 grace,  or  in  the  order  of  his  juftice,  open  both  the  one  and  the  <**"*<**« 
 other,  in  their  owne  waies;  and  therefore  he  holdeth  out  thc|J^^^e 
 ofter  of  Chrift,  fo  as  none  may  cavellatthe  Gofpel,  or  begin  fpme,ond  u- 
 a  plea  with  Chrift.     2.   Seldome  doth  the  Gofpel  fpeake,  who  fr>/  in  nany 
 they  be  that  are  Heft,  who  Reprobate ;  yet  doth  the  Gofpel  j?  Cbr&f  b9* 
 offer  no  ground  of  prefiuning  on  the  one  hand,  or  of  defpai-  <dm' 
 ring  on  the  other*  For  if  thou  bee  not  a  beieever,  nor  a  weake 
 reed,  nor  a  Saint,  yet  thou  art  a  tinner,  if  not  that,  thou  arc  a  **Gt1, 
 man,  if  not  tliat,  thou  art  one  of  the  world  ;  and  though  the 
 Affirmative  conclude  not;  I  Am  a  finner,  I  nm  a  man,  I  >im 
 one  of  the  world ,  but  it  foiloweth  not,  therefore  I  Am  ele 
 Bed  to  fijj  t,  *r,Ergo,  /  Am  ranfomed  of  the  Lord.  Yet  the 
 Negac,    ,      tchiiigRvprobarion,  holdeth,  I  Am*  Sinntr,I am 
 of  the W<rld,    '  -  lencoitfoUowethilot,  therefore 
 
 I  Am  a   - .     *     -  -  '    4*  e  warrant  to  refufe  th? 
 
 prmijf$.*i,uCliriii  >  **/.   I:  foiloweth  well 
 
 (l£lt  ckcrefoft 
 
442  Chriji  hath  a  good  will  to  the  faith 
 
 therefore,  I  muft  be  humbled  for  finne,  and  beleeve  in  Chrift, 
 there  is  roome  left  for  all  the  Elcft,  that  they  have  no  ground  of 
 jhnding  aloofe  from  Chrift,  (and  the  reft  never  come,  and 
 mod  willingly  refufe  to  come)  nor  have  the  Reprobate  ground 
 to  quarrell  at  the  decrees  of  God  ,    though  they  bee  not 
 chofen,  yet  they  are  called,  as  if  they  were  chofen,  and  they 
 have  no  caufe  to  quarrell  at  conjedures,  they  have  as  faire  a 
 revealed  warrant  to  beleeve,  as  the  Elecl:  have  ;  they  are  men, 
 finners  of  the  world,  to  whom  Chrift  is  offered,  why  refufe 
 they  him  upon  an  unrevealed  warranr? 
 Grace  gcetb        4-      T  ^e  fourth  ground  of  Chrifts  good  will  to  draw  all  men, 
 *h*f  with  the  is  that  Chrift  goeth  as  far  re,  in  the  difpenfation  of  free  grace,  as 
 moft  d  fpaatt  finners,  as  the  chiefe  of  finners  ;  Grace  Journies  all  a  long,  and  can 
 fintjirs  goe  no  farther  then  HeU  and  Damnation, Luk.*  9  10.  The  Sonne 
 
 of  man  came  ta  feeke3and  to  fave  that  which  is  /oft;  as  if  Chrift 
 would  fay,  is  any  man  a  (inner  ,*-  (and  who  are  not)  and  a  loft  (in- 
 ner ;  fee  and  behold,I  am  a  Saviour  for  that  man.  Chrift  went  as 
 low  downe  to  'Hell,  in  the  freedome  of  grace,  tofave,  as  Za- 
 chetu,  in  evill  doing,to  deftroy  :Mary  Magdalen,  went  as  farre 
 on  toward  Hell  ,  as  feven  Devils.  Grace  in  Chrift  went  as 
 farre  on,  as  to  redeeme  from  feven  Devils.  Manaffeh,  as"  if  he 
 had  intended  to  make  fure  worke  of  Hell,  runnes  on  to  em- 
 pawnd  foule  and  falvation,  and  gives  himfelfe  to  witchcraft, 
 obferving  of  times,  to  caufe  thtftreets  of  Hierufalem,  runne 
 with  bloud,  to  all  abominable  idolatry :  mercy  in  the  Lord 
 went  as  neere  hell  to  fave  him.  Paul  goeth  fo  farre  on  the 
 mouth  of  the  furnace,  as  to  wafte  the  Church  of  Gody  and 
 Xy^amiv,  A  ft.  8.3.  to  make  heapes  of  dead  men  in  the  Church, 
 and  there  came  nothing  out  of  his  noftrils  for  breathing  and 
 refpiration ,  All.  9. 1 .  but  threatnings,  that  is  ripe  purpofes 
 of  bloud ;  yea,  murthering  of  the  Saints  came  out  of  his  mouth, 
 with  every  word  hee  fpoke,  but  Chrifts  free  grace  purfues 
 him  hard,  and  out-runnes  him.  Chrifts  grace  came  as  it  were 
 ferepesAeoW-  a  fteP  below  Paulmd  faved  him.  1  Tim.  1. 14.  And  the  grace 
 ci  h  %af  1$  tS  of  our  Lord  (faith  he)wat  more3or  over-abundant  in  me  through 
 xt/ffaJuSvf  faith  and  love .  Jer.  3.1,  And  thou  hafi  played  the  harlot  with 
 many  companions,  or  lovers, yet  returne  to  me,  faith  the  Lord. 
 Its  here,  as  if  Chrifts  rich  i^iace;  and  our  extreme  wickedneffe 
 fhould  ftrive,  who  fhouid  defcend  to  the  loweft  roome  in  Hell, 
 die  latter  to  deftroy,  the  former  to  fave  i  and  here  Chrift  defies 
 
 the 
 
and  [alvation  of  all  his.  **« 
 
 the  (inner,  to  be  more  wicked,  then  he  can  be  gracious. 
 
 5.     Christ  in  the  Gofpd,  as  a  great  Conquerour,  fends  out  ryc  rrrcw  0* 
 Writs  figncd  under  his  Excellencies  hand  ,  come  and  meet  Qhnfls  love 
 me,  who  will,  and  be  faved,  as  rarre  as  graced  will  can  goe,  that  »e  come 
 as  farregoeth  the  good  will  of  the  conquering  Prince,  R.eveL  r-ot  tobiw* 
 22.  17.  Its  much  worthy  of  obfervation,  how  that  fweetE- 
 vangelicke  invitation  is  conceived,  Efai.  55. 1.  Hoy  every  one 
 
 that  thirfis,   I1H  is  alas  y  or  ah  te  very  one  that  thirfls,  come  t* 
 
 the  waters,  and  he  that  hath  no  filver,  come  buy,  and  eat :  as  if 
 the  Lord  were  grieved,  and  faid,  woe  is  me,  alas  that  thirfty 
 foules  {hould  dk  in  their  thirft,  and  will  not  come  to  the  wa- 
 ter of  life,  Chrift,  and  drink  gratis^  freely,  and  live.  For  the 
 
 Interjection, ^H  Ho,  is  a  markeof  forrowing  ;as  Ah,ovwo;       r 
 
 everyone  that  thirfts,  Efai*  1.  4.  Ah  fmnefnll  nation^orwo,         >£ 
 
 *1H  to  the  finnefull  nation.  Verf.  24.  Ah*  I  will  eafe  me.  or  A,   J  '  .   '> 
 
 tiers  ire. 
 alas,^r\  1  will  safe  me  of  my  adversaries  3  Jer.  22.  18.,  They      >nx  'IH 
 
 fhdlnotjaj  0+ '  fehojachimM >,  or 'alas  ,or woe  to  my  brother  yahy    p™.M  ?n1 
 Sitter;  It  exprefleth  two  things,     1.    Avehemencie,  and  a      ,    .      , 
 ferious  and  unfained  ardencieof  deftre,  that  we  doe- what  is  our 
 duty,  and  the  concatenation  of  thefe  two,  extreamtly  defired 
 of  God,  our  commmg  toGhrift,  and  oar  (alvation :  this  morall 
 connexion  betweene  faith  and  falvation,is  defired  of  God  with 
 his  Will  of  approbation,  complacency  ,  and  morall  liking,with- 
 out  all  d ilTimulation,  moft  unfainedly  ;  and  whereas  Armim- 
 ans  fay,  we  make  counterfeit,  famed,  and  hypocruicalldt;  fires  what  then- 
 in  God,  they  calumniate  and  caviftegregioufly,  as  their cu-  vea>e-1uUtf 
 ftome  is.      2.     The  other  thing  expreffcd  in1  thefe  invitations,  Gtdu* 
 is  a  fort  of  diflike,  griefe,  or  fofrow  $  (its  a  fpeach  borrowed 
 from  man,  for  there  is  no  difapointing  of  the  Lords  will,  nor 
 forrow  in  him  for  the  not  fulfilling  of  it)  or  an  eanxft .  lulling 
 anil  hating  diflike,  thatthefetwo-ihouidnqc-goe  along,  as  ap- 
 proved efncatiouflly  byus,'  to  -wit,  the > creatures  obedience  of 
 Faith,  and; lift  etermil.  God  lbvtth/ approveth  the  beleeving 
 of  Hierufalem,  and  of  her  children,  as  a  morall  duty,  as  the 
 
 ( /  /  /  2  )  henne 
 
44+  Chrijt  hath  a  geod  mHt9  the  faith 
 
 henne  doth  love  to  warme  and  nourifh  her  chickens  ;  and  he  ha- 
 teth,  with  an  exceeding  and  unfained  diflike  of  im probation  am 
 hatred,  their  rebellious  diibbedience,  and  refilling  to  bee  ga- 
 thered :  but  there  is  no  purpole,  intention,  or  decree  of  God 
 holden  forth  in  thefe invitations  called  his  revealed  will,  by 
 which  he  faith,  heintendethand  wilieth  that  all  he  maketh  the 
 T  offer  unto,  (hall  obey  and  be  fav'ed.     But  its  to  bee  obferved, 
 
 that  the  revealed  will  of  God  ,  holden  forth  to  all,  called  voT 
 lamas  ftgni>  doth  not  hold  forth  formally ,  that  God  inten- 
 ded^ decreeth,  or  purpofeth  in  his  cternall  counfeil,  that  any 
 man  (hall  actually  obey,  either  eleft  or  reprobate ;  it  formally 
 is  the  exprefllon  onely  of  the  good  liking  of  that  morall  and 
 duty-conjun<ftion  betweene  the  obedience  of  the  creature,  and 
 the'reward,  butholdeth  forth  not  any  intention  or  decree  of 
 God,  that  any  fhall  obey,  or  that  all  (hall  obey,  or  that  none 
 at  all  {hall  obey  ;  and  what  Armenians  fay  of  Chritts  iWw- 
 tion  to  die  for  all,  and  every  one  ;  and  of  tht  Lords  intention 
 and  Cat  ho  like  good  will,  to  fave  all  and  every  one;  to  wit, 
 that  thefe  defires  may  be  in  God, though  not  any  be  faved  at  all, 
 buc  all  eternally  perifti,  which  makcth  the  Lords  defires  irrario- 
 riall,  unwife,  and  fruftraneous,  that  we  fay  withgocd  reafon  of 
 Gods  good  will,  called  voluntas.  figni%  it  might  have  its  com- 
 pleat  andintireend  and  effect,  though  not  any  one  of  men  or 
 Angeil  obey,  if  there  were  not  going  along  with  this  will  of 
 God,  another  will,  andeternail  decree  andpurpofe  in  God,  of 
 working  by  free  grace  m  fome  chofen  ones,  what  the  lird 
 wilieth  in  his  approving  will  ;-and  another  decree  in  the  whicfc 
 the  Lord  purpofeth  to  deny  his  fevjng  grace,  upon  his  abfolutc 
 liberty  to  others,  that  beine  left  to  the  hardncflc  of  their  owit 
 hearts,  they  may  freely  Uifopey*  and  be*  the  (ole  Authors  of 
 their  -o wne  damnat  lbo,   Nov;  b  ecaufe  Arminia*s  deny  any 
 fuch  two  decrees  in  CW,  but  aflerr  onely  fuch  as  depend 
 jwtilffive  wholjy  in  their  fuifiiling>  on  tge  free  wiU  c?Me*  and  Angels, 
 tbm  cfth?"  zni  aI1  the  decrees  of  godimy  be  frustrated  and  disappointed 
 filvitioTi  (f  by  Mien  and'  A*geU ;.  as  if  .fche i  pooreftiort-fighted  cteature^ 
 Mil,  h  contrn-  not  the  Stveraigm -Great or  Wer<;  caf  ve*j  and  t-crd  of  the  dc- 
 *j  to  the  Lords CTt£$9  and  Matter*  of ovorke  in  fulgliing of  tkefe  counfeisc  Wee 
 
 umbvttn     rejecY  thcit  Cashoiikc  iniearions  ud  -Agecs*  to  fcye  and  re- 
 
 _         ,--  ....  —  -  ...  decrnc 
 
anJfalvation  if  fifth*.  *  a  j 
 
 decmc  all  and  every  one,  which  they  vainely  fancy  to  bee  in 
 God,  as  repugnant  to  his  will,  which  is  irrififtible,  and  can- 
 not mine  its  end .     * .    To  his  immutability,  which  cannot  be 
 compelled  to  take  a  fecond  port  ,  whereas  hee  cannot  faile 
 the  rirft.     j.     To  his  Omnipotence,  who  cannot  be  refilled, 
 4.     To  his  happineffe ,  who  cannot  come  fhort  of  what  his 
 foule  defire  s.     5.  To  his  wifdome,  who  cannot  ayme  at  an 
 end,  and  defire  it  with  his  foule.,    and  goe about  it,  by  fuch 
 meanes,  as  hee  feeth  ("hall  t>ee  utterly  uneffec'tuall,  and  never, 
 produce  his  end,  and  not  ufe  rhefe  meanes,  which  hee  knowetft 
 may,  and  infallibly  doth,  produce  the  fameend  in  others.  Now 
 this  defire  of  approbation  is  an  abundantly  furficient  clofing 
 of  the  mouth,  of  fuchas  fiumble  at  the  Gojpel,  being  appointed 
 thereunto,  and  an  expreffion  of  Chrifis  good  liking  to  favc 
 finners.  Exprefled  in  his  borro;wcd  wifhes,   Bent.  5.  29.  0*    .        . 
 that  there  were  fuch  a  heart  in  them,  that  they  would  fear e  ^s  e~/tf**° 
 mt,  and  keepe  my  commandements.  Pfal.  81.13.    O' that  mj  lati&ns  and 
 people  hadh*ar\iencd  unto  me,  and  Ifrael  walked  in  my  waies,  cry'wg,  bold 
 Which  Willi,  as  relating  to  difobeying  Ifrael,  is  a  Figure,  ozforthMwear^ 
 Metaphore  borrowed  from  men,  but  otherwife  fheweth  how  n$h*eis™ 
 acceptable  the  duty  is  to  Gody  how  obligatory  to  the  creature.  wTufbimL 
 2.    Bj  the  Lords  expofiulationsy  Ezek.  i8«  31.  why  will  yee  fil]it 
 dye,  O  houfe  of  Ifrael.  Verfe  32.  For  I  have  no  fleafure  in  the 
 death  of  him  that  dyes.     3.    In.  the  Lords  crying  to  finners. 
 Prov.  1.  20.  Wifdame  cries,  fiee  nttereth  her  voice  in  the 
 fireetj.  The  JVordis  to  cry  with  ftrong  fkonting,  either  for  ioy,  ^ 
 ffaim.  8j.?.  or  forrow,  Lament <  2. 19.  which  expreffeth. 
 Chrifis  defire  to  fave  finners. 
 
 J ,    For  the  ground  and  warrant  of  Chrifts  Willingnefle  to         &r 
 iive  and  draw  finners,  doe  but  confider,   *<  The  words  of 
 the  text,  /  will  draw  all  men  to  mee  ;  It  is  as  if  he  would  fay, 
 I  wiii  baulk  no  Nation,  nor  any  man,  upon  a  nationall  refpecl; 
 the  rlrft  covenant  to  the   fews,  fuffered  a  mighty  exception.  Hm  c^ri^ 
 What  is  God,  the  God  of  the  fewsonely  ?  Have  all  rhe  Nations  Jravetb  All* 
 of  the  earth  done  with  their  partof  Heaven,and  falvation ;  but 
 onely  the  narrow  trinket,  and  bit  of  the  earth,  in  poore  -little 
 Zudtal  This  madt  the  Gofpel  defpifed*  and  liable,  to &dan\i 
 
 (III  3)  hwy 
 
446  Cbrijl  lath  a  goodwill  to  the  faith 
 
 heavte  calumnies.  Chrift  rnuft  have  narrow  bowels,  and  muft 
 bee  ebbe,  il\ort,and  thin, in  free  grace;  if  the  matter  beefo* 
 Nay  but,  Chrift  hath  mercy  for  all  men  ;  /will  draw  all  men, 
 that  is,  multitudes  of  JeVts  and  Gentiles  :  for  that  Chrift  draw- 
 ethalland  every  one  without  exception,  and  that  by  his  death, 
 isagainft  Scripture,  and  experience  ;  but  hee  hath  an  all  that 
 he  drawes,  Tit.  2. 11.   The  grace  of  God  hath  appeared  to  all 
 men  tzccjiv  dvfyeizBois  what  grace?  the  teaching  grace  of  God, 
 that  teacheth  m  to  waite  for  the  blejfed  hope,  and  the   appea- 
 rance of  the  glory,  and  of  our  Saviour  lefus  Chrift  :  iure,  this 
 muft  bee  the  preached  Gojpel;  now  the  Gofpel  by  Scripture 
 experience,  content  of  Arminians  never  appeared,  in  the  leaft 
 found,  to  all  and  every  fonne  of  Adam-,  then  Chrift  muft  have 
 another  all,  a  faire  and  numerous  multitude,  whom  he  faves 
 and  draw es,  and  this  faith  hee,  had  a  good  will  to  fave  all,  and 
 that  his  elect  ones  beleeve,  Revel.  5.  11.  And  I  beheld,  and  I 
 \  rl*  'fi  h  th  an  ^eaydthe  voice  oj  many  Angels  round  about  the  Throne,  and  the 
 \  2\{ which  he     be<*ftsi  and  the  Elders,  and  the  number  of  them  was  ten  thoufand 
 favetb*  times  ten  thoufand,  and  thottfands  ofthoufands,  v.  12.  Saying 
 
 worthy  is  the  Lamb e.  Revel.  7. p.  After  this,  I  beheld,  and  loey 
 a  great  multitude,  which  no  man  could  number,  of  all  nations, 
 andkindreds,  and  people,  and  tongues,  flood  before  the  Throne, 
 and  before  the  Lambe,  c loathed  in  white  robes,  and  palmes  in 
 their  hands.  It  is  true  in  civill  aflemblies,  and  judicatures,  Chrift 
 hath  a  few  number ;  yet  hee  hath  a  fake  and  numerous  off- 
 fpring  o£children,  and  when  they  are  gathered  together,  they 
 are  a  faire  beloved  world :  In  the  Hebrew  many  md  great^^e 
 often  one  and  the  fame.  As  one  %ubie  is  worth  ten  nundreth, 
 one  Saphir  worth  thoufands  of  common  ftones ;  fo  one  Saint, 
 is  more  then  ten  thoufand  wicked  men  ;  then  all  together  they 
 'tomft  be  an  All,  a  worlds  whole  world  of  ranfomed  ones,  hid- 
 vJhJl™'    ^n  ones>  Pfali  3**  of  the  Lords  jewels,  Mai.  3.  17.  and  of 
 ttptions.  that  Chrift s  precious  ones ■,  lfai.  43. 4.  they  are  the  floure,  and  the 
 ■mtnhavt  a*   choife of mankinde. 
 
 gaxn  ti  their 
 
 owe  belee-         2t  -Chrift  is  willing  to  take  away  all   heart-exceptions  of 
 w**  unbeliefe  from  men.  As.  1.  Can  God  bee  borne  of  a  -mman 
 
 to  fave  men,  not  Angels  i   Beleeve  it>  feith  the  Lords  Spirit, 
 
 With 
 
and  faJvation  of  a>!  his.  a  An 
 
 Wicha  fort  of  oath,  fob.  2.  16.  Verily   hee  too\e  on  him  the 
 feede  of  Abraham,  not  the  nature  of  Angels.  Halt  not  at  Chrifls 
 man-kjndne(fey  and  not  Angel-l  ve,  to  the  excelienter  childe 
 by  nature,  the  Angel  when  he  fell  :   and  its  to  remove  our 
 4oubts,  that  God  is  brought  in  promifing,  and  (wearing  the 
 covenant;  Chrift  is  a  (worne  covejnanter,  Heb.  6.1?.   When 
 God  made  promife  to  Abraham;  becauje  hee  could  fweare  by 
 no  greater,  he  j ware  bybimfelfe.  Ez,ech*S3*  The  people  flan- 
 dredthe  Lord,  he  delighted  fo  to  have  the  people  pine  away 
 in  their  iniquities,  that  hee  would  punifh  them  for  no  fault ; 
 but  the  childrens  teeth  fhould  befet  on  edge,  for  the  finnes  of 
 the  father ,  and  the  grapes  that  they    eate  not  themfelves.  The  place 
 The   Lord  anfwers  that  calutnnie,  Ewh.  18.  And  here,  as  E*ech.  j  j. 
 /  live  J  delight  notfo  (  fo  as  you  (landeroufly,  and  blafphe-  ]*&md     * 
 moufly  fay  )  in  the  death  ofafmner,  by  my  life ,  1  defire  y  oh  may 
 repent  and  livey  nor  have  I  pkafure  to  punilh  innocent  men, 
 for  no  finne  at  all* 
 
 And  the  (econd  Exception  is,  But  Chrifls  he  art  is  not  inga-  rbe  exception, 
 gedwith  a  heart-burning  purpofe,  or  defire  tofaveman;  the  th.it  it  was 
 purpofe  ofjaving  came  upon  him  but  yeftcrday  ;  yea,  but  (  faith  n»i}ore- 
 Chrift  )  it  was  not  a  yefterdayes  bufineffe,  but  was  contrived  [houzhtlove 
 from  eternity,  Proverb.  8.  before  the  Lord  imde  Sea,  or  Land,  !jve  , 
 
 >remo- 
 
 verf  30.  /  was  by  him  04  one  brought  up  (  as  afonne  nouriftud  V2^ 
 
 With  him  )  /  was  daily  (  when  there  Was  neither  night  nor  day) 
 
 his  delights  re  joy  ring  in  the  habitable  ea-th  ,  and  my  ddi^hc 
 
 •were  with  the  fonnes  of  men.  Two  Words  exprefle  CBrilVbld, 
 
 and  eternall  love  to  men,  his  delights  was  With  the  formes  of 
 
 men,  as  Chrift  was  his  Fathers  delight,  from  eternitie  ;  fo  was 
 
 Chrift  fcafting  himfdfe  on  the  thoughts  of  love,  delight,  and  Me  place  Pro* 
 
 free  grace  to  men  ;  fure  not  to  Pharoah,  Judas,  and  all  the  race  *•  *°^  l  vas 
 
 of  the  wicked,  and   withfuch  a  love  as  (  if  free  will  pleafe)  bloiizltup™* 
 
 fhould  never  injoy  one  fonne  of  Adam.     2.     I  Was(  faith  vitbhim&e, 
 
 Chrift  )  plajMg->  and  porting,  in  the  habitable  earth,  the  word  opened,    \  ' 
 
 pnttf  is  to  play  in  a  dance,  it  is,  2  Sam.  6.21.  fpoken  of  Davids 
 
 -  * 
 dancing  before  the  Ar\,  and  I  Sam.  1 8. 7.  The  women  in  If- 
 rael-playing,  anfwered  one  another  in   their  fangs.  Ic  holds 
 
 forth. 
 
 ■W 
 
44?  Chrift  hath  *  geod  mil  to  the  frith 
 
 Forth  this,  that  it  refolves  the  queftion,  that  Atsguftine  loofci 
 to  a  curious  head,  asking  what  the  Lord  was  doing  before  thr 
 world  was,  he  was  delighting  in  his  fonne  Chrift,  and  the 
 thoughts  of  the  Lord  Iefusy  in  that  long  and  .endlefle age,  wer* 
 fblacing  him  •  and  they  were  skipping ,  and  palling  time,  tn 
 loving  and  longing  for  the  fellowfoip  of  loft  men,  and  fjnee 
 God  was  God  (  O  boundlefle  duration  )  the  Lord  lefus,  in 
 a  manner,  was  loving,  and  longing,  for  the  dawning  of  the  day 
 of  Creadon,  and  his  fecond  coming  againe  to  judgement ;  the 
 marriage  day  of  union  with  finners.  Chrift  was  (  as  it  were  ) 
 from  eternity  with  childe  of  infinite  love  to  man,  and  in  time  in 
 the  fiifaefle  of  time,  it  bloflomed  forth,  and  the  birth  came  out, 
 in  a  high  expreflion  of  love  ;  the  man-childe,  the  love  of  Chrift 
 was  borne,  and  faw  the  light,  Gal.  4. 4.  Tit.  3. 4.  when  Chrift 
 was  ripe  ©f  love,  to  bring  forth  free  falvtcion ;  glory,  glory 
 to  the  Wombe  and  the  Birth. 
 
 Cbrifi  moJI  And  a  third  Exception  is,  But  finners  disobliged  Chrlfi^d 
 
 wtfo>/  to  die  provoked  him  as  his  enemies,  can  it  be  that  in  time ,  feeing  how 
 
 jor  jirmru      undeferving  we  were,  he  could  heartily  and  firiottfiy  die  for 
 
 man,  offer  himfelfe  to  all}  God  may  have  mercy  on  the  wcr$^ 
 
 oj  his  hand,  but  he  cannot  have  mercy  on  finners  ? 
 
 The  difficulty       Aw*.  1 ,  Its  true  the  Gofpel  is  contrary  to  nature,  and  not 
 
 ofbduvwi    one  Arcicle  more  thwarteth  and  crofleth  carnaH  wifedome, 
 
 tbt  GifrU      then  ti^c  of  imputed  righteoufaefle ;  That  crofleth  Morall  Phy- 
 
 lofophy  fo  much,  as  we  can  more  eafily  beleeve  the  riling  of 
 
 the  dead ,  or  any  the  greateft  miracle,  the  drying  up  of  the 
 
 .     t     .     red  Sea,  then  beleevethe  Gofpel;  for  we  beleeve  the  Gofpel 
 
 ^0<r2"    for  miracles  as  motives,  not  as  caufes  of  Faith,  not  Miracles 
 
 T'V  tUV%c  for.the  QofP<^  and  if  at  the  firft  we  beleeve  the  Gofpel  for 
 
 tltor^bbfir'  M^acles  j-then  we  naturally  rather  beleeve  Miracles,  and  thedi- 
 
 mxv't  facicm  Vi&ing  of  the  Red  Sea,  and  the  railing  of  the  dead,  then  we  can 
 
 fuam.  beleeve  that  Chrift  came  to  die  for  fianers. 
 
 2. 
 Qorifi  bad  d        2.  Confider  with  what  a  ftrong  good  will  Chrift  died,  Lnkf 
 ttrongfood      p.  5 1 .     And  it  came  to  pajfe  when  his  time  was  come  th*t  he 
 ZVn  fi™14  b€  ri€iivtd*h  heftedfaftly  fit  his  face  to  gee  to  ?#*£- 
 
 iem 
 
andfdvatien  efall  bis.  4*9 
 
 lem .  He  hardned  his  face ,  he  emboldned  himfelf  to  goe  to 
 Jerufalem  to  fufFer,  he  mended  his  pace,  and  went  more  fwifcly 
 with  a  ftrong  fire  of  love  to  expend  his  blood.  Luke  12.  ?o. 
 /  have  a  baptifme  to  be  baptised  with  ^  zsw;  (rvnyoymi  how 
 am  I  fettered  or  befieged{  as  the  Word  is  ufed  Luke  194?.) 
 till  it  be  perfected  ?  1    -     * 
 
 3.  What  could  move  Chrift  tolieandfancie  ?  were  his  wee*        £ 
 ping  and  tears  counterfeit  ?  were  his  dying,  bleeding,  fwcat- 
 ing,pain,  forrow,  (hame,  but  all  (hewes  for  the  market,  and 
 
 to  take  the  people,  Ifai.  5  3.  44.  Surely,  really,  he  bare  oar  for-  '?*   V<  rc* 
 rewes. 
 
 4.  His  offer  muft  be  reall,^.  7.  37.  for  with  vehemency         . 
 he  (peaks  iisfot  %  Hxfafe  He  ftood  andfhouted  in  the  Temple, 
 
 if  any  man  thirft,  let  him  come  to  me  and  drinke*  Here  is  a 
 dear  fountain  to  all  thirfty  foules  and  mod  free  :  Chrift  thir- 
 tieth and  longeth  to  have  thirfty  (inners  come  gratis  and  drink. 
 
 But  I  doubt  he  be  ares  not  me  in  particular  at  good  will,  are  J •    /fi? * ay}* 
 the  promifes  made  for  me  ?  Did  he  love  me  before  the  world  J^H  Cf3%/9' 
 was  ?  'Did  Chrift  dying  intend falvation  for  me  ?  iove  we  by 
 
 This  doubt  draweth  us  to  the  rift  particular,  (that  fo  I  may  nam  ? 
 haften  tp  the  ufes)  which  is  what  fort  of  Faith  it  is  that  God 
 requireth  of  all  Within  the  vifibie  Church,  for  the  want  where- 
 of Reprobates  are  condemned. 
 
 A(fertion  i.  Saving  Faith  required  of  all  UTithin  the  vifibie  A  ?      .*  -, 
 Church,  is  not  as  Antinomians  conceive,  the  apprehenfion  of  dnam^hat* 
 Gods  everlafting  love  of  Election  to  glory  of  all  and  every  one y^  is  m 
 that  are  charged  to  beleeve.  Saltmarjh  in  an  ignorant,  and  con-  tpprehevfi* 
 fufcd  Treatife  tells  US,  To  beleeve  now  is  the  onlj  worke  of  the  on  of  the  e- 
 Gofpel,-thatjs,that ye  beperfwadedoffucha  thing  that  Chrifttwf  lov(cf 
 was  crucified  f or  Jins, and  for  your  fins, —fo  asjalvation  is  not  Saltniarfl 
 A  bufineffeefour  working  and  doing,  it  was  done  by  Chrift  with  part,  x,  §.  fu 
 the  Father, —  all  our  work,  is  no  workjf  falvation,  but  infal-p<  191,191. 
 nation  we  receive  all,  not  doing  any  thing,  that  we  may  receive 
 more ;  but  doing  becaufe  we  receive  fo  much,  and  becaufe  we 
 are  faved,  andyet  we  are  to  work^as  much,  as  if  we  were  to  be 
 faved  by  what  we  doe,  becaufe  wejhould  doe  as  much  by  what 
 is  done  already  for  us,  and  to  onrhands^  as  if  we  were  tore- 
 
 (m  m  m  )  ceive 
 
ajo  Faith  is  not  an  apprthtnfton  of 
 
 ceive  it, for  what  we  did  our  [elves    :  So  here  is  Jhort  worke 
 
 p      j       ,       (faith  the  man)  Beleeve  and  be  faved there  are  jet  thefe 
 
 urounds  why  [aivation  is  fo  foon  done*  I .  becanfe  it  was  dene  be- 
 fore  bj   Chrifi  ,  but  not  beleeve d  on  before,  by  thee  tiU  now. 
 :z  Becanfe  it  is  the  QofpeUrvay  of  difpen fatten,  to  a  fur e    and 
 pajfe   over  falvation  in  Chrifi  ,  to  any  that  will  beleeve  it. 
 3.  There  needs  no  more  on  our  fides  to  worke  or  warrant  fal- 
 vation to  us,  but  to  be  per fwaded  that  Iefus  Chrifi  died  for  us, 
 becanfe  Chrifi  hath  fujfered,  and  Godisfdtirfied,  now  fuffering 
 and  fatisf action  is  that  great  work*  of  falvation.     And  Che  man 
 Fqt  199,    taking  on  him  to  determine  controversies  of  Arminians  touch* 
 193,101,101,  ing  the  extent  of  free  Grace,  whether  Chrift  died  For  all,  (in 
 which  queftions  I  dare  make  Apology  for  his  rnnocency,that 
 he  is  not  guilty  of  wading  too  deep  in  them  )  he  Would  father 
 on  the  Reformed  Churches  of  Proteftant  Divines,  that  We 
 make  this  arationall  way  of  juftice,  That  God  will  meerlj  and 
 arbitrarily  damn*  men,  becanfe  he  will,  fo  as  'Cod  hath  put  e- 
 very  one  under  afiate  of  Redemption  and  power  of  falvation  $ 
 and  they  are  damned  not  from  their  own  will  9  but  from  Gods. 
 The  opinion  by  Arminians  is  fathered  upon  that  Apoftolick 
 light  of  the  Church  of  Chrift  ,  Eminent  and  divine  Cal&ine, 
 and  Saltmarpo  will  but  fecond  them,  that  he  may  appear  a  ftar 
 in  the  Firmament,  with  others  of  fome  great  magnitude. 
 But  (  faitji  he  )  the  other  way  is,  Chrifi  died  only  for  his,  bur 
 %*gti*i,\oi  ^  offered  to  all,  that  his  who  are  amongfi  this  all  might  beletve , 
 and  though  hf  died  not  for  all,  yet  none  are  excepted  (  that  is  as 
 he  fai thy  all  and  every  one  to  whom  Chrift  is  preached,  ele&  or 
 reprobate,  are  to  be  perfwaded  that  Chrift  died  for  them  in 
 particular)W  yet  none  are  accepted  but  they  that  beleeve,  and 
 none  beleeve,  but  they  to  whom  it  is  given  :  And  having  {hown 
 fome  dreames  of  his  owne  touching  thefe  controverfies,  het 
 concludeth  with  a  Truth  I  beleeve  eafily.     Thus  have  I  ope- 
 ned, though  weakly  the  myfttry  :  Weakly,  but  wilfully  and 
 daringly. 
 
 But  Faieh  is  formally  nofuch  perfwafion,as  to  be  perfwa* 
 ded,  Every  man  is  loved  with  an  everlafiing  love,  chofen  and 
 redeemed  in  Chrift;  fojr  ic  changeth  the  whole  Gofpel  in  a  lie* 
 
the  love  of  Election  to  Glory.  ^ y  r 
 
 Chrift  obligeth  no  man  to  beleeve  an  untruth :  Now  all  arc  char-  r 
 
 ged  to  beleeve  in  the  Son  of  God,  and  EJfd  and  Reprobate  (  as  \f{t  ^\[Hrit 
 there  be  of  both  forts  within  the  net  of  the  Kmgdome)  are  ]0  ^belen^lw 
 not  loved  with  an  everlafting  love,  nor  did  Chrift  die  for  them  untruth. 
 all. 
 
 2.  Itstaieer  prefumption,not  Faith,  that  all  Hypocrites,flefh- 
 ly  men,  (laves  to  their  lufts,  idolaters,  covetous  men,  remain- 
 ing fuch,  never  broken  with  any  Law- work  ;  fhould  imme- 
 diately beleeve  Chrift  is  their  Saviour,  died  for  them,  and  the 
 Father  loved  them  to  falvation,  before  the  world  was.  True 
 it  is, before  a  (inner  beleeve,  he  is  an  unpardoned,  an  ungod- 
 ly and  guilty  finner;  but  that  he  is  unbroken,  yea,  or  uncon- 
 verted before  he  beleeve  ;  (I  (peak  of  order  of  Nature  )  its  as 
 unpoilible,  as  that  a  thriftle  can  bring  forth  figs,  for  then  he 
 {hould  beleeve  having  no  new  heart  in  him,  wkich  is  the  on<- 
 ly  principle  of  Faith. 
 
 ;,  Its  a  more  ingenuous  opinion  thatGhrift  died  for  all  and 
 every  one,  though  it  have  no  truth  in  it  felfe,  then  to  hold  that 
 he  died   for  the  Eieft  only,  and  yet  oblige  men  (as  Amino- 
 mians  doe  )  againft  their  confeience  to  beleeve  he  died  for  aU- 
 and  every  one  chat  are  ingaged  in  the  pra&ife  of  beleeving. 
 
 4,,  He  that  beleeveth  not ,  maketh  God  a  liary  then  that 
 which  is  to  be  bcleeved  muftbean  Evangelike  truth. 
 
 5.  Faith  layeth  bands  on  all  within  the  vifible  Churchy  to 
 be  k^it  together  in  love,  unto  all  riches  of  the  full  afiurance- 
 of  underftandinvjo  th*  acknowledgement  ofthemjfierj  of  God , 
 and  of  the  Father ,.  and  of  Cbrifi,  Col,  2. 1,  %.  to  be  perfwa* 
 ded  that  nothing  can  fe par  ate  us  from  the  love  of  God  in  £hrift9 
 Rom.  8.  37,  38, 3P»  To  full  afar  anfe,  Heb.  10.  without  wa- 
 vering or  declining,  or  bowing  like  a  tattering  walL  Now  fure 
 all  and  every  one  within  the  viiible  Church,  to  whom  the  com- 
 mand of  beleeving  comes,  Reprobate  or  Ekcl: ;  are  not  holder* 
 to  have  a  full  afliirance  that  they  are  chofen  in  Chrift  to  falvation,  r**  fyw*o-- 
 and  redeemed  in  his  blood.  y'm  $  fa^ 
 
 Afferticn  2.  The  objefl:  offavihg  Faith,  required  of  all 
 
45 1  We  are  te  btleevt  in  Chrift  the  Saviour  of  all. 
 
 Tfo  fyitb{i$l<  within  the  viftbie  Church  is,  ft  Chnfts  faithfulnefle  to  fave 
 ntjfo  of  God  beleevers,  Heb.  10.  23.  Let  us  hold  faft  the  profeffion  of  our 
 *f  tomehrf*^*  without  -wavering  ;  and  the  Apoftle  backs  it  with  an 
 %r$i$l -7>  Argument,  that  laving  faith  mull:  lean  upon,  (  for  he  is  faith- 
 frith.  full  that  hath  promife  d)  And  Paul  1  Cor.  1.9.  preffeth  the 
 
 •  fame,  God  is  faithful!,  by  whom  yee  were  called,  unto  the  feU 
 bwjhip  j)f  his  Son  Jefus  Chrift  our  Lord, 
 ■ 
 2.  We  doe  not  read  in  the  Old  or  NewTeftamen^that  the 
 decree,  purpofe3or  intention  of  God  to  fave,  and  redeem  per- 
 fons  in  particular  is  the  object  of  that  faving  Faith  required  in 
 the  fecond     ^ie  Golpel.     For  the  fecond  object  of  this  Faith  is  the  truth 
 ■ibjeffoffatb  and  goodneueof  that  Mother  promife  of  the  Gofpel,  Ioh.$.i6, 
 is  gods  wer-   and  5. 2  5^  that  GoJ pel-re  cord  i  Iohn  5. 10,1 1, 1 2.  He  that  be- 
 €\lnJAVf*    -leeveth  hath  life  eternal!,  and  fefus  Chrift  came  into  the  world 
 \zvvt       e"     t0  fave  finners*  I  Tim.  1.  15.  To  feek^  and  to  fave  the  loft , 
 Lu^e  19.  io*  that  he  came  to  fave  me  in  particular  is  appre- 
 hended by  fenfe,  not  by  faith ;  for  the  Ele&ion  of  me  by  name 
 to  glory,  and  the  Lords  intention  to  die fo*  me,  is  neither  pro- 
 mife,  nor  precept,  nor  threatning  ;  if  it  be  a  Hittory  that  I  muft 
 .beleeye,  its  good,  (hew  me  Hiftories  of  particular  men  ;  now 
 to  be  beleeved^except  of  the  Antic hriftythQ  fecond  cotfimingof 
 Jefus  Chrift  to  judge  the  world.    Election  to  glory  is  not  held 
 ,  forth-  as  a  promife  ;  tf  yee  doe  this,  yeejhal!  be  eletledto  glo- 
 
 Ertfliontj      r^  nor  -s  t{1€Contrary  holden  forth  as  a  threatning ;  If  ye  btf- 
 
 tfigtw)  i7a   leeve  not>  ye  fi*H  be  reprobated,  nor  does  the  Lord  command 
 divine  truth,    me  to  becbofenin  Chrift  to  falvation,  before  the  foundation  of 
 bat  in  witter  the 'world,  nor  doth  he  command  all  men  within  the  vifible 
 precept,  pro    Church- to  beleeve  they  are  chofen  to  faivation,  or  that  any  one 
 Tbn'tnfr    f  El^perfon,:{hoiildbeleevea'thing  as  revealed,  which  is  not 
 th?Gapfi.      rev^akd^;  when  he  is  pleafed  to  give  to  any  Elecl:  perfon  the 
 white  ftune,  and  the  new  name,  and  to  give  him  Faith,  by  which 
 he  chufeth  Chrift  for  his  portion,  he  is  then,  and  never  till  then 
 to  beleeve  ;  or  rather  by  fpitituallfehfc  to  apprehend  that  he 
 ..«.»  ischofon  to  felvation  from  eternity,  fo  Election  is  neither  pre- 
 cept, nor  promife,  but  a  truth  of  Gods  gracious  good  will  arid 
 .  pieafurehid  in  Gods  mind,  till  he  bepleafed  to  reveal  it,  by  the 
 fruits  thereof. 
 
 There 
 
 •  j 
 
ne  are  to  beleeve  on  Christ  as  our  Saviour,  45  7 
 
 There  can  bee  no  fuch  imaginable  double  dealing  in  the     .    .        , 
 world,  as  tArminians  lay  upon  god :  For  they  make  the  Lord   doiTieTaHr* 
 to  fay  thus,  as  imagine  a  King  fhould  fpeak  to  twenty  thoufand    on  Goa  by  the 
 captives,  I have  a  goo dwill,  pur pofe,  hearty  intention,  and  ear-    faith  they  en- 
 neft  defire  to  make  you  all  and  every  one  free  Princes  ;  and  1  pray,    j°)'n  i0  ai'« 
 Wt(k,  0  foe  ft,  andbefeechyou  fubfertbe  fuch  atVrst  of  grace  for 
 thai  end,  but  [only  can  leadyonr  hand  at  the  Pen,  and  give  you 
 eyes  to  fee,  and  a  witting  heart  to  confgnt  to  you*-  own  happwejfe, 
 and  ifyourefufe  to  figne  the  Bill  of  grace,  you  (hall  be  tormen- 
 ted for  ever  and  ever  tn  a  river  of  fire  and  brimftone :  Again  y  I 
 have  a  like  good  will  to  my  ownjujtice,  and  purpofe  fo  to  carry  en 
 the  de'gne  as  that  pxteen  thoufand  of ytufhall  not  have  the  bene* 
 fit  of  my  handy  or  of  one  finger  to  leadyonr  hand  at  the  pen,  nor 
 any  efficacious  motion  to  at?  upon  your  will,  to  obtain  your  confent 
 to  jubfcribe'theWrit,  yea  by  the  contrary  though  I  of  exceeding 
 great  free  love ,  will,   intend,  dtcee,  and  purpofe  you  bee  all 
 Princes  of  glory,  yet  I  purpofe  that  thefe  jixtit>;  thoufand  whofe 
 falvation  a>,d  happineffe  I  extreamly  defire ,fh*ll  for  thetr former 
 rebellion,  which  I  with  the  like  defire  of  fptrtt  could,  and  I  only 
 might  have  removed,  never  be  moved  to  confent  to  this  Bill  of 
 grace.    Now  were  not  this  the  oucfidc  of  a  good  will,  a  d 
 (hould  not  this  Prince  bee  faid  rather  to  wiil  and  defire  the 
 deftru&ion  of  thefe  fixteen  thoufand,  and  not  their  honour 
 and  happinefle  ? 
 
 AJfcr.  5#This  is  the  my  fiery  of  ihe  GofpeI,in  which  I  mud 
 profeffe  ignorance ,  and  that  the  Lords  thoughts  are  not  as  our 
 thoughts >nor  his wayes as ourwayes :  he  hath  by  the  preaching 
 ofthegofpel  ingaged  thoufand  thoufands  within  the  vifible 
 Church3to  the  duty  of theirfidutiall  adherence  and  heart  rett- 
 ing on  ChrirVas  they  would  be  fayed;  and  yet  hath  the  Lord 
 never  purpofed  to  work  their  hearts  (and  he  only  can  do  it)  to 
 thishcart-rcftingonChriftbyfaith,norhathhepurchafedei-   God  may  ©te 
 ther  remiflion  of  finnes,  or  pardon  for  them.    If  any  object,  li^ge  ail  t© 
 how  can  €hri(t  in  cquitie  judge  and  condemne  them  for  not   "ft  on  Chnft 
 belceving  pardon  andfalvation  in  his  blood,  when  as  neither  as  th'ir  Sav^ 
 pardon  nor  falvation  are  purchafed  in  this  blood  to  them,  nor  ?^r  l!10"gh 
 purpofeth  he  to  give  them  faith?  Ye*  we  may  plead  for  the  nV  purcVattf 
 Lord  :  we  conceive  of  the  decree  of  God  as  of  a  deep  policic  to  all, 
 and  a  ftratagem  and  fnare  laid  for  us :  whereas  the  Lord  lies 
 not  in  wait  for  our  mine ,  nor  carries  he  on  a  fecret  defigne  in 
 
 Hhh  the 
 
4 1 8         iv$  an  to  btluvt  on  CbriB  as  our  Saviour }  but  n  ot 
 
 the  gofpel  to  deft  roy  men  :  IfChnft  ftiould  fay  in  the  Co(pt^m 
 precep[f,promi{es>orthrcatnings>  T  deeree  purpose  and  intend*0 
 rcdeeme  ail  and  every  man,  but  I  pur  fife  to  carry  outhe  de- 
 fignefo,  as  the  far  greateft  fart  of  manktnde  inevitably  Jhall  be 
 tojf,  it  fhould  be  a  firatagem;  but  the  gofpel  as  the  gofpel 
 revealeth  not  any  decree  or  intention  of  God,  touching  the  fal- 
 vationor  damnation  of  men  intended  from  eternitie:  Indeed 
 the  gofpel  as  obeyed  or  difcbeyed^rcvealb  Gods  intentions  and 
 decrees,  the  gcfpel  revealeth  nothing  but  the  Lords  complacen- 
 cie,  approbation,  and  good-liking  of  the  fweet  connexion  be- 
 tween faith  and  falvaiion  •  the  juft  concatenation  between  un- 
 beliefc,difobedience.,  and  eternall  damnation  :  fo  the  gofpet  re- 
 veals duties,  but  not  the  perfons  faved,  or  damned;  the  Lords 
 working  with  the  gofpel  or  thetfficacic  ofthc  gofpel  (which  is 
 afar  other  thing)  reveals  the  perfons. 
 
 Now  the  difficulty  is,  how  the  Lord  can  command  the  re- 
 probate to  beleeve  life  and  falvation  in  Chriti,  when  there  is 
 Dolifean«ifalvationeithei  intended  to  them,  or  parch afed  for 
 them. 
 
 To  which  I  anfwer,  I.  God  gave  a  law  to  all  the  angels 
 created  in  the  truth,  If  ye  abide  in  the  truth,  ye  [bail  be  eternally 
 happy :  ye  cannot  lay  that  the  devils  in  that  infiant  were  to  bc- 
 leeve  that  God  intended  and  elect  eed  them  for  ctemall  happi- 
 nes,  and  togivc  them  efficacious  grace,  by  which  they  flhould 
 abide  in  the  truth,as  their  fellow-  Angels  did:  Gods  command 
 and  promife  did  re  veal  no  fuch  intention  of  God.  Sothe  Lord 
 faid  to  Adam  and  to  all  his  fced,  If  ye  keep  the  law  perfectly, 
 ye  fhall  have  life  eternall;  according  to  that  *Dothts  andltve  : 
 yet  was  not  Ad<*m then,  far  JefTechcfe  that  are  now  under  tiic 
 Law,  tobeltevethacGod  ordained  them  from  etcinitie,to  eter- 
 nal! life,  legally  parchafed ;  or  that  any  flefli  fhouici  be  jutii- 
 fied  by  the  worksof  theLaw. 
 
 tsirminians  cell  us  that  there  be  numbers  judicially  blinded 
 and  hardned  within  the  vifible  Church,  who  cannot  beleeve, 
 2nd  whom  the  Lord  hath  defined  for  deliiudvon,  yet  the 
 word  is  preached  to  the m,  they  hear  and  read  the  promifes  of 
 the  gofpel,  and  the  precepts ;  Whither  are  they  to  beleeve  that 
 God  intended  from  eter  nit'ie  to  them  falvation  and  grace  to  be* 
 lctve.?  I  think  not,  For  they  teach  that  Chnft  neither  prayeth 
 for9  nor  ictendech  to  die  for  the  uobelceving  and  obftinate 
 
 worl^ 
 
 The  Gofpel  as 
 the  Gofpel  re- 
 vealeth not 
 Gods  intenti- 
 on touching 
 ihc  falvation 
 and    damnati- 
 on of  cet  tame 
 men  from   c- 
 lernitieilhs 
 Gofpei  as 
 finally  obeyed 
 or  refufed  re- 
 vealeth fuch 
 intentions. 
 
 All  in  tne  vifl- 
 ble  Churuh  are 
 
 obliged     to 
 reft  on  Ch rift 
 as  the  Saviour 
 of  all  that  be- 
 leeve ,    but 
 they  are  not  al 
 obliged  to  be- 
 leeve that  he 
 kuendeth   fal- 
 vation to  them 
 proved  by 
 dear*    infhi<- 
 ces. 
 
to  bekeve  he  intends  to  fave  all  and  every  one         4  t  £ 
 
 world  as  fuch,  not  decreed  their  falvation  ,  and  except  men 
 
 may  fancie  fences  on  the  words  of  Gods  Spirit:  where  learned 
 
 they  to  expound  r he  word  World,  (when  it  makes  for  them)   Armln'anscx- 
 
 fbr  all  and  every  oneofmankinde;  and  when  it  makes againft    p>und    the 
 
 thcm,for  the  leaft  parr  ofmankindc,  and  thate;ther  within  the  word«tfrV*s 
 
 vifibieChurch  only,  or  yet  without  the  vrfible  Church?  for  in  f^frc^lv 
 
 both,  Satans  world  of  difbbedient ones  is  the  far  greatcft  parr,  en<js'jn  co^ 
 
 teingthtwhole  world  lyes  in  jinne>  as  JohnCzhh.    Let  it  be  al-  trary  fcnfes« 
 
 lb remembrcd  when  ArminUns  fay,  the  Lamb  efGodtaketh  A- 
 
 way  the finnes of  'the  world ,  that  is  of  all  and  every  mortal!  man, 
 
 they  mean  Chrift  takes  not  away,  nor  fheddeth  he  his  blood 
 
 for  the  finnes  of  the  rebellious  world  ;  fothe  worlds  rebellion,  How  Chrift 
 
 contumacieand  infidelitie  againft  Chrift  mu ft  be  pardoned  dies  for  the 
 
 without  fhedding  of  blood,and  if  Chrift  did  bear  all  the  finnes  world   a«d 
 
 of  the  world  on  th*  crofle  conditionally,  and  none  ofthem  ab-  '     rc  \A  *"  _ 
 >  1      1       -1  o    / 1_   1  vvi'i"   ■  1  n    ous  world ccn- 
 
 folutely:  1  hen  our  act  otbeleevwg  mult  be  the  oncly  neereft  didontily. 
 
 caule  of  fatisfacYion  for  finnes  :  but  why  then ,    if  Chrift 
 
 facisfied  on  the  erode  for  the  fin  a  11  impenitencie  and  unbe- 
 
 fitfc  of  the  rebellious  world  conditionally,  (b  they  beleevc 
 
 and  be  not  rebellious;  but  ss4rminian%  fhould  fay  right  downe 
 
 Chrift  died  for  the  rebellious  and  contumatious  world,  and  he 
 
 prayes  forthc  contumacious  world  as  iiich,  but  conditionally; 
 
 for  he  prays  and  dieth  for  the  not  rebellious  world  ofall  rnor- 
 
 tall  men,  not  abCblutelie,  but  conditionally,  lothey  beleevc  in 
 
 Chrift;  if  they  beleeve  not,  neither  the  prayers  of  Chrift  nor 
 
 his  death,  are  more  effefiuall  fbr  them,  then  for  Devils* 
 
 To  all  thefe  wee  mayadde,  that  the  Lord  in  commanding 
 
 reprobates  to  reft  rn  £7>r//?  for  falvation,  though  no  falvation 
 
 bepurchafed  for  them,  deals  fincerely  &  candidly  with  them  : 
 
 for  fiift  he  commands  them  tobe'ecve  no  intention  in  God  to  ^ow  Go& 
 
 fave  them  by  the  death  of  his  Son,  nor  faith  he  any  vfuch  thins  ,  ea  V?   Jf° 
 
 1  i7         t  j    i_    l.  1  £/     r-r         &  ly  wuh  all 
 
 to  them,  but  only  commindetn  them  to  rely  onth  /tfas  an  VV[,omhccoav 
 
 alfufficicnt  Saviour^    Secondly,  God  commands  all  the  repro-  mandethto 
 
 bate,  even  by  their  way,  to  b.*!ceve  that  Chrtfl'm  his  death  bjkve. 
 
 intended  their  falvation  ,  juftificarion,   convcrfion,  and  yec 
 
 whereas  God  taketh  wayescflRctual),  and  fuchas  he  forcfccih 
 
 fhall  be  rffl&uall  for  the  efficacious  workingof  juftification 
 
 and  convcrfion,  and  a%5luail  glorification  of  Tome  few,  yet  he 
 
 taketh  wayes  which  he  knoweth  (hall  be  utterly  ineffecStuall 
 
 ibr  the  falvation,  juftification,  and  convcrfion  of  all  thefe  re- 
 
 Hhh  2  probates* 
 
420  Cod  de&hth  fincerclj  with  all 
 
 probates,  and  yet  corrimandeth  them  to  beiceve  that  he  decree ; 
 and  intendcth  their  falvation  and  conversion  with  no  leiTe  ar- 
 dency and  vehemency  of  Serious  affection  then  he  doth  int«nd 
 the  falvation  and  conversion  of  all  that  (hall  bee  glorified. 
 Sure  this  we  would  call  double /lealing  in  men, and  the  Scrip- 
 ture faith  he  is  a  God  of  truths  Dcut.32.  and  the  Lord  who  can* 
 mt  lie. 
 
 Object.     if  a  rich  Inne -keeper  fhould  dig  a  Fountain  in  his 
 
 Field  for  aHpaffengers>  thirfly  and  dtfeafedy  which  rtere  able  to 
 
 cure  them,  andautnch  their  thirft  ;  and  invite  them  all  to  come 
 
 anddrin^and  be  cured,  upon  condition  they  come  and  belecve  the 
 
 vsrtue  of  the  water  to  be  fuch  ;  and  yet  fhould  intend  and  decree 
 
 abfolutely  and  irrefiftibly  the  tenth  man  invited,  fhsuld  never  be 
 
 Gofpel  invito  CHte^ .    t  fa  /nHe^eperjhould  not  deal  fincerely  with  them.     So 
 
 intentions   o f  J0H  mak*  9*d tQ  <^ea^  wifh  fi»ners  in  the  Go/pel*    He  doth  all,  in 
 
 <©cd  to  us*       inviting    ck^  (inner  s  to  come  ami  drink  life  and  falvation  at  Chrift 
 
 the  Fountain  of  life  3  which  exprejfeth  with  men  whofpeak^  as  they 
 
 thinl^)  their  Jincere  intention ,  but  he  intendcth  no  fuch  thing. 
 
 lAnfw*  Make  the  comparison  runnc  as  it  Should  doe,  and  it 
 snakcth  moreagainft  sArmwians ;  fay  that  this  Inne- keeper 
 had  dominion  over  the  heart  and  wili,  as  the  Lord  h*th9Prev. 
 21.  io  Pfal.119.36,37.  Hebr.  1  $.  20 >z  1.  Matth.6.l$.  and 
 that  he  could  and  doth  without  draining  of  the  heart,  work 
 in  all  the  paSTengers,  a  fenfe  of  their  diSeaSc,  grace  actually  to 
 come  and  drink,  and  yet  heetaketh  a  dealing  with  the  foules 
 of  feme  few,  and  caaieth  them  come  to  the  waters  and  d  ink, 
 and  healeth  ch  m,  and  he  uSeth  fuch  meanes  and  (b  a&s  upon 
 the  willofthefarre  moft  part  that  they  Shall  never  come,  ne- 
 ver be  fenfiblc  of  their  difeaSe,  and  yet  heinviccsthem  tocome 
 to  the  waters  and  dank  ;  its  clear  this  Inne-kerper  never  in- 
 tended the  health  of  all  and  every  one  of  thf  paflfengers,  but 
 only  of  rheie  few  that  come  and  drink  ;  nor  doth  invitations 
 with  men  upon  condition,  which  the  parcy  invited  is  obliged 
 to  perform,  but  doth  never  perform,  and  which  the  invirer  on- 
 ly of  grace  can  work  in  the  invited,  butdoch  n©t  work  them, 
 -Sods  wife  fis-  as  being  not  obliged  t hereunto i  fpeak  any  fuch  intention. 
 roing  of  the       Again,  let  it  be  considered,  that  here  1  GWlies  in  wait  for 
 lioas  ^not*"  no  mansdeitrudtion.  2  God  is  not  obliged  to  reveal  his  ctcr- 
 exoreffing  the  nail  purpofe  and  intentions  touching  mem  falvation  and  dam- 
 sabiQs  of  any*  cation.  Due  in  the  way  and  manner  iecrncs  befttohim*  3  God 
 
 never. 
 
whom  he  commandeth to  Meeve,  421 
 
 never  faith  in  all  the  (jofpel,  that  from  eternity  he  hath  paffed  a 
 refoJve  to  fave  all  mankinde,  if  they  will,  and  to  yceld  them 
 the  bridle  on  their  own  necks,  that  they  may  bre  indiffe- 
 rent and  abklute  Lords  of  Heaven  and  Hell.  4  Nerfhcuid 
 the  (jof-el  be  framed  in  fuch  wifdome,  if  the  Lord  had  let  down 
 particularly  the  names  of  all  the  EIc&  and  Reprobate  in  the 
 world,  and  have  proponed  falvation  upon  condition  of  obedi- 
 ence and  faith  tofomefew,  it  iTiould  evidently  have  ray  fed  a 
 hard  opinion  in  the  mindes  ofthoutands  touching  Cbrift. 
 
 <dj[er.  4.    The  third  objeft  of  Faith  is  the  fufficiency  and   j^e  w'a  • 
 power  of  Qhrifi  to  fave.   I  I  he  Scripture  makcth  the  object  of  Cy  of   p(  wCc 
 comming  which  is  bc'eeving,/o&.  5. 40.  foh.6.-$<$.  CWatth. 11.   in  Chnft  t» 
 27.  to  be  Chrifts  ability  and  power,  ZWr.7.25.  to  fave  them  fave>is  the  ob- 
 to  the  uttermost  y  that  come  unto  God  by  him,  feeing  he  ever  li-   *.  .  °J  r'*c 
 veth  to  make  inter cejfion far  them.   What  the  Scripture  preffcth   want  ^ ^cu 
 ustobeleevefavingly,that  we  muft  be  inclined  to  misbeleeve,   Reproba  es 
 and  for  the  misbelceving  thereof,  the  reprobates  are  condem-  within  the 
 ned,  and  not  becaufe  they  belecvc  not  the  Lords  intention  to  VifJbk  Church 
 fave  all,  or  his  decree*  of  ele&ion  and  reprobation.     But  the  aredamned< 
 Scripture  prefTcth  frith  in  the  power  of  mercy,  Rom.\. 21.  a^- 
 braham  ft  agger  ed  not,  but  was  strong  in  the  faith, giving  glory 
 to  God,  being  fully  perfaaded  that  what  he  had  promtfed,  he  re  as 
 able  alfo  to  perform.    No  w  sslbraham  is  commended  for  that 
 he  (avingly  and  for  his  juttification,  beleeved  the  power  of 
 (jod  in  the  Gofpell  promife  that  Cjod  was  able  of  his  mercy  to 
 give  him  thefonnc  of  promife  in  his  old  age;  otherwise  to  be- 
 leeve  limply  the  power  ofCW  to  give  a  child  to  a  mother  who 
 is  palled  the  naturall  date  of  bearing  children,  is  but  the  faith 
 of  miracles,  which  of  it  felfeisnot  faving,  and  may  bee  in 
 wotkersot  i-  iquir,  ^^^7.1 1,22.  fo  this  power  then  is  the 
 power  of  faving  con  joy  ned  with  the  mercy  and  gojd  will  of 
 Christ.     2  The  Scripture  holds  forth  taour  faith  the  power 
 of  God  to  graffe  in  the  J  ewes  again  in  Christy  Rom.ir.25*  to 
 make  a  weak  bclteverftand  Rom.  14.4*  to  keep  the  Saints  from 
 falling,  and  to  prefent  them  fauti  k^eb  fore  the  pre  fence  of  his  glo- 
 ry with  exceeding  joy,  Iudc  v.  24.      3   The  good  Land  was  a 
 type  of  the  heavenly  reft,  Heb  4. 1.  and  Heb.^.t  g.fome  entred 
 ftot  sn  through  mbeleefe  \   why,  what  unbelcefc  ?  the  Story 
 flieweth us/?/*/  9  ^.^urn  14.$.  Num.  11*1%.  they  doubted 
 of  the  power  01  CJod^nd  beleeved  the  repot  j  of  the  unbeleeving 
 
4  2  a  The  objeB  cffwing  fattb 
 
 Spies,  who  fa  id,  The  people  be  firong  that  dwell  in  the  Land, 
 the  Cktej  are  walled,  and  very  great ,  and  moreover  we  [aw  the 
 children  of  csfnal^there.      'jajhua  and  (ateb  chap,  i  4. 9.  laid 
 theyjhould  not  be  bread  for  them,  and  their  fir  ength  was  gone; 
 then  the  queftion  was,whether</0^  was  able  co  give  them  that 
 good  Land.   So  then  men  enter  not  into  the  heavenly  rci\  be- 
 caufe  they  beleeve  not  that  lefus  is  able  to  fave  to  the  uttermost 
 thofe  that  come  through  htm  to  (jod9  Heb.7.2 |»     4  The  Scrip- 
 ture is  as  much  in  proving  the  alfufficiency ,  power,  and  perfe- 
 ction of  Chrifi  our  Saviour,  rofave,  as  in  demonltratirg  his 
 tenderneite  of  mercy  and  goodwill  to  fave;   as  in  the  Epiiile 
 to  the  Htbrewcs  the  Apoftlc  laboureth  much  for   to  prove 
 the  Cjodhcadol Chrifi,  his  excellency  above  Angels,  and  that 
 the  Angels  were  to  adore  him,  his  dignity  and  grcatneffe  above 
 Afofesznd  aUthemortall  and  dying  Priefis,  the  venue  of  his 
 blood  above  all  the  bloodsof  Buls  and  Goats,  to  purge  the  con- 
 fcience  from  dead  works,  toexpiatefinne,  tifanftifie  his  people, 
 to  open  a  way,  a  new  and  living  way  to  the  kolj  of  holiefi,  by  his 
 hloody  that  we  with  full  affnrance  may  draw  near  to  God,  that 
 he  with  one  Sacrif-ce,  never  to  bee  repeated,  did  that  which 
 all  the  thoufands  of  reiterated  Sacrifices  were  never  able  to 
 doe ;  that  he  is  no  dying  Prieft,  but  Itves  for  ever  to  intercede 
 for  us  at  the  right  hand  of  (jod.     And  for  what  is  all  thi?,  but 
 that  we  fhould  belecve  the  alfufficiency  of Chrifi  to  fave?  and 
 becaufe  wee  have  too  low  thoughts  oi Chrifi %  as  conceiving 
 him  to  bee  but  a  man,  orlefTethen  an  Angel,  or  a  common 
 Prieft  that  can  do  no  more  by  his  blood  as  touch  ng  remifTu  a 
 of  linnes,  then  dying  Prieiiscou/d  do  with  the  blood  of  hearts, 
 and  that  he  is  dead,  and  now  whenwefinne,  he  cannot  ad- 
 vocate for  us  at  the  right  hand  of  God,  that  his  redemption 
 he  bring*  in  is  not  eternal],  yea  all  this  faith  that  fiving  faith 
 refts  upon  Chrifi asGod,  as  able  and  ccmpleatly  perfect  and 
 fufficicnt  to  fave,  though  finners  doe  net  in  the  foninll  a£l  of 
 faith  belceve  hisgocd  will,  decree,  and  incmtion  to  redeem 
 and  fave  them  by  name,     5  I  fhould  think  that  thefc  who 
 havV  high  and  precious  thoughts  of  the  grace  ,  tend  r  m?rcy, 
 perfection  and  lufficiency  of  %'hrffi  to  fave  all  that  beleeve,and 
 fiducially  rdy  on  Christ  as  a  Saviour  fealed  for  the  w<  rk  of 
 Redemption,  though  they  know  not  Gods  minde  touching 
 .their  own  foJvacion  in  particular,  have  futh  a  faith  astheGof- 
 
 pell 
 
is  Cbrifls  fufficient power  tofave.  42  } 
 
 pell  Ipcak*  of,  and  doe  farjng/y  beiceve  that Chrtft  came  to 
 feck*  and  to  fve  that  which  is  loft,  to  favc  f.nners ,  that  C'krift  L^'  °a^f  °f 
 is  thcSon  of  the  living  God,  the  Saviour  of  mankind ;  and  this  oa  chtJu 
 noDivcil,  no  temporary  believer,  no  hypocrite  can  attainc 
 
 UI.tD. 
 
 Obj.?  .But  I  believe  net  then  that  lam  in  particular  redeemed, 
 and  without  that  I  am  aftranger  to  Chrift  •  for  Devils  and  Re- 
 probates may  believe  all  the  genera  il  promtfes  of  the'Gcjpel* 
 
 Anfw.  1.  Its  true, in  that  ad  formally  you  believe  nor  you 
 are  redeemed  in  particular  ;  yet  virtually  and  by  good  con- 
 fluence you  believe  your  own  redemption  in  particular,  and 
 fo  you  3re  not  a  ftranger  to  Chrtft.  2.  les  true,  Devils 
 and  Reprobates  may  yeeid  an  ailentofmind  to  the  general! 
 promifes,  as  true,  but  its  denyed  that  they  can  red  on  them 
 asgcod,*r  worthy  by  allmeanes to  be  embraced ;  orth  t  in  heart 
 and  affections  they  can  intruft  the  waight  and  burthen  of 
 their  foule  on  thefe  general!  promifes ,  or  that  there  is  any 
 taftcof  the  heneyand  fweetnerTc  of  Chrift  in  thefe  promifes 
 to  their  foule,  as  it  is  with  the  foules  that  fiducially  reft  upon 
 Chrift  in  thefe  promifes. 
 
 O  h  je6t .  2 .  Suupofe  I  know  of  a  (hip  offering  to  carry  all  to  a  land 
 ofhfe,wherepeople  are  never  fie  k^never  diejhave  Summer  and  day- 
 light',  and  peace  and  plenty  for  ever,  upon  condition  y  ifhould  believe 
 the  good  will  of  the  Shipmmafter  to  carry  me  to  that  land\  if  1 
 know  nothhg  of  bis  good  will  to  me  in  particular  >  I  have  no  ground 
 to  believe  I  jhall  ever  enjoy  that  good  land  )fo  here  if  I  k^now  no- 
 thing of  Chr  ft  s  good  will  tome^how  can  1  believe  he  jhall  carry 
 me  to  the  heavenly  Canaan? 
 
 &/*#/.  Yea  fuppofe, what  is  in  queftion,that  to  be  per fw a ded 
 ©f  the  good  wiilo{  Chrtft  the  owner  of  the  fhip  to  carry  you 
 in  particular  is  the  condition  upon  which  he  muft  carry  you,, 
 but  that  is  to  be  proved;  there  is  no  other  condition,  but  that, 
 you  reft  on  his  good  will  to  carry  all  who  fo  reft  on  him ,  and 
 that  is  all. 
 
 Object.  3.  But  I  cannot  believe. 
 
 Anfw%  You  arc  to  believe  you  cannot  believe  of  your  felf, 
 and  ofyourown  ftrength;butyou  are  not  farther  from  Chrift; 
 that  you  are  fa rre  from  your  felf. 
 
 Objed.4,  Its  comfortable  that  Chrift  the  Ph  yfttian  came  to 
 heal  tbifickj  bht  what  h  that  to  met  who  m  nnficK>  nor  of  the 
 
 numbers 
 
434  7^  dfy&  °fF*itb  is  not  Gods 
 
 number  of  thefe  fc^,  that  Chrifi  came  to  heal  for  any  thing  I 
 know  t 
 
 7iT  IS*  c     Anfm  Its  truCj  its  nothin& to  y°u  tbat  chr*ft cimc  to  hcaI  the 
 
 excluded  bv  ^c^> curc  tnc  diftemper  of  fin  is  on  you  ;  you  want  nothing 
 name ,is  a  good  but  that  the  Spirit  working  with  the  Law.,  let  you  fee  your 
 warrant  tome  J0(t  condition,  and  theGoipel-offerbe  confidered,and  com. 
 ro  believe  in-  pared  with  your  eftate.    But  whether  you  be  of  the  number  of 
 
 mtfc^nTw  thcfc  flck  lhat  Chri(*  camc  tohcaI>  ,s  noJawfuJl  doubt  and 
 reft  on  (Thrift   comes  not  from  God;  for  what  that  number  is,  or  whether 
 ioirialvauon.      you  be  one  of  that  number  or  no,  is  a  iecret  of  the  hid  coun- 
 feli  ofele&ion  to  glory  ,a  negative  certainty,  thtt  for  anything 
 yeeknow  you  are  not  of  the  contrary  number,  nor  ire  y<-  ex- 
 cluded out  of  that  number,  is  enough  for  you  to  father  kind- 
 neiTc  upon  Ckr*fl>  though  he  fhouki  fay 3  from  lieavcn>thou  arc 
 not  a  Son. 
 The  Amr.nlan         Object,  $•  1 fhall  never  have  grout  A  of  affurance  to  believe  ' 
 argument  a-      Chrifts good  will,  nor  either  hope  or  comfort  m  the  Gpfpel  ,ceve- 
 gainft  pare  cu-    ntLnt  vr  promtfts,  if  Chrifi  dyed  for  a  few  defied  andchofen  ab~ 
 Ul  '  >toTPth"e  folutely t0  £lsr?>for  aU^ufl  be  "filved  on  doubtfome,  hopeleffe  f 
 ^o^V%<^xzti&tfa^an^comfmle!fe  gr***df  by  your  way  thus. 
 and  comfort  of       Thefe  for  whom  C  hrift  laid  down  his  life>  and  have  ground  of 
 all,  propofed     ajfurance  of  hope  >and  comfort  tn  Chrifi  s  death  and  in  the  G off  el 
 with    all  its      promifesyare  not  all  men  and  allfinners  but  only  fame  few  handfull 
 fterVeoS'h ^        of  chofen  ones.by  name.fuch  as  Abraham,  David,  Peter,  M a  y , 
 trcBg  . .  Hannah,  &c.  and  net  one  more,  not  any  other, 
 
 Bttt  lam  one  of  thefe  few  handful  I  of  chofen  on s  by  name,  I 
 am ,  Abraham,  David,  Peter,  Mary,Hanna,  &c.  and  of  no 
 other  number  ;  therefore  I  have  ground  of  affura*ce  of  hope  >  and 
 comfort  in  Chrifis  death  an  din  the  Gofpcl-j>romifts. 
 
 Now  the  Prof  ofition  *  poorc,  comfortlejfc \and  a  very  hopeleffe 
 field  to  all  within  the  vifible  Church  j  and  the  afinrnptton  to  the 
 great  efl  part  of  mankind  evidently  falje ,  lecanfc  many  Are  called 
 but  few  are  chofen*,  and  fo  the  [j'Jogifm  jball  fuggefh  a  field  of 
 comfort  left, and  hopelejfe  unbelief  and  doubting  jea>  ofa^fi  *irtng 
 to  the  frre  Urge  ft  part  of ma?*kt»d3whereas  the  declnneefthe 
 Lords  goodwill  tofave  all  and  every  one  of 'mankind*,  a*  do" re- 
 deeming ally  and  covenanting  in  Ch  tft  with  *//  removes  ail 
 ground  ofunbeliefe  and  doubting^  from  any  •  offutth grounds  of 
 faith,  hope,  and  comfort  in  the  <jofpelyof "peace  to  alU 
 
 Anfw.X*  We  (ball  confidcr  what  catainde  and  aiTurance 
 
 of 
 
inttn  ticn  t$  fave  me  in  particular.  415 
 
 of  faith  %Armi*t*n>  furnifh  to  all  and  every  on  from  che  tr  .     r  ,,„ 
 
 _    r    .  *  VniveriaJlrve* 
 
 °0lPe1,  .     «     .  ^      .        r    ,        /v  .  .    d«mption   fur- 
 
 2.  What  the  Scripture  fpeaks  of  the  afiurance,  hope  and   nifheth  no 
 
 comfort  of  al  and  every  one  ;  and  grounds   of 
 
 ^.Theaigcmentfhortlyfnallbeanfwered  :  asforthefirft,   afli»ancc, 
 tha    Armintans  may  make  their  fyJIogifm  of  aflurance,  hope,  f^**^"1' 
 and  comfort  in  Chrifts  death  asJarge  as  Chrifts  death,  they 
 murt  expend  the  Gofpel -comfort  and  hope  to  the  heathen^ho 
 never  beard  of  thefc  comforts  ;  now  how  this  can  be,  Ictus 
 judge;  a  very  learned  and  eminent  Divine,  (a)  fhe wet h  from  ,  an  rnfa. 
 the  matter  it  felf,  and  confeffion  of  t^fmayrald  an  Armiman,  spaskmius  a 
 that  twelve  Apofllc<  could  not  in  fo  fhort  a  time  have  gone  Prot'eflbr  m 
 through  the  whole  world,  yea  ,  they  mufthave  pafled  many   ley  den  to  5. 
 particular  Nations  who  never  by  any  found  heard  of  the  Gofpel  1  P3?'1**0*  *nf. 
 and  Armmans  yecid  to  us  that  this  was  done  arcana  Bet  dtf-   ^  Ar/i2<raid, 
 penfatione,  by  thefecret and  unfearchable  providence of(jod\  they  ch.n.defW. 
 would  fay  ,  ifihsy  would  fpeak  truth,  by  the  Lords abfolutc,  decr.de  Rape* 
 highe't  ,   independent  and  unfearchable  good  pleafure  in  his  bat: 
 decrees  of  absolute election  and  reprobation.     2.  Again,they 
 arc  made  unocufablc  and  freed  from  aJlguiltineffe  of  unbelief, 
 and  hoplcfnciTe  of  comfort  or  ground  of  comfort  in  the  GolpeT 
 pro  miles,  who  never  heard  of  the  Gofpel;  yea^even  thefe  who 
 heard  the  Gofpel  as  the  Athenians,  A#.  17.  who  judged  Paul 
 to  he  a  b  abler  >  and  Feftu*  who  thought  htm  mad,and  the  (jrccians 
 veho  (fieemed  the  pre  Aching  of  the  Gofpelfoo/'JhneJfe,  I  Cort  I  .And 
 fo  mull  have  heai  d  the  Goipeh  yet  are  not  condemned  fo  much 
 for  doubting  of  the  ftfficiency  of  Chrifts  death,fceing  they  be- 
 lieved C  hriii  to  be  a  faiie  P  ,'ophet,  as  for  their  not  hearing  men 
 fent  6fGod,Chrift  and  the  Apoftles>fpeaking  with  the  power  T,    _.  . 
 of  God  ,  and  endued  with  the  power  of  working  Miracles.  x/;«»«  Jf««-« 
 3.  But  what  aflurancc,  hope  and  comfort  of  falvationdoc  brok,  hcathe- 
 Arminians  give  ?  O  Rc7  horn  as  Moore  his  written  a  book  intkn-  nift ,  and  lug- 
 led,  TheVntvtr[ahty  of  Gods  free  grace  in  Chrift  tomankinde;   §€fts  *cmlorc 
 that  all  might  be  comforted.  eKceuraredy  everyone  confirmed  and  ?)*   -pe   °^ 
 ajjured  of  the  propitiation  and  death  of  thrift  for  the  n>  hole  race  c  halts  death 
 of  mankind^  and  fo  for  himfelf  in  particular  :  Hear  then  what  10  ail  Torta*:** 
 ssirminius , and  Mr  Moorefa\ihy  (fomfortye^  comfort ye  my peo-  aas,  Indians , 
 fie  faith  the  Lord  comfort  a^d  encourage  with  the  joy  of  tve  holy  Turks  an<*  Pd' 
 Gheft,  wtth  the  lively  hope  cftternallltfe,  with  the  comforts  oft  he  ^2S22 
 Scripture ,  Scipio ,  Ariftotle ,  Cato,  Regulus,  Seneca,  allthe  death, 
 
 I  i  i  Turk*, 
 
4  a  g  The  el>j  eft  of  Faith  u  not  Gods 
 
 Turk/,  ^Americans ,  Indians  t  Virginians  f  fuch  oa  worfh/p  tin 
 Devils ,  the  Sunne  and  CMoone  ;  fitch  as  have  no  bopt^  a^d  are 
 without  (jod,  ardvuthostt  Chrifi  in  the  world;  bid  them  be  ajftt* 
 red  (^hrifi  dyed for them ,  prayes  and  intercedes for them  .intends 
 andwils  their  fiilvat ion  upon goodcondithn  }  no  leffe  then  the  f fil- 
 iation of  his  chofinpeople* 
 
 But  i.Thc  object  of  Ms  faith,  hope,  and  comfort,  may  Hand 
 
 and  con  Gil,  chough  all  and  every  one  ofthe  race  of  mankinde 
 
 fhould  belive  it,  with  no  leife  certainty  of  etcrna II  damnation 
 
 then  Indians,  all  the  reprobate  and  condemned  Devils  arcua- 
 
 der;  now  favi  g  faith   removeth  all  hazird  of  damnation, 
 
 Job.-$.i6.  Job* 5.25.  Job.  1 1    26.    1  7Vw.M5.iA.   Cjal  2.10. 
 
 but  thousands  believe,  yea,  the  damned  Devils  who  aflfent  to 
 
 the  letter  of  thcGofpel,  and  gave  teftimony  that  Icfas  it  the 
 
 Sonne  of  the  living  God.,  by  the  judgement  of  the  Arminians 
 
 believe  that  Chrift  dyed  to;  all  and  every  one  of  the  race  of 
 
 mankinde.  Ergo  all  the  Reprobates  may  have  this  faith  ,  affu* 
 
 The  hope,  of    7ance>comfort  and h»pe,     2.  Saving  faith  bringing  peace^  jjlti- 
 
 aHu ranee  and   gcatj0II  Kpycine  in  tribulation,  punfieth  the  heart  :  But  I 
 
 comfort  flow-  ■?     ■',  /       »  >  r  € 
 
 5na  from  uni-  am  not  awnit  nearer  psace.that  I  believe  that  Chrm  mten- 
 
 verfal  redem?-  deth  to  redecrnn,  fave,  juftifie  all  and  every  one  of  mankinde, 
 
 tion  vain  and  upon  condition  they  believe  ;  for  this  remaineth  ever  a  hole 
 
 fruitier  and    in  the  hearc ;  God  cither  cfificacioufly  intendcth  to  fave  all , 
 
 or  intfficacioufly  committing  the  event  to  the  good  guiding 
 
 of  free-will  which  once  loft  all  mankinde  5  now  the  former 
 
 &ivA-Perkm.     neither  can  be  known  to  any  living;  irs  a  doubt  to  Armi- 
 
 God  latent  s     niaKS  \[  ]t  fceknown  to  God  himfelfe  :  termini**  faith,  Deum 
 
 aiot  ii>  e.ids  ~    '     ,  .        _  ,  .     ^  r      "j 
 
 everarcordmo-  pojje  exctde.-e pne  jsto,  ijtit*  non  fewper '  mtendtt  pnem  jeenndam 
 
 to   cename      prafcientiam;  God  may  fai/e  and  comefcortof  bis  end  >b  scan fe  b* 
 
 kflovitfiige  fay  d^th  n$tiefp  tetany  m  event  sth  it  fill  oxt  freely ,  and  m#y  not  fall 
 
 4mm#mk        0Hti  mend  the 'end  according  to  fors-{  nowledge ;   Sec  then  here 
 
 the  *y£rmwian  courage ,  hope  and  comfort;   God  intendech  to 
 
 redeem  and  fave  me  in  Chrilt,  but  ah  it  is  asthe  blind  man 
 
 catfeth  his  club,  or  fhoats  his  arrow,  he  winks  and  dra wes  the 
 
 firing,  it  may  come  up  to  the  white,  but  it  runs  a  hazardto 
 
 'Atnmm*         fill  fhort  and  wide;    Againe  ,  \u  falk  that  God  intendeih 
 
 fancy  God  to  erncacioufly  to  fave  al!$  therefore  BsUarminc  and-  Armimus 
 
 hang  pendu-    fay _  tj)£  j^orcj  j^  frtrc  as  p0!iutians7  who  have  two  ftrings 
 
 tewcauwo11  m  cnckbow3  for  God  (fay  they)  lyeth  at  the  wait  between 
 
 «*&*  two&ns* anAinterjdeitre^her.theobcdisace,  conver^on and 
 
 ftivatiotv 
 
intention  to  fave  me  in  particular,  427 
 
 falvation  of  all,  or  if  he  mifle,  he  has  .mother  ft  ring  in  his 
 bow,  *nd  imends  the  declaration  of  rhe^lory  of  hisjufticcj 
 if  free-will  fhill  thwart  and  cro fife  the  former   intention  of 
 Cod,  and  this  is  the  latter  intention,  all  and  every  man  is 
 to  believe  chat  God  intends  his  convcrfion  and  ialvacion  in- 
 cffccluilly  :  but  ah  this  is  .cold  comfort  and  dubious ,  hazard - 
 lome  and  farre  eff  hope  ;  the  poore  man  is  here  between  hope 
 to  befaved,  (if  the  fortune  or  Icofe  contingency  of  free- will  be   Arm'whm 
 lucky)  and  feare  to  be  eternally  thrice  more  mifcrable  then  if  Hope  and  corn- 
 God  had  never  born  him  any  good  will  (if  free-will  mifcairy   fort  ,s  that  all 
 as  it  doth  in  the  far  greateti  partofmanknde)  for  Armtnians  ™M°btiT*Tk 
 dee  not  fay,  one  man  is  mote  faved  by  their  pendulous  and    ho<*  and  dif- 
 venturous  good  wifhes  and  doubtfome  indentions  to  fave  all  ^aire. 
 and  every  one, then  we  dee  hy  the  Lords  mo'l  wife,  it  aid,  poy- 
 ied,  fixed,  and  abfolute  decreet;  fo  it  is  but  atoome  and  an 
 empty  fpoon  ,  they  thruft  in  the  mouths  of  the  whole  race  of 
 mankinde,  when  they  will  them  thus  to  hope  for  ftlvMwn, 
 
 2.  By  this  meanes  God  intending  two  ends,  cither  the 
 falvation  or  damnation  of  all  and  everyone,  he  puts  all  man- 
 kinde upon  large  as  great  fear  and  d  (pair,  as  upon  comfort 
 txdkope,  and  hec  intends  and  wils  the  definition  of  all 
 mankinds  mere  tfrlcacioufl/  and  with  farre  greatei  fiiccefie, 
 then  he  wills  their  falvation  ;  only  here  is  a  comfort  men 
 may  t2ke  to  Hell  with  them,  and  anEaft-winde  hope  they 
 may  fged,OD;Gocl  primarily,  an'ec  defic!y,anci  firft  wils  t^y 
 falvation,  bu:  iecundanly  and  with  better  certainty  of  the 
 black  event,  he  wiK  in  j>;ilic-:,  my  damnation  aod  the  etcrnail 
 dcftru&ibn  ofthefarregrcateft  parr  of  mankinde;  and  this  is 
 the  A>mwian  comfort ,  and  white  hopes  that  the  Tenent  of 
 ArminUn  univerfall  grace ,  liberally  beiiowes  on  all  ,  much 
 
 good  doe  it  th.m.  Ztiftmam 
 
 3.  TheT  Hand  not  to  make  God  to  fluctuate  between  two   hncyGolto 
 ends ;  either  this  or  this ,  jttftice  or  mercy ;  mercy  is  the  port   be  expelled 
 God  ddiresto  fail  to,  and  to  carry  all  to  heaven  •  but  be-   fr^hisfi* 
 caufe  he  cannot  be  matter  ofryde  andwinde,  and  free-will   ^  "li'dj^ 
 bloweth  out  ofthe  Eaft  ,  when  God  expe&eth  a  faire  Weft   a^Unft  his 
 wind  \  the  Lord  is  compelled  to  arrive  with  a  fecond  wind  as  will  to  a  woiit 
 a  crofted  Sea-man  mult  doc,  and  to  land  his  Vcflell  inthe*end,  in  the 
 fad  port  of  revenging  juftice,  and  make  flich  a  Sea- voyage,  as  faPe  ljrgc& 
 agiinft  the  heart  of  God  (what  will  ye  fay  of  thedcttiny  of  S^  °   — 
 
 lii  z  free- 
 
4  2  8  The  AminUn  hope  and  comfort 
 
 free-wils  ill  luck?)  tnuft  caft  the  far  greatcft  parr  of  mankind, 
 as  (hip  broken  men  into  ctcrnall  damnation,  and  except  God 
 would  have  ftrangtcd  free-will  and  deftroyed  the  nature  of 
 that  obedience  which  is  obnoxious  to  threatnings  and  re- 
 wards, he  could  not  for  his  foule  mend  the  matter,-  and  here 
 good  Reader,  you  have  the  Armtnian  hope  and  coyfolatiousf 
 
 n  ■  u  „„«r,«r     if  you  lift  to  haiken  to  the  tsfrminians  of  England  now  rifen 
 faun  cannot         /  1  •     1    •      l  r  r  j    ■  •«••■•       r  .  • 
 
 reft  on  a  com-   to  comfort  allmankinde  in  tneie  lad  times.     $f  Saving  faith 
 
 moh  genciail   layeth  hold  on  falvation,  righteoufnelTe  and  cvcriaf.ing  re- 
 good,  demption  as  proper  heritage,  faith  being  a  fupernacurail  in- 
 ftincl,  that  layeth  a  peculiar  claime  to  thrift, as  the  naturall 
 inftind  in  the  lamb  claimeth  the  mother;  its  property  that 
 faith  perfueth  ;  let  experience  /peak,  if  there  be  nor  a  peculiar 
 warmnefie  of  heart  in  a  believer  at  the  light  ofChrift;  now 
 to  believe  a  common  ialvation  hanging  in  the  aire,  the  hea- 
 ven of  Turks  and  Armenians  3  and  the  righreoufneiTe  and  re- 
 demption of  Indians,  of  Seneca ,  and  Catiline y£lodins>  and 
 CamiUus ,  I  confefle  muft  be  farrc  from  fuch  a  property, 
 4.  Saving  faith  is  the  firft  dawning,  the  morning  sky  and 
 Saving  Faith  the  firft  day  light  of  the  appearance  of  election  to  glory,  AZt* 
 thefrft  dawn-   1 3.4$.   Th^man  never  hath  a  fair  venture  of  heaven,  nor 
 ingofcledion  comrncth  in  handy-gripes  with  eternall  love  revealed  .till  he 
 to  glory.  believe,  becauferhepooremans  believing  is  his  adc  of  chufing 
 God  for  his  portion  ,  and  lb  cannot  be  an  affent  to  a  com- 
 mon good  , general!  to  all  men,  Heathens i  ^Pagans ,  Iewes, 
 Turks,  and  believers ;  faith  makes  him  fay,  I  have  now  found  a 
 ranfome,  I  have  found  a  pearl  of  great  price  ,  I  make  no  other 
 choyfe,  my  lot  is  well  fallen  upon  Chrift;  whether  Chrift  caft 
 his  love  or  his  lot  on  me  from  eternity,  I  cannot  dhpute;  but 
 The  Amman   fure?  j  ^zyc  chofen  him  in  time.   Now  for  thefccond,The 
 k°Pc  anndtcc^'  Scripture  (Lewes  us  of  an  hope  of  right  coufneffe  by  faith  y  this  we 
 Scripture. '        wait  for  through  the  tptrn,  Gal.  5. 5.  and  of  the  hope  laid  Up  for 
 the  Saints  in  heaven, Col.  l«i  5. and  C^rifiin  *he  Saints  the  hope 
 of glory ,v.  27.  and  of the  hope  of  the  appearing  of  our  life  Chrijl, 
 Tit.  2. 1  3.  Which  hope  makes  a  manto  purge  htmf elf  &  to  be  holy, 
 I  Ioh.^J.and  of  a  rejoycing  in  hopein  the  glory  ofCjodftcm.  5.2 
 Horn  1  : .  1  ?.  the  hope  to  come  for  the  which  the  Twelve  Tribes  of 
 jfraeFfavc(jodinftantlysh&*%6.7>  and  that  lively  ho,  vey  unto 
 •which  we  are  regenerated  by  the  refurretlion  ofjeftu  Chnftfrom 
 thedeadyi  Vtt.ifotvi&thc hope that wohavt  through  patitr.ee  & 
 
not  in  Scripture,  42? 
 
 tfort  of  the  Scripture  jRom,  1 5.4.  and  the  hope  which  is  not 
 confined  within  the  narrow  fphsar  and  Region  of  time  and 
 this  corruptible  Ufe  ,   1  Cor,  15.  19,  the  hope  which  experi- 
 ence brtngeth forth,  Hcb.5#4.Now  whether  we  take  hope  for 
 thcobjeft  ofhope,  the  thing  hoped  for,  orthe  fupernaturall  or 
 gratiousYaculcy  of  hoping  ,  in  neither  rcfpe&s  have  Seneca, 
 ScipioyRegulus^J  ewes, Turk*  >  ^Americans ,  and  fuch  as  never 
 by  any  rumour  heard  of  Chrift  any  hope  from  Scripture  ;  Taul 
 faith  of  them,  and  of  the  Ephefians  in  their  condition,  Ephef 
 2.1a.  At  that  time  ye  were,  wit  horn  QhriH ,  being  Aliens  from 
 the  Common-wealth  of  I frael,  and,  fir  angers  from  the  covenants 
 ofpremtfe,  having  no  hope  ,  and  without  God  in  the  world ;  and 
 for  the  grace  of  hope  the  Scripture  faith,  its  an  Anchor  caft  in 
 heavenly  thefe  who  upon  life  and  death  make  J efus  their  City  of 
 refuge,  Heb.6. 1 9.20.  it  is  a  fruit  of  the  Spirit,  Gal. 5. 5. where 
 ever  it  is,  it  makes  a  man  purifiehimfelfe,  1  loh.  3.2.  its  a  live* 
 ly  hope  and  a  fruit  of  predeftination  and  of  the  {printing  of 
 the  blood  of  Jeftut  1  Pet.  1,3,4, 5.  Now  fuch  a  hope  as  Arminians 
 allow  to  Heathen  and  Indians ,  to  Reprobates,  who  believe  that 
 Chrift  dyed  for  all  and  every  one ,  and  fuch  as  perifli  eternal- 
 ly, we  giadly  leave  to  themfeives;  and  if  our  doctrine  of  par- 
 ticular redemption  furnifh  ground  ofdifpaire  as  oppofitcto 
 this  hope,weprofe(fc  it :  But  let  Arminians  anfwer  this  of  their 
 own  way;  SoGcdmuit  fpcaktothe  molt  part  of  the  Chri- 
 stian world.    Be  of  good  courage ,  hope  for  falvation  in  Chrift  y 
 be  comforted  in  tht*  that  Chrift  dyed  for  you  all  without  excep- 
 tion, and  be  fully  affured  and  believe  there  is  a  perfeft  ranfome 
 given  for  you,  and  falvation  andrighteoufneffe  purchafed  to  yon 
 tnChrjfts  blood ;  but  I  have  decreed fo  to  att  upon  the  wils  of  the 
 farre  greateji part  of  you,  that  y  onfall  have  no  more  fo  aire  in 
 that  redemption  and  purchafed  falvation   then   the  damned 
 Devils  ,  whereas  if  1  had  fo  drawn  you  as  I  have  done  others % 
 as  finfuil  by  nature  as  you  are,  you  fhould  certainly  have  been 
 eternally  faved  in  Chrtfts bfaodj  ana  the  like,  and  farre  more 
 I  could  fay,  of  the  drca Tie  or*  the  middle  fcience  and  know- 
 ledge of  God;  for  Arminians  fpoyie   the  Almighty  of  all 
 grace,  compaflTion,  mercy  ,  or  power  to  fave  ;  for  th:s  is  the  The  Aminm 
 Gofpel  and  no  other,that  God  muit  utter  by  their  doctrine  :  /  Divinity,iheir 
 have  chofen  out  of  grace  andmerey  all  to  falvation ,  who  fall  be-  frfch  &  hope3 
 litve,  and  have  given  my  Son>  to  give  his  life  and  blood  a  ran-  &Ct 
 
 Iii    3  fom$ 
 
a  j0  7  he  Arminhn  heft  and  comfort 
 
 fime  for  all  and  every  one  •  and  i  will  defire  and  wtfh,  that  all 
 m  nkindewere  with  me  in  eter nail  glory ,  and  that  my  >  eve iging 
 jufiice  had  never  been  experimentally  known  to  Men  or  *yln>el, 
 and  that  death,  hell >fin,  had  never  had  being  tn  the  world;  but 
 the  farre  gr.atejr  part  ofmantyde  were  to  fin  ,  and  finally  and 
 objfinatfly  to  refift  ,  both  my  generall untv.rfall grace  given  to 
 all,  and  my  fiectall  and  8v*ngelick  call*ng%  and  that  they  were 
 to  doe  before  any  aft  of  my  k^'o^lcd^e,free  decree,  fit on o  grace, 
 or  tender  mercy ;  and  I  cannot  bow  their  wills  indecUnabty  to  finall 
 obedience^  n  or  could  I  fo  powerfully  by  mot  Ml  jwsjica ,  draw  them 
 to  constant  faith  and  .pcrfiverdn.ee ,  except  I  would  aQ  agxtnft 
 that  which  U  decent  and  convenient  for  a  Law-(jiverto  doe  ,  and 
 d'ftroy  the  nature  vf that  free  obedience  that  lyeth  under  the 
 fiveet  droppings  of  free  reward,  which  muff  be  earned  by  fweat- 
 ing,  and  under  t he lajh  and  hazard  of  cternall  punifhmthts  to  be 
 inflitted,  (which  I  will  not  dot )  yea  ,  though  in  all  things  even 
 done  by  >free  agents  .as  tran flattens  of  Kingdoms  from  one  Trince 
 to  anothtr ,  and  bringing  enemies  against  a  Und.which  are  done 
 by  free  agents,  I  doe  what  ever  I  will,  and  my  decree  ftands  and 
 cannot  be  recalled   Dan.  4.  $$.Eia.  14*  24,25,  26  ,  27.  chap. 
 4.6.  ro«  *  l  •  Pfal.  1 1  5. 2.  P fa J.i  2  5. 6*Yetin  maters  offalvatton  or 
 damnation,  or  of  turning  the  hearts  and  free  anions  oj  men  and 
 Angels  thatmofi  highly  concernc  my  glory  above  all ;  /  cannot 
 but  bring  all  the  arrows  of  my  Decrees  yto  the  bow  of  that  papery 
 contingent  indfferency  of  the  up  and  down  free-will  of  Men  and 
 Angels ^and  here  amfiiftfetteredyhat  lean  bw  d+nce  as  free -will 
 Ppeth  and  fay  amen  to  created  mill  in  all  things  good  or  bad* 
 J  cannot  cut  of  the  abundance  of  my  rich  grtcc  ar'dfee  mercy 
 {though  eameftly  and  vehemently  I  dfirc  it)  faze  one  perfon  more 
 then  are  faved:  or  damn  one  more  then  are  damned,  or  write  0  *e 
 man  more  in  the  book^of  life,  and  beslow  on  them  the  fruits  cf 
 my  d>.  ar  Sons  death ,  thenfuch  as  in  order  of  nature  were  finally 
 to  beheve  before  any  ait  ef  my  middle  fete  nee ,  or  my  conditio- 
 mull  free  Decree ,  or  drawing  grace;  therefore  Am  I  corn- 
 felled  as  a  Merchant  who  agdinfl  his  will  cafts  his  goods  in 
 the  Sea,  to  five  his  own  life ,  becaufe  the  wirit  and  ftom,es 
 over.mafter  his  defire ^  to  take  afecond  cou+fc ,  contrary  to  my  na- 
 tur  all  d< fire, andg*  actous  and  mild  inclination  to  mercy ,  to  decree 
 and  ordainthatall  who  before  the  atts  alfo  of  my  middle  fcienccy 
 free  deer  ee,andjufi  will  were  finally  to  refift  my  calling  (ball  eter- 
 nally 
 
not  in  fcripture.  4^ 
 
 nally  >  erifk ^ardtowiU  that  Pharoah  fbould  not  at  the  fir  ft  orfc* 
 
 cond  command  cb<:)  mi  will  And  let  njy  p  ople  ooe  \  and  therefore   n  n      n  r 
 
 ■   1  r  A  j        11        ,    rr      r  I  COJW.   Pllcat. 
 
 Kvt'h  a  confeatant or  conjty *inedwulto  jujje>  fmne  to  be,  to  appoint    &  \  o,  Oi  s  nnn 
 death  and  hcll^and'he  eter>t  (J  deftruclion  ofthegreatcftpartof  tarn fubu§  fQYm 
 manfynde,  to  be  in  the  world,  for  the  declaration  of  my  revenging   '<#  Vim  vo  »- 
 jnfiice,  becaufe  I  could  not  hinder  the  entrance  of  fin  into  the  world    lt  P  \  ar*0?  tm 
 notMafierfreewillasfree.ifmydifpenfationofthefirfi  cove-    Jjjj-T*  ***** 
 mint  made  with  Adam  in  Paradtfjheuidfttnd  :  Whereupon  I 
 wascomptiLdto  take afecond herbrie ,  andafecond  w'tnde,  like  a 
 Sea-man  ,who+i with aftronger  crojje wmde,  driver. from hts fifi 
 wrjbedport;  and  to  fend  mj  Sonne  iefs  Chrtfi  into  the  world ,to 
 die  for  [inner  i,  for  that  I  ctuld  not  better  doe ,  and  out  of  love  to 
 fave  all,offer  him  to  all,  one  way  or  other 3  though  I  didforefee  my 
 defire  and  natttrall  kl*dncffeiof*ve  ail:fhould  be  far  more  thwar* 
 ted  and  crojfed  by  this  way;  becaufe  force  my  confluent  will 
 mutt  need*  prepare  afar  hotter  fur  nance  in  hell,  for  the  greatcjb 
 part  ofmaKkinde,fincethoufandsofthem,  mnft  rejetl  Chrifi,  *n 
 refifttng  the  light  of  nature ,  and  the  umverfall  jufficient  grace, 
 given  to  all ;  whichif free  will  jbouldufe  well,  would  have  pro- 
 cured to  them  more  grace, and  the  benefit  of  the  preached  (joffeU 
 But  a  ht  AVter plague  of 'hardnes  of heart ,  andfarre  greater  tor- 
 ments of  freshen  thefey  I  fore  fee  mufl  be  the  doome  offuchy  withih 
 thevijible  Chwch  atrefilimy  calling %or  having  once  obeyed, may  - 
 according  to  the  liberty  of  independent  free-will  perftvere  if  they : 
 wili\&  not  withstanding  oft  hi  power  ofCjedfiy  which  they  arc  kept 
 to  flvation  ,  thepremtfes  of 'the et email  covenant ,the  effcacte  of 
 Chrtfisper  etualltntercejfon^fthe  in- dwelling  of  the  holy  Ghoft, . 
 that  everlaslingfountain  ofltfe,  &c.  may  fully  and  finally  fall  a* 
 WAy,avd  :urne  Apoftats\  and  therefore  all  their  hopeofeternall 
 life,  their  affaranceof  g  '  or y, their  joy,  their  conflation  and  com* 
 forts  in  any  claim  to  Uf  et  email,  an  dthe  fate  of  adoption  is  not 
 bo.Homedonmyxower  to  keep  them,  my  eternal!  covenant,  my 
 Sons  wtcreeffion*  lean  do  no  more  then  I  can ,  b%t  upon  their  own 
 free  wdl,  if  they  pleafe  {and  its  .too  pie af ant  to  many}  they  may  all 
 f alt  aw  ay,  an  dperifo  eternally , and  leave  my  Son  a  widdowyvith- 
 out  a  wife,  a  head  without  members,  a  kj»g  without fubje els*  . 
 
 And  if  Arminians '..will  be  To  liberall  or  hvifh  of  the  com- 
 forts of  God  proper  to  the  lords  people,  £fa>  40.  i.e.  49.13. . 
 theproper  work-  of  the  holy  Ghofi  the  comforter.  Ioh.iq>  ifi0 
 ckl  j«  26*  c»  16,  7,  ihtCQnfolatsons.ofQhrift,  Pkit,%..  \*thee- 
 
 'Vtrldflina^  , 
 
a  -  2  The  grachus good  will >ofeleSt ton 
 
 vtrlajfing,  theftrong  confolations  a.  TheiT.  2.  x6*  Heb.  6.  iS.1 
 
 the  heart  comforts,  Col  a.  2.  wherewith  the  Jpoftles  and  Stints 
 
 are  comforted,  l-  Cor.  i.  4. 6.  7  coming  from  the  (jodofallcom- 
 
 fort ythe  Lord  that  comfort eth  Zton,  Efai.  51.  5.    2.  Cor.  1.  3. 
 
 Ek'i.^l*  li.blejfingpromifed to  the -mourners,  Matth.  5.4.  We 
 
 The  comforts   defire  Mr.  LMoore,  and  other  zArminians  to  injoy  them;  but 
 
 ot  Armifdaes     for  us^  we  allow  neither  aflurance,  courage  hope,  nor  comforts 
 
 not  m Sen*       in  Chri^  or  nk  death  ,'  but  on  the  regenerate  and  belecvers; 
 
 piu  and  this  makes  the  doctrine  ofuuivcrfail  redemption  more  fu- 
 
 fpitious  to  us  as  not  coming  from  God, that  they  allow  to  all, 
 
 (even  dogs  and  fwinej  the  holy  Ghoft  and  the  precious  pri- 
 
 viledge  of  the  Saints.     Therefore  thirdly ,  we  anfwer ,  that 
 
 theaffumptionisnotours,  but  theirs,  let  the  aflumption  be. 
 
 But  I  beleeve,  and  the  propofition  be  corrected  thus.  7 he fe for 
 
 whom  Chrift  latd  down  his  life ^refome  few  chofen  beleevers.  But 
 
 lamchofenanda  beleever  :  Ergo  &c.  and  we  grant  all,  fo  the 
 
 The  generall     aiTumption  be  made  fure. 
 
 good  will  of  Buc  I  have  no  aflurance,  hope,  nor  comfort  to  reft  on  a  ge- 
 
 God  to  J***11   ncrall  good  will  that  God  bearcth  t©  all,  to  ludas,  Tharaoh, 
 
 com  on  i  e.      d/*,  and  to  all  mankinde.,  no leffe  then  to  me.   For  I  am  of 
 
 the  fame  very  mcttall,  and  by  nature  am  heir  of  wrath,  as  well 
 
 as  they. 
 
 2.  That  far-off  Good  will*  tkat  allbefaved,  and  that  allo- 
 bey  :  the  Lord  from  eternity  did  bear  it  to  the  faiien  de viia,  as 
 well  as  to  me.  O  cold  comfort  /  and  it  works  nothing  in  or- 
 der to  my  a6tu  all  falvation,  more  then  to  the  atfuall  falvafion 
 ©f  Iud*s  the  Traitor :  it  fets  on  moving  no  wheels,  no caufes, 
 no  effe&uall  means  to  procure  the  powerfull  application  of  the 
 purchafed  Redemption  to  me,more  then  to  all  that  arc  now  (pit* 
 ting  out  blafphemie  againft  eternall  juftice,  and  arc  in  fine 
 -chains  of  wrath,  curfmg  this  Lord,  and  his  generall  good  will 
 to  fa  vc  them. 
 The  fountain  But  the  fountain  good  will  of  Gcd,  to  favethcele#,runneth 
 
 Good  vvill  ot      jn  another  channel  of  free  grace,that  feparates  perfon  from  per- 
 
 ekfti3P'rfoos  fon'  Uc°h  fr°m  Ef*"'  and  iCCi  thc  hCarC  °f  G°d  fr°m  ctcrnuic> 
 ftom  others.  anc* tnc  tenc^cr  bowels  of  Chrift  ,  both  from  evcrlafting  :  and 
 as  touching  the  execution  of  this  good  will,  and  in  time,  upon 
 this  man,not  this  man,without  hire-  money  or  price.  1 ,  becauie 
 AugelsorMcn,can  never  anfwer  that  of  Rom.  p.  1  $.14.  15. 
 asicis  written,  I  have  loved  Iacob^and  have  hated  £fav,  and 
 
6A£M0-0   oy  CLP 
 
 feparatetb  bttmen  perfon>  andperfon .  433 
 
 that  before  the  one ,  or  the  other  had  done  good  or  evil.  Then  the 
 naturail  Armtnian  obj^eth  ,  what  our  Armtnian  docs  this 
 day,  that  mufl  be  unrighteoufeeffe  to  hate  men  absolutely  3and  cafi 
 them  off  when  they  are  not  born,  and  have  neither  done  good  nor 
 evilL  /Va/anfwerethjt  followcth  in  no  fort  that  thereis  ttn- 
 righteoufmffe  with  God,  becaufe  verfe  !  5,  all  isrcfolved  on  the 
 will  of  God,  becaufe  it  is  his  will ;  for  hee  faith  to  LMofes,  I 
 will  have  mercy  on  whom  I  will  have  mercy ,  and  I  will  have 
 companion  on  whom  1  will  have  compaffi  n :  and  upon  this  hrc 
 infenes  then  the  bufineiTe  of  fcpirating  Iaakob  from  £-  lhia 
 fan  3  runncs  not  upon  iuch  whceles  as  running  and  willing, 
 fwcating  and  hunting  by  good  endeavours;  Ia*kob  dd  here 
 JciTe,  and  Efau  more  ;  but  all  goes  on  this^on  Gods  free  good- 
 nefle  and  mercy  ;  all  the  difference  between  perfbn  and  per- 
 lon,  is,  God  has  mercy  ,  becaufe  he  will,  not  becaufe  men  wiH. 
 Now  becatife  Atminians  (ay,  this  is  not  meant  of  election  and 
 reprobation,  but  of  temporary  favours  beftowed  on  laakob, 
 not  on  Efau,  he  aleadgeth  the  example  of  Pharaoh  a  cruell 
 Atheift  and  a  Tyrant,  who  never  fought  jujhfication  by  the 
 works  of  the  Law  ;  the  reafon  why  Pharaoh  obtained  not  the 
 mercy  that  others  obtained  :  I,  faith  the  Lord,  verfe  17;  told 
 Pharaoh  to  his  face,  for  this  purpofe  /  ratfed  thee  up,  that  I 
 might  make  an  example  of  the  glory  of  my  poner$  and  name, 
 that  is,  the  glory  ofjufiicein  thee,  to  all  the  world  who  hearcs 
 of  thee  :  and  then  verfe  \%.  hee  returnes  rothe  Lords  free 
 will,  and  unhired  and  abfolute  liberty,  in  differencing  per- 
 fon  from  perfbn.  Why  has  hfc  mercy  upon  this  man  ,  and 
 not  on  this  man,  if  there  had  been  fuch  a  conceit  as  a  ge- 
 nerallcatholick good  will  in  God,  to  Pharoah,  to  Efau,  the 
 Apoftle  fticuld  now  h  vedenyedany  abfolute  will  in  God, 
 to  leparate  one  perfbn  from  another.  Arminians  can  inftrucl: 
 the  fpirit  of  the  Lord,  and  the  Apovtleto  fay,  he  has  an  equall 
 gcnerall goodwill  anddenrctofave  all  and  every  one;  Sfau 
 as  well  as  Iaakob-,  Jjhmael  as  Ifaac ,  the  fori  of  promile,  Pharoah 
 as  Mofes,  or  any  other  man;  but  then  i  wo  great  doubts  {hould 
 remain  :  How  thet)  hated  he  Efatt.  when  he  was  not  yet  born, 
 and  had  not  donegbod  orevill?  All  the  tArminians on  earth, 
 anfwer  that.  2o  But  the  doubt  is  not  removed  :  How  is  ic, 
 that  God  loves  laacob  ,bktteth, and  hath  mercy  on  him  ,  and 
 hatcLh  Bfatt)  and  yet  Efauhzs  neither  done  good  nor  ill  f  *Ar- 
 
 K  k  k  winiam 
 
4?4 
 
 The  gractou$  goodwill  ofEleBio*, 
 
 Arm'n'&ns  re 
 folve  nil  one 
 nuns  w ili, 
 
 KfijL    OUJJ     09 
 
 3*bH  %Ag«,  09 
 
 We  cannot 
 choofe  but 
 glory  in  our 
 felves   and 
 not  in  the 
 Lord, if  free 
 gr;ce  lepar-te 
 not  the  be- 
 lie^ng  man 
 from  the  not 
 Believing. 
 
 Gcdee-urliy 
 intended  his 
 
 iwo  great  ends 
 in  men  and 
 Angels. 
 
 f»*W»/anfwer,in  an  antecedent  gencrall  good  will,  God  in- 
 deed loved  £feiu,  as  well  as  Ja*kpbt  Tharoah  as  well  as  ano- 
 ther nun  :  but  here  is  thething  that  makes  the  feparacion,/*- 
 cob  runneth  y  andwilleth,  Efau  is  a  Wicked  man  ;  'Pharoah  and 
 others  like  him,  bloody  tyianrs  ;  and  God  fhcwah  mcrcv 
 vvith  another  poftericr,  and  confequent  willon  /rff^/,  becaufe 
 heruns^andwtls,  and  has  mercy  on  him,  becaufehce  pays  well 
 for  mercy;  and  has  not  mercy  on  Efau,  becaufe  he  neither runs t 
 nor  wills.  Now  this  is  to  contradict  God;  therefore  we  mult 
 bear  wit  h  ir,  thar  men  of  corrupt  mtndes,  deslttute  of  the  truth, 
 rtfirg  up  to  pie  ad  for  univerfa/l  atonement ,  contradict  us.  But 
 Paul  refolve*  all  the  mercy  bellowed  on  this  man,  not  on  this 
 man,  v,  18.  on  this  faying  04a«,  he  w'dlj here fere  hath  he 
 mercy  on  whom  he  will  have  mercy  ,  and  harder>eth  whom  he 
 will  f2)unptn%le  it  L  that  conversion  fhould  be  grace  and 
 matter  of  the  praile  of  the  glory  of  the  Lords  grace,  to  Peter 
 rather  then  lo/W^excfpt  the  grace  of  God  leparareP^^rfroai 
 Judas,  by  moving  tffedually  theonetobcleeve,and  not  mo- 
 ving the  other.  All  the  wit  of  men  cannot  fay,  but  1  may  glo- 
 ry in  my  own  free  will,  that  lam  cffkaciouily  redeemed  and 
 faved,  rather  then  another  ;  except  grace  eflficaciouily  move 
 me  in  a  way  offeparatingme  from  another,  if  hce  had  alike 
 goodwill  tofaveme,and7#^/and  all  the  world  ;but  he  com- 
 mitted the  calling  of  the  ballaree  in  differencing  the  one  from 
 the  other,  to  free  will,  ioasche  creatures  free- will  made  the 
 confluent  will  of  God  different  toward  the  one,  and  toward 
 the  other. 
 
 3.  The  (jod  who  ii  willing  tofhow  his  wrath  ,  and  to  make  his 
 power  known  3  in  indnrtng  with  much  long  fujf  ring  the  vcjfels  of 
 wrath  fitted  to  defttullton  >  that  he  might  m  %e  known  the  riches 
 of  hi*  glory  on  the  vtjftls  of  mercy  ,  which  he  had  afore  pre- 
 pared to  glory,  Rom.  9.  22,25,  is  al'o  willing  becaufe  hee  is 
 wiling  to  declare  thefe  two  ends  equally ;  in  fome  becaufe  he 
 will;  the  glory  of  power  juiiice  ano  long  furfering;  in  others 
 the  glory  of  grace  and  mercy,  becaufe  he  will ;  noi  did  1  ever 
 fee  a  reafon  wherefore  God  fticuld  carry  on  the  two  great 
 ftace  defigns  of  jufltce  and  mercy ,  in  fuch  an  order  as  he 
 fhould  incline  moreto  declare  and  bnng  to  pafie  the  defigw 
 of  mercy  then  the  da  gn  «f  jutiicc ;  for  out  of  the  freedom 
 ©f  high  and  deeg  fiwsaigmjr.  he  moft  fi«cly  intended  both 
 
feparatetb  letwtn  ferfon  andyerfon.  a  5  5 
 
 thefe  glorious  ends*  Now  as  the  attaining  of  his  freely  inten- 
 ded end  of  manifefted  rnercy  in  fome,  both  Angels  and  Men, 
 makes  vifible  in  an  eminent  manner  the  gloryof  juftice  in  other 
 fome,  Co  the  attaining  of  his  freely  intended  end  of  pure  grace 
 in  the  Elc£t, doth  highly  indearc  Icfus  Chrift  that  we  fhouid 
 prfzethe  blood  of  the  Covenant, 'he  riches  of  free-grace  to  us 
 whom  he  hath  freely  chofcn,  leaving  others  as  good  as  we  to 
 perifh  everlaiiingly.  And  as  Armmians  cannot  deny  ,  but  that 
 the  Lord  might  io  have  contrived  the  bufiaeffe  ,  as  all  that 
 are  faved,and  toprayfethe  Lord  that  Jits  one  the  Thron in  hea- 
 ven, might  have  been  damned  and  i)  ould  blafpheme  eternally 
 in  hell  the  holy  jttft  Ittdge  of  the  wovldi  as  he  can  make  a  re- 
 volution of  all  things  in  heaven  and  in  earth  ,to  a  providence 
 cprtrJ?*ry  to  that  which  is  now;  fo  they  cannot  deny  an  emi- 
 nent foveraignty,dchbe  ate  and  fix.d  free-will  in  God  before 
 any  of  the  Elccl  and  Rcpiobate  were  placed  in  £<ch  a  con- 
 dition of  providence  in  which  hee  rorefaw  all  that  are 
 faved  or  damned,  fhouid  bee  faved  or  damned  ,  and  that 
 this  will  was  the  prime  fountaine  caufe  of  election  and  repro- 
 bation. 
 
 AM?aul  fhcwingjT^w.H.  That  God  concludes  all  in  un- 
 beliefe  that  he  might  have  mercy  on  all  3  and  (hewing  a  reafbn 
 why  the  Lord  was  pleafed  to  caft  erf  his  ancient  people  for  a 
 time    and  to  engrafe  the  Cjentiles,  the  wilde  Olive ,  in  their 
 place,faithOf/?^<f/*6;  and  another  reafon  he  cannot  find, but  The        n^of 
 bottomlciTe  and  unfearchablc  freedoms  of  grace  and  free  dif-  p^frcrying 
 penfation  to  fome  people  and  perfons  ,  and  not  to  others.    [   out,  0  the* 
 eonfeiTe  it  had  been  no  fuch  depth,  if  the  Lord  from  eternity  deptb&c 
 had  equally  loved  all  to  falvation,    but  through  the  run- 
 ning &  willing,  or  not  running  &  not  willing  of  the  creature 
 had  been  put  upon  Iatcr,wifer  and  riper  thoughts  and  a  conle- 
 quentwilltofaveornotfave,  as  Mcn^d  Angels  in  the  high 
 and  indifferent  court  of  their  free-will  fh  all  think  good ;  there 
 had  been  no  other  depth  then  is  in  earthly  Iudgc,  whore- 
 ward  well  doers ,  and  punifh  ill  doers,  or  in  a  Lord  of  a 
 Vine-yard ,  who  gives  wages  to  him  that  labours,  and  no 
 wages  to  hinuhat  ftands  idleand  doth  nothing;  tl  is  is  the 
 Law  of  nature,of  Nations,and  no  depth,  its  but  God  reward- 
 ing met*  €cording  to  their  vwks,  and  God  ihewin£  nrrcy  in 
 fuch  as  co- operate  with,  and  improve  well  the  benefit  of  God* 
 
 Kkk  2  ante- 
 
a  j  $  The  gracious  good  mil  of  eleBion^ 
 
 antecedent  will,  and  not  (hewing  mercy  en  fuch  as  doe  not 
 co-operate  therewith,  but  out  of  the  abtblutenefle  ofindrTe- 
 rent  free-will  arc  warning  thereunto.  But  the  great  and  un- 
 searchable depth,  is,  how  God  fhould  fo  carry  on  the  great 
 defignes  of  the  declaration  of  thr  glory  of  pardoning  mercy 
 and  punching  jul  ice,  as  their  fhould  be  fome  perfons  and 
 Nations ,  the  Jews  rirh  and  not  the  Genti/es,*s  of  old,and  now 
 the  Gentiles  taken  inco  Chrift,and  the  Jewes  caft  off;  and 
 again  ,  the  Jewes  with  the  riches  of  the  world  of  Elccfr  both 
 Jewes  and  Cjcntiles  who  are  chofen  and  mutt  obey  the  Gof- 
 pel,  andbe  called  without  any  refpeft  to  works,  but  of  grace, 
 Rem.n4<$.6.j,  and  when  the  children  had  neither  done  good 
 nor  cvill  and  were  not  born  ,  Rem.  9. 1 1 .  and  thefc  who  were 
 neareft  toChri(t,anddid  wok  more  for  the  attaining  righte- 
 oumefle  and  life,  then  other  Grangers  toChrift  and  Gentiles, 
 
 Rem. 9'1°>1*,32>33-  Rom*  IG-  1>*>1A-  Rom*  Il-I^g>4»<* 
 
 6, 7, 8,  &c.  rejected,  and  there  fhould  be  others  as  good  as 
 
 thefc  by  nature,  that  the  Lord  fhould  have  mercy  on  ;  now 
 
 in  both  thefc ;  firft,  God  is  free  in  hisgrace;  fecondly,  juft 
 
 in  his  judgements,  though  he  neither  call,  nor  chute  according 
 
 towoiks;  thirdly ,  the  damned  creature   moll  guilty;  and 
 
 fourthly, the  Lord  both  j.ifl \y  ftvere,and  gracioufly  mercifuM; 
 
 fifthly,  nonehavecaufe  to  complaine  or  quarrcll  with  God  ; 
 
 and  yet  God  might  havecarrieo  the  matter  a  farre  other  way* 
 
 Sixthly,  the  head  caufe  of  this  various  adminifiration,  with 
 
 Nations  and  perfons,  is  the  deep,  high,  fovcraign  ,  innocent, 
 
 holy,  independent  will  of  the  great  Potter  and  Former  of  all 
 
 things  who  has  mercy  on  whom  he  wil^&hardneth  whom  he  wtt, 
 
 and  this  is  the  depth  without  a  bottom  ;  no  creature  Angel.or 
 
 Men  can  fo  behave  themfel ves  to  their  fello  v  -creatures ,  &  yet 
 
 be  free,  juft,  holy,  wife,  &c.  but  fureone[creaturecan  deal  with 
 
 his  fellow  creature  according  to  the  rules  and  road-way  of  an 
 
 antecedent  &  confequent  will;  fomay  the  King  deal  with  his 
 
 people,the  Govcrnour  with  thofc  he  govcrnes,the  Father  with 
 
 his  children,  the  Commander  with  his  fculdiers,  the  Lord 
 
 of  a  Vme -yard  with  his  hired  fervants,all  thefc  may  order  their 
 
 goodn  fie,  mercy,re wards,  punifhments  in  a  way  Jeviil  with 
 
 the  ufe,tnduflry  improvement  cf  free-will, or  the  rebe  lion,un« 
 
 juftice,  wickedneffe  and  flothfulncffe  of  their  underlings;  but 
 
 no  MaRer  nor  Lord  can  call  Labourers  to  his  Vine-yard,  and 
 
 exhort, 
 
feparateth  between  perfin  and  perfon. 
 
 437 
 
 exhort,  obtctt,  beicech  them  all  to  labour  and  promiiethem 
 hire,  and  yet  keep  from  the  gr?ateft  pan  of  them  the  power 
 of  Hirring  armes  or  legs,  of  free  contenting  to  labour,  and 
 fufpend  hufo  acting  on  chegreateii  pirrof  them  ,  as  they  {hall 
 will'ngly  be  carried  on  to  wilfull  difobedience,and  to  be  the 
 paffivc  object*  of  his  revenging  juftice  according  to  the  deter- 
 minate counfell  of  the  Lord  of  this  Vine-yard,  becaufc  (b  he 
 willed  out  of  his  abfolute  ioveraignty  to  deal  with  fome/acd 
 deale  a  juft  contrary  way  with  the  leaft  part  ©f  the  labourers, 
 becaufe  hee  purposed  to  declare  the  glory  of  his  grace  on 
 them  ;  cither  there  is  here  an  unfearchable  depth, or  Paul 
 knew  nothing,  and  this  calmesmy  minde  and  anfwercth  all 
 that  reafon  can  lay  for  univerfall  atonement :  and  the 
 
 i.  Vfe.  I  aym  at,  is,thatno  Doctrine  fo  endeareth  Chrift 
 to  a  foule,  as  this  of  particular  redemption  and  free-grace  fepa-  its  grace  an,i 
 rating  one  from  another,  PfaU  147.  n.Trajfe the  Lord  9  O   freegiace  n'.y 
 lerufalem\  and  amongft  many  grounds  here  is  one,  vcrf.  19.  ^iac    ™akech 
 he  Jheweth  his  word  unto  Iacob  ,   his  Statutes  and  his  judge-  °^£f       ^ 
 merits  to  Ifrael,  ver.  20.  he  hath  not  dealt  fa  with  any  l^ation  ; 
 and  he  fpeaketh  not  of  the  meafure,  as  if  God  had  revealed 
 the  fame  grace  iu  nature,  but  in  an  inferiour  degree  to  other 
 Nations  ;  for  hee  faith  ,  as  fir  his  judgements  they  have  not 
 known  them  1  and  then  being  full  of  God,  for  this  fcparating 
 mercy,  he  addch,  prajfe  yee  the  Lord ;  Chrift  efteems  this 
 the  floure  of  grace,  the  grace,of  grace  and  blciTeth  his  Father 
 for  it  ;  Matt ht\  1.2  5.  I'blejje  theeO  Father  Lord  of  Heaven 
 and  Earth  ,  becaufe  thou  hafl  hid  thefe  things  from  the  wife  and 
 prudent \  aud  hafl  revealed  them  to  Babes ;  now  becauie  ex/r- 
 minUns  fay,  the  pride  or  the  felf-wjfc,  and  the  humility  of 
 babes,  are  the  caufes  feparating  th-  one  from  the  other,  and 
 {ofree  will  is  to  (hare  with  the  Father  in  the  praife  of  the  re- 
 veiled  glory  of  the  Gofel^nd  the  difcoyered  excellency   of 
 Chritt  to  babes,  rather  then  to  wife  men  •  a  literal!  revelation 
 no  doubt  was  common  to  all  babesand  prudent, the f  veiled 
 Pharifces,and  humbled  finners  ;  Chrift  praifcchthecmincncy, 
 the  bloflfom  of  grace/hc  bloom  of  free-  love  in  that  the  fiee-wil        >r  ,  ,     , 
 of  the  humble  and  the  proud  made  not  the  feparation  ,  burrhe   K*'£  l*'fH~ 
 goodplejfureofGod,ver.2  7,  No  man  knowetthe  Sonbutthe  *,MTJ"  '   ^ 
 Father,  and  he  to  whom  the  Son  wiH  reveale  htm.  **o&nf 
 
 a.  That  which  is  common  to  all,  fhalfnevec  leave  an  im-  *^*" 
 
 Kkk  3  preffion 
 
 \  / 
 
4  3  8  i7^ *-  Grace  fepdrateth  tne  from  another. 
 
 Grace  fa'lcrh  P^HTion  of  wonder  and  thankfull  admiration.  (  /)and  (W) 
 
 one  piononnv  are  fwelled,  lofty  ancj,  proud  things,  and  the  Spirit  of  God 
 
 fuch  as(/)and  commends  grace  iiighly  in  that  it  falls  upon  pronowns  and 
 
 (**,'«  perfons,and  not  on  others,!  Cor.i^.g.  \^<*  I  am  the  leafl  of 
 
 of  the  zslpojll  s — verf  I  o.  By  the  grace  of  God  ,  I  am  that  £ 
 
 am>and  his  grace  uetpi  towird  mi  was  not  in  v^ine ;  but  1 
 
 labour edmore abundantly  then  they  all  qvk  iy»  '%bttt  not  1 3  but 
 
 the  grace  of God ,  „  ffu»  Wot  hme%T\i.^.  $.  *}  ^t  for  we  our 
 
 J  elves  alfo  wire  fometime  out  of  our  wits,  difebedient  }&c%  vcr.4. 
 
 but  when  the  kjnd^tjfand  man-love  of  (j  odour  Saviour  appea~ 
 
 red>va.<; i<m<rw  »n*i  he  favedus%  \  Tim.i.  15.  kyo  I  am 
 
 the  chief  of  finners,  vet.\6*  buffer  thtscaufe  I  obtained  mercy , 
 tvet  it  \y.c)  <^p&)V»  that  in  mefrfl  Itfus  Cbnfl  might  (hew  forth 
 all  long  [offering,  Gal.  2.  20.  lam  cructfiedwith  Chrs,i,  but  1 
 live,  hVK  gjjfi  fe^  yet  not  I ,  but  Chrif  lives  in  mi  v>  fat  and 
 the  life  that  I  now  live  in  theflejh,  1  live  by  the  fatth  of  the  ion 
 of  God,  who  has  lov  d  me^  and  given  him f elf  for  me  ypi,  £<$,  u*t 
 Ephef.2.i.it;  vpdi<  and yeftwho-wcre  dead  in  fins  and'trefpajfes^ 
 hath  he  quicknei^a.^*  for  his  great  lova  wherewith  hehvid 
 us  »V*<»V*5  • eveH  when  we  were  dead  in  fins  and  trefpaffes  he  hath 
 quickened  us,  fo&i  together  with  Chrift >vtx,  13.  But  now  in 
 Ckrift  lefts 9yee  who  fomtimes  were  far  re  off,  are  made  neare 
 by  the  blood  of  Chri/i ;  the  puffing  by  ray  Father  and  mother, 
 and  brother  and  fitter,  neighbour  andfiiend  ;  and  taking  me, 
 is  a  moftindcaring  favour. 
 
 2.  O  fall  in  Scotland  and  England,  all  in  Europe,  all  tAdams 
 
 How  indci-      k^,  that  ever  were  mafter    ef  a  living  foule  in  the  womb  or 
 
 ring  isfepara-  out  of  it ;  the  Lord  parted  by  fbmany  thoufandsand  miUions, 
 
 saig  grace.        and  the  lot  of  free-grace  fell  up  onmeprecifely  by  name,  and 
 
 upon  u  s,  and  not  upon  thcufands,  bcfide^  no  lcfTe  eligible  then 
 
 I  wa  ;  what  thoughts  will  you  have  of  the  free  lor  o;  love 
 
 that  fell  upon  you  ever  fince  God  was  God,  whenChrih  fhall 
 
 Jay  foch  a  load  of  love,  luch  a  high  weight  and  maffe  of  love 
 
 on  you  ;  ye   fball  then  think ,  O  how  came  I  hkher  to  fit  in 
 
 heavenly  places  with  ChrinV!    that  body  that  is  trimmed, 
 
 cIoathed,and  doubly  embroydercd  with  pure  and  unmixed 
 
 glory, is  juu  made  of  chc  fame lumpof  earth,  with  thebody  of 
 
 Judas  or  Cain,  that  are  new  flaming  and  finking  to  the  bottom 
 
 of  the  black  and  fad  river  of  brimft one;  the  Lord  faith,  £«*4? 
 
 18.3.  behold  all  fouls  are  mine  $  and  when  your  foule  fliall  be 
 
 loader. 
 
Ft  ee  Grace  feparatetb  one  from  another.  43? 
 
 Joodcn  with  glory  ar-ci  thiufands  or  ibul&  blowii  gand  fpitting 
 
 out  L  laij  hcmics  on  the  A  Sjcfly  of  God,  cut  of  the  fenfe  of 
 
 the  torment  of  the  gnawh  g  worm  chat  neve  r  dies ;  and  yee  ^r 
 
 confidtr  the  fculc  ct  Iudas  m  ght  have  been  inmy  foules  ftead, 
 
 and  my  fculr  in  the  feme  place  oftorment  that  his  is  new  in, 
 
 what  wonder  then  fehncry  out,  behold  what  love  I 
 
 4.  Hi  wmuchJoYe  lor  e*tcntion  ,  and  intention  :  for  one  whataloun- 
 man,  ar.deveiy  one  in  covenant,  Pfal,  ioc>.  45-  multitudes  of  darueofgiace 
 wetctes.*v\d  I  f.130.7.  plentious  redemption;  owt  Davidwuii    beftow^d  en 
 have muhttudt  if  tender merctes  Piak.51..  1.  Pfal.  69.13.    16.   ^    (f  ]°onS 
 lis  1  otonelcvebut  \o\  ts  .many  loves  yEztch.  16.  8.  Cant.  1.3;  thing  ofitcar? 
 He  give^man\  falvacion.stoone,  as  if  one  heaven,  and  one  te  wanting* 
 crown  cfgloty,  were  not  enough  ;  Ephef.  a.  4.  he  is  rich  in 
 mercy  :  and  he  tjuicknedus  when  we  were  dead  infinites  ft*  -mfotuj 
 <L-yt.'rt\u   For  his  multiply  ed  love  \    every  man  has  a  particular 
 a6t  of  love,  a  particular  ad  of  atonement  beft owed  on  him: 
 can  ye  multiph  figures  with  a  pen,  and  write  from  the  eaft 
 to  the  weft,  and  then  begin  again,,  and  make  the  heaven  of 
 heavens,  all  circular  lines,  of  figures;  it  fhould  wearie  the  arm 
 of  Angels  to  write  the  multiplyed  A^j of  Chrift.  Chrillslove 
 defues  to  engage  many  ;  how  many  millions  be  there  ofclccV 
 Angels  and  meu  ?  every  one  of  them,  for  his  own  part ,  muft 
 have  a  heaven  of  love;  and  Chrifi  thinks  it  little  enough  that 
 thefirft- borncs  Jove*  be  oatht  mall, and  that  they  all  be  firft- 
 borne  :  Col.  1 .  20.  It  p leafed  the  Father  by  Chrift  to  reconcile  all 
 things  tn  heaven,  and  m  earth  Jo  himfelf:  All  the  Angels  are 
 Chnfts  vafTah,andhr  is  '.heit  head  •  Col.  2.  ic  then  Chrift 
 muft  have  two  eyes:  you  fever?  eyes ,  to  fee  for  every  one,and 
 two  'egs  for  every  Angcltowa^k  withall;Chrift  muft  havea 
 hugehoaft,  and  numerous  m  1  p&  nbis  familie,  (2)  Who  then 
 can  number  the  fums  of  all  the  debts  o.  fiee  grace,that  Angels 
 and  men ow  Chrift,  aid  when  they  {hall  be  paid?  though 
 finnes  fhall  Le  acquitted, >  et  debts  of  undeferved  love  (hall 
 ftandfor  eyeiand  ever.  O  how  unfearchable  is  the  riches  of 
 Chrifls  grace!  Kt  ow  ye,  O  Angels,  O  gloryfied   Spirits, 
 where  is  the  Prim,  or  where  is  the  bcttcm  of  free  grace ?; 
 "Yet  notonefinne  can  hae'ciTe  grace  then  hcehas,  hcehas 
 need  of  a  11.  he  has  nooyl  toipare,  to  lend  to  his  neighbour: 
 J4atth.  25.  Our  dccpd;feafes,andfeftcrcd  wounds  could  have 
 ao  lefle  to  cure  thcm,.then  liifinite  love,  and  free  grace,  f*]ft*g\ 
 
440 
 
 Free-Grace  feparatetb  one  from  another \ 
 
 a  11 knowledge i  It  was  a  broad  wound,  that  required  a  plaifter 
 as  long  ana  broad,  as  infinite  Icfus  Chrift. 
 
 20A»    'TTdLOt 
 
 Toi(   iyioti 
 
 rl   70T\&7Q(* 
 
 How  a&ivc 
 lovwis. 
 
 No lip -love, 
 
 nor  a  >y  m.ny 
 1  >vc  hi  God, 
 b.it  that  which 
 is  cftcctuall 
 and  real?  to 
 workt'e  good 
 hced.firechto 
 thepar;ylo« 
 v.d. 
 
 p4ulb®wsh\$  knee  to  the  Matter  of  the  families  ofheaven 
 and  earth,  for  this  ad  of  grace,  to  weigh  the  love  of  Chrift: 
 Ephef.  j.  18. 1  pray  (faith  he)  thatye  may  comprehend ,or  over- 
 take the  love  of  God. 
 
 2.  How  many  arefet  on  work  to  compaffe  that  love?  as  if 
 one  man  could  not  be  able  to  do  it:  Yet  1  pray,thatye  with  ail 
 the  Saints  may  comprehend  what  is  the  bredth ;  its  broader 
 then  the  Sea,  or  the  earth  :  and  what  is  the  lengch  of  it  ?  its 
 longer  then  between  Haft  and  Weft  ;  though  ye  could  mca- 
 fure  between  the  extremity  of  the  higeft  circle  of  the  heaven 
 of  heavens,  and  then  it  hath  depth  and  heigth  more  then 
 from  the  center  of  the  earth  to  the  circle  of  the  Moon  and  up 
 through  all  the  orbes  of  the  feven  Planets,  and  to  the  orbeof 
 Statrres,and  higheft  heavens  :  who  can  comprehend  cither 
 the  diameter  or  circumference  of  fo  great  a  love  ?  Love  is  an 
 Element  that  all  the  Elc&,  Men  and  Angels,  fwim  in ;  the 
 the  banks  of  the  river  fwell  above  the  circle  of  the  ounne,  to 
 the  higheft  of  the  higheft  heavens. 
 
 Chrifts  love  in  the  Gofpcl  takes  all  alive,  as  a  mighty 
 Conqueror  ;  his  feed  for  multitude  is  like  the  drops  of  dew  that 
 come  ont  of  the  womb  of  the  moYMngyV{i\.  1 10.  and  they  are 
 the  dew  of  the  youth  of  Chrift  ;  for  Chrift  as  a  ftrong  and  vi- 
 gorous young  man  full  of  ftrength,  who  never  fails  through 
 old  age,  brings  in  the  forces  of  the  Gentiles  like  the  flocks  of 
 Kedtr,  Efai.^o.5,6. 
 
 5  Chrifts  love  outworks  Hell  and  Devils.  Can  yee  feale 
 up  the  Sunnc  that  it  cannot  rife  ?  or  can  ye  hmder  the  flowing 
 of  the  Sea  ?  or  lay  a  Law  upon  the  Windes  that  they  blow 
 not  ?  farrc  ieiTe  can  ye  hinder  Chrifts  wildernejfe  to  bkjfom 
 as  a  Rofe,  or  bis  grace  to  blow,  to  flow  over  banks,  or  to 
 flee  with  Eagles  wings.  O  how  ftrong  an  agent  is  Chrifts 
 iove,that  bearcsthefinncs  of  the  world  \iok.  I.  29.  It  works 
 as  fire  doih  by  nature,  raihertb^n  by  will,  and  none  can  bind 
 up  Chrifts  heart  or  reftraine  his  bowels,  but  he  muft  woik 
 all  to  heaven  that  he  has  loved. 
 
 Vfe  2.  We  arc  hence  taught  to  acknowledge  no  love  to  be 
 in  God,  which  is  not  tffectuall  in  doing  good  to  the  creature  ; 
 there  is  no  lip  Jove,  no  raw  wel  wilhing  to  the  creature  which 
 
No  love  in  Godnhich  is  not  effeftualt.  44  x 
 
 God  doth  not  make  good  :  we  know  but  three  forts  of  Jo  ve5 
 
 that  God  has  to  the  creature,  all  the  three  are  like  the  fruitful! 
 
 womb  ;   there  is  no  miscarrying,  no  barrenneiTe  in  the  womb 
 
 of  divine  lo\e;  he  loves  all  that  he  has  made;  fbfarre  as  to 
 
 give  them  a  being,  to  conferve  them  in  being  as  long  as  he 
 
 pleafcth  :  hee  had  a  defire  to  have  Sunne,  Moone,  Scarrcs, 
 
 Earth,  Heaven,  Sea ,  Clouds,  Ayr  ;  hee  created  them  out 
 
 of  the  wemb  of  love  and  out  of  goodntfle  ,     and  keeps 
 
 them  in  being  ;  hee  can  hate  nothing  that  hec  made,  now 
 
 according  to  Armmaris^  he  wifh  d  a  being  ro  many  things  in 
 
 their  Cctd  and  caufc*,  as  he  wifhed  the  earth  to  be  more  fruit-    A  tkrcefJM 
 
 full  before  the  fall  then  now  it  is,  fothat  againft  Gods  will,  lo.einGed 
 
 and  his  good  will  to  the  creatures,  he  comes  fhort  of  that  ratu"   efieciuaii, 
 
 rail  antecedent  love,  that  he  bearcth  to  creaturesjhecouk.  have 
 
 wiftied  death  never  to  be,noi  iickncfle,  nor  old  age,  vfay  ->r- 
 
 mini  ant)  noi  barrenneffe  of  the  ear  th,  nor  corruption.    Nay, 
 
 but  though  thefe  have  caufes  by  rule  of  jufticc,  in  the  fins  of 
 
 men,  yet  we  have  no  cauie  to  fay  God  falls  fhort  of  his  love  , 
 
 and  wifhed  and  defirtd  fuch  and  fuch  a  good  to  the  creature  \ 
 
 but  things  mfcarricd  in  his  hand;  his  love  was  hke  a  mother 
 
 that  conceiveth  with  many  childrcn^bm  they  die  in  the  womb; 
 
 lb  God  willed  and  loved  the  being  of  many  things  ;  but  they 
 
 could  not  be,  the  love  of  God  was  like  the  m  (carrying 
 
 womb  that  parts  with  the  dead  child,  we  cannot  acknowledge 
 
 any  fuch  loveinGod* 
 
 2.  There  is  a  fecond  lovejaftd  mercy  in  God,  by  which  he 
 loves  all  Men  and  Angels  ;  yea,  even  his  enemies,  makes  the 
 Sun  to  (hine  on  the  uftjuft  man,  as  well  as  the  jutt,  and  cau'eth 
 dew  andraine  to  fall  on  the  orchard  and  fields  of  the  bloody 
 and  dcceitfull  man,  -whom  the  Lord  abhors  ;  asChrift  teach- 
 eth  us,  Matth. 5.45, 44,4 ^4^47,48.  nor  doth  God  mifcarry 
 in  this  love  ,  he  deiires  the  eternal!  being  of  damned  An- 
 gels and  Men  ;  he  fends  the  Gofpel  to  many  Reprobates, and 
 invites  them  to  repentance  and  with  longanimity  and  fore- 
 bearance,fuffereth  pieces  of  fro  ward  duft  to  fill  the  meafure  of 
 their  iniquity,  yet  does  not  the  Lords  generall  love  fall  (hort 
 of  what  he  willcth  ro  them. 
 
 5 .  There  is  a  love  of  fpeciall  election  to  glory[;  far  lefle  can 
 God  come  fliort  in  the  end  of  this  Jove  :  For  1.  the  work  ^a,on  cln-^ 
 ■of  redemption  profpereth  in  the  hands  of  Chrift ,  even  to  the  nour,ifc*r!>. 
 
 L 1 1  fatis  faction 
 
44  * 
 
 No  love  in  God  which  is  not  ejfeflaall. 
 
 Chrifts  love 
 
 aftiye. . 
 
 fatisfa&ion  of  his  foule ;  faying  of  finne  s,  (all  glory  to  the 
 Lamb)  is  a  thriving  work  and  fucceffefuJl  in  Chrifts  hands, 
 Efa.  52.10,11.  He  {hall  fee  of  the  travell  cf  his  foule  and  if 
 fttisfied.     2.Chrirt  cannot  fhoot  at  the  rovers  and  miiTe  his 
 marke :  Ifhould  defire  no  more,  but  to  be  once  in  Chrifts 
 chariot  paved  with  love,  Cant.%.  Were  I  once  aflured  I  am 
 within  the  circle  and  ccmpaiTe  of  that  love  of  Election  •  I 
 fhould  not  be  affrayd  that  the-chariot  can  be  broken  or  turned 
 off  its  Wheels ;  Chrifts  chariot  can  goe  through  the  red  Sea 
 theugh  not  dryed  up  :  hee  (hoots  arrows  of  love  and  cannot 
 mi(Tc,  he  rides  through  hell  and  the  grave,  and  makes  the 
 dead  his  living  captives  and  prifoners.     3.  This  love  is  na- 
 tively; of  it  felf  active  ;  Ez,echiah  faith  in  his  fene,  Efai  2817 
 'W-  TpW    Behold  for  peace  I  had  bttterneffe ,  but  thou  haft  in  love  to  my 
 ty^    nn^Q  fak  {delivered)  me  from  the  pit  of  corruption,  but  in  hebrew  it 
 is,  thou  haft  loved  my  foule  out  off  thebpit  of  corruption  3  be- 
 caufe  thou  haft  c*(t  all  my  finnes  behind  thy  backj,  he  fpeaketh 
 of  Gods  love,  as  if  it  were  a  living  man  with  flcfh  and  bones, 
 armes, hands,  and  feet,  went  down  to  the  pit,  and  lifted  up' 
 E^echiahs  foul  out  of  the  pit;  fo  has  the  JoveofChrift  lo- 
 vedusout  ofhell,  or  loved  hell  away  to  hell,  and  loved  death 
 down  to  the  grave  /.and  loved  finnc  away,  and  Joved  us  out 
 of  rhearmes  of  the  Devil!  ,•  Chnftslove  is  a  perfuino  and  a 
 conquering  thing;    I  fhall  never  believe  that  thiUove  of 
 redemption  ftands  fo  many    hundreth  miles  aloof  on  the 
 ihoare  ;  and  the  bank  of  the  river,  and  lake  of  fire  and  brim- 
 fione,andc  yes  afar  offand  wi/heth  allmankinde  may  come 
 to  land  &  fhoar^ndca{iethtothem,being{bmany  hundreth 
 miles  /ronuhem,  words  of  milk,  wine  and  honey,  out  of  the 
 GofpcJ.and  cxyahthziChriftloveth  aUandeverj  oneto  fahs- 
 tion;  and  if  wifhes  could  make  men  happy,  Chrift  earner! Jy 
 .wifliesand  defires,if  all  men  were  alike  well  minded  to  their 
 own  falvationj  that  all  and  every  one  might  be  faved,  that 
 there  *  ere  not  a  Hell ;  but  he  will  not  put  the  top  of  his'  little 
 finger  in  their  heart  to  bow  and  incline  their  will,  and  Chrift 
 crycth  to  the  whole  world  penfhing  in  fin,  Ihavefhed  my 
 blood  for  you  all,  and  wifh  you  much  happinefTe;  but  if  ye 
 will  not  come  to  me  to  believe :  I  purpofe  not  to'pafic  over 
 Jbe  line  of  Armiman  decency  or  lcfuiticali  congruity,  nor 
 tan  I  come  to  you  to  draw  your  hearts,  by  wayoufficacious 
 
 determination. 
 
D  ifcouragements  of  believing  removed.  443 
 
 determination,  if  yec  will  do  for  your  fclvcs  and  your  own 
 falvatfon,  the  greatest  part  of  the  work, which  is  to  apply  re- 
 demption, by  your  own  free-will  (though  I  know  you  can- 
 not bcmaitrrsofyour  fclves.ofone  good  thought,and  are  tka:! 
 in  finnes  as  I  have  done  the  other  It  fler  parr,  purchafcd  fal- 
 vation  for  y ou,  or  made  you  all  reconcilable  and  favablr,  its 
 well;  o  herwifel  Jove  the  falvations  of  you  and  everyone; 
 but  I  wiil  not  procure  it,  but  leave  that  to  your  free-will; 
 chofe  fire  or  water,  hearcn  or  bell  as  thecounfeJsofyourown 
 heart  (hall  lead  you  ;  and  I  hav*  done  with  you  ;  Oh  fuch  a 
 love  as  this  could  never  fa  ve  me  !  If  the  young  heire  had  wife- 
 dom,  he  fhould  praythacthe  wife  Tutor  lay  not  the  falling  or 
 the  landing  of  the  houfe  on  his  green  head  and  raw  glaifie  and 
 weather-cock  free  will  •  we  fhallcaft  down  our  crowns  at  the 
 feec  of  him  that  ficrcth  on  the  Throne,  becaufe  be  has  redeemed 
 u>  out  of  all  nations,  tongues  and  languages:  and  left  thefe  na- 
 tions to  perifh  in  their  own  wicked  way :  fure  in  heaven  I  fhai 
 have  no  Arminian rhoughts as  now  I  have,  through  corrup- 
 tion of  nature.  I  (hall  not  then  divide  the  fong  of  free  Re- 
 demption between  the  Lamb  and  free-will  :  and  give  the 
 largdt  (hare  to  free-will  3  my  foulc  enter  not  into  there 
 eounfclsor  fecrets,  who  thus  black  Chrift,an  J  iharne  that  faire 
 Jpotlefle  and  excellent  grace  of  God. 
 
 Vfe  3.  Here  is  excellent  ground  of  encouragements  to  the 
 Ele&  to  the  believe;  for  the  fcare  of  reprobation  from  eternity 
 is  no  ground  that  thou  (houldlt  not  believe. 
 
 O  b  \tdt,  1 .  I  fear  that  I  am  a  reprobate, 
 Anfve.  If  thou  wilt  know  the  neede  that  a  Reprobate 
 man  has  of  that  faving  Saviour  Iefus  Chritt,  thou  wouldft 
 upon  any  termes ,  caft  thy  fbule  upon  Chrilt ;  which  if  thou 
 doe,  now  thou  haft  anfwered  the  qucflion  and  removed  the 
 fear  that  thou  art  a  reprobate  ;  for  a  reprobate  cannoc  believe. 
 
 Object.  7,  But  llnne  and  unworthineffe  inclines  more  to  re- 
 probation, then  to  be  loved  eternally  of  CjoL  Sin  Pr<**th 
 
 Anfve.  Notawnit,  except  the  Lord  had  revealed  reprobati-  noc  KP:oba* 
 on  to  thee;  finfull  clay,  nothing  but  the  great  Potter  may 
 wafh  the  clay  and  frame  thee  a  vt^til  ofhonou-.  Sin  comimtei 
 
 Obj&.  3.  But  ftnne  continued  in ,  fitch  as  my  jlnne  is  ,  is  the  1S  no  argu- 
 fir  ft  morning  dawning  of  reprobation  ,  a*  faith  and  farrow  for fin  ^™\\  not 
 is  thefirft  opening  of  election  to  glory,  belcvo. 
 
 L  1  1    2  /*/B»a 
 
444  Difcouragernexts  of  believing  removed, 
 
 sA»fw.  Sinne  finally  and  obftinatcly  continued  in  is  a 
 fign  of  reprosation  ;  but  fay  you  had  obftinareiy  gone  on  in 
 finne  (a?  I  love  not  to  cure  fpirituall  wounds  by  fmoothing 
 and  lcrlening  then;)  yet  your  duty  lies  on  you  in  a  fence  of 
 your  need  of  Chriftjtocome  to  Chrift  ;  thceventis  Chrifts, 
 you  may  fay  -;  Its  fleeing,  Lord  ,  I  be  a  r^probite,  but  many 
 thoufands  of  bad  deferving  as  I  am,are  fingingthc  praifes  of 
 free-grace  before  the  Throne. 
 
 OSj  ft.  4.  But  if  my  finne  evidence  to  me  reprobation  ,  its  a 
 cold  comfort  to  goe  to  Chrift,and  believe  ;  for  fare  I  have  ob- 
 ft  in  Ate  ly  gone  on  again  ft  Chrifh>  and  re  Hfied  his  call, 
 
 Avfiv  Though  vvr  are  not  to  Jcflfen  the  fins  of  any-,  ycx 
 Finail :  obfti-  a  Phyfitian  may  fay  ,  its  not  fo  dclperatc  a  difeafe  as  yeefa/ 
 nacy  and  Fea^  *c  j$.  f0  nuy  wcfay,ics  a  ftrong  difeafe  that  overcomes  the  art 
 nta^&eareof  ofGhrift;  though  it  falls  fcldom  out  never  to  my  obfcrvtng, 
 mt£jie  ebbe-  that  any  finally  obftmate  can  attaine  to  wide,  broid  ancj 
 heve  fddom  auxious  wiflies  to  enjoy  Chrift,  with  fomefecne  and  acknow- 
 fall  in  one        ledged  need  of  Chrift. . 
 
 perfoa.  Object.  $•  But  whtit  encouraging  comfort  h&v;  I  to  behevs  , 
 
 Jince  I  hav:  gone  farther  on  tn  obftinacy  then  any  ? 
 
 cstfnftp.  There  cannot  be  fuch  an  encouraging  comfort  in 
 
 a  non.  convert  as  is  facisfaclory  ;  no  work  can  be  in  a  non- 
 
 ted  ens  cspa*  COrivcrc  °* tnK  ft**uie  with  iucn  as  are  in  converts ;  ye  arc 
 
 h\:  of  fuch  are  not  to  look  for  fo  much  in  your  felfc  as  in  others;  but  he  is 
 
 couragements    farre  behind,  who  may  not  follow. 
 
 to  beihvs  as  a  O^  je£t.  6.  Nay,  Ifinde  nothing  in  me  that  miy  quakfc  met 
 fce-eve,  forrhrtfi. 
 
 Anfw.  Fie  and  fu*ficicnt  q  alifications  for  Chrift  is  the 
 hire  of  merit',  that  we  naturally  fcek  in  our  (elves.  Antino-. 
 
 M  ..  r  m'tans  doe  not  a  Ji  -tic  injure  us ,  becaufe  wc  teich  that  obfii-. 
 No  hire  n-j  us  r  \a.  1  1  ,  .  >•       1 
 
 toblicve  yet  ^  "nncrs  8S  obriinate  and  proud  are  no*  immediately  to 
 toe  proud  as  believe ;  no:  that  it  is  not  their  duty  to  believe3buc  becaule  be- 
 proud  cannot  lievmg  is  phyficaliy  incompacible  wich  thefc  perfbns  thst  are 
 bjiq/e.  to  believc;fince  believing  is  the  going  of  the  finnrroutoflfhim- 
 
 feif  to  Chrift  5  and  a  proud  obtfinate.  and  rebellious  (inner 
 never  broken,  nor  in  no  fort  humbled  jnderthat  reduplica- 
 tion, (tayes  in  himfclf.  But  we  are  farre  from  exhorting  any 
 toftand  aloof  and  afarrc  off  from  Chrift,  becaule.t hey  can- 
 not be  prepared  fufficiently  for  him,  or  becaufe  they  have  not 
 aprcfenttobringtheKing,  Yea  corne,asyec_arc  bidden^kiffc. 
 
 the 
 
D ifcouragements  of  bekeving  removed.  445 
 
 thefonne  but  trrmble  and  ftoop,fakh  is  3  lowly  thing;  mcr- 
 ritor  hirefufficicnt,  in  halfc  or  in  whole,  penny  ,  or  penny 
 worth,  to  give  to  Chri  ,before  a  (inner  come  to  Chrift,  or  af- 
 ter, we  utterly  difciaim. 
 
 Ob.  7.  But  I  have  low  thoughts  of  Chrift,  and  am  afraid 
 he  willcaft  mee  away ;  how  then  can  J  have  low  thoughts  of  my 
 ft  If  and  be  humbled ,  ere  I  beleeve  ? 
 
 A*fw.  7  here  be  not  any  of  us  who  teach  that  faving  humi- 
 lity goethbefore  faith.  It  is  onethingtobebroken,and  plow-    Nefavwgliu- 
 ed ,  another  to  be  humble  and  harrowed  :  the  law  muft  break    £^1C  bJore 
 the rockie ground,  ere )  e  bciecve.  But  Chrift  muft  break  the 
 clods,  and  harrow,  and  foftcn  the  fcule;  true  humiliation 
 followcth  faith. 
 
 O  b.  8.  But  baft  thoughts  ofChrifti  which  I finde  in  myfelfe 
 are  mojf  contrarie  to  faith:  I  think^Chrift  not  Jo meek^a  Iambus, 
 to  put  a  Wolfe,  a  Tyger,  or  a  Leopard  tn  his  bofome% 
 
 Anfvv.    Not  any,  but  they  have  too  low  thoughts  of  Chrift, 
 ere  they  can  come  tohitrufortheGofpeJ  in  whole  and  in  part,    AIIthcGof- 
 is  medicine.  Cnritt  has  a  healing  tongue;  medicine  is  reli-   ofthcrneek.es 
 tivMofickneffe":  Chriit  would  never  havefaidto  unbelecvers,.  ofOiriftar- 
 Iohn,6.  39.  him  that  commeth^  will  in  no  wife  cas~l  away  :  If  guea<ii:jeafe 
 mm  had  not  naturally  hadfuch  thoughts  of  Chrift .y  as  liee  i>   »n  us  to  con- 
 rough,  and  ft  range;  and  Lordly  ,and  (o  far  from  meekneffe   f*lvPChtiftto 
 that  he  cafeth  thoufands  of  poore  finners  cue    that  come  to  ior,j[y  cfu^\  t0 
 him:fo  Chritbtongucin  (peaking  thefe  words  ,  is  good  phi-  havea  heait 
 fick"  :  all  of  us  have  j.alous  and  it  range  thoughts  of  Chrift  ;  l&e  thenc- 
 Yemay  know  the  difl-afcby  the  phyfick  ;  contrariacontrarijs .  l"er  muW«fc* 
 curantur.    The  wearie  and  loaden  finncrs  take  Chrift  to  bee 
 rough,  and  not  meek  U  therefore  faith  Chrift,  comeuntome,  all 
 yethat  are  w  carte  ^  and  louden  ;  and  Iwilleafeyou •  Ifhecbeea  . 
 iliepherd,  we-uaturftily  think',  if  wee  cannot  goc  onourowne 
 feet,  he  has  a  clubtobeat  us ;  Therefore  Efai<  40.11.  The  Lord 
 faith,  Not  10,  hf*  will  not  beit  thole  that  want  1  gs.of  their  own. . 
 to  follow  h'ro  :  but  Wl(h>All  carry  the  Lambs  in  his  bo  fame  ^  and  . 
 gently  lead  thofe  that  are  with  young  :  yeajfeonverts  and  weak 
 ones  had  nocjVilo  ft^s  ,  Ah, Chrift  is  above  us,  and  (b  lord- 
 ly, fo  jaft,  that  if  weebec  not  as  ^rong  as  others,  he  will  break 
 us ,'  it  had  not  b?en  prophecied  of  himjHfai.4:.  a  bruifedreed  I 
 Shall he  not  br,ak^ta  jmoakingfltx Jhallhe  not  quench ' :  Now  pre- 
 cipus  thoughts  of  Chrift  ye  cannot  havetillyccometo  Chrift,  , 
 
 LJ1  3  and  i 
 
44  5 
 
 Jfchrift  draw  all,  isje  drawn . 
 
 Mow  all  are  to 
 beleeve, 
 though  falva- 
 linn  be  not 
 purchalcd  for 
 all. 
 
 .Neither  is 
 faith  before  all 
 Repentance, 
 noreevfy  Rc- 
 pencance  be- 
 fore all  taich. 
 
 and  buy  from  him  anew  minde,  and  new  thoughts,  without 
 money. 
 
 Ob.  9.  But  beleeving  is  fruit  leffe,  and  unpoffible,  if  I  he  ex- 
 elude  dfrom  the  number  of 'thofe  that  Chrifi  died  for;  for  then  I 
 am  to  beleeve  remiffion  of  finnes  without  Jheddma  of  blood ;  and 
 Chriflfhedno  blood  forme. 
 
 Anfw.  YouareneirhertoIayfuchafuppofuiondown,thic 
 either  you  areexcluded  from  the  number  of  thofe  that  Chrift 
 died  for,  or  included  in  that  number :  neither  of  the  two  are 
 revea'edtoyou,  and  fecret  things  belong  to  the  Lord.  Itise- 
 noughco  you,  thac  (u)  you  arc  not  cxcluded,for  any  thing 
 that  is  revealed  to  you.  2.  That  thou  haft  need  of 
 Chrift  ,  and  arc  a  guilty  (Inner.  5.  That  thou  art  com- 
 manded to  beleeve  :  As  for  G  hrifts  not  fliedding  of  his  blood 
 for  thee  5  fay  it  were  fo  :  its  no  moreabfurd  thac  you  are  ob- 
 liged to,beJceve on  Chrift,  as  an  al  fufficient  Redeemer  for 
 rcmiflion  of  finnes,  (though  remiffion  be  not  purchafed  to  you 
 in  Chrifts  blood)  then  that  you  are  obliged  to  beleeve  that 
 God  will  infallibly  fave  you,  when  as  God  has  peremptorily 
 reprobated  you,  upon  forefeen  final!  impenkencic ;  and  has 
 decreed  not  to  work  in  you  to  beleeve,  and  has  not  purchafed 
 by  his  blood,  the  grace  of  beleeving  ;  without  the  which,  hce 
 feeth  beleeving  is  unpoflible.  Let  sArminians  anfwer  the  one 
 doubt,  and  we  can  anfwer  the  other;  onely^  their  way  makcth 
 God  to  fay,  he  willeth  the  faivation  of  reprobats;  which  in 
 very  truth  ,  hee  willeth  not  ,•  for  its  protefiatie  fatte  con- 
 traria  •  a  will  contrary  to  his  difpeniation  toward  them, 
 and  fo  no  will  5  whereas  wee  ackuowledge  God  in  his 
 promifes,  commands,  charges  to  bemoft  (incere,  and  that  the 
 promifes  belong  onely  to  the  children  of  the  promife,  not  to  the 
 rcbrobate. 
 
 Ob  10.  But  its  unpoffible  I  can  befitted  with  forrow for  finne 
 or  repentance,  before  i  beleeve  in  Chrift,  A  nfw.  We  teach  not 
 thac  you  muft  tirft  repent ,  then  beleeve ;  ©r  firft  beleeve,  then 
 repent;  but  that  fome  legal  ads  of  forrow,  and  biui/ings  of 
 Spirit.and  (elfdi (pair  go  before  faith,  thenars  of  beleeving, 
 and  then  evangehek  repentance,  in  feeing  by  faith  ,  him  whom 
 ye  have  pierced  with  jour  finnes,  and  the  mourning  for  piercin^ 
 of  him.  Zach.  12.10.  But  your  neede,  beggarlineife ,  finful- 
 neffc  may  well  be  afpur  to  chafe  you  to  Chrift :  feeing  Chrift 
 
 heigh- 
 
Difcouragement  ofheleeving  remarried.  4.  ^  7 
 
 heightened  his  fair  grace  by  occa/ion  of  your  black  (ins,Rom. 
 3.  5.  20.  2.  Rom.  3.  24.  25. 
 
 If  Chrirt  have  fuch  agood  will  to  draw  all  men;  ah  !  fhall 
 hedrawall  men,andfuchafairnumberofaIlranks,  and  not   if Chrift  draw 
 draw  me?  Lord  Iefus,  what  ails  thee  at  me?  when  officesof  al!,we  fhould 
 eftatearediHribuced,and  livings  and  pcnfions  given  to men,  bedrawiu 
 there  be  fbme  male-contents  ,•  this  man  is  preferred,  not  I  :  Ic 
 were  good  there  werefpirituall  male- contented neiTc,with  fe!f- 
 dilcontent,  at  our  own  rebellion, and  no  envying  of  others: 
 O  thatChrift  who  drawes  all  men,  would  draw  me,  and  hee 
 that  has  love  for  fo  many,  would  out  of  his  love  caufe  me  fay, 
 Whither  is  thy  b 'elove d gone ,  O  thoptfatreft  among  women  ?  wht- 
 t her  is  thy  belwedturned  afide,  that  we  may  fee\him  with  thee? 
 fay  there  were  a  free  gold  myne  in  India  y  that  Joadethwhh 
 gold  all  (hips, and  enriches  multitudes  that  goe  thither ,  and  it 
 has  never  drawn  thee  to  make  a  journey  thither,  blame  thy 
 £lf,ifthoube  poor,  whenmany  are  enriched.  1.  Hath  not 
 Chrirt  knocked  at  the  doore  of  thy  foule,  with  a  rainie  head, 
 and  frozen  locks,  and  thou  hadft  rather  he  fhould  fall  into  a 
 fwoone,  intheftrcetSjasopentohim,  and  lodge  him;  and  haft 
 had  open  back  doorcs  for  harlot  lovers:  O  bee  afhamed  of 
 fleighting  free  love.  2  Difpifed  love  turncth  into  a  flame  of 
 Gopel-vengcancc:aGofpel-hell  is  a. hotter  furnance,  then  a 
 law-hell. 
 
 NomanfpinnhtMtohim(eIf,outofthe  woolofunbekeving 
 difpairj  If  Chrilt  be  fo  willing  to  rcdeeme  and  draw  his  own  Chriflc*n 
 alI,andcangoe  asneer  hcllasfcven  devils  :  Have  noble  and  f*^  % 
 broad  thoughts  of  the  fufficiency  of  Iefus  tofave.  1.  Confidcr 
 and  fay  with  feeling  and  warmneiTeof  bowels  to  Chrift,allthe 
 redeemed  famihe  that  are  ftanding  up  beforethe  throne,  now  in 
 white,  and  are  fair  and  clean  and  without  fpot,  were  once  as 
 Black-mores  on  cirth,  as  I  am  now :  fome  of  them  were  (ta- 
 bles ofuncleannc'fTe  toSathan;  now  they  are  chaft  virgins, 
 who  defiled  n  t  themfclve*  with  women,  before  the  Lamb; 
 the  mouths  har  fornetimes  blafphemed,  are  now  ringing  the 
 net* fongof the  Lamb >of  Mofesxhe fry vantof  the  Lord,  2  Whae 
 lovejs  that,  that  there  is  a  hole  in  the  rock,  for  ravens  of  hell 
 to  fly  into  asdovesofh.avm  ;  and  a  chalmer  of  love  in  the 
 hejrtofChnit,  for  pieces  of  hnfullclay?  3.  Fair  Iefus  Chri ft 
 caulove  the  black  daughter  of  Pharoah;  hchas  found  in  his 
 
 heart 
 
44-S  we  are  not  tobefatisfiedmtbwbat  is  ordinary, 
 
 heart  to  melt  in  love  and  tender  companion,  toward  a  forlorne 
 tsfmorite,  a  pointed  Hittite ;  it  breaks  his  heart  to  fee  the  naked 
 foundling  caft  out  into  the  open  fields,  dying  in  goared  blood: 
 Chrift  can  love,  where  all  do  loach;   Us  much  hee  can  love  a 
 finner,  thou  art  but  a  (inner;  hce  has  not  blotted  thy  nameouc 
 of  the  New  feftament;  imagine  thou  heard  him  fay ,  finner  come 
 to  me  :  L*ft  man,  faff er  me  to  love  thee,  and  to  caft  my  skirt  of 
 loveovtrthe :  Dee  but  give  him  an  hearty  fay  Lord)  con- 
 Vfc    £•        kRt'  ar,drake  *tim  at  his  word;  Never  reft,tiJi  thoubeacfuch 
 a  nick  of  the  way  to  heaven,  as  no  backfLder  can  attaincto: 
 We  aretoofoon  fatisfied  with  our  own  GodlinelTe,  and  gee 
 not  one  fteppe beyond  thefethat  has  cart  out  ofthemfcivers,  one 
 Devil,andthc  next  day  take  in  feven  new  frefh  devils,  and 
 the  end  ofthefe  men isworfe  then  their  beginnings  they  arc  re- 
 demned,and  bought  and  wafhen  in  proftffion,  and  righteous 
 in  themfelvcs ;  thofe  that  have  no  more,  muft  fall  away :  a 
 Sheep  in  the  eye^  of  men,  and  a  Sow  at  the  heart,  muft  to  the 
 Benotfatiffied  mire  again,  fit  not  down,  till  ye  comefi.)  to  bee  willing  to 
 till  you  come  fell  all,  and  I uy  thepearle :  2.  Till  ye  attain  to  fomercall  and 
 to  fuch  a  nek   pCrfonall  mortification     that  is  a  fubduing  cflufts,  a  bringing 
 ofCl.rftian      under  the  body  offinne,  a  heart-  deadnefle  to  the  world,  (from 
 
 walking,  as  is  thjs)  becaufe  your  Lord  died  for  you.  and  has  crucified  theold 
 
 attainable  by  ,  '  11  .  r       .         c      v     •         • 
 
 nohvpocrke.     maR5  *  mcan  nota  mota"  mortircation  of  csfnttnomtans ,  to 
 
 beleeveCbrift  has  crucified  your  lufts  for  you  3  as  if  you  were 
 
 obligcdby  command  of  the  letter  of  Law  &nd  Go/pel,  to  no 
 
 perfonall  mortification,  that  ye  may  be  faved :  neverthink  ye 
 
 -  aie  redeemed ,  till  yee  bee  redeemed  from  the  walking  in  the 
 
 wayes  of  the  prefent  evil vporld.fr  om  all initjwtiejrowy our  vain 
 
 conversion  %  draw  not  breath,  reft  not,  till  ye  come  to  this,  as 
 
 ye  would  not  turnc  back^fliders  in  heart. 
 
 Redemption  belcevcd  ,  makcth  men  crown  Chrift  as  their 
 King;andfuchto  whom  Chrift  is  made  redemption,  muftaf- 
 fert  and  con fefle Chrift  a  perfect  Redeemer,  the  King  of  his 
 Church  :  Thofe  that  arc  unpatient  of  his  y  oak  of  Government, 
 would  fet  another  king  over  Chi  ift,  a  M agin"  race  who  by  of- 
 fice ruleth,  not  by  the  word  ,  but  by  civil  Laws,  teltifie  they 
 are  unwilling  to  have  Chrift  their  Lord,  in  their  life ,  who  will 
 not  have  himtheii  Lord  in  the  Church,  and  his  ordinances^ 
 the  greac  controverfie  that  G^d  has  with  England,\s  fleighting 
 of  Religion,  the  not  building  the  Temple,  the  iiicreafe  ofblaf 
 
 phemks 
 
 Vfe  7, 
 
To  be  drawn  from  the  earth  to  Chrift  comfortable.  449 
 
 phemies  and  herelies  5  fear.that  Chrift  reigne  over  them,  3  $.  If 
 1  be  Ufted  up  from  the  earth  J  vilt  draw  all  men  unto  me. 
 
 Thefourth  confidcrablc  article  in  the  drawing,  hthctermi- 
 nus  ad  quim,  the  perfon  to  whom  all  men  arc  drawn.  Ic  is  (faith 
 Chrift)  ^0*  e^7o>>,  to  me :  This  is  not  a  word  which  might  chrift  cannot 
 have  been  fpared,  as  there  is  no  redundancic,  nothing  more  be  (pared  as 
 then  enough  in  the  Gofpel,  (b  Chriii  is  no  perfon  who  may  bee   not  neceflary 
 fpared;  but  who  ever  bee  one,  Chrift  mult  be  the  firft  peifon  ;  ^^w°^  of 
 lake  away  Chrift  out  of  the  Gofpel,  and  there  remaineth  no-  re  "m^  10n* 
 thing  but  words,  and  remove  h\m  from  the  work  of  redempti- 
 on, it  is  but  an  empty  fhadow  ;  Yea,  remove  Chrift  out  of 
 heaven,  I  (hculd  not  leek  to  be  there  ;  this  is  a  noble  and  di^  - 
 
 vine  (to  me)  J will  draw  all men  to  mee.     fi   It  concerneth  us  It  is  a  matter 
 much  what  wee  leave.    If  wee  leave  the  earthy  it  is  but  a  clay   of  great  con- 
 foot-(lool,and  a  mortall  p*ri{hing  ft  age,  andtbchoule  of  for-   cetnment  fhac 
 cow,  and  my  dyingfellow-crcature :  if  we  leave  finoe  we  leave  ^n"crst  coaic 
 hell,  the  worm  that  never  dieth;  vengeance  and  eternal]  ven-  j0V,    ft5  a["* 
 geauceisinthe  wombo*  finne;  to  leave  father  and  motherland 
 all  theidoL  of  a  fancied  happinefle  is  nothing ;  But  to  whom 
 we  go;  to  Chrift ,  or  not,  tofuch  an  one  as  God,die  fubftanti- 
 ali and eternall delight  of  God,  O  that  is  of  h  gh  concern- 
 ment. 
 
 2.  This  (to  me)  coming  out  of  the  mouth  of  Iefus  Chrift-,  is  Grounds  of 
 all  and  all,  its  heaven,  its  glot  y,  its  falvation,  its  new  paradite,  the  excellency 
 itsthenewcity,ksthenewlifc,its  the  new  p  eciousele&ftone  of^gdraw* 
 laid  on  Zion,  the  new  glory,  the  new  kingdome:   There  is  a  t0      rifton^ 
 greater  ernphaiis,  an  edge  and  marrow  of  words  and  things,  in 
 this  (to  me)  then  in  all  the  fcnpture,in  all  earth  and  heaven^and 
 ailpoffible  and  imaginable  heavens.  I.  Why  is  Jfrael looted  ? 
 hear  the  caufe,  Pfal.  8 1  •  1 1*  Ifrael  would  none  of  mee.     Why 
 drink  they  rotten waters,and  Ciflernsof  hell?  Oh  hercisthe 
 caufe,  Ier,2*  lu  Beafionifhed  O  heavens y  why  ?  for  my  people 
 have  committed  two  evils  :  (Ah,  thefe  two  are  hundreds,   and 
 millions  )  they  have  for faken  me,  the  fountain  of  living  waters. 
 Is  not  Chrift  crying  in  all  the  Gofpel ,  whowUlhaveme}  whs 
 will  receive  me}  Is  not  this  the  Gofpel-quarrell ,  Iohn  5, 40  ? 
 T  e  will  net  come  tome  ^thatyeemtght  have  life  ;  its  no  fport  to 
 die  in  finnc,  its  a  fad  fall  to  fall  into  hell,  Ioh.8.21*  Then-faid 
 Jefus  again  unto  them,  I  go  my  wayyandye  fbaUfetkjne/in&f)*tt 
 tiic  in  your  fimses\  whither  I  goc  ye  cannot  came. 
 
 Mmra  3    If 
 
450  Toh  drawa  to  chnft  rnoft  comfortable. 
 
 3 ,  If  ye  lookto  any  other,  it  can-not  five  you,  but  one  look 
 on  him  would  make  you  eternally  happy,  and  you  have  is 
 8fa>  45.22.  Leo\unto  me.andbefaved.all  the  ends  of  the  Earthy 
 for  I  am  (Jod,  and  there  is  none  elfe  ;  come  and  have  heaven 
 for  one  look,  for  one  turning  of  your  eye  ;  and  when  deftru- 
 <5Hon  commeth,thac  the  Church  fhall  be  like  two  or  three  olive 
 berries  left,  and  all  the  reft  destroyed  ;  what  fhall  fave  the 
 remnant  ?  Eft.i  7. 7.  At  that  day  fhall  a  man  look^  to  his  maker, 
 and  whcn/erufalem  is  faved,  and  the  Spirit  of  grace  and  fup- 
 plication  is  poured  on  the  houieof  David,  Zach.n. 10,  *And 
 they  fhall  leok^upon  me  whom  they  have  pierced, and  they  fh^ll 
 mourn  for  htm,  as  one  moumeth  for  his  only  Son, 
 
 4.  Youarrpooreand  naked  ;  then  faith  Cbrift  ,  leane  and 
 hungry ,and  ye  that  want  bread  ,and  ye  that  fweat,and  gn-eout 
 money ,  Efa.  f  £.*«  Fear  en  dtUge+tly  unto  me ,  and  eat  ye  that 
 which  is  good>  and  let  your  joule  delight  it  felf  tn  fatneffr,vc:  .3, 
 Jncltne  your  ear  e  to  me  ,  and  hear  ,  and  your  foule  fhall  live,  und 
 Jmllmake  an  cverlafttngCov  nam  with  you  even  the  [urc  mer- 
 cies of  David*  Then  a  fouie  dies  a  foules  death,  he  is  leane, 
 hee  cateth  dirt,  hee  has  no  bread,  while  he  comes  toChrift, 
 Revel.  $.l%*  I  counfellthee  to  buy  of  me*  O  this  noble  me  I  this 
 brave, celebrious, this  glorious  me;  Icounfelltheetobuyofme 
 (and  not  of  others  who  arc  but  coufening  huck(iers)gold  tryed 
 in  the  fire;  gold  buyeth  all  things,  and  is  not  bought;  but  this 
 is  not  a  common  Merchant;  and  buy  of  me  white  ra  mentthat 
 thonmayeftbe  cloathed.  But  thou  mayft  have  a  burthen  on 
 thee  heavier  then  thy  back  or  bones  canft  ftand  under;  then 
 hear  him,  Matth.  1 1.28.  Come  unto  me,  allyeethat  labour  and 
 urs  laden  ,  and  I  will  give  you  reft  :  andbecaufcall  arethirfty 
 for  fomc  bappinefTe,  the  deftres  are  gaping  for  (ome  heavcn> 
 Ghrift  cryech  at  Jerufalem  with  a  loud  voyce,with  a  good  will 
 to  fave,  Ioho"]*  3  7.  If  any  manthirft  let  him  some  U  me, and  d.rtrk^ 
 ioh.1l.26.  He  thatltveth  andbtlteveth  in<me, fhall  never  die » 
 
 5,  What  greater reafon  then  to  hearethis,  Cant. 5. 2.  O^en 
 ftg  me  y  myfft-r  9  my  dove,  my  love  ,  my  undefiled,  and  wif- 
 domes  voyce  is  fwecr,  V 1  oy. 7.  iq.  Hearken  unto  me  therefore, 
 Qyee  children,  and  attend  to  the  words  of  my  mouth,  E  13,49. 1  e 
 LijUn  O  jfies  to  me, fo  he  fpeakcth  to  his  redeemed  7  Efi^b.  1  tf. 
 Qmseyee  neare  to  me  1  and 
 
 6.  That  is  noshing  more  fitting  then  that  his  oath  ftand^ 
 
 tbac 
 
to  be  drtvm  to  Chrtft  meft  tmfttU  jj 
 
 that  the  knee  thae  will  «m  bowtQhimfha!lbt,«ak,Bfa,45,*$ 
 /  havefmrn  by  wyftlf  Ram .  1 4. 1 1 .  F«  it  is  mHt*»%  as  I  five 
 
 (funk  the  Lord)  tvery  ^neejhaU  bow  tome>andtvery  tongue  {hail 
 conftjfe  to  God. 
 
 7.  What  greater  honour  can  be  then  fuch  alliance?  then  thae 
 ChriH  fpeakfoto  his  bride,  Hof  ?.;.  *And Ifaidunto her, 
 thott  {halt  Abide  for  me  many  dayes.rhou  (halt  not  pUy  the  har/ct, 
 and  thou  (halt  not  be  for  another  man,  fo  will  I be  for  thee:  and 
 Hof  2.1 9.  •s€*d  I  will  betroth  thee  tint  0  me  for  ever  ;  yea,  I  will 
 betroth  thee  unto  me,  ver.20. 1  will  even  betroth  thee  unto  me  m 
 fan  hfulneffe . 
 
 t.  In  him  is  that  which  may  be  ground  of  faith  and  con- 
 fidence, Luki  10.22.  All  things  are  delivered  to  me  of  my  Fa- 
 ther. Math.  28. 1 9.  All  power  is  given  to  me  in  Heaven  and  fit 
 earth;  there  is  a  great  truft  put  upon  ( .hritt,  fob*  ij.5.  Thine 
 they  were,  andthougaveft  them  me,Heb.  2. 1 3 .  Behold  land  the 
 child  en  that  Godhath  given  me,  Luk.22.20.  The  father  has 
 appointed  a  Ktngdome tome. 
 
 Tms,  tome\  hath  yet  a  greater  edge  and  fulneffe  of  Chrifls 
 foul-taking  and  drawing  exprcflions :   1 .  To  Chrili,  we  are 
 drawn  as   to  a  friend  •   approaching  to  Chriti  is  cxpreiTed  ru*:n.  - 
 by  comming  to  nun ;     1.  We  come  to  him  as  to  our  nome,  home  and  a 
 the  man  that  commeth  to  Chriftis  in  a  friends  houic;  Chrift  houfe  of  reft 
 will  not  cart  him  out,  lob.  6.  39.   The  man  may  throw  down  a.i«iof  love« 
 his  loads  and  burthens,  and  caft  him  feJfc  and  his  burthen  on 
 hlm^nd  finde  reft  for  hisfoule;  he  doth  not  (land,  nor  runne 
 any  mo  e,  but  fit  dorvn  under  thefhadow  of  the  tree  of  life, 
 Cant,  2.  3.  /  fate  down  under  his  (haddowwith  great  delight; 
 Heb.  /  lufted  or  defired  him}  and  fate  down  and  htsfuttwas 
 fweet  in  my  mouth.  And  how  did  Chrifl:  tike  with  the  foul  ?  O 
 molt  ku.dly  !  v.4.  He  ltd  me  into  a  houfe  of  wine.  What  do  you 
 think  of  a  houfe  of  /oy  ?  every  lionceve  y  raftcr,every  piece  of 
 covering ,    wall ,   and  fLore   is  the    cheering  confbJaiion 
 of  the  holy  Ghoft ,  and  what  futher  ?    his  banner  over  me 
 is  love,  the  collours  and    enfignc  of  this   C'hieftainc,    is 
 the  love  ofChrift.  6, And  whot  love- reft  is  here?  his  left  hand 
 u  under  my  head,  and  his  right  hand  doth  embrace  me.  What  a 
 bed  of  love  mutt  chat  be,  to  lye  in  a  corner,  in  a  ciiclt  in-  * 
 folded  in  the  two  everlatting  armes?  the  left arme  is  nearethc 
 heart,  fuch  a  fouie  mutt  lie  with  heart  a«d  head  Upon  the 
 
 M  m  m  2  breaft 
 
4  5  2,  To  be  drawn  to  Chrift  moft  comfortable. 
 
 breaftand  heart  of  Iefus  Chrift;  and  above,  and  underneath 
 for  pillow,  for  covering,for  curtaines,armsofeverlatfinglqve; 
 anhoufe  all  made,  within  and  without,  ofetcrnall  joy  and 
 confolations,is  incomparable  :  fuch  a  chamber  of  a  King,fuch 
 cuilouis  and  hangings  as  love,  fuch  a  bed  as  the  embracing*  of 
 Chrift,  you  never  heard  of. 
 .,  \.%t  .  t.  Life  is  the  fwectcft  floure  of  any  being,  its  a  taking 
 
 cSwhi!h  thing  now, iMy.12.  Hethat  haththeSon  hath  life;  all  out 
 cannot  be  of  Chrift  are  dead  men  ;  fo  we  come  to  Chrift  as  our  life, 
 brought,  f  1  ct .  2 . 4.  T 0  whom  comming  as  to  a  living  Ji  one,  dtfallowed  in- 
 
 deedofmen-,  but  thats  no  matter ;  chofen  ofGod3  andprcrtcus: 
 whe.e  read  we,  but  here,  ota  ftone  with  life,  and  fo  noble  a 
 life  asanintelle&ualllife,  and  then  the  life  of  God?  O  death 
 come  to  thy  life,  that  it  bid  with  Chrifi  in  God,  Col.$.-$.  Here  a 
 breathing  living  ftone,  and  tru*n  a  chofen  onc,of  grc*t  price; 
 fhould  all  the  crowned  Kings  ,  fince  sAdam  to  the  diffolving 
 of  this  workl  lell  chemlelves,  chtir  Globe  of  the  earth5  and  all 
 their  precious  ftones,  they  ftiouid  not  buy  a  dayes  glory  in 
 heaven;  bur  fay  that  they  fhould  fell  the  earth  and  the  heavens* 
 and  oppignorate  or  lay  in  pledge  Sun^nd  Moone  and  Starres , 
 if  they  were  their  moveable  inhcitance,  and  fell  them  all  mil- 
 lions of  times  ,  they  fhould  be  farre  from  any  comparable 
 buying  of  the  elecft  prctious  ftone  that  is  digged  out  of  Mount 
 Sion,  lob  28. 1 3 .  Man  knoweth  not  the  price  of  wifedome>  of  tbrs 
 wifdomc}v.i$.  no  mention  jhall  be  made  of  cor  alls  >  or  of  pearls* 
 for  the  price  if  wtfdome  is  above  Rabies,  ver.  19.  The  Tofaz, 
 of  Ethiopia  Jhall  not  equatl  it ,  neither  (fial/  it  be  valued  with 
 pure  (jold)  ther's  no  talking,  no  bidding  in  this  maiketfo 
 pretious  is  the  ftone,  but  its  the  ftone  living  ,  and  breathing 
 out  heaven,  and  God,  infinitely  more  excellent  then  heaven. 
 5,  To  me(  faith  Chrift)  became  no  excellency  can  be  com- 
 What  &cc]-     parable  to  him,  who  only  can  give  God  tothe  (Inner,  Job. 
 Icscy  isChiift.  j 4. 5  Nomcwcommeth  to  the  father  but  by  me  ;  it  muli  be  an 
 incomparable  priviledge  to  come  by  Iefas  Chrift,  to  God; 
 God,  God  is  ail  in  all.  1  canno:favirgly  be  drawn  to  any  but 
 tohim,whoeanreveakGod  to  me.  Chrift  is  the  bofbme,the 
 heart,  the  only  new  and  living  way   and  door  to  God;  all 
 creatures,  Angels, Men,  Saints  are  ftrangcrstoGod.  Theiub- 
 ftantiai'jthe elTentiall,the  living  intclle&uaJl Image,  and  being 
 Godmu-firevealeGod;  Chrirt  faith  to  Tiit/ip,  Ioh.j^p.ifc 
 
Chrift  fulnefle. 
 
 453 
 
 fulnefle  ,  *• 
 
 primacy, 3, 
 cellency. 
 
 ex* 
 
 What  fulnefle 
 is  in  Chrift* 
 
 that  hath  fcen  me ,  hath  fee*  the  Father  :  open  (Shrift  and 
 you  open  God  ;  enjoy  Chrift,  and  you  enjoy  God  •  come  in- 
 to Cbrift  and  you  come  to  a  new  world,  to  a  new  all,  to 
 an  new  infinite  Ocean,  and  you  fall  in  the  bofomcof  a  God- 
 head. J  * 
 
 4.  To  me]  as  to  all  perfection  a  nd  complcatnefle  of  fulnefle; 
 they  arc  but  all  ftreames  and  (haddows,  and  emptinefle  while  jhreepmsof 
 you  come  to  C  hriit,  poore  nothing  is  an  empty  bottome  to  a    chnfh  com- 
 fmner,/(?^.It  it>.  Out  ofhnfulneffe  have  all  we  received  even  pleatncu%i. 
 grace  fongrace; this  is  fountain  fuln*iTe,Gods  fulnefle,  CV.i.  9.   i 
 For  in  Chrii*  is  fulnefle  it  fclfe  :    2.  Not  fulnciTe  going  and 
 comming;  there  a  fulneife  in  the  Sea',  but  it  is  ebbing  and 
 flowing;  a  fulnefle  in  the  Moon,  butdecreafingand  growing; 
 an  fulnefle  in  the  creature,  but  going  and  comming  up  and 
 and  down ;  but  in  Chrift  there  dwelleth  a  fulnefle;  it  is  with 
 Chrift  new  Moon  and  full  Moon,  and  da  vning  and  noon-day 
 all  at  once :    $•  All  fulnefle  dwelleth  in  Ghrit*,  there  U  fill* 
 nefle  of  beauty  in  Abfolom,  but  not  of  truth  and  fincerity; 
 fulnefle  of  wtlciomein  Salsmcm ,  bur  not  fulnefle  of  coniian- 
 cy;  he  gave  his  heart  to  pleafure  and  folly  ;  fulnefle  of  policy 
 in  Achitophel,  but  not  fulnefle  of  holincfle  and  faithfulnefle  to 
 his  Prince;  yea,  it  was  fulnefle  of  folly  to  hanghim/elf;.ful- 
 nefle  of  ttrength  in  Sampfon,  but  not  fulnefle  of  faith  &  found- 
 nefle  &  courage  of  minde,  be  was  flrong  in  body  ,  but  ibft  and 
 impotent  in  minde  and  was  overcome  by  an  woman ;  there  is 
 an  hiatus, a  hole,  and  Tome  emptinefle  in  every  creature.'  an 
 Angels  fulnefle  /ntcth  neighbour  to  pure  nothing,  the  Angel 
 may  be  turned  into  nothing,  and  is  by  nature  capableof  folly: 
 But  in  Chrift  there  is  all  fulnefle  ;   4,  But  as  every  fulnefle  is 
 not  a  11  fulnefle^  foe  very  fulnefle  is  not  the  fulnefle  of  the  God- 
 head ;   then,  to  me]  its  as  much  as  the  Elc&  are  drawn  to 
 Chrirt  as  the  choyceit.tbe  rareftamongftall. 
 2. So  among'*  ail  choife  things  and  all  reIations,he  is  the  firft 
 andmofl  emmenc  and  g^ouous.among  Kings,  Revel.  1.  ^The   cipail  of  all 
 Prince  of  the  k*"gs  oft  he  earth,  Revel.  19.16  Xhe  King  offings,   dungs* 
 the  Lord  of  lords  ;  Among  Prophets,  the  Prophet,  ratfedout  of 
 the  inward  part  of  the  Brethren,  Deut.  18.  18.  among  Priefis, 
 the  higheft  and  great,  the  eteinall  Priefi,aftcr  the  order  of  Mel- 
 chizedechi  Heb.  *.  1.  Heb.  7.  iy.among^^hc  rtands,he's 
 ilonethe  onel/  mfe  god ;  1  Tim.  1. 17.  Among  Angels  jheAn- 
 
 Mmm  1  gel 
 
 C'irift  the 
 fiift  and  prill* 
 
r hrtfjr ft  t»*lt things 
 
 jti ofkhlitr^kJhtciaipMfi*™',  «ke  %s!rcb-4*gel,the  heal 
 *,f  Jf ***t*i  Eta-. «%.  o. 1.  Thrf.4.  >&  Col.  a.  to.  Among 
 braucitull  '.tongt,tktp»n»fj<fe,tbe  rofi  of  Sharon,  th,  t,.y 
 ef  the  valley  1 ,  f Hirer  then  the  children  of  men  ;  Ifai.  1 1 .  1 1 , 
 Cant.  2.1.  PfaJ.  45. 2.  there  is  fuch  gtacc created  in  nolipj.yea 
 .       uncreated  grace  is  in  nofacc.but  in  his  only :  among  (Vpherds, 
 the  chief  fhtpherd,  I  Per.  5.4.  among  Armies  ititfiandad- 
 bearer,  and  Chief *mong&  ten  the«fand,Cznt.  ,.  10.  amongft 
 Creatures,^*  fir/'  borne  of  every  creature, Col.  1 . 1  %.  among 
 Hit'  fib*  Heirofalltlmgs,  heb.  1.2.  among  **»/*  #«  vert 
 dead  andis  alive  againe  ,  and  the  fruit  that  groyveth  out  of 
 dearh  ;  Chriftis  the  firfl  born  from  the  dead,  Col.1.18.  and 
 the  firfi  fruits  of  them  that  fieep,  I  Cor..  5.20.  among  formes 
 he  is  Gods  firfi  begotten  fonne,  Heb.  1.6.  his  only  begotten  fome, 
 1  lohn4.o.  among  Saviours  none  to  bee  named  a  Saviour 
 under  heaven  but  he  only ,  Atts  4,12.  neither  is  there  fahm- 
 sn  in  any  other  :  the  firft  among  brethren   Rom.^i9.theprjt 
 bornamongmany  brethren.    In  a  word,  heei>  thechoifcand 
 the  firftof  the  flock,  the  flower,  the  firft  glory,  theflanderd- 
 bearer  of  heaven  ,  the  heart,  the  role,  the  prime  delight  of 
 heaven,  the  choifeftof  heaven  and  earth,  the  none- fuch    the 
 chiefc  of  all  beloveds.  Some  have  one  fingle  excellency,  fome 
 anothert^wAi*  was  excellent  in  6iib,^«f«  in  hw  cnofc 
 of  Chrift  above  all  the  treafures  of  Egypt ;  'ZW  in  h.s  fince- 
 rity,having  a  heart  like  Gods  heatt.But  Chrift  hath  all  emt- 
 nencVof  grace  in  one.Some  tnGtdt  thatfhal  die  as  mon.C  hnft 
 the  Prince  of  life  was  dead,  but  can  die  no  more      Some  are 
 wife,  but  he  is  w  fdome  it  felfe  ;  fome  are  faire,  but  Chilli  is 
 the  beauty  and  b.ightneffe  of  the  Fathers  glory.    Wee  arc 
 apt  to  have  low  and  creeping  thoughts  of  Iefus  Chr.ft,and  to 
 undervalue  Chrift.  .    ,  e 
 
 t,  /■„  „w,  *,  There's  need  of  an  Angel-ensine  framed  in  heaven,  or 
 SSSrf  a  tongue  immediate  y  created  by  God,  and  by  the  infinite 
 Chi  X  A«  of  omnipotent* ,'  above  other  tongues 1  to ,  freak  of  the 
 ptaifesofChnftjaod  that  Pen  muft  be  ™f  *<*  ^™J 
 None  en  kc  jnk  madcof  the  river  of  the  water  of  lift,,  and  the-Paper 
 «t«e  or  fpeat  fc   ,.      f  h   s  and  thc  heart  as  pure,  as 
 
 •fCteAa.be  fcfld «  J  ho(hoM  wr,tea  Book  of  the 
 
 Tue  and  fupereminent  excellency  oflefus  Chrift :  All  words 
 
 even  uttered  by  P  rophets  and  Apoftles,  come  lho«  ofChrUt 
 
The  excellency  of  I  ejus  Chrift.  45  S 
 
 Imagine  that  Angch  and  Men,  and  millions  of  created  hea- 
 vens of  more  then  now  are   fhuuld  build  a  Temple  and  a  high 
 Scat  or  Throne  of  Glory,  ray  fed  from  the  earth  to  thehigheft 
 circumference  of  the  heaven  of  heavens,  and  millions  of  miles 
 above  that  higheft  of  hcavns,  and  lec  the  timber  not  be  Ce- 
 dar or  Almugge  trees ,  nor  the  infidc  Golu  of  Ophir  (even 
 times  refined,  but  fuch  tte>es  as  fhouid  grow  out  of  the  banks 
 of  the  pu  e  River  of  water  of  Lifei  that  runneth  through  the 
 ftreet  of  the  New  lerufalcm,  and  overlay  d  with  a  new  ibrt  of 
 Gold  that  was  found  above  the  Suune  and  Starres ,  many 
 degrees  above  the  <jo!d  of  Ophir  ;  and  let  the  ftones  not  bee 
 Marblf,  nor  Saplurcs,  nor  Rubies,  nor  digged  out  of  the  ex- 
 cellentett  earth  imaginable,  but  more  re.1  ned  then  elementa- 
 ry nature  can  furnill.;  let  every  fione  be  a  ftarre,  or  a  peece 
 of  the  bocy  of  theSunne,  and  let  the  whole  fabrick  of  the 
 Houfc  exceed  the  glory  of  Solomons  Temple  as  farrc  as  all  pre- 
 cious ftones  exceed  the  mire  intheftrcets,  and  let lefus Chrift 
 fit  above  in  the  highelt  Seat  of  Glory  in  this  Temple }  as  hec 
 dwelt  in  Solomons  Temple,  the  chair  fhouid  bee  but  a  created 
 fhadow,  tco  low  and  to  bafe  for  him.  Thi*  is  not  yet  like  the 
 Lords  ex  pre  iTion  by  the  Apofl  ie ,   fhewing    how   eminent: 
 and  high ChriH  is,  Phil.  2,g%  therefore  God  alfo  hath   more 
 then  exalted  htm;  hec  faith  not  h    0fco$  ctv.h  i>4&*»    God 
 hath  hjghted  or  exalted  Chrift  \  but  God    hath  v^v^acn 
 ovcr-highted  and  fiiper-exalced  him,  and  hath  gifted  to  him 
 qvq.ua  73  vsrip  irSlp  hou±,aname  above  all  names  that  is  reall 
 honour,above  all  cxpre/Tion>  above  all  thoughts;  if  fuch  a  tem- 
 ple and  feat  of  MajVfty  rmght  be  named  ,  ic  flio  Id  not  be  a- 
 bove  evcty  name  ,  nor  a  glory  above  every  glory  that  can  be 
 named  either  in  this  world,  or  in  the  world  to  come* 
 
 To  me  ]  Convcrfion  is  the  drawing  of  a  tinner  to  Chrift, 
 its  a  fupernaturall  j  urney,  its  not  a  common  way;  to  come 
 tovhh  etcrnaJl  wifdeme  of  God  ,  aslanh  lob  28*7.0^  fAtb 
 which  no  f ovale  k»oweth  and  the  vultures  eye  hath  not  Jeen  ; 
 where  is  the  place  of  under slandtng ,  ver.21.  feeing  it  ts  hid 
 from  all  living,  and  hep  do fe  from  the  fowls  oftheaire.v.li* 
 deftruBton  and  death  fay  we  ,  h^ve  heard  the  fame  thereof  with 
 our  eares,ytv.  z^t  where  is  it  then?  Natures  dark  candle  can- 
 not fhow  it,ver.a  3.  Cjodund^rftandeth  the  way  thereof,  and  he 
 hnoweth  the  place  thereof  jProv.  15**4*  T^e  w*}  of  life  is  en 
 
 hi*h; 
 
40  All  the  three  per font  draw  fmners 
 
 high  ;  the  way  of  the  life  of  all  excellent  lives  is  an  high  and 
 an  exalted  way,  every  man  knows  it  not. 
 
 3.  Chrift  faith, by  wayof  exclufion  ,  that  hee  getreth  not 
 
 To  be  dva  ven    one  fbule  to  him,  but  by  ftrong  hand  and  violence  ;  never  man 
 
 toChnft,  ii a    comes  toChrift  on  hisowne  clay-leggs,  and  with  the  ftrength 
 
 high  work.        of  his  owne  good-will,  Toh.  6.  44.  No  man  can  come  to  me/x- 
 
 cept  the  Father ,  which  hath  fent  me ,  draw  him. 
 
 3.  There  be  other  a6h  of  God,  of  an  high  reach  ,  in  thefc 
 that  come  to  Chrift,  as  there  muft  be  refigning  over,  a  making 
 overof  the  Farhcrto  thcSonne,  v.  39.  AllthattheFathe>  gi- 
 ie   at  er        wth  me,  (hall  come ;   The  Fathers  miking  over  of  any  fbule,  or 
 Sonne,  noc  by   his  giving  one  to  Chrift,  is  not  by  way  of  alienation  ,  as  if  the 
 alienation.        man  belonged  no  more  to  the  Father,  or  were  no  more  under 
 the  tutorie,  and  guidance  of  the  Father,  but  under  the  fonne* 
 (*)  Story  of       Families  teach  us  (a)  That  there  be  diftint!  feafons  of  the  works 
 ihe  rife,  reign    ing  of  the  fever  all  per fons  of  the  Trinitie,  fo  as  the  foule  may  bee 
 and  mine,of      faid  to  befo  long  under  the  fathers,  and  not  the  Sonnes  y  andfo 
 the  Antmom-   iong  mder  the  Sonnes  worthy  and  not  the  Sprits. 
 ^error.41.  Wee  know  nofuchdeftin6t  potts  to  heaven,  nor  fuch  (Lift- 
 
 Libertines  ing  from  haud  to  hand ;  the  Saints  have  many  bouts,  in  their 
 
 teach  chat  we    wayto  glory,  but  all  the  three  joy  ntly  at  the  fame  fcafbn  help 
 arc  levei  jlfe  a-    at  the  lifting  of  the  dead  outofthe  graves,  Ioh.6.  39.  44.  45. 
 r°7k^fehe   loh. 5. 24.25.  Allthethreein one  dead  lift,opcnethblinde eyes, 
 veTv^r^nof  andconverteth  loft  fin  tiers,  Matth.  11.  25.26.27.Eph.1j7.18. 
 che'Trinity.        Mat.  l6.i7.I0h.i2. 3  2;2  Cor.3.14.1  5.16.  17.  I0h.i4.2g.I0h, 
 i6.7,S-9.loToh.i4.i6.Eph.2.T.2.3.4.  lloh. 2. 27.1100.5. 6.7. 
 Cjra.cc  -mercy  and  peace,  cometh  thatthefame  feafon,  to  the  frven 
 Churches,  from  all  the  three  (From  him  which  is,andwhich  was, 
 and  which  is  to  come,  and  from  the  feven  Spirits  that  is  before  the 
 throne ,  and  from  Iejus  £hrtft,  who  is  the  fatth  full  witnejfe,  &c. 
 aGor.  1  go  1 4.  Revel.  1.  4  5*  Then  the  Father  fogiveth  the  e- 
 Jc&  to  the  fonne,  as  I  fhould  not  defirc  to  be  out  from  under  the 
 careand  tutory  of  the  Father;  the  Father  maketh  them  over, 
 and  kecpeth  them  iu  his  own  bowels,  and  in  the  truth,  Ioh.17. 
 2. 10.  u.  SotheieistMi7^^/  teaching,  and  the  heating 
 and  learning  from  the  Father,  Ioh.  6.45.  It  is  written  in  the 
 Prophets,  and  t  hey  jhalUll  be  taught  of God,  Every  manthere- 
 forc  that  hath  heard%andhath  learned  of  the  Father,  cometh  to 
 mee,  * 
 
 lntheufcs  of  the  do&riae  ,1  have  three  things  to fpeak  of; 
 
 i.Whar 
 
Many  Arams  ^hut  Cbrifltke  choicefl.  457 
 
 1/ What  a  finnc  they  bee  under,  who  refill  the  right  arm 
 oftheFathcr.  2.  What  free-will  and  morallhonefiie  can  do, 
 or  how  nothing  they  are  to  work  a  communion  with  God. 
 3,  Thcfc  are  to  be  refuted,  who  think  wc  arc  neither  to  pray, 
 nor  to  doc,  nor  to  workoxt  eurftlvation  in  fear  and  tremblings 
 but  when  the  Lord  by  laving  Grace  a&eth  in  us,  and  draweth 
 irrefiftibly .  Now  to  the  end  that  this  common  ©ofpcl.  finne 
 rnaybethcbetterfeeneinallitsipots,conildcr,  1.  What  is  in 
 Chrift  the  drawer.  2.  What  is  in  Grace,  by  which  ftnners 
 are  drawn.  r 
 
 1.  In  Chrift  the  drawer  .-There  bee  many  drawers  fuiting  torefiftchdb 
 us:  the  world  is  the  taile  of  the  great  red  Dragon  ^nd  histaile  drawing. 
 drew  the  third  fart  of  the  fiarres  of  heaven   and  didcafi  them 
 dowr.e to  the earth ,  Revel.  12.4.  Glorious  profeffours  like  gli- 
 ttering ftarresup  in  heaven,  arc  drawn  away,  after  the  dirty 
 world:  fhould  there  bee  more  power  in  Sathans  raiJe  to  draw  Nonefo  <rood 
 own  ftarresfrom  heaven,then  there  is  beauty  andfweetnelTcin  at  drawing  of 
 Chrift s face  toravifh  heam?andJ>ur.  30.1 7.Scme  turn  away  finners.as 
 their  hearts  >and  are  drawn  away, and  ivorfhip  other  gods  ^andferve  ChriP,; 
 them  ;  yeuheyare  but  batard  gods:  Chrift  has  a  true,  reall 
 God-head  in himfelfc  Why  will  you  not  be  drawne  after  the 
 fmcll  of  his  precious  ointments  ?  and  Act.  5.  37.  Ittdas  of  Ga- 
 lilee arofe,  and  drew  away  much  people  after  him,  and  they  were 
 deft royed, and  lam.  1.14.  ev  ry  rempc  6  man  fand  who  is 
 no:  tempted?)  is  drawn  away  of  ha  ownlufi;  and  this  is  a  mo- 
 ther with  child  of  death  arid  hell;  fuppofegoodnefle  is  an  an- 
 gle, a  vaft  net,  that  drawes  millions  of  fouls  to  eternal!  perdi- 
 tion; every  manhasafoule-drawcraboac  h"m,divels,,andfalfe 
 teachers  are  pulling  at,  and  hailing  foulcs.  O  bee  drawn  by 
 Chrift.;  heistherofe  without  a  thorne,  the  Sunne  without  a 
 cloud,  the  beauty  of  the  Godhead  without  a  fpot;   hee  drawes 
 his  Fathers  heart  to  love  him,and  delight  in  him  :  Chrifts  love 
 and  theart  offrecgrace,are good  at  drawing  of  fcules]  there 
 isnot  a  foule- drawer  comparable  to  him  :  Ah  our  hearts  are 
 as  heavy  as  hell ;  fuppofe  that  hell  were,  of  the  bignefle  of  ten 
 worlds,  ailof  Sand,  yron,orthcheav!?R ftones  in  the  world, 
 nay,alliancies  that  pretend  lovelinefle  arebutlycs,and  Chrift 
 true:  every  peece  of  fair  clay  is  hell,  and  Chrift  heaven;  every 
 beautv  blackneffe,  and  he  all  loves,  Cant.5. 16. 
 
 2»  For  alluring  fouls  in  a  morall  way  ,  nothing  like 
 N  n  n  Chrift 
 
-jg  CbrifigQod  at  drawing  of  [inner  f. 
 
 Chrift  in  the  Gofpcl ;   David  Is  called   by  the  holy  Ghoft, 
 N  tMno    like  thefiveetfngeroflfrael;   when  Chrift  fpeaketh  to  hearts,  he 
 
 £uicst0alIUre  fin&s   J,kc   ncavcn'    and   likc  thc  gIot7  of  a  n  vv  unfeen 
 wodd>tDeut.^:.  \6.  lofeph  was  blefled  of  the  Lord,  for  the 
 good  will  of  him  that  dwelt  in  the  bnfh  ;    Its  moft  alluring  in 
 Chrift  that  he  is  the  bird  in  thebufh,  the  bird  of  Paradise, 
 cJ.n  ^  the  Turtle  in  ourLand,C*».i%ia.that  fingeih  thefweetGofpel- 
 
 fwect  finder  hymne$,  and  Pfalms  of  good  tidings  froro  Sion,  peace  ,  peace 
 of  ifraelf  from  heaven  to  thc  broken-hearted  mourners  in  Sion  ;  al!  the 
 Gofpel  is  a  love  fbng  of  Chrift  dying  for  love  to  enjoy  finners 
 of  clay,  and  to  have  them  with  him  in  heaven;  are  not  thefe 
 love-fjngs  of  thc  bird  whofeneft  was  in  thebufh  ?  If  any  man 
 thtrfl  ffaith  Chrift) /tff  him  cometome  anddr'tn\  ;  andvohofotver 
 willy  let  him  take  of  the  water  of  life  freely  ;  if  this  cannot  draw 
 to  Chrift  :thelaw3  curfes,  rewards,  cannot  draw;  Ghrift  pi- 
 peal  a  fpring  of  joyfull  newes  ,  but  few  dance,  Lflfattb* 
 ii.  let. 
 
 3.  The  lower  that  high  love  difcendeth,the  fweeter  and  the 
 
 The  lower       more  drawing  ,  and  the  greateft  guiltincfTc  not  to  be  drawn. 
 
 Chrift  is  in      Chrift  came  down  from  a  Godhead,  and  emptied  himfelf  for 
 
 his  love,  he  is  us  to  be  a  worme,  and  no  man  ,  P61.  22.  6-  The  lafi  of  men 9 
 
 ithemoredraw-  £fa.  53.3.  a  doubt  it  was,  if  he  were  in  the  number  of  men  , 
 
 *A$*  ibjthc  word  importeth  ;snd  he  dwelt  in  the  bufh  ;  he  made  not 
 
 his  neft  amongft  Cedars,  but  in  the  bufh  HJO  *  bufh,  whence 
 
 commzth  Sinahy  or  a  defcrt  and  wilderncfle  ,  fuch  as  was  in 
 
 Arabia ;  Chrift  taketh  it  hard,  and  wcepeth  for  it,  Matth* 
 
 a  3.3  7.  Lult^  1 9. 42*  that  he  came  down  as  a  hen  in  thebufh; 
 
 fO  but  Chrift  hss  broad  wings,  farrc  above  the  Eagle  )  and 
 
 would  have  made  finners  in  Ierufalem  his  young  ones,  to  nou- 
 
 rifh  them  with  heat,from  hisown  boibmeand  heart;  but  they 
 
 would  not  be  drawn*  And  when  he  appeareth  in  a  time  of 
 
 captivity,ZW6.i.  to  fave  his  people  ouc  of  captivity,  many 
 
 would  not  be  faved ;    he  is  feene ,  ver.  8.  amongft  the  myrtle 
 
 trees  in  the  bottome.  It  is  trje,  the  myrtle  tree  is  farre  above 
 
 the  bryar  and  thc  thorn ,  EJai.  55.13.  yet  its  as  much,  as  Chrift 
 
 dwels  amongft  thebufhes,  and  came  down  to.theloweft 
 
 jplants,  for  the  Myrtle  is  a   bufh  rather  then  a  tree,  and 
 
 jgrowesin  Vallies,Defercs,in  the  Sea.  (hoar:  Chrift  is  a  young 
 
 iow  Plant,  and  a  root  ont  of  a  dry  ground  ;    its  a  matter  of 
 
 challenge  that  none  believed  his  report,  and  few  were  drawn 
 
 by 
 
Chrift  good  at  drawing  of  [timer $< 
 
 45? 
 
 by  the  Lord  Ieftis,  who  is  Gods  arm,  all  the  fttength  of  God 
 and  the  drawing  power  cf  grace  hcirg  in  ChriH-,  2nd  in 
 Chnft  who  caroc down  fo  low  in  his  love  to  us;  low-ftcoping 
 Jove  rcfufed  is  a  great  deal  of  guilnnffTc;falvarionit  (fife  can- 
 not Cvc,  when  love  fubmirting  it  felfe  to  hell,  to  death,  to 
 iTiamc,  to  the  grave, cannot  fave:  you  think  little  to  let  a  love 
 fong  of  the  Gofpel  foure  times  a  week  palTe  by  you  ;  but  you 
 know  not  what  a  guiltinefTe  ic  is. 
 
 4.  The  greater  the  happinefle  you  are  drawn  to^  the  higher 
 isthefinne,  fhould  Chnft  draw  you  to  the  Mount  burning 
 with  fiie,  to  the  Law-cuifes,  to  the  terrible  fight  of  the  fiery 
 indignation  of  God  ,  men  would  fay  it  were  leffe  finne  to 
 refute  him ;  but  he  drawes  you  ,  Heb.\%  ii.To Mount  Sion, 
 to  the  City  of  the  living  (]od,  the  heavenly  J erufilem,  and  to  an 
 innumerable  company  of  Angels ,  to  the  generall  ajjembly  and 
 Church  of  the  fir ji  born  which  are  wntten  in  Heaven,  and  to 
 ^od  the  lugde  of  all ,  and  to  the  fpirtts  ofjuft  men  made  per feci ; 
 And  to  Iefw  the  Mediator  of  the  netv  Covenant  ,  and  to  the 
 blood  tff?rinkl**g  ;  an  J  he  addcth ,  df/pifi  not  this ;  he  is  a 
 Speaker  from  heaven  :  Its  but  one  houfe,  one  family,  which 
 is  in  earth  and  heaven  ;  they  differ  but  a<  elder  and  younger 
 brczbitntPaul.Rom.  16,  7,  putteth  a  note  of  refpc£t  on  Andro- 
 nicus  and  fama,  H  ho  (  faith  he  )  alfo  were  in  Chrtft  before  me* 
 There  is  more  honour  put  on  them  tharare  m^Iory  beforeus, 
 then  on  us,  as  the  flirt  born  of  narure  and  grace;  fo  the 
 firft  born  of  glory  are  honoured  before  us  (we  fhould  not 
 weep  for  our  friends  crown  and  honour,  when  they  die)  yet 
 they  be  all  onehoufe  ;  then  to  be  drawn  to  Chrift  is  to  be 
 drawn  to  heaven;  he  (lieu  Id  deservedly  weep  for  ever,  and 
 gnafh  his  tcah  in  hell,  who  in  right  down  termes  refufcth 
 to  be  drawn  to  heaven. 
 
 There  is  another  ground  of  Chewing  what  a  high  provoca- 
 tion <tis,to>efifl  thcGofpcl-drawings  of ChrFts  arme,  and  it 
 is  the  way  of  refitting  the  operation  of  grace  Jntcrprc  ers. 
 fay  on  the  Text  that  Chrift's  drawing,  when  he  is  lifted  upon 
 thecrcfle,  is  a  clear  al'ufionco  the  manner  of  Chrifts  crucify- 
 ing, for  he  with  his  two  aimes  vhctched  our,  boldctbouthis 
 b.eaftjOpcneth  his  ooibme  and  heart,  &crycth  who  will  come 
 and  lodge  in  Chnft's  heart;  \nd  againe,  favours  profcred 
 by  a  great  friend  in  his  death/  ughr.  nor  to  be  rcfuftd  ;  and  the 
 
 Nnn  1  fburc 
 
 Keavcn  and 
 the  Church  on 
 earth  buc  ene 
 houie. 
 
 It  Is  an  honour 
 to  d'ein  the 
 Lord)oujjg, 
 
 Chrift  d)  ing 
 and  drawing 
 finn^rs  in  his 
 death-bed 
 commends  hia> 
 love  to  m- 
 
4  6o  its  a  higbguiltinejje  to  rejjjl  chrifts  drawing  love. 
 
 foure  tree  of  the  CroiTe  was  Chrifts  dead  bed ;  here  he  made 
 hislaftwi'l,  and  which  no  dying  friend  doth ,  Chrift  dying 
 left  his  heart,  and  bowels  of  tender  love  to  his  dear  friends,  he 
 dyzd  drawing  and  pulling  in  finners  to  his  heart ;  Whac  a 
 f.nnc  murt  ic  be  to  meet  his  love  with  hatred  and  difdaine? 
 i.Graccmovethin  acircle  of  life5,  the  fpringand  fountaine  Is 
 the  heart  of  Chrift,  and  it  refle#eth  back  to  Chriils  heart; 
 he  refteth  not  wirhftretched  out-armes,  to  pull, while  he  have 
 his  friends  and  Church  in  at  his  heart,     3.  The  morion  of 
 free-^race  is  a  fubduing  and  a  conquering  thing,and  nrong 
 to  captivate  our  love;  when  ye  fee  Chrift  dying  and  leaping 
 for  joy  to  die  for  you,  and  when  yee  fee  him  fet  to  his  head  a 
 cup  of  thick  wrath,  ot  death  and  hell,  and  fee  him  fmilc  and 
 fing,  and  figh  and  drink  hell  and  dcatji  for  you,  it  layah 
 bands  of  love  on  the  heart.  What  yron  bowels  muft  he  have 
 who  would  brek  the  cup  on  his  face,  and  defpifehis  love? 
 Grace  applyed  to  the  heart  maketh  it  ingenuous,fice,  thank - 
 full;  how  can  the  finner  with-hold  his  love  without  the 
 greateft  guiltinerTc ,  that  ever  Devils  committed  ?  for  they 
 cannot,  refi't   Chrius  drawing  love  :  O  what  fweetnelTe  of 
 ftrongeft  and  captivating  love  to  fee  Chriii  and  the  tear  in 
 his  eye,  and  his  face  fonle  with  weepings  and  his  vifage  more 
 marred  then  any  of  the  finnes  of  men,  Ejai.^1.  r  4.  anci  a  bloch 
 of  blood  on  his  body,  Luk^  2  2. 44.  and  yet  good- will ,  and 
 joy,  and  delight  to  doc  and  fuflfer  Gods  will  for  us,  fitting 
 on  his  browes, />/*/.  4 0.6.7,8- Heb.  10.  5,  6,  7.  Now  when 
 Chrift  is  burnt  up  with  love,  and  nek  of  tender  kindneffe; 
 to  caft  water  on  this  love,  by  refitting  it,    is  the  h'gheft 
 Gofpel-finnethat  can  be,  except  deipiting  of  the  holy  Ghoft; 
 and  a  third  groundof aggravating  to  the  full,  this  hnneof 
 Refitting  of      refitting  Chrift*  drawing,  I  rikefromthe  judgement  and  the 
 Chufts  draw-  p]agUC   ancj  Gofpel -Vengeance  en  fuch  as  Chnft  draweth, 
 nelr^othe  fin  and  they  will  not  be  drawn,  and  is  the  finne  of  the  times; 
 againft  the  ho-  I  referre  thefe  to  two  heads. 
 
 \y  Ghoit.  i.  This  Gofpcl  <leipifif<g  $i  Chrift  now  reigning  in  the 
 
 Age  and  Kingdoms  that  we  le  u  ,commethneareto  the  bor- 
 ders of  the  fin  againft  the  holy  G  k  ft  for  the  more  men  be 
 convinced  and  enlighrned,  it  they  be  not  drawn  to  Chrift, 
 they  are  the  nearer  to  this  finne,  Heb. 64.  <s*chap. 10-26*27  • 
 now  may  wc  not  think  hardly  of  thefe  who  are  convinced  of 
 
 many 
 
A  high  finne  to  rejrfi  Chrift  s  drawing .  4  ell 
 
 manyGofpcl-truths,  and  yet oppofe  them  ?  doth  not  Chrifts 
 Jove  come  neare  them,  and  they  flye  from  ic  ?  now  but  to 
 neighbour  or  border  on  the  coaihefa  fiknnr,  like  to  the  fi-i 
 againft  the  holy  Ghoft ,  may  coft  men  as  dearer  the  lolFe  of 
 their  foule  and  the  next  furnace  for  torment  and  paine,  to  chefe 
 that  finne  againft  the  holy  Gl.oit. 
 
 •2.  Thetcmporall  plague  that  eomm:th  ncarefl  to  eternal!, 
 is  the  judgement©?  God  on  the  Icwes  that  refufed  and  refitted 
 Chrift;  fee  what  expuffionis  put  onthe  laft  judgement,  that 
 fame  is  on  the  judgement  of  lerufalems  definition  for  refitting 
 Chriii:  For  i.its  nell-like,when  mothers  Hull  wifli  their  chil- 
 dren hat)  never  been  barn  :  and  when  they  fliall  as  damned 
 in  the  day  of  judgement,  pray,  ^Mount aims  fall  onus>  and 
 Hils cover  us ,  Luk.23.29. 30. 
 
 Vfei.  If  Chrift  draw  all  men  to  him,  then  they  arefarre 
 wide  who  chink  chat  free-will  and  rnotall  honefty  can  bring 
 men  to  heaven ;  there  be  no  LMoraltjts  in  heaven  who  were 
 pure  Moia'ifts  on  Earth  ,  and  had  nothing  of  the  Gofpel- 
 drawmg  and  of  fupcrnaturall  work  in  them;  Civill  Saints 
 can  never  be  glorified  Saincsjthoufands  are  deceived  with  this; 
 they  think  their  lamp  can  fhew  them  hghtto  know  the  Bride- 
 groom chambcr-doore;buc  ta*.e  thefe  for  marks  of  deluded 
 men. 
 
 1.  Such  men  will  ftioot  and  cry  at  adulrcry,a$hethattook  ^^  0f  meer 
 ^Abrahams  Wife  from  him  ;  and  a  Cain  may  be  mad  led  with  Moralifh   ne- 
 murthering  his  brother;   but  was  Cam  touched  for  Golpel  vcr  drawn  to 
 fins?   h  Judas  wakened  in  confeience  for  that  which  is  the  Chrift. 
 fpeciall  condemning  golpel.  finne,  the  caufe  of  condemnation 
 and  dying  in  fm}Ioh^.^6.loh.  16.  o.ci.ap.  8.24.  No,  but  for 
 murthering  his  Maftcr;  iti  the  light  of  the  Spirit  that  feeth  fins 
 Spiritually. 
 
 2.  Profeflion  looketh  like  Paradifeand  the  raine-Bow;  Naked  profef- 
 its  big  in  its  own  eyes  ,  and  the  faireft  for  variety  of  coulors ;  ^«  a  vaine 
 butjts  afelf-plague  and  doth  carry  millions  of  fouls  to  hell  c*lln& 
 without  din  and  noife  of  feet ,  its  Chritt  acting  judicially  on 
 the  hypocrite  within  piOoil  (hot  ofabeficged  foule,  miking 
 fire- works  under  the  earth  j  and  when  all  within  are  flcep- 
 Ing,  Chrift  fpringeth  a  powder- Mine,  and  burncth  up  all  for- 
 ward :  Gofpel -fire- works  mak<  th  more  then  Qrdinary  fury  in 
 the  foule ;  ;open,  open  to  Chrift  ;  mulciplyed  failings,  and 
 
 Nnn  3  taking 
 
a6*  Morallgoodnefje  no  ground  of  being  drawn  to  thrift. 
 
 taking  Chrifts  crown  from  him  are  dreadful!. 
 
 3.  They  had  never  a  lick- night  for  the  want  of  Chrift- 
 Gofpel  profcfTion  is  a  light  to  let  men  fee  to  finnr ,  a  candie 
 to  let  men  ice  to  goe  to  hell,  and  lye  down  in  forrow  with 
 art.  Ah  what  comfort  is  it  that  I  goe  to  hell,  no  man  (ecin» 
 me,  and  by  (tealth,  and  my  back  to  the  Pit  ?  What  a  poore 
 comfort  to  goe  to  cternail  perdition,  fafling  and  praying 
 monthly,  mulcipfying  day es  of  thankfgiving  ,  and  withall 
 plundering  Chrift  of  his  Roy  all  Crown,  following  the  finncs 
 of  Prelates  whom  God  cart  out  before  us,  cxercfing  rapine, 
 and  unjuftice,  giving  new  lawes  to  Chri(»,  and  planting  plants, 
 which  God  will  root  out  ?  The  manrfer  of  pcrifhing. is  a  poor 
 accident  of  death.  O  but  heart- boy  ling  of  love,  a  faint  pulfe, 
 a  pale  and  a  lean  (inner  dying  for  theabfence  of  Chrift  ,  n© 
 man  but  the  Spirit  and  Phyiitian  knowing  what  ails  him,  aie 
 Iweec  difcafts;  let  the  love  of  Gbrilt  abfnt  be  in  the  mans 
 {buJe  a  deep  river:  how  fwect  were  it  to  be  drowned  in  ihat 
 river,  and  to  die  an  hundrcth  deaths  in  one  day,  becau/e  he 
 whom  the  fcule  loves  ,  is  gone  away?  O  watchmen  know 
 you  not  where  he  is  ?  O  daughters  of  lernfalem,  canyon  tell 
 him  that  I  am  pek^  of  love  ?  O  fhepheards ,  where  is  C  hnrrs 
 Tent?  where  dwels  he  r  whacisprofcfrion  tothis?afhadow 
 a  firaw,  nothing  ,  vanity. 
 
 <f  What  a  ^ecitfuli  thing  is  it  make  free-will  the  great 
 Moll,  and  to  hire  an  houfe  in  heaven ,  for  the  income  and  rent 
 of  merit  ?  can  it  be  imagined  that  the  love  of  Chrirt  can  be 
 hired  ?  fo  much  as  it  fliou  Id  have  of  hire.  fo  much  it  fhouki 
 want  of  free- love;  how  can  the  heart  of  God  betaken  with 
 the  merit  of  man  ?  grace  is  the  floure ,  and  the  frecnefle  of 
 grace  like  the  b?autifull  bloomc  of  the  floure;  and  this 
 freeneffc  is  fo  taking tnac  it  layes  bands  andchaines  on  tic 
 heart ;  were  there  a  good  dciei ving  in  the  man  to  bu)  grace 
 Errors  of  Li-  cjic  cortj  fhould  DC3S  a  nngie  and  untwilted  thred. 
 
 tefe^UL  *  ^  *1  Chrift  io  drawcs  ai*  mtn  co  n,m»  that  drawn  mans 
 (4)  A  fho'rt  will  is  not  forced,  as  we  have  fecne-and  rherefore  Libertine  f 
 Story  of  the  erre  foulj  who  make  the  drawn  partie,  blocks,  and  fiones, 
 rile,  teign  and  aDCj  mCere  patients;  hence  thefepolitions  oiFamiltfls  and  Li- 
 ruine  of  eke     ymintt% 
 
 &c.  cno.  u  (*)  u  In  the  favwg  and  gracious  converfion  of  *  firmer  the 
 
 JrW*1  •  faculties  of  the  Joule  and:  working  thereof,  in  things  pertaining 
 
Errors  of  Libertines  touching  Free-will.  463 
 
 to  God,  are  deftroyed ,  and  m*de  to  ceafe, 
 
 (  b  )    2.  tsfnd   inftead  of thefe  the  holy  Cjkoft  doth  come  (^ftife/cfgrf, 
 and  take  place ,  and  doth  all  the  workj  of theje  naturall  facul-    erro't.i.p.i. 
 t  les,  as  t ie faculties  of  the  humane  nature  of  Chrtft  doe.  (*}  ^'  ic  ;r«ign  > 
 
 3.  The[c)  netv  creature }  or  the  new  man  mentioned  in  fir ip-    CTnn  7;P"*# 
 ture,  is  not  meant  of  grace,  but  of  L  hrtft.  \  error  J 4,0  3*  ' 
 
 4.  Chrtft  (d)   worl^eth  in  the  regenerate^  in  thofe  that  are    ,  *j Rift'^i  cign, 
 dead,  and  not  as  tn  thofe  that  are  altve  \  ory  the  regenerate  of-    en  or,  1  j  p  ^ 
 ter  cower/ion,  are  altogether  dead  to  fpintuall  affs.  ,\Q  &  x  i°^n 
 
 c.   7  here  (e)  is  no  inherent  riohteeufn  fe  in  the  Saints,  or  *ficrilon  of 
 
 grace,  or  graces  are  not  in  the  J onus  of  beleevers,  but  grace  is  fQ^  ^£  (t-    - 
 
 Chrijl  himfelfe  working  in  us ;  who  are  mcere  patiencs  in  all  &c.  error  i8» 
 
 fupernaturali  works.  P«4. 
 
 6.  F*vhy  repentance  ff)  new  obedience y  are  gifts,  not  gra-  (h)  K*fty«gn, 
 ces — all  the  cleft  are  faved,  and  receive  the  Kmgdome  as  lit'  (/jK-fc^enor 
 tie  children  doe  their  fathers  inheritance  pajfively.   Air  Towne  ,j  p#7/ 
 fttth  in  Sanfttfication  as  well  as  in  juftification,   we  are  meere  (^}Ri(c,mgn, 
 pAtients,  and  can  doe  nothing  at  alL  Jijfertion  of  grace,  p.  1 1 .63.  &  -•  iror,  36, 
 
 7.  The  Spirit  (2 )  doth  not  work  in  Hypocrites  by  ftfts  and  era-    f"7"  .  r 
 
 €est  but  tn  Gods  children  immediatly.  crror   '     °  *- 
 
 8*  We  may  not  (h)  pray  f9r  gifts  and  graces,  but  onely  for  («;  Rile  and 
 
 Chrtft.  reign,  unfa  vo- 
 
 0.  The  efficacy  (\)  of  Chir ft  s  death  is  to  kill  aU  aclivity of  «7  fPecht  4-P» 
 
 Graces  in  his member st  that  he  might  aft  all  m  all.  r%  D  c  'lbs 
 
 10.   tAll  the  aftivity  of  a  (k)  beleever.  is  to  aft  ftnne*      Chnft  alone 
 W.We  are  not  bound  (1)  to  keep  a  conjfant  coufe  of  prayer   txalced,fer.tf. 
 
 in  our  families ,  or  privately  %  unleffe  the  Spirit  ftirre  us  there   of  the  N.Co* 
 
 unto.  vcnuit,  pjg. 
 
 1 2 .  If  Chnft  w*H  (tn)  let  mefinnc,  let  him  lookjo  it,  upon  *lf*  '*'£*]*>£ 
 his  honour  be  it.  of  man'  chk  Sm 
 
 1 3.  The  new  heart  and  the  walking  in  (n)  Gods  commandc-  pag.4. ,  be  will 
 menu  are  no  conditions  of  the  Covenant  of Grace ;  where  is  there  *n*de  and  end 
 one •nord >  that  god  faith  to  man  thoufhall  doe  this  f  if  god  had  *f  ******** 
 put  m*n  upon  t  he  fe  things,  then  they  were  conditions  indeed  :  but  ^ii^Ti'feuUi 
 when  God  takes  aE  upon  himfelfe ,  where  are  then  the  condi-  be  a  living  «- 
 
 ttons  on  mans  part?  If  there  be  a  condition ,  he  that  vndcr-  Give  Lord  God 
 
 taketh  all  things  in  the  covenant  muft  needs  be  in  the  fault;  if  **  *  d**d  ptjfiye . 
 the  Lord  work  not  in  us  a  cieane  heart,  and  cauie  us  not  ef.eatar*}  as  l 
 walk  in  hiscommandements,  its  then  the  Lords  fault  (46 fit  tut  Uri(i7i' tb 
 hlafyhcmu)  if  we  dime  agatnft  the  covenant.  lHmt 
 
 14  The 
 
4^4  ®ur  fiftivit)  'in  ourfirfl  convey  (ion  none. 
 
 U  KcTowne  -      T4«  Thi  (m)blelfrdnefe  of  a  man,  is  onely  pajjive,  not  attive 
 
 a&rciori  <  f      *"  bis  holy,  and  nnblameable  walking. 
 
 Grace,  againft       To  cheend  rhatthcfe  errors  may  the  more  fully  bee  diicove- 
 
 u.tajtor  pag.    rcd,  we  are  to  enquire  in  thefe  Affcrcions ,  what  a&ivitie  wee 
 
 47 -48.4?.  have  jn  works  of  grace. 
 
 What  activity        suffer** .  In  the  firft  moment  ofour  converfionjcalled  alius 
 
 we  have  in  our  primus  converfionis,  we  are  meer  patients, 
 
 converfion.  1.  Becau&theinfuiion  ofthe  new  heart,Ezcch.  36*.  2c>.the 
 
 In  our  Rift  cor-  pouring  ofthe  Spirit  of  Cj  race  and  fupplication  on  the  fa  mi  lie  of 
 
 ve        we  afi  David,  Z.acb.12.  Io.  and  ofthe  Spirit  on  the  thirfiy  around, 
 meer  patients.   •    ,  .     '         .  .     r         .        _/,    r  r>r  i       ^ 
 
 Eiau  44. 5.  is  a  workofcreation,Ephei.  2.  10.PiaJ.51.  io.  a 
 
 quieting  ofthe  dead,  Ephef.  2» 1 .2.  3.  4.Ioh.  5. 2  > .  2  Cor.  4, 
 6.  and  the  wilderneffe  is  not  here  a  coagent  for  the  caufing  ro» 
 fes  to  bloflbme  out  ofthe  earth. 
 
 2.  The  cfYec~t  is  not  wholly  denyed  ofthe  collateral!  caufe, 
 andafcribed  wholly  to  another.  If  Peter  and  lohndraw  a  fliip 
 between  them,  withjoynt  ftrengch,you  cannot  fay,  the  o~c 
 drew  the  (hip,  not  the  other  :ButChrift  faid  fltfi  and  blood  nu* 
 keth  no  revelations  of  Chrift,  but  his  father  only  ,  Mar.i  6  •!  7. 
 Mat.T?.2c.25.27.Iam.T.s8Job,  i.i8«  Then  neither  blood,  nor 
 the  will 'of man  contribute  any  a&ive  influence  to  the  firft  fra- 
 ming ofthe  new  birth  ;  nor  can  clay  divide  the  glory  of  rege- 
 neration, with  the  God  of grzec^who  mahgth  all  thtngs  new. 
 Tfhj£^ttir£,l  %4fferm  2.  Thefou'eor  its  faculties  are  not  deftroyed  ia 
 
 ■■*?*  ollt  £cnvei:iion  :  F eters  will  which  he  had  when  he  was  young,was 
 '^SS^f  the  fame  when  converted,  but  renewed,  Ioh.  21 .  18. the  Saints 
 that  reter  wnteth  to,  are  not  to  runne  to  the Jame  exec jje  of  ryot 
 ;ftS  fold  they  wrought  the  will  of  the  (j  entiles,  1  Pet.  4.  5.4. 
 i^tp/and  Tuns  %ver  the  fame  men  ,  when  df obedient  and  fer- 
 ^ing  divers  lujU,  and  when  converted,  and  now  wafhen,  regc- 
 ilier^dj  feed   julHfied  hel4rs ,  Tit.  2,.  1 .  2. 2.  4.  Paul  the  fame 
 tftisn}:-a :p«:fecuter,and  an  ApotfJe.but  Grace  made  a  change^ 
 gCor..  j£.  q.jq.  the  fame  minde  and  fpirit  remaineth  in  nature; 
 [but  Jlhey  axe  renewed  in  the  fpirit  of  the  minde,  Rom.  12.  2. 
 JEjtfrwg-  #g.  It  is  the  fame  heart,  but  turned  to  the  Lo  d,  2  Corc 
 %3 :16«  Cruitf  butrcmaveth  the  fcum,  and  the  drofle,and 
 The  Gtz.css  im  rifc£i&ift;ms$ajl ,  and  frames  the  man  a  new  veffell  of  mercy , 
 us  inhc-teiiv  ifis    ^jjf^r..^  ff  hepe^fbn  <>f  the  holy  Ghoft  is  not  united  to  the 
 n2"hcl'c?^1'  fib i^ri^fe^k^^cr^noraiic  there  two  pcrfbnshere  united  or  made 
 
7  be  b  olj  Ghofi  dn>el$  not  per  finally  in  the  Saints .  <j  $  5 
 
 to  come  to  the  Sainrs,  and  ro  dwell  with  them,  andtobetn 
 them,  Ioh.14. i<5. 17. and  <5W  /><?r£  jentthe  Spirit  of  his  fin  in 
 ch  hearts,  crying,  Abba  Father  t  not  that  the  holy  Ghoit,  in 
 propper  pcrion,  doth  in  u*  formally,  and  immediately  beleeve, 
 pray ,  love,  repent.  &c.  We  being  meet  patients,  in  under!*  an- 
 oing,  vv  ill,  arr<  colons,  memory,  as  Ltbtrtines  teach. But  the  ho- 
 ly Ch  oft  ccmcch  totheSaints  and  dwelled)  in  ihem  ,  in  the 
 jpiritualJ  gifts,  and  laving  graces,  and  fupernamrall  qualities 
 c  eatedin  us,  by  the  holy  fpirit,  and  aded,excitc:d,and  moved,. 
 as  fupernatiw all  and  heavenly  habits,  to  aCt  with  zhc  vital!  in- 
 fluence of  our  understanding,  will,  and  affection*. 
 
 I  prove  the  former  part:    1.  Bccaufe  fuch  a  union  ofcheper-  »<f  .?  w***[f 
 fonorthenoly  Cj holt  in  us,  bekevmg,  loving,  joying, praying,  (pitmo,!S   u_ 
 and  immediately  in  us,  wcrechac  blalphemous  dei-fyingand  fcr*i«,  faith^e, 
 Godingofrhe  Saints,  fo  as  btlceving,  loving,  praying,  were  34fert.10.GWj 
 110c  our  wo  k,  but  the  immediate  ads  of  the  holy  Ghoft,  and  ha'h  raifcd  u? 
 eithcrthe  faint  manner  of  bcieeving,  or  the  cold  flacked  lo-  f"»H*N-  '** 
 ving,  end  praying  ofSamcs,  or  their  not  beleeving,  zvAfm-  t'enolyomsof 
 full  om  flionofthea&soffaith,  love,  praying  rejoycing,could  God\r?hub  'ay 
 riot  be  more  imputed  to  Saints,  as  their  finfull  defects,  and  altogether  dead, 
 r  an  fgre  (lions,  (but  mull  be  laid  on  the  holy  Ghofts  fcore)then  *arf  ™&out 
 we  canimpucethe  fplittingof  a  fhip,tothc  fhipit klf  and  not  JjJ^  *f*j  j 
 ro  the  negligent  and  willful!  pilot  whoofpurpofe  dafhed  the  frTmfbe^fatb] 
 veflellcna  rock;  but  we  mutt  not  in  ieafon  blame  the  fhip,  andmzdemea.* 
 but  the  Pilot;  for  thelofTe  ofch^fhip,  is  theonely  and  proper  live  through 
 fault  of  the  man  that  tiirred  the  fhip,  and  the  fhip  is  innocent  chYl-i-> 
 and  harmieitctimber  :  Now  what  finnecan  be  in  the  Saints  in  Zf^jthk^i 
 thefc(upcrnaturalla<5ts,iftheholy  Ghoft  immrdiately  in  his  \y  defer  manned, 
 owneperibn,  ftirrethehelme,  and  only,  without  us,  a&chefe  bmflfwitbme% 
 inus?  \a  c  might  with  as  good  reafon  fay,  the  fhopihataman  andGoddedm 
 worketh  in  doth  make  the  portrait  which  is  a  great  untruth,  2?\^?,*jf'5 
 fipcc  the  artificer  in  the  fhopdctb  it,  as  fay 'hat  the  Saints  doe  ^pj^ £z 
 pray,  bc!eevc,rejoyce,\f  the  holy  Ghqil  immediately  doe  all  mediately 
 the(einthem,asin  a  fhop  worketh  not 
 
 2.  Vpon  thefame  ground  the  Lords  ccming  down  and  fil-  iutheSamts* 
 ling  To'hn  Baptift  from  his  mothers  womb,  and  the  ssfpoftles and 
 tfttz/jafullofrncholy  Gholt,fhould  bethc  holy  Gholis  per- 
 fonallhlling  ofthem,andhisimmediatea6lingin  them,with- 
 ©ut  any  aclion  ofthem,  in  preaching,  praying,  and  their  hea- 
 venly bold  confeffing  ofCbrift  bcfoie  men  ;  and  there  fhould 
 
 O  o  o  .be 
 
^  ^  g  The  perfonall  dwelling  of  the 
 
 be  no  difference  betweene  the  Ark  and  Temple  oVlerufalem, 
 filed  with  the  immediate prefencecf  God, in  the  Lords  mani- 
 feftaticnof  hisg'ory  there,  and  thefe  Saints  filled  with  God, 
 in  thefe  works  of  free  grace.  I  (hall  not  belecve  that  the  per- 
 fon  of  God,can  be  faiti  to  be  united  toeither  Ark,  Temple,  A- 
 ppitie,  or  Martyr  •  ail  the  union  is  in  the  effects  and  manife- 
 ftations  of  graces,  or  tokens  of  Divine  pretence,  which  arecre- 
 aturesrifing  and  falling  with  time. 
 
 2.  Will  excellent  and  living  ar^,  the  mo!}  glo  ions  and  ad- 
 mirable thing  that  heaven  hath,thcLord/cfus,isGod  and  man, 
 two  natures  united  in  one  per  fon.  But  both  the  word  of  God 
 making  that  He,  that  fame  Holy  thing,  borne  of  the  virgin 
 MarjttheSonofGodtLukei.if*  and  that  fame  He,  and  per- 
 ron who  came  of  the  lew  es,  according  to  theflejhjtobe  Cjod  blef- 
 fed for  ever.  Rom.  0.5.^^.7.3.  Matth.  16. 13.  1 6,  and  the 
 third  generall  ("_ ounccll, called  that  of  Sphefui  9  and  after  the 
 ccunfcll  of  Chalcedone  ,  ver.4.  and  5.  dee  evidence  to  us  that 
 Chrift  cannot  be  two  per Jons  as  Neflorius  dreamed,  and  onepcr- 
 fon.Tdar/fpread  the  Gofpel  from  Jrr#y#/^  to  Iliricum ,  about 
 ten  hundreth  miles.  I  know  not  he,  but  the  (Jrace  of  God  that 
 waswithhmt, 1  Cor.  15.  9.  10.  not  hec,  but  the  Lord  :  True, 
 but  the  queftionnowis  whether  Paul  and  the  holy  (jhoftin  all 
 thefe  works  of  grace,  were  two  perfons  become  one  Spirit  by 
 union,  a<  feme dreamers  affirme  ;  becaufe  both  did  the  work  ; 
 I  belceve  not :  God  and  c.'cucL  rained  down  LManna  to  ffra- 
 el;  O  but  Chrift s  father,  loh-  6. gave  the  Manna yb\xi  the  que- 
 .   fi  ion  is  if  zhc  perfen -of  <jod  were  united  with  the  clouds  or  any 
 fecond  cai  fo  producing  <JManna\  fo  the  Lord  maketh  rtch  and 
 yoo)  e^killet  .andmaketh  alive \maheth  [now  }froaft, fair  weather, 
 d  cuth,and  raine,thcSimnetorife,andgodowne,and  that  in 
 hisowne  perform  Father;  Sonne,and  Spirit  ,•  Heiheonc\y  made 
 Heaven.  Earth,  Sea,  aid  all  creatures,  and  the  world'  avQ- 
 A&s  i7.2  5«andr^n  Pfal.  33.  9  doe  prove  him  to  bea  per- 
 fon who  doth  alkheie.  But  we  cannot  fay  that  the  perfon  of 
 Gcd  muft  be  united  with  Clouds.,  Ship,  Sea,  Sunne,  Heaven^ 
 Men  fighting,  and  Men  Saving,and  Killing  ;  and  that  God 
 pedonally  filleth  all  creatures,  only  Gcd  in  the  immeniiue  of 
 of  his  nature,  is  allthefe  and  every  wherejandisin  them  by  his 
 operation.!*)  the  holy  Ghoft  is  with  the  Saints^and  dwelleth  in 
 them ,  not  by  union  of  his  perfon  to  them  or  the  immeriiitie  of 
 
 "  his 
 
Holy  Ghofl  diff roved.  4^7 
 
 his efietfce, which  is,as  D avid faith>evcry  whe  e,Pf.  130*74? 'hi- 
 ther jhaUlgofrom  thy  Spirit}  but  fo  he  is  in  Heaven,in  Hell,  in 
 the  Sea. 2. But  he  dwellcth  in  the  Saints, in  regard  ofthe  woiks, 
 operation  , gifts,  and  graces  cfthe  holy  Ghotf. 
 
 I,  Beca'fe  the  holy  Spirit  is  in  them,  in  that  they  have  in   Reafon?    rro- 
 them  the  fruits  ofthe  Spirk,  Gal.  5.  21.  fuch  as  love,  joy, peace,   vin$  that  ihc 
 long  fuffeving,  gentleneffe,  good neffe,  faith;  now  thefe  are  not   P  rion  of  the 
 the  holy  Ghoir,  who  iseternall,  and  God  uncreated,  but  are  Ho1 >  Gh°fti* 
 created  in  time,  out  of  mecr  nothing,  not  out  of  the  potency  of  c„[  r"ilts  but 
 thefubje6i,  but  ere  God  produce  grac,  (b  knotty  and  Co  rocky   heeisin  us  m 
 are  we,  and  to  ccn  rary  to  grace,  that  he  muft  fail  upon  a  new   his  operation* 
 andfecond  creation,  EphtC  no.  Col.  2.  10.  WHMfiil.   *»d  b»  effect 
 the  fame  word  that  is  ufed  for  creating  heaven  and  earth,  Gen.   %£* :CCS  *n<* 
 i.l.  is  here  ufed;   it  is  not  like  the  repairing  of  a  fallen  houfe, 
 where  the  fame  timber  andrtoncs  may  doe  the  work,  or  the 
 repairing  of  decayed  nature  ,  when  a  healthy  body  reencreth 
 out  of  a  fcaver,  Grace  is  a  rare  and  curious  workmanfnip. 
 
 2.  We  are  fa  id  to  grow  in  grace,  %  Pet.  5. 1 8.  and  by  grace  to 
 increase  to  the  edify  tng  of  the  body  in  love,  Ephef.  4.  \6.  and  co 
 the  mcafure  ofthe  ftatnre  ofthefnllneffe  of  Chrift,  1  3.  and  to 
 add  grace  to  grace,  2  Pet.  I.  5.6*7.  and  to  goe  on  toperfeftton , 
 H<b.6.  i.Phil.  g,  j  2.  But  the  perfon  ofthe  holy  Ghoff,  is  no: 
 capable  of  growing,  or  addition,  nor  like  the  morning  light, 
 or  the  New  Moone,  that  can  grow  and  advance  in  perfection, 
 being  God  b/cjfedfor  ever. 
 
 3.  If  there  be  an  union  of  the  perfon  of  the  Holy  Grief! 
 with  the  (bule,  and  not  an  in-dwelling  by  graces,  the  belecver 
 as  a  beleever,muft  live  by  the  uncreated  and  cternall  life  ofthe 
 Holy  Ghoft,  or  a  created  life.  Creatum  vel  increatum  divi- 
 dunt  omne  ens  immediate ,  petit  finitum  &  infinitum  :  Not  the 
 former,  neither  any  man,  nor  the  man  ChrHt  can  in  any  ca- 
 pacity be  elevated  fo  above  itfelfe,  as  to  partake  ofthe  infi- 
 nite life  of  God;  how  the  manhood  of  Chrift  parcaketh  ofthe 
 perfonall  fubfiftceice  of  the  Godhead,  is  incomprehensible  to 
 me,  except  that  it  is  not  by  fuch  a  union  as  my  fingu'ar  nature 
 ftandeth  under  perfonaliry  created,  and  is  by  afTumption  ra- 
 ther then  union,  how  ever  if  there  be  an  union  of  the  period 
 ofthe  Holy  Ghoi  to  our  foules,  it  cannot  be  conceived,  nor 
 4oth  Scripture  fpcakofit;  if  the  Saints  live  the  life  of  God, 
 it  mult  be  by  created  Graces,  and  this  is  that  we  conceive. 
 
 Ooo  2  4  The 
 
4^8  I  be  perfovall  indmling 
 
 4  Thepcifonofchc  HolyGho'*  immediatly  a6t»ngin  tbe 
 Saints,  without  them  or  any  a&ive  and  vitall  influence  of 
 the  natural!  faculties,  cannot  be gui!t/  of  finnc,  becauft©*- 
 vid  and  ChrUt  arc  abfolved  of  tinne  in  this.     They  l±yd  to 
 my  charge  things  that  I  knew  mty  that  i$5thi'  g*  I  never  adted, 
 crimes  in  which  I  had  no  action  or  hand  :  buc  we  are  blamed 
 in  the  word, for  all  the omiffionscf  holy  duties  ;  and  the  Holy 
 Ghoft  cannot  be  blamed,  for  he  bloweth  when,  and  where  he 
 liftcth,  and  is  under  no  Law,  in  his  motions  of  free  grace; 
 then  he  who  cannot  be  blamed  in  not  acting,  cannot  bee  uni- 
 ted as  one  fpirit^petfon  with  pericn,whh  him  whoisjuftly  to 
 btc  blamed  in  not  acting. 
 Chrift  and  rbe        After.  4  Ic  muit  evidently  follow  that  there  is  in  the  Saints 
 inherent  gr^cc  a  grace  created  that  is  neither  Chrift  ,  nor  the  Holy  Ghoft  in 
 ot  Chan  in  us  perfon;   for  what  reafbn  any  hath  to  phancy  an  union  of 
 are  two  ditFe-  thc  perfon  of  Curia  or  the  HolyGhott  in  the  Saints,  the 
 rem  things.       £mc  rcafon  navc  tjicv  IO  fay  tfcac  an  rj>e  three  arc  uni  ed  to 
 the  perfon  of  the  beleever  in  all  fupematuralJ  actions,  for  the 
 Fat  her  is  fa  id  to  draw  men  to  the  Sonne,  Iohn  6.44   and  Ckrif 
 to  reveal  the  Father,  and  to  draw  mtv\yJohn  r.18.  Iohn  12.3a 
 and  thc  Ho  y  Ghoit  to  reveal  the  dee*  things  of  God,  1  Cor. 
 2.  ic,  U.  now  a  1  the  three  in  perfon  do?  chefci,  but  j»U  the 
 three pcrfons  are  not  united  to  beleevcrs  in  perfon  ;  this  were 
 a  myftcry  greater  then  Godma.ijledin  thejlejk,  and  unknown 
 to  Scripture. 
 
 2.   JfChr.ftbsallthe  g  ace  ofbelcevers,  faith  in  Chrift, 
 and  tbcioveofChrirVV  ould  be  Cbritf. 
 
 ?,  Then  fhou Id  a  beleever  having  a  new  heart,  and  a  new 
 Spirit,  be  Cnnfted, or  Godded;  and  God  fhou  d  bee  inca  - 
 Bitein  every  beleever ,  and  how  many  Chrifls  fhould  there 
 be?  and  the  new  heart  in  ©ne  Saint,  and  the  grace  given  to 
 Paul,  fnouldbe  the  new  heart  given  to  Peter ,  whereas  God 
 hath  g  ven  grace  to  every  man,  according  to  his  meafiire,  and 
 there  ar  e  diver fity  ofgtfts  ,  but  one  Spirit ,   2  Pet.  3 .  1 5 .  P  hi  1 . 1 . 
 V.Eph.  5.^.  4.5.  iCor.i2.},  .5.6.Eph.4.  let. 
 Grace  and  cur        ^fter.  5. The  Grace  of  God  and  our  free  will  in  a  four-fold 
 freewill  arc     fenicmay  be  faid  to  concurre  in  the  fame  works  of  Grace. 
 laid  to  aft  to-'        i#  When  free-will  rtceiveth  no  more  fromGrace  and  the 
 getrcrfna       Lords  drawing, but  only  Jircrall  inftru&ion3and  if  by  our  in- 
 fcufe*  duftry  an  habite  of  thc  knowledge  of  the  Icrtcr  of  the  word 
 
 be 
 
— — — — — — — — — —  ■"—— ■■-»  —  ■-  -  iiWin         ii-"       in^ 
 
 of  the  holy  GboB  in  the  Stints  difproved.  $69 
 
 be  acquired,  us  necefTary  only  to  the  eaficr  believing,  as  Pe- 
 fagim  fiid  ,  I  may  beli  vc  without  Preaching  the  Golpehby  Grace  is  fim- 
 Rcading  ,  but  more  eafiiy  by  fairc  and  powcrfull  preaching  ,  ply  neceffary 
 and  by  grace  helping  and  otfiftingp  eaching,  but  yet  without  «n*ll -upf.1111- 
 grace,  but  with  greater  drnculry,^  as  I  may  goe  a  journey  on  tu,a  a  10ns* 
 foot,  but  more  eafiiy  on  horfe-back  ;«thcn  a  horfe  is  not  fim- 
 
 y 
 
 the 
 
 ply  neceflary  for  the  jjurney  ;  and  a  ihip  may  fail  moreeafil] 
 
 and  expedkely  with  failts,yet  alfo  without  failes  with  th 
 
 help  of  Oars  though  with  more  d, faculty ;  thus  Chrift  and 
 
 his  Grace  may  be /pared  ,  we  may  fail  to  heaven  by  natures 
 
 fweating  and  free- wils  induftry,  though  the   fails  of  grace 
 
 could  more  cxpcditeJy  promoveour  j  urney.  Now  we  think  Gfjd*n  w^raS 
 
 not  that  Chrifl  draweth  when  men  fptak  ,  but  the  bare  letter  f^1  gon<  ™nm 
 
 oftheGofpci;  and  foftly  requefts  the  dead  with  only  found  cotghreHc 
 
 of  words  and  fyllabls  to  Jive,  and  Orators  with  golden  words 
 
 doe  pray  and  perfwadc  the  blind  to  fee,  and  the  crecples 
 
 to  walk;  but  i:s  long  errc  words  fetch  a  fouletodry  bones 
 
 that  they  may  live  ,  or  tyc  the  brcken  eyc-ltrirg$,  or  adde 
 
 vitall  power  and  life  to  eyes  and  ankle- bones- 
 
 a%Grace  and  free-will  (as  BeUarm^ine  and  the  reft  of  the  Te- 
 fui  c>wkh  isirminUtss  teach)  may  bethought  to  be  two  joy  nt 
 cauf.s,  the  one  no:  depending  on  th$  other,    as  two  carrying  Grace  anJ 
 one  (lone  or  burthen,  neither  he  he'peth  him,  ncr  he  him,  but  frec-wifllare 
 both  joyn  their  independent  Itrength  to  one  common  efftc0.  not  two  colia- 
 BelUrmtKC  and   Grcrwcbcvius  with  the  'ike  comnirifons  do  ****»>  a  <*  ^ 
 
 d'  n.  i  j         1       n  i       r  p  dependent 
 
 lat,  we  miy  iiorm  heaven  ,  Joy  the  firength  of  free-  ca,*fes  mt<ic 
 
 w  II,  without  dependence  on  Chrift  ;    for  three  untruths  are  fame  ftipcTi 
 here  taught  :    i.  That  Grace  determineth  not  free-will;    a   naturall  a3, 
 faying  deflruetive  to  providence;  if  God  determine  not  all  as  tuo  nun 
 fecond  caufcs,hc  is  not  Mifter  cf  all  even's,  nor  hath  he  a  jjrav"nS  a 
 dominion  of  providence  in  all  things  that  fall  out ,  good  and 
 eviil  :     2. Grace  doth  not  begin  in  all  things  that  conccrne 
 falvation  ,  nor  doth  the  LerdTvort*  in  us  to  will  and  to  doe;  if 
 we  will  not  doe  without  any  prior  dependence  on  the  influ- 
 ence of  the  gra  e  of  God,  we  as  much  work  in  our  felves 
 willing' and  doing,  as  the  Lord  doth  ,  and  the  Lord  in  his 
 grace  ib all  fol!ow,and  not  lead  our  will,      g.  Grace  doth  nor 
 conferreany  help  on  the  will  to  actuate  it,,  and  toitrengthen 
 ic  in  doing  good,  in  believing,  repenting,  loving God,hoping, 
 {a-s  GrevmbwtHS  faith  )  but  will  and  grace  doe  both  joyntly 
 
 Ooo  3  meet 
 
a-  0  How  Grace  and  free-mil  work  together 
 
 meet  in  one  and  the  fame  effect  ,  in  which  4  Free-will  di- 
 vidcth  the  ipoyl  with  Chriit;  and  what  need  we  fay  ,  worthy 
 is  the  Lamb  who  has  redeemed  us  ,  if  free-will  in  the  ap- 
 plication of  redemption  (hare  equally  with  the  Grace  of 
 Chrift?  ^      , 
 
 Free-will  in  fi  The  third  way  is'that  free-will  is  fold  to  believe,  re- 
 
 fupetnattiral!     pent, love  God,  by  a  meer  extriniccall  denomination  ,  becaufe 
 it  carieth  that  grace-  which  formally  and  only  doth  perform 
 
 a^iois  not  a 
 
 atl.-nt. 
 
 bw!*Q  Aaent,  all  theie  fupernaturall  aclions;  fo  Grace  doth  all,  and  free- 
 will is  a  mrer  patient  that  conferreth  no  vitall   Subordinate 
 and.  active  influence  in  thefea&s;  as  we  fay,  the  Apothecaries 
 glaffe  heafleth  the  wound,becaufe  theoyl  in  theglaiTe  worketh 
 the  cure;  when  the  glaiTe  doth  actively  contribute  nothing 
 to  the  cure;  or  rhe  Aite  maketh  rich, when  it  carieth  the  gold 
 that  enricheth  only;  this ftn&  <t/fnttnomians hold  forth,  and 
 M  n'ntx  de       nia^c  UJ  me€r  patients,  and  blocks  in  the  way  to  heaven, and 
 Rhaldadeente   this- fen fe  Jefuites  ;   especially   CMartincz,  de  Ripaldi  falfly 
 ju]  ermtu .  tm.   chargeth  upon  Luther  and  Calvin ;  a nd  the  C°uncellof  Trent % 
 1,  dtf.19.fift>   infpircd  with  the  fame  lying  Spirit  faith  the  fame. 
 1.^5.4.  4.ThefourcH  fenie  is  that  Grace  and  free  will  doth  work 
 
 (c°T6c.lc4»  '  *°  as  ^racc  *s  tnc  principall,  firft  inipiring  and  fountane 
 caufe:   1.  Ic  being  a  new  fupernaturall  diipofitiori  and  ha- 
 ...  bite  in  the  foule,7<?&.  14. 23.  1  Joh.2.27*  1  Ioh.^g.  Ioh.q. 
 
 Jf^g  U.Efai.^.4.E*ech.26.i6.27.  Veut.<$ot6.  A  goodtreafure 
 bytheftrenath  or  ftockof  grace, /W4«A.i 2.35. Z*t 6.45* And  aJfbaftually  it. 
 of  grace  m  determineth ,  fwcetJy  enclineth  and  ftirreth  the  will  to  thefe 
 fupematir all  afts.  yet  f0  ls  free-will  moveth  actively 5freely,and conferreth 
 aftions,  and  a  radicall,vitall,*&fubordinate  influence  &  is  not  a  mccrpati- 
 ^t'mom^nT1  cnc  in  ai*  tn?^>  as  tAntinomians  dream,  TfaLwy.  32.  /  mii 
 /i  e  i  .lie.  rm  tl°e  ***}  °f  tty  Qemmandements ,  when  thou  jhall  enlarge  my 
 
 heart,  loh.  14,  F2  he  that  believeth  in  me,  the  works  that  I doe , 
 he  [mil  doe,  and  greater  then  thefe,  Matth.  1 3.5  o.  He  that  doth 
 the  will  of  my  heavenly  Father y  the  fame  is  my  brother,  &c. 
 I  Cor .5^24.  Sorunnejhat ye  may  obtaine  ,  Revel.2.2.  Iknow 
 thy  works  and  thy  hb our  ,  1  Then*.  I.  }♦  Remembring  without 
 ceafing your  work^of  faith ,  and  Ubour  of  love,  and  patience  of 
 Ke$e :  2.  We  are  not  dc'JLa  m  fupernaturall  work^and  meer 
 blocks  ,Rom.( .  I  f,  Wet  are  ahve  unto  (jodin  lefus  Chrifi  .Ephcf. 
 2.1.  rfehath  quicknedut,  Revel.  2.3.  For  my  names  fa Ke  thou 
 hajl  laboured,  and  had  not  fame  d>  1  C  or .  1 5 . 5  8 .    Be  ye  flead- 
 
 Uft 
 
in  fttpernaturall  aBions.  *n 
 
 f aft  ^nnmoveable^alvsf  ayes  aboundant  in  theworkofthe  Lor  d{t  here 
 
 is  aolivtty  in  the  Spirit  to  luft  again  ft  the  fiefh,   Gal.  5.17. 
 
 .£#!». 7. 15.  Nor  is  the  blefTedndic of  the  Saints  only  pafiive  _,     , ,  „- , 
 •  1         1         i_    •  n  c   j        1  ^i_    *i      •    1      The  bJcfled- 
 
 in  receiving:  though  to  be;uitified  and  receive  Chrittsngh-  n,n.  of  crc 
 
 teoufneiTe,be  the  fountain  blcffedneiTf,  Tfal. 3 2.1.^^^.4.6. 7.  Saints  afti.-c 
 (jal.^x^  But  the  Scripture  (peaketh  of  a  true  and  folide  and  not p.ifiive 
 bkffedneiTein  aflion,  Pfal.119.1.  Blejfed  are  the  undsfiled  in  only  as  Antu 
 theway.Efa.  f6.L  Blejfed  A  the  manthat  doth  this  Jzm.i. 12.  nmmi  lay* 
 Blejfed  is  the  man  that  endureth  temptation,   Pfal.  Up,  2. 
 Blejfed  are  they  that  k*ep  his  testimonies,  Pfal,  106.  3.  Blejfed 
 are  they  that  keep  judgement ,  Revel.  22. 14.  Bleffed  are  they 
 that  doe  his  CommandementJ,  Math.  5*  Blejfed  are  they  that 
 mourn,  that  hunger  andthirU  ;  Then  there  muft  be  apart  of 
 blciTednefle  in  fan£tification,  as  in  juftification  j  though  the 
 one  be  the  caufe,  the  other  the  effect. 
 
 j$ffert6.  The  Lords  working  in  us  the  condition  of  the 
 Covenant  of  Grace,  fuch  as  faith  is,  by  his  efficacious  grace, 
 t!o:h  ftot  free  us  from  finne,  when  we  believe  not,  nor  involve 
 God  in  the  fault,  when  he  worketh  not  in  us  to  believe,  as 
 frifpe  imsgineth  •  Here  let  me  by  the  way  remove  theargu-  V,  Cr'rte  Scrtn, 
 meats  of  DzCrifieby  the  which  he  imagineth,  that  there  is  6.pag.i£o< 
 no  condition  at  all  in  the  covenant  of  grace. 
 
 Argum.i.  The  Covenant  fhould not  be  ever Ufting,  if  it  dem 
 fended  on  a  condition  of  faith  to  be  performed  by  us\  for  wee 
 fatle  in  onr  performances  daily *  and  the  Cwwant  is  annlled 
 and  broken  fo  foone  as  the  condition  is  broken. 
 
 tAnf  1 .  Wefpeak  not  fo ,  that  the  Covenant  of  grace  de- 
 pends on  a  condition  in  us ;  dependency  includes  a  caufality 
 !h  that  of  which  the  thing  has  dc  endency,  we  know  no- 
 thing in  us, either  faith,  or  any  Other  thing  that  is  the  cauie 
 of  the  covenant  ofgrr.ee,  or  of  the  fulfilling  of  it  :  a  caufe  is 
 one  thing,  a  condition  caufed  by  grace  is  an  other  thing  ;  for 
 thTpsrpetuity  of  the  covenant  there  is  not  requi  ed  a  condition 
 always  in  ad.  1.  If  at  theelevemh  oi.at  the  twelfhoure,  you 
 come  to  Chri:},  the  nature  of  this  covenant  promifeth  you 
 Wtlccmc.  2.  Particular  failings  and  a&sof  unbeieif,  doe 
 well  confift  with  thehabire  ar.d  (lock  of  faith  thatremaineth 
 in  him  that  h  borne  dt  God,  nor  is  the  aft  fotyed  to  a  time. 
 But  3.  There  is,  by  tenuureof  the  Covenant^  Privilct'getwc- 
 foid  here.   1,  It  b;  the  Law  a  man  ftep  a  haire- breath  wide  off 
 
47  i  There  is  a  Condition  of  the  New  Covenant. 
 
 the  way,  the  i!oore  of  Pandifc  is  bolted  on  him,  and  in  a- 
 
 gaine  can    he  never  enter,  hremufticek  another  emery, the 
 
 man  has  done  wi:h  heaven  that  way,  the  Jaw  knowethnoc 
 
 Co*tt!<>rtab!c     &ch  a  thing  as  repentance;  but  the  Covenant  of  grice  bein<» 
 
 difference* be   made  with  a  (inner,  a  (lip,  an  a&of  unbeiicfedoth  not  forfeit 
 
 tv  cen  tne Lav    t{lc  mercv  of  chlb'  covenant,  But  Ch  ift  faith.if  you  falj,  there 
 
 znd  the  O.v:-  i  -r  c         r      t,  aj  i 
 
 juaiofdra'ci.  1S  ?  ac"  tor"-againe;  "you  "-Vhcreis  an  Advocate,    there  is 
 
 a  blood  of  an  etcrnall  coyenan-;:hc  covenant  ftandj  ftillto 
 
 make  up  roome  for  repeated  grace,  for  a  :hred,and  continued 
 
 tradl  of  free-grace  and  mercy  ail  along  that  ycur  foot  never  go 
 
 out  of  the  traces  of  renewed  pardon,  while  you  be  in  heaven; 
 
 tho- gh  the  child  of  God  ought  not  to  finne,  yctcanhe  noc 
 
 out- fin  the  ecernity  of  the  new  covenantor  can  he  fin  ane- 
 
 tcrnall  pried  out  of  heaven,    j.  The  Law  requircth  a  /tinted 
 
 meaiure  of  obedience,  even  to  the  fuperlative,  with  all  the 
 
 fbule,  and  the  whole  ftrength;any  kfTe  is  the  forfeiting  of 
 
 falvation.  But  the  covenant  of  grace  ftintcth  no  weak  foule, 
 
 Chrift  racketh  nor,nor  doth  he(as  it  were^play  the  extortioner, 
 
 and  fay,either  theftrongeft  faith,or  noneatallj  he  makech  noc 
 
 (Abrahams  foot  a  mcafure  toevcry  poor  finner;many  fmoak- 
 
 '  ing  flaxes,  and  broken  reeds  on  earth  are  now  up  before  the 
 
 throne;mighty  Cedars,  high,  rail, green,  planned  on  rhe banks 
 
 ofthe  river  of  life;  if  Adam  bee  the  firft  in  H.aven.,  what 
 
 though  I  be  the  laft  that  cmcr  in,  though  I  clofe  the  doore  in 
 
 the  loweft  roome,  (o  I  fee  the  throne,  and  him  that  fits  on  it,  it 
 
 is  enough  to  me. 
 
 T^/--/?.,    ,o        3.  Arg,   All  the  tie  of  the  covenant  Ijcth  on  God,  not  any 
 
 Dr07//*,*a!g«  &  /  j  j 
 
 1  on  man,  as  bond  or  obltgattonjor  the  fulfilling  of  the  covenant  ,  #r 
 
 partaktng ofthe  benefits  thereof,  Hcb,  8.  io.  Ezech.  ;6*.  25. 
 26.  Jer.  11  .the  Lord  promtfeth  to  doe  all, and  the  new  heart  is 
 but  a  confequentofthe  covenvm  ;  whereit  the  ein  all  this  cove- 
 nant ^one  ft'ordtbat  Cjodfayesto  many  Thou  mufl  do  this?  IfCjod 
 had  put  man  on  thefe  conditions,  then  they  were  conditions  indeed: 
 But  when  God  takes  all  upon  him  ft  If  where  are  then  the  conditi- 
 ons on  Mans  part  ?  (j  ve  me  leave ,fuppofc  there tyouldbe  a  fault 
 of  performing  in  this  covenant  1  whofe  were  the  fault*,  mttft  not 
 the  fault  o>- fading  be  in  him  who  ts  tyed  and  bound  to  every  thing 
 in  the  covenant  .aid  faith,  he  will  do  itl  If  there  bee  a  condition, 
 and  t  here  jbou  Id  be  a  failing  in  the  condition;  he  that  mdertaketh 
 All  things  in  the  covenant  muft  needs  be  in  the  fault,  ■—  Godftith 
 
 not^ 
 
There  is  a  condition  aj  the  Covenant  of  Grace. 
 
 uot,  make  your  felves  cleane  ;  get  jeu  the  Law  of  (Jed  in  your 
 mind,  get  you  power  to  walkjn  my  Statutes \andwhenyou  do  ethis 
 then  I  will  be  your  God,  and  enter  in  Covenant  with  you. 
 
 tAnfw.  i.  We  never  teach  that  the  making  to  our  fcJves 
 a  new  heart  is  an  antecedent  condition  required  before  the 
 Lord  can  make  rhc  New-Covenant  with  us,  as  this  man 
 would  charge  Proceftant  Divines  ,  but  that  it  is  a  condition 
 required  in  rhc  party  covenanting;  which  is  conditio  federa- 
 torunty  nvnfedcrts ,  and  fucb  a  condition   without  which  its 
 unpofTible  they  on  fulfill  the  other  condition  which  is  to  be- 
 lieve and  fo  lay  hold  on  the  Covenant :  but  it  is  cleir,  A-nti- 
 nomians  think  the  new  heart  no  inherent  grace  in  us ,  but  that 
 Chrtft  is  grace  working  immediately  in  us  as  in  ft  ones,  and  rhc 
 new  heart   is  justification,  without  us  in  Chrift  only:  lee 
 Qrift*  fr*cw  wnerc  tnc  making  of  a  new  heart  is  commanded 
 to  us  as  a  conlequcnt  and  an  effect  of  the  Covenant;  furely  thz 
 new  heart.the  warning  of  us  with  clcane  waccr,beitan  ante- 
 cedent, or  be  it  a  confequent  of  the  Covenant  of  Grace,  it  is  a 
 promife  that  God  doth  freely  and  of  meere  grace  undertake 
 to  perform  in  us ,  Ez>ech*i6*  *6*  A  new  heart  will I give you , 
 fo  ler, 3 5.59,40*  ter.p.  7  ?.  E  ech.u  .19.20.  Efa.^^.13.  Ioh. 
 6.45.   Ez,ech.  3  6.-3,2*  Not  for  yonr  fakes,  doe  I  this,  faith  the 
 Lord  (jod ,  be  it  known  unto  you ;  be  afbamed  and  confounded  for 
 your  own  wayes,  O  houfe  of  Ifnael  ,  ver .  2a./  doe  not  this  for  your 
 fakjf,  O  houfe  of  I frae  I,  but  for  mine  holy  names  fake,  whtchyee 
 have  prophaned  amongst  the  heathen,  whether  ye  went ;  and 
 Crifpe  faith  the  Covenant  in  the  old  Tefiamem  had  annexed  to 
 it  divers  conditions,  of  legallwajbing  and  facrifices,  whereas  the 
 New  Covenant  under  the  New  Teftament  ts  every  way  ef  free 
 grace :  He  b  farrc  wide;  conditions  wrought  in  us  by  gracc/uch 
 as  wealTerCjtake  not  one  jot  or  title  of  the  frecdome  of  Grace 
 away3  and  though  there  be  major  gratia  a  larger  meafure  of 
 grace  under  the  New  Testament,  yet  there  is  not  magts  gratia,   Grace  in  the 
 there  is  nomorcoftheciTenceof  free-grace  in  the  one,  then  in    olJ  anci  New 
 theother;for  all  was  free  grace  to  them,  as  to  us;  why  did  the   ^^f1^^^6 
 Lord  enter  in  Covenant  w  ththe  Iewes  more  then  with  other   na^urc^anV* 
 Nations  ?  Deut,j.j.The  Lord  loved  you  becaufe  he  loved  you.   cffiince,bttt  dik 
 W«  lerufalem ,    Ez,ech.j6*    holier  then    the  Ephefians ,   fcrentinde* 
 Eph .  2 .  No,  t  h  eir  nativity  was  ofth  e  land  of  Canaan,  their  Father   g* cCs* 
 an  AmoritfV^r  Mother  an  Hiure,  Ezcch.  16.5,  The*  waft 
 
 P  p  p  rafi 
 
474  There  u  *  cond^on  °f  X^e  covenant  of  Grace. 
 
 cafioutin  the  open  field,  to  the  loathing  ofthyperfon,  in  the  day 
 that  thou  waft  borne,  ver.6.  And  when  I  pajfedbythee,  and  fan* 
 thee  polluted  in  thine  own  blood,  //aid  to  thee  in  thy  bloody  live ; 
 And  to  caufe  grace  have  a  deeper  irnprefsion  and  finking  down 
 into  the  hearts  bot tome,  he  rcpeateth  ic  againe,  I  [aid unto  thee 
 in  thy  bloodjive ;  And  will  Crtfpe  fay.  that  this  i>  not  a  hiftory 
 of  free  grace,  as  farrc  from  bribe  or  hire  of  mcritc  as  in  the 
 world?  or,  will  he  fay,  it  wai  Gods  meaning  ,  Firft,  wajhyou 
 with  hoh  water  3  and  fieri  fee  to  me,  and  per  for  me  all  thefe  It  gall 
 conditions  to  me  while  yon  are  Amorites*WHittites by  ktnde, 
 and  that  being  done  ,  lie  enter  in  Covenant  with  you,  whenyee 
 ha  ve  done  your  work*  He  pay  your  wages,  and  be  your  God* 
 
 3.  This  Argument  militatethrtrongly  againft  every  Gofpel 
 aluty^and  the  whole  courfe  of  Sand tfication.  God  mult  fb  be 
 the  caufe&  only  cau(e  of  all  our  finfull  omiflions,  &  fins  under 
 the  Covenant  of  grace,  in  that  hepromifeth  to  work  in  us  to 
 will  and  to  do,&  to  give  us  grace  to  abftain  fro  fin,but  does  not 
 ftand  to  his  word  as  Antinomians  teach,  which  is  an  Argument 
 unanfwerable  to  me,  that  its  the  minde  of  Antimonians  that  no 
 joftificd  perfon  can  finne,bu:  that  chey  omic  good ,  or  commit 
 ill, God  is  in  the  fault,  not  they ;  and  that  the  jultirlcd  are  mecr 
 blocks  in  all  the  courfe  of  their  falsification  ;in  all  the  fins 
 they  dce?  they  are  patients;  Gcd  fhould  more  carefully  ice 
 to  his  own  honour,  and  nor,  fuffer  them  to  finne ;  fo  they  and 
 the  old  Libenines  goe  on  together.    For  fay  ,  that  the  new 
 heart],  that  to  will  and  to  doe,  to  pcrfevere  ftcdfaftJy  in  the 
 Grace  of  God,  were  no  conditions  of  the  Covenant  (fure  be- 
 lieving in  the  Lord  Icfus  is  clearly  a  condition  of  the  righted 
 mfneffe  of  faith  >as  doing  is  of  the  righteoufnejfe  which  is  of  the 
 Z^Rom. 10.3,4,5,6,7,8.    Gal.  4.  22,  25,24,25,  26,27,28) 
 fay  that  co  repentjprayjove  God^and  lerve  him,were  not  from 
 God  through  rhetyeof  the  New-Covenant ,  yet  Gods  pro- 
 mife,  his  fmglc  word  when  he  faith  he  will  doe  fuch  and  fuch 
 things,  is  as  Itrong  a  tyeas  his  Covenant  and  oath,  when  he 
 icnovveth  its  unpoffi ble  thele  things  that  he  faith  he  will  doe, 
 can  be  done,  except  he  ,  of  his  mecr  grace,  woik,  them  in  us. 
 I\owthcLord  clearely  promiiethjthat  he  will  give  repentance, 
 e^#.f.U.  Sorrow  for  finne,  the  Spirit  of  grace  and.fuppli- 
 czuonyZach.  t2,io.  acircumcifed  heart  to  love  and  fcrve  the 
 3Lord-,fD^r§9.6.  Ex*tsk*%69  260  perfevcrance  in  Grace,  hr„ 
 
 3*- 
 
There  is  a  condition  of  the  Covenant  of  Grace.  475 
 
 32.40,41.  "Efai.  54.  \0*  chap,^9.ro,2r.  PfaLf.^.  Joh.^.iq.   The  jurtified 
 chap.**.  28.  Phit.1.6.  Ephefi}.  26.27.  I  I*h.  %.  1.  Then  fa   cannoc/june, 
 K>.  Crifpe  <xtny  Liberttnehy,  when  the  Saints  lame,  in  noc   fhe°doSfin? 
 praying,  in  not  farrowing  for  fin,  in  not  willing,and  doing,  in    oiubeulm, 
 their  finnes  and  falls  in  their  'Chriftian  race  to  heaven,  lee  me 
 fp-ak  m  the  words  of  Cr*fp>  what  fault  is  it ,  or  failing  not  to 
 perform  the  word,  or  promt fi  of  God  ?   God  undt'taketh  by  pro  - 
 mfe^yea  by  his  fimple  wordy  to fulfiliivhat  he promifeth >and faith 
 he  voillworkjiU  thefe  in  us  ,  yea  to  will  and  to  doe ;     Ergo,  if  it 
 ye  not  done,  the  fault  cannot  be  mans  %  but  it  muflbe  ,  (which  f 
 abhorre  to  writ  or  fpeak)  the  Lords. 
 
 3.    God  c^kes  ail  upon  himfeife ,  in  genere  cauft  gratiofi  , 
 Liber r ma  tind*pMdentis \ prima ,non  obtigzit  ad  agendum  ex  nil* 
 lege;  in  the  kind  of  a  caufe  that  worketh  by  mecr  grace,  free- 
 ly^ IndcpdcncntIy,wichout  any  Law  above  him  toobJiege  him 
 to  doe  other  wile  with  his  own /hen  he  freely  willeth,dccreerfe, 
 promifeth;  for  men  carnally  divide  Gods  decree,    which  is 
 ♦moft  free  •  from  his  promife  which  is  as  free  as  his  decrees 
 but  it  folioweth  in  no  fore ,  as  Arminians  and  Jefuites  object 
 to  us  5  therefore  men  whodoe  not  believe^  pray,  waik  holiJy, 
 arc  not  in  the  fink,  being  under  a  Law  to  obey;  for  finne- 
 full  inability  to  obey  canranfomenomanf  om  the  obligati- 
 on of  obedience  ;  andmoft  blafphcmous  it  is ,  that  becaufe, 
 God  undertakcth  in  the  Covenant ,  that  we  (hall  walk  in  his 
 commandefnents,  as  he  doth  promife, Ez>ech,  ^6*  27.  and  that 
 we  fhall fean?  him,  Ier.% 2.3 0.40-  That  God  fhould  therefore 
 be  in  the  fault,  and  we  free  of  all  fault ,  when  in  many  part ten* 
 lars  we  offend  all.  lam.  3.2.  and  we  fear  not  Gcd,  in  this  or 
 this  finne  ;  as  is  polfible  and  may  be  gathered  from  lofephs 
 fpeech  to  his  brethren;  who fayes  he  would  nor  wrong  them,   c   , 
 for  he  feared  God;  and  lobs  word,  that  he  durft  not  difpifethe  proH1ifcdiii 
 cMfe  cfhisferv*nt,bcci*fe  he  wasaffraidof  <jod.  Yet  God  pro-    his  Covenant 
 mi(eth,that  he  will  keep  lofeph  ,  'lob  and  ail  the  ele£t  in  the   to  keep  the 
 way  of  GodsCommandements,  that  they  (hall  not  fully  fall  Saints  &<&* 
 away  from  him:  God  never  by  promife,  covenant,  oatn,or  jV^Ls  the  U" 
 word,  underta'  etho  kee-  his  eled  from  this  or  this  particular    fa]Iin,w1*i« 
 breach  and  act  of  unbeiicfc,  againft  the  Covenant  of  grace,      ihefc  fuch  ~m& 
 
 4.  The  fault  agavnft  the  Gjfpel  or  any  fin  in  a  believer  muft  as  krea'c,  f. 
 juftly  be  imputed  to  him.,becaufe  he  is  tyed  by  the  E vangelick  *!p  anul1 
 Law  not  to  linnein  any  thing,  the  Gofpcl  granceth  pardons;  fr^nai 
 
 Ppp  2  bu 
 
 arre 
 
475 
 
 There  is  a  condition  of  the  Covenant  of  Grace. 
 
 but  not  difpenfiuons  in  any  fins;   and  it  can  in  no  fort  bee 
 imputed  to  God,  becaufcifany  believer  fall  in  a  particula- fin 
 or  aft  of  unbeliefe  again!*  the  covenant  of  grace  ,  the  Lord 
 neither  decreed,  nor  did  ever  undertake  by  Covenant  or  pro- 
 xnife  to  keep  him,  by  his  tffcauall  grace  from  falling  in  that 
 finne-  for  the  Lord  would  then  certainly  have  kceped  him ,  as 
 hcdidT^r^nddothalhheEleathatare  effeaually  called, 
 that  in  mighty  temptations  their  faith  faile  them  nor.  Nor  is 
 the  ad  of  believng,  that  is  wanting  in  that  particular  fall, 
 fuch  a  condition  of  the  Covenant  as  Ghriit  either  prom i fed  co- 
 Faith  is  aeon-      ork  or  the  neceflary  condition  of  the  Covenant  of  Grace, 
 c™/^  or  fuch  a  condition  the  want  whereof  doth  annull  and  make 
 not  this  cr       voyde  the  eternail  Covenant  of  gtace.  ^        .  . 
 
 that  partku-         5.  I  hercfmell  in  Antinomians,  that  God  mult  bee  in  faulty 
 )ar.aaof  faith   as  cj-e  amhor  of  our  unbelief,  our  ftony  hearts,  our  walking  in 
 which   wee      our  gcftl]y  wayessbecaufeGod  hath  promifed  to  give  us  faith, 
 *&£££  and  a  heart  of  flefh,  to  walk  inh»W«,afe  old^i/ 
 w>b.LvcGod.  faid  God  was  theprincipalland  chief caufe of  fin,and<hac^. 
 did  all  things,  both  good  and  ill,  the  Creatures  dtd  nothing.  So 
 Cahine  in  inftitut.  adverfus  Libertines,  chap.  14.  inofuf.pag, 
 446.  Mr,  Archer  down  right  fa;th,  Cjod  is  the  auihour  of  fin. 
 what  end  is  there  of  erring  ,  if  God  leave  us?  It  is  true,  the 
 tie,  and  all  the  tie  of  giving  a  new  heart,  and  the  Spirit  of 
 grace  and  amplication  lieih  on  the  Lord  whopromifed  fo  ro  do, 
 Stent,  30.  6«Ezech.  11, 19.  icchap.  ^6*.  26-  ijAtr.  31.3?. 
 24  25.56.  Bucyetfothat  we  are  under  the  obligation  of  di- 
 vine precepts  to  doe  our  pa-t,  Ezech.  \%^\.make  you  anew 
 hearted*  new  Spirit,  for  why  wi/l  ye  die  ,0  houfeojlfael}  Icr. 
 4.  4.  Circtm.cfe  your  fives  to  the  Lordy  and  take  way  the f ore- 
 i'kinne  of  yoh7  hearty  EphcC  4.  2 $  .*« renewed** the  Spirit  of your 
 .^^Rom.^.i.Rom.i^.t^and  I  ThcflaJ.5.  n-fraj  with- 
 cutceafing,  Pfal.  50.  i«$.  CW/  uponmee.  Matih.  26.41.^*6 
 and  pray  1  Therefore  all  the 'tie*  and  obligation  of  whatever 
 k  nd  cannot  fofrec  usfrom  finfuil  omiffions ,  nor  can  the  tyc 
 -    r  feimit   3y  on  God;  evangelick  commandments  arc  accompanied  with 
 oUrTce  is  1  oc  grace  to  obey  &  grace  layeth  a  tie  on  us  alfoto  ye,  id  obedience, 
 {orxai5yihe  6V  Its  a  foule and  ignorant  miltake  in  (.rifte  to  make  the 
 
 Ipvc  of  God  Covenant  nothing  but  that  love  of  God  to  man  }  whtchheecafi  on 
 buc  fl°",ve,s  man  before  the  Children  haddonegoadorevillyKotn.g.iolhiz 
 J°Ood!       C  love  is-  «crnail  and  hath  norefped  to  faun  as  to  a  condition^ 
 
Antinomians  ignorant  of  the  Covenant  of  grace.         ajj 
 
 hs  not  the  covenant  it  felfc,  becaufc  it  is  the  canfe  of  the  cove- 
 nant.    2.  To  the  love  of  election,  thereisno  love,  nowork, 
 no  a<5t  of  beJeeving  required  on  our  part ;  Yea,  no  mediator, 
 nofticddingofblood  ;   wceareloved  with  aneverlaftingltve, 
 before  allthc/e;  but  the  covenant  though  as  decreed  of  Gcjl, 
 it  be  evcrlafting,  (as  all  the  works  of  creation  and  divine  pro-   The  love  of 
 videncc  which  fall  out  in  time,  and  have  beginning  and  end    Gcd  is  prior 
 are  fo  ever lafting,  for  God  decreed  from  eternity  that  they   l°?ur  *a«h,to> 
 fhould  be)  yet  it  is  not  in  being  formally  while  it  bee  preached   *™wpr«».w 
 to  Adam  after  his  fall ,  and  there  is  required  faithon  ail  the    (lidding  of 
 Saints  part ,  to- lay  hold  on  the   C  ovenant ^Efai.  56.  4.  and  to  blood.  v 
 make  it  a  covenant  of  peace  to  the  Saints  in  particular.  2. 
 Faith  is  the  condition  of  the  covenant,    g.Chrft  the  mediator 
 of  ir4     4.  Chritt*  blood  the  feal  of  it.     5.  The  Spirit  muft 
 write  it  in  our  heart;  But  the  love  of  election  is  acompleat 
 free,  full  love,  before  our  faith,  or  fliedding  of  blood,  or  a 
 mediator  beat  all. 
 
 Object.  We  Are  not  faved,  nor  j  m  fit  fed,  nor  taken  in  Qove- 
 nant  by  faith,  as  a  wor^  (faith  Crtfpe)  for  then  rve  (hould  not  bee 
 feved  bj grace ;  and  grace  fbouldnot  be  grace  ;  but  rveearejxfti- 
 fied  by  fanh,  that  is ,  by  that  Chrifl  which  faith  knoweth ,  accord*  • 
 ing  to  that ,  by  his  knowledge  (hall  my  righteous  fervMtjvfifie- 
 many ;  therefore  faith  is  no  condition  of  this  covenant* 
 
 Anfw.  Thecontrary  rather  followeth  :     1,  Seeing  frifpr 
 doth  fay,  none  under  heaven  can  bee  faved  till  they  have  bci/e- 
 ved ;  We  are  not  taken  in  covenant  by  faith ;  neither  wee  nor 
 feripturefpeak  fo;  taking  us  in  covenant  is  before  weecan  be* 
 Iceve,but  we  lay  holJ  on  Cnrift,  and  righteoufnes  by  faith,ftot 
 as  a  work  ,  but  a  ncceffary  condition  required  ofus,     2.  I 
 leaveir  to  the  confederation  of  the  Godly  ;  ifbelccvingin  him 
 who juftifieththeungodl/  benocondition;(a  work  juliifying, 
 I  do  not  think  ic )  butonely  I  beleeve  and  know  that  Chrilt 
 juftified  me  before  I  beIeevcd,f;om  eternity,  as  fome  fay;  when 
 I  was  conceived  in  the  womb,  as  £r/$?<?fjith;  and  that  the  T    ,  , 
 threatning,/?^  that  belteveth  not $  tscondemntd  already ,  carries      °      LCte  1S 
 this  feiice,  he  that  beheveth  not  ihar  He  is  not  cc>ndem  rdi  hce    tl  a*  >.[  was  ju- 
 is  already  condemned  :  Who  cm  be  ie  <•  It  :h  coycj  j-  ftified,eretver 
 
 2.   Hcltev'ngis  a-  receiving  >f  Chri-.t  ,  [ph    r.  j  j,  C  aWs    1  beiceved* 
 dweliinginihe  heart Ephef.  ?•  1 7.    r  '  iki8  bee 
 
 to&QowthaiChiia  was  ifttixe,  b«fb  re  J  a.  ?x  ■•.  I 
 
 •  cdvcdi 
 
a 7$  Bthevifig  wbere'b)  we arejuftifid} &c . 
 
 received  him  from  eternity ,  or  from   my  conception. 
 
 3.  Tobcieeveraakethmeea  fonne  borne,  not  of  flefl*  and 
 blood,  lob.  1. 12.  i  3.  and  Gal.  3.  20%  and  by  faith  wee  re- 
 ceive the  Spirit :  This  then  muft  be  nothing  elfe  but  I  know  by 
 the  light  of  faich,  I  was  a  fbnne  before,  and  had  received  the 
 Sp*rit,  before  I  belceved  :  What  more  abfurd  ? 
 
 4,  And  by  faith  I  live  not,  Ghrilt  Jiveth  inmee,andlam 
 crucified  and  mortified ;. that  is,  by  faith  I  know  that  I  did 
 livethe  life  of  God,  and  was  crucified  to  the  world;  whereasl 
 wes  dead  in  finnes,  before  I  beleeved. 
 
 5  And  becaufe  bcleeving  is  fomewhat  more  then  a  naked  act 
 of  the  mind,  it  being  a  fiduciall  adherence  unro,and  an  affiance, 
 acqulefcence,&heart-relyance,&  (t ayiag  onCh  irt,or  a  rolling' 
 ofourfeivesonGodforfalvation  ,  as  is  clear  in  the  original! 
 holy  languages  cf  fcripture,  Pfal.  1 8. 1 8.  Efai.  25.  g.  pfaJ.  1 1 2 . 
 8.  Efai.  10.21. Mich.  3. 11.  Pfal.  22, 8.  Pfal.  55.  22.  iPet.5. 
 7.Cant^8.5«  Ioh.  1.  12.  Itstoo  hungry  a  notion  of  faith  ,  to 
 make  it  nothing  but  a  knowing  of  that  which  really  was' be- 
 fore; for  he  rt-adherenceisnotanactofthe  mind,  and  fo  not 
 anactofknowIedge,butofthewill  and  affection,  in  which 
 there  is  no  act  of  knowledge  formally,  though  it  prefuppoie  an 
 act  of  knowledge. 
 
 6.  Then  wicked  men  muft  be  in  their  finnes,  not  juft>ficd  if! 
 his b'cod, becaufe  they  will  not  know  that  Chrift  dyed  for 
 them  in  particular,  and  that  Chrift  bore  their  finnes  on  the 
 crofTe,  andjuftified  and  pardoned  them  long  agoe,  all  which 
 to  belecve  is  to  hold  a  lye  in  the  right  hand.  Bur  to  re- 
 name. 
 
 e/^ifc>\7.How  the  Lord  workechin  us  to  will  and  to  do,  the 
 power  and  the  act,  and  yet  we  are  guilty  in  our  omifiions  of 
 good.orinour  finfull  and  remitfe  manner  of  working  with 
 the  grace  of  God,isapointmorcmyfterious,  then  I  dare  un- 
 dertake to  explaine,  if  thefe  may  give  light,  1  offer  them  to  the 
 a  Reader, 
 both-uhc  ^Vfl  T-Grace,  free  -grace^  is  the  great  and  Mafo r-wheele, 
 mciuks,  rite  triat  carrieth about  heare,fenies,foot, and  hand5&  not  chat  only, 
 aciio  $  and  che  but  fecde  and  tree  and  fruit,  the  flower,the  principle  dependeth 
 toes,  necefiarily  on  free  grace;  and  for  a  third,  the  ftate  and  con- 
 
 dition is  higher  then  either  principle  or  feed,  orfrur;  to  bee  an 
 heir  of  glory,  is  more  then  a  fuper  natural!  principle  of  gift,and 
 
 Gt-jce  chtrtg 
 
 more 
 
How  Grace  worketh  in  us,  and  with  us.  qjo 
 
 more  then  one  finglc  aclion  above  natu>e:Grace  muft  make  the 
 principle  gratious,and^grace  muftxinacl:  anoVquicken  the  princi- 
 ple to  bring  forth,  and  graces  policic  makes  naturail men,citi- 
 zens  of  heaven,  fonnes  of  God,  heirs  of  life,  Ioh.  li  12.  13. 
 GaJ.4.  4.5. 
 
 Tojiti.z, This  muft  ftand  as  aground,  that    there  is  not  T^e  j^d  o{- 
 any  gracious  acl:  performed  by  the  members,  but  the  head   grace  acteth  in 
 Chrifijis  fo  interefied  in  k ,  that  as  even  the  finger  and  toe,  in   ati  the  mem- 
 the  naturail  body,  cannot  ftirre  without  the  motion  takes  its   bcrs>  &  mo.es 
 beginning  from  life,  and  head,  (b  neither  can  the  my  ft  kail  bo-   *  "j  natMr*M 
 dy  or  any  joyntor  member  of  it,  ail  or  move  in  its  fupernatu- 
 rallorbe  of  grace,  but  every  individua  11  a<5t  of  grace  muft  pay 
 the  rent  of  glory,  tothemyfticali  head,  whofe  predetermina- 
 ting  influencedoesa&andftirrethcili  p;  for  Chrift  is  not  on- 
 ly the  compa{Tc,and  day-Starre,  according  to  which  fpirituall 
 motions  are  directed,  and  hand  and  finger,  foot,  and  allfee 
 with  the  vifive  power  featcd  in  the  head,  (  for  they  have  no 
 facu  hie  of  feeing  in  themfclvcs^  and  the  Saints  in  thefe  actions 
 ftirre  with  the  light,  in  thetwo  eves,  or  feven  eyes  and  lamps 
 that  areinthehcadChrift,butaIfothe  real  motions  of  grace 
 in  their  phyficall,  as  well  as  in  their  morail  fphere  arefhapen 
 and  a&ed  by  Chrift  :  It  is  not  much,  (chough  it  be  a  wonder) 
 that  a  huge  great  Chip  made  up  of  fo  many  pceces  of  dry  and 
 deadtimb^rcan  move  regularly  through  fo  many  circles,com- 
 paffes,turningsofmany  coafts,countreyes,  change  of  windes, 
 ten  thoufand  mile-,  to  a  certain  herbrie,  when  timber  is  a&ed 
 and  moved  with  the  borroweda rt  and  reafon  of atnan  Sirring 
 theheIme;ft>thereisaA^@-,arca{bn,a  wifdom  in  him,  who  it 
 made onrwtf dome,  to  a&  the  Saints  in  their  heaven- ward  mo- 
 tion -,  that  are  carried  through  (b  many  fca«circies,  turnings 
 contrary  windes  of  temptations ,  afflictions  various  fbuie-' 
 difpenfacions  of  fwect  and  fo wre,  abfence,  prefence,  going  and 
 coming  a ^ain ,of  C  hrift ,  to  fuch  a  determinate  home  as  heaven,  j 
 for  the  Fa:her  mu  t  thank  the  ilircf-rnifi  Chrift,  his  fonne,thae 
 the  broken  bark  and  all  bti  poore friends  are  landed,  with  the 
 bo; rowed  artof  Chrift, and  no  more  thanks  and  praife  to  us,  Thea^'inll in* 
 then  to  dead  timber.That  we  fliould  be  sft  rh  ttv*i  fazs  to  the  8U€rtCe.*f 
 praiJ'e]ofhisgUyJE.p.i<  1 2.  as  ifour  paftive  being(it  is  a  borrow-   nc^arie^o 
 edcxpreftion,forwearecoagentswith,  and  un'dcr  Chcift,  in  every  aft  a- 
 thework)  ware  deftinaxed  co  the  praife  of  the  glory-  of  his  bove  nature*. 
 
 grace. 
 
&  So  Grate  aftetb  in  uf^and  with  us. 
 
 graces    but  wee  arc  To  drawee  as  Chrirt  is  great  Lord, 
 moderator,  and  authour,  and  God  in  the  fecond  and  new 
 world  of  grace,  as  God  creator  is  in  all  actions  of  nature,  Ioh. 
 1  $.  5.  without  nice,  fas  your  vine  tree,  in  whom  you  grow, 
 and  a  flock  in  whom  you  bring  forth  fruit,every  bloifome  of 
 of  life, every  apple) yeectn  do  nothings  Phil. 2.1?.  Foritis  God 
 that  worketh  in  you  to  will  and  to  doe ,  according  to  bis  good  plea  - 
 fure  .iCor.i  3.3,  Since  ye  fuk^  a  proof  of  Chrijt  fearing  in  mey 
 which  toyouward  if  not  weak.,,  but  is  mighty  in  you ;   then  every 
 word  that  Paul  fpoke,  Chrift  in  him  ipoke  it  not  formally,  as 
 KTaul  had  been  a  mrerpatienr,butrfficacioufly,£0w. 15.18. 
 for  I  will  not  daretofpea\of  any  ofthefe  things  which  Chrifl  hath 
 not  wrought  If  me}to  make  the  Genttles  obedient  by  word  and  dee d, 
 Efa.27.3.  /  the  Lorddoekeep  (  the  Church*  the  garden  of  red 
 wine)  I  will  water  it  every  moment  >  left  any  hurt  it  %  1  will  keep 
 it  night  and  day ;  keeping  and  watering  every  moment,  is  grace 
 a&uallcvery  moment  to  make  his  tender  Vines  grow,  and  pre- 
 ferving  his  own  from  fuccumbring  under  every  temptation. 
 
 2.There  were  no  ground  forv^fw/thankfulncfl'c  and  praife, 
 that  he  Hood  one  momcnt,orthathegave  names  to  every  thing 
 *  according  to  their  nature,  or  ever  heard  with  patience  the 
 command  of  God,  thou  fhall  not  cat,  if  in  every  aft  of  obedi- 
 ence, he  bad  not  need  of  the  a&uall  predcterminating  influence 
 of  God,  nor  were  there  ground  for  this  prayer  in  faith,  and 
 in  patient  fubmiffioa  to  God,  as  to  one  to  whom  we  owe  the 
 prayfcsof  the  not  failing  of  our  faith,  Lead  us  not  into  tempta- 
 tion ;  but  deliver  us  from  evil,  nor  were  there  ?  any  glory 
 due  toChrifts  advocation  and  interceflion  ,  that  we  fall  not 
 fulJyJ  and  finally  off  Chrift  and  from  Chri^  ;  and  the  ftate 
 of  Grace,  when  we  are  tempted,  if  free-will,  not  the a&uali 
 influence  of  predeterminating  grace  did  keep  the  Saints,  and 
 iiirre  them  to  every  a&. 
 
 3«Who  is  the  Author  and  finifher  of  our  faith?  Chrifl  ;  and 
 
 whoperfccleth  the  good  work  once  begun,  but  Chrift?  and 
 
 J#         who  but  hebringeth  many  children  to  glory  ?  Not  we,when 
 
 Chrift  oily,    thcfouleis  diftempcred  under  defertion;  the  fbule  is  fo  tender 
 
 not  a  creature,  and  excellent  a  piece,  lovefo  curious  and  rare  a  work  of  Chrift, 
 
 Manor  Angel  chatletaJl  the  Angels  in  heaven  Seraphtmt)  and  Domhionst 
 
 can   cJme  a  anc|  t^w/ fe:  their  flioulders  and  ftreneth  together,  they  can  - 
 
 4cieni.ru        not  with  Angcll. tongues,  (let  them  lpeak  heaven,  andChnfl, 
 
 and 
 
Grace  afieth  in  us^  and  with  us.  ^  8  r 
 
 and  glory)  caime  a  foul-feavcr,  and  words  of  (ilk  ,  and  oyle 
 dropped  from  the  clouds,  cannot  command  theLve-fickneffe 
 of  a  fad  fuule.  Will  yc  look  to  heaven ,  while  your  fighc 
 faile,  and  weep  out  two  ey  s  while  Chrifrs  time  come,  you  can- 
 not find  eafc  for  a  broken  fpirit;  when  Chrifr  breakcth.can 
 Ange  s  make  whole?  The  confeience  is  a  hell-feavc,  the  com  - 
 forcer  is  gone;  can  you  wich  a  nodde  bring  the  phyfitian  back 
 againe?  can  golden  words  charme  and  calme  a  feaver  of 
 he  i?  can  you  with  all  the  love-waters  on  earth  quench  a 
 coale  of  fire  that  came  irom  heaven?  Send  up  to  heaven  a 
 Mandate  againfi  the  decree  and  difpenfation  of  God  ,  ifyou 
 can;  if  the  gates  of  death  can  open  to  thee;  or  if  thou  haft 
 feencthe  dooies  of  the  fhaddow  of  death;  or  can  doe  fuch 
 great  works  of  creation,  as  to  lay  the  corner -fione  of  the  earthy 
 or  hang  the  world  on  00; /;*#£, which  lob  could  notdoCjChap.:^. 
 chap.  $8.  But  who  can  command  foule-furies?  onelyone- 
 
 lyChiitt. 
 
 The  foule  is  dowhe  amengft  the  dead, wandering  f  om  one 
 oraveto  nother.  Can  you  make  a  dead  Spirit,  a  Gofpel-harp 
 to  play  on  oft  he  fpringsof-Z/0»,  thefongsofthe  holy  GhoR? 
 Chrittcandoeit.  Can  you  cry,  and  finde  obedience  to  your 
 call  O  North ,  O  South  winde  blow  upon  the  (j*rden  t  Chrift 
 hath  hisownc  winde  atcommand  ;  heeis  matter  of  his  owne 
 mercies:  Can  you  prophecie  to  the  winde  to  come,  and 
 breathe  on  dead  bones?  chrift  onelycan  :  Can  you  breathe 
 life,  foule  and  five  fenfts  on  a  coffi-a?  could  you  make  way  for 
 breathing  in  the  narrow  and  deep  grave  ,  when  clods  of  clay 
 clofech  thcp-iTageofthenofttih?  Chrift  can  ;  Ifai.  56/10. 
 Thy  dead  men jhalliive  ,  together  with  my  body  they  {hall  arife  : 
 awa  \f  *ndfi*g  ye  that  dwell  in  du/r,  {or  thy  dew  is  as  the  dew  of 
 her bs ,  and  the  earth  [bailcaft  out  the  dead.  Can  you  drawthe 
 virgins  after  the  rtrong  and  deiitio  s  fm  11  of  the  ointments  of 
 Ghnrt  ?  but  ifhedraw,thevirgings  runne  after  his  Jove,G  ant. 
 I*  2.  Chri  ft  indictee  wane,  arcyoua  prcator t  >mik  p  ace? 
 hecryesHcll,and  wrath  ;  can  youfpe>k  joy ,  andxonfolation? 
 areyou  aranti  creator,  to  un  ioe  wna  Ca«nid  ?  Ch i't 
 conniandeth  fury  againft  apeople,or  psr£>n;cau  mcu,can  an-  The  Lords de- 
 gds,  can  heaven  countermand  ?  &T«°ff acc 
 
 '  Pofit**,  5-  The  Lordsfuipending  of  his  grace  cometh  un-  thecfo!W, 
 dcr  a  twofold  confivicration,  1.  As  the  Lord  denycthitco  his  fideitioa, 
 
 Qjq  ownc 
 
a%%  The  Gract)  or  gracious  freedome  of  free  grace. 
 
 own  children.  2.  As  to  wicked  men  alio.  As  hewitholdeth 
 grace,  efpecially  a&uallandpredeterminating  :  It  falleth  un- 
 der a  threefold  refpe&  ;  i.  As  it  is  a  work  of  the  free  and 
 good  plcafure  and  Soveraignty  of  God. 
 
 2.  As  it  is  a  punifhment  of  former  finnes. 
 
 3.  Asfromitrcfultethourfinne,eve*  as  the  night  hath  its 
 being  from  the  abfencc  of  theSunne ;  Death  from  the  rerao- 
 valloflife. 
 
 _  4.  The  Lords  deny  all  of  Grace,  is  feene  raoft  eminently  in 
 
 ^  two  cafes :  i»  In  the  parting  afunder  of  the  two  decrees  of  e- 
 
 le&ionand  reprobation. 
 
 2.  In  Gods,  with  drawing  of  himfclfe  and  his  affiftance,in 
 the  cafe  of  trying  the  Saints. 
 
 In  the  former  the  Lord  has  put  forth  his  foveraigntie  in  his 
 two  excel  lenteft  creatures:  Angels  and  men;  if  wee  make  a- 
 ay  caufeinthe  free-will  of  Angels :  I  fpeak  of  a  feparatingand 
 The  freedome  difcriminadng  caute,  why  ibme  Angels  did  ftand,  and  never 
 aence^hiehly  finnc>  f°me  f*U»and  become  divels,  wee  mu ft  deny  freedom  of 
 Sa  Angels.        Gods  grace  in  the  predeltination  of  Angels:  now  the  Scripture 
 calleth  them  Elett  zrfngels*  how  then  came  it  that  they  fell 
 not?  from  fre-wili.?  No ;  Angels  are  made  of  God,  and  for  God> 
 atidto  Gody  then  by  the  Apoftlcs  reafon,  they  could  not  give 
 firft  to  God,  toingage  the  Almighty  to  a  recompence,  they 
 could  notfirft  fet  their  free-will  towoik  their  ©wneftanding 
 in  Court,  before  God  did  with  his  grace  feparate  them  from 
 Angels  that  felLRom.  n.  3^.  Efai.40. 1 3.     a*  Make  an  e- 
 Jection  of  Angels,  as  the  Scripture  doth,  when  fome  are  called 
 Ele^t  Angels,  and  Tome  not  ,  then  it  muft  bee  an  Election  of 
 grace  3  an  ele&ion  of  works  it  cannot  be;  becaufe  Angels  mn$ 
 glory  in  the  Lord,  that  they  ftand,  when  others  fell,  Rom  4.  2. 
 &*rmndo,Provcrb.  16*4,  ler.p, 23.24.  2  Cor.  10, 17.  Rom. 
 ir.  36%  for  no  creature,  Angels  or  Men ,can  glory  in  his  fight  j 
 for  Angels  are  for  him,  and  of  him,  as  their  lad  end ,  and  firft 
 Amhour,  Rom.  11.36.  then  they  gave  not  firft  to  God ,  to  in- 
 gage  the  Lord  in  their  debt,  vefr.  35.  for  if  fo,  then  glory 
 Siould  be  to  the  Angels :  but  now  upon  this  ground,that  none 
 can  ingage  the  Lord  in  their  debt,  Paul,  \c(r9  30*   faith  to  him 
 it  glory  for  ever;  becaufe  none  can  give  to  him  firft ,  and  all 
 arc  for  him,  and  of  him;  then  fo  are  Angels. 
 3*  Angels  arc  affociatcd  in  the  Element  and  orbeof  free 
 
 grace 
 
Thegrace^  or  gracious  freedome  of  free  Grace.  48  3 
 
 grace  to  move  as  men*  with  graces  wings,  to  fly  over  the  Lake 
 prepared  for  the  divel  and  his  Angels,  whereas  others  fell  m; 
 otherwiic  Chrift  the  Lord  Treafurer  of  free  grace,  cannot  bee 
 the  head  of  Angels,  Col.  2.  9.  as  of  men,  Gol.  1.  8.  Ephe£  f. 
 20.  2i.  22  2?.  for  asart.notnature^can  prevent  a  dangerous 
 feavcr,  by  drawing  blood,  or  fomc other  way,  even  as  the  fame 
 art  can  recover  a  tick  man  out  of  a  feaver,  whereas  anotker 
 lick  of  that  fame  dileale,  yet  wanting  thehelpcofart,  dieth  : 
 So  the  fame  free  grace  in  nature,  fpccce,and  kinde^not  free  will, 
 hindered  the  elected  Angels  to  fall,  where  as  by  conftitution 
 of  nature  and  mutabilitiejbeingdifccndedofthat  firft  common 
 poor  and  bale  houfe,  the  firft  fpring  of  all  the  creation  of  God, 
 mctxzzn&Cxmylz  Nothing;  the  mother  of  change  and  of  all 
 defects  naturail,  and  moral!,  in  every  the  raoft  excellent  cre- 
 aturej  they  were  as  an  humorous  grolTe  body, in  which  the  vef- 
 fclls  are  full  and  in  a  necreft  propenfion  to  the  lame  feaver  that 
 devils  fell  into,  even  to  the  illofthefecond  death,  if  the  grace  of 
 God  had  not  prevented  them. 
 
 2.  In  men,  God  has  declared  the  deep  Soveraignty  and  do- 
 minion of  free  grace  in  calling  effectually  one  man,/^4^3not 
 Sfau^Feter^  not  Iudas,  in  having  mercy,  in  time ,  an  wham  hee 
 will3  and  hardening  wham  hce  will;  I  humbly  provoke  all  c^r- 
 winianf9z\\Lilrertines  who  d&(h  themielves,  the  contrary  way 
 againft  the  fame  ftonc ,  to  (Low  a  reafon  why  one  obey-  jfo  frecjomc 
 eth  and  actively  joyneth  with  the  draught  and  pull  of  the  ofgraceisevi, 
 right  arme  of  lefusChrilt,  lob-,  12,  52.  and  his  father,  loh. 6»  denccdinthe 
 44.  and  another  refufcth,  and  actively  and  wilfully  with,  cowrfion  0f 
 drawcth  from  the  callofGod,if  thcomnipotency  of  never  e-  c"anoth  r^^ 
 nough  prailed  grace,  bee  not  the  eaufe,the  adequate,  higheft, 
 and  principallcaufe;  I  deny  not  but  corrupt  and  rebellious 
 willistheinfcriour,  culpable,  and  onely  culpable  and  morall 
 caufc  why  Judas  denyeth  obedienceto  the  holy  call  of  Chrift. 
 
 It  is  a  fwect  contemplation  that  Angels  and  Menfing  the 
 fame  long  and  Pfalme  of  free  grace  in  heaven  ,  to  the  Lamb,  to 
 him  that  fltteth  on  the  Throne ;  and  a  queftion  it  is,  if  a  more 
 iftgagtftg  and  obliging  way  to  free  grace  could  be  devi£d,then 
 that  as  many  as  are  in  the  glorified  Troops  and  triumphing 
 armies  in  heaven  clothed  in  white,  fhould  bee  alfo  the  fworne 
 fubjVdHand  theeternall  debtors  of  the  freeft  grace  of  him,  who 
 is  the  high  Lord  Redeemer,  and  head  of  Angels  and  Men. 
 
 Qjqqi  But 
 
484  The  grace, or  gracious  freedome  of  grace. 
 
 But  in  the  engagement  it  felfc  of  the  winde  of  the  Spirit, 
 for  the  tryall  of  the  Saints  there  is  great  ground  of  admiration, 
 as  t,  the  blowing  of  the  foft  and  pieafant  breathings  of  the 
 South-winde  of  free-grace  lying  under  the  only  work  of  fo- 
 vcraignty,»>£*»,andw^tt?,and  in  the  me  a  fur  c ,  the  Lord  p*ea- 
 fcthjis  a  high  and  deep  cxprcflion  of  thcficcdcme  ofgrace,for 
 in  one  and  the  fame  prayer  (  the  like  by  proportion  may  bee 
 faid  of  the  a£b  of  fairh,  love,  patience,  hope)  we  often  begin 
 to  pray,  with  fad  and ikfhly  complaints  ofunbcliefe,  as  is  evi- 
 dent in  many  pfaims  and  Prayers  of  the  Saints  in  Scripture, 
 Jeremy  ^Lament .  3.  of  lob,oi'  David;  ye  t  going  on,  the  breath- 
 ings of  the  holy  Gboii  wili  fill  the  failes,  and  hercturneth: 
 Wee  are  to      therefore  this  is  a  ground,  yea,  a  demonftration  to  me;  then 
 pray  a:,d  fUrre  when  iflndeno  motion  of  the  holy  Ghoft,  nofpiritualldifpo- 
 up  our  fdves    fition,  butmeere  deadneffe,  I  am  nor  to  abftaine  fiom  pray- 
 to  fupernatu-     'may  becaufe  1  finde  the  Spirit  rot  adtmg  nor  birring  in  mr, 
 rail    -u 'i «         fts  tsfftfoeirjaxs  fay  .  Din    1.  I  am  to  a 61  ?nddce,  though  the 
 
 when  w<" are  ...        r  .       l  11  -r   1      r   n   r        «      &  n 
 
 u.idifporcd.        principle  or  motion  be  natural];  as  if  me  firii  ftroakon  flint 
 make  not  fire,  we  aretoftri!;e  againeand  ::  gaine:  and  if  the 
 fire  blowing  of  the  bellows  kindle  not  the  iticko  let  us  be  do'ng% 
 And  the  Lord  will  be  with  us.    A  kindling  and  a  flame  may 
 come  from  heaven  ;  fay  that  the  Lord  were  wanting  to  me  in 
 a  dtad  and  lowcbbe;  he  will  not  once  roll  about  the  fight 
 of  his  eye,  nor  let  cut  one  bla It  or  ft  I  ring  of  aire  and  winde 
 of  the  Spirit  toward  me ;   yet  my  deadnclTe  is  my  (in,  and 
 frccth  not  me   from  an    obligation  to  pray  and  to  feck  to 
 God  ;  the  doore  is  fait  bolred,  fhall  I  nor  therefore  kneck  ? 
 acccfTe  is  dcnycd,and  the  Lordiri  anger  jbttteth  out  my  proper, 
 ^    JL41W.J.?.    kay  not  I  lock  and  figh  and  groane  toward  his 
 holy  Temple?  dcadricfTe  is  net  the  Lords  reveled  will  for- 
 bidding me  topray,becauie  I  am  dead  and  indifpofed. 
 
 2.  Deadnetle  and  indifpoficion  is  a  finne,  then  muft  we 
 confelfc  to  God,  and  tell  the  Lord  when  we  are  indifpofd  to 
 pray3that  we  cannot  pray;  and  let  the  dead  and  the  blind  but 
 bow  his  knee  and  lay  a  dead  Spirit,  and  naked  wretched  foul, 
 a  paire  of  blinde  eyes  before  God  :  for  we  arc  commanded 
 T*  d*  to°  "av  t0  con^c^c  [h*s  to  God, as  may  bc  gathered  from,  Revel*i%\  7. 
 whlnuncfcr        1  Job.1.9.  Pr*V2%.  1  3.  Pfd.^.y 
 
 Btftdifpafitioo  3.  We  are  expreily  commanded  in  the  day  of  trouble  and 
 
 tkcctnnoc.        of  our  temptation  to  pray ,  and  fcek  help  from  God  under  our 
 
 temp* 
 
The  grace  jor  gracious  freedome  of  grace.  485 
 
 temptations,/^/. 50.  j 5.  ^.Matth%6M.  1  Thetf^.ij.  As  the 
 Saints  have  done,  PfaU  1 8,6. Ppil.  34.6.  PfalM.i*  a  Cor.i  2 
 ver.7,8.  9.  If  then  wee  judge  the  no  breathing  of  the  holy 
 Ghoft  a  temptation,  and  a  caufe  of  humiliation,  as  it  is  ,  and 
 the  Saints  doc  judge  it,  then  are  we  to  pray  though  moft  indif- 
 poled  ;  why  doth  David  complain  that  he  was  as  a  bottle  in 
 the  fmoakj  and  ptayfooftcn  that  God  would  quicken  him,»t 
 under  a  dead  difpoficion  we  were  not  to  pray  ? 
 
 4.  If  often  the  Saints  beginning  to  pray, 'doe  fpeak  words 
 of  unbeliefe  and  from  a  principle  of  nature  ,  and  if  words 
 flowing  from  the  deadnefle  and  mifgivings  and  rovings  of 
 the  flefli  interwoven  in  with  the  fpirituall  and  heavenly  ra- 
 vifhmentsof  the  Spirit  of  grace  and  fupplication  in  one  and 
 the  fame  complaint  and  pra  ertoGod,as  Tfal.  $?,¥ fa  I  ao*.  . 
 
 Vfi*  11*  Pf'lM.Ument.  3.fer.70.  Job  8.ch.  i6.ch.19.  and  ^£g*^ 
 in  many  other  paifagfs,  where  the  Spirit  and  the  fle(h  have  rajj  UpS  and 
 Dialogues  and  Speeches  by  turnes,  and  by  courfe  ,  then  may  d  wncs  in  one 
 and  ought  the  Saintstopray  under  dcadnelfc,  and  do  as  much  andthefair»e 
 as  their  p  efent  indifpoflnon  can  permit  them,  :and  the  Spirit  is  Praycr# 
 ftccn  to  come  and  blow  ,  not  by  obligation  of  Covenant  or 
 prcmif^on  Gods  partes  lefuites  and  lArminians  withP*/*- 
 gianshzvc  taughr,but  in  his  ordinary  free  prs&ifes  of  grace  as* 
 Phtlip'w&s  commanded  to  come    and  preach  Chrift  to  the 
 ■ZuKuch  \\h*\c  he  was  reading  theBcokof  the  Prophet  Efay, 
 ftot  becaufehc  was  reading  Scripture,  or  becaufefuch  a  pro- 
 mife  is  made  to thde  who  read  Scripture,  as  the  Angels  re- 
 vealed the  g'ad  n dings  of  the  b»nh  of  Chtiit ,  while  the 
 fhfphcards  were  attending  their  flocks  in  the  field  ,  not  be- 
 caufe  they  were  fo  doing,  as  if  a  pnpmiie  of  the  Gofpel  belong- 
 ed to  men  b  caufe  they  wait  one  their  calling  •   *x\&*s$nnani** 
 is  fent  to  preach  Chrift  to  Saul  and  open  his  eyes,  while  he 
 was  praying,  not  becaufe  he  was  praying,  but  of  meer  free- 
 grace,  which  moveth  in  this  ord  nary  current  2nd  fphcre  of 
 free  love  congruouily  to  the  Lords  freely  intended  end  to 
 fave  his  people  ;  even  as  the  Lord  pyneth  his  influence  and 
 bltflingtngm  bre3danda  HarveUto  thefower,  Efay  55.  yet 
 not  that  he  hathtyedhimfeJf  by  promifc  to  give  a  goodHar- 
 veft  to  every  induHrious  husbandman;  yet  this  odinarypra* 
 &ifeof  Grace  with  the  Commandcraent  of  God  is  enough  to 
 fetus  on  work  to  pray,  to  believe,*  to  ads  of  love  to  Chrift,  in 
 thefaddeft  and  deadeft  times*  5*  & 
 
A  g  6  The  grace  or  gracious  freedoms  of  grace. 
 
 5. It  ffiould  benofinfull  omiftion  in  us,  not  to  pray  when 
 the  Spirit  fttrreth  us  not,  if  ou  r  dead  ncffcfliou  Id  free  us  from 
 ail  fin,  becaufc  wc  cannot  run,  when  the  Bridegroome  doch 
 not  draw.  Chrifts  drawing  gocth  along  with  the  fecret  decree 
 of  Election  ,  but  is  not  to  us  a  fignirlcarion  of  the  Lords  re- 
 vealed will,  that  wc  fhould  not  follow  Ghrift ,  when  he  fuf- 
 pendeth  the  influence  of  his  drawing  power. 
 Afiert  I.  6.  Now  as  in  nature,  men  may  fo  dare  the  Almighty  in  his 
 
 *         face,  that  God  in  juftice  may  deny  his  influence  tonaturall 
 1 1  what  cafes     caufes :  as  when  malice  oppofcth  the  Spirit  of  God  in  the  Pro- 
 God  ufeth  to    phet  of  God,  that  the  Lord  refufeth  to  concurre  with  the  oyJe 
 withdraw  his     m  Iereboams  whithcred  arm ,  that  he  cannot  pull  it  in  againc 
 influence.         to  njm.  2.  When  the  Lord  |is  put  to  a  conteft  with  falfcs ,  god's 
 to  work  a  miracle,  as  in  his  refuting  to  concurre  with  the  fire 
 in  burning  the  three  children  ;  for  in  all  caufes  natural!,  or 
 morally  whatever  they  be,  God  has  a  negative  voyce  and 
 more.     3 .  When  the  axe  or  the  faw  boafteth  it  ftlfc  againft 
 him  that  lifted  it ;  the  Lord  may  ufe  his  liberty.  So  (to  come 
 to  the  fecond  consideration  )  when  Peter  proudly  trufteth  in 
 himfclfe  :  I  will  dye  with  thee  ere  I  deny  thee ;    the  Lord  to 
 punifhhis  pride,  muft  deny  his  affifting  grace,  when  "Peter 
 is  tempted,  that  he  may  know  that  nature  is  a  ferry  under- 
 taker ;  that  the  man  ridcth  to  heaven  on  a  whithercd  reed  » 
 who  aymcth  toclimbe  that  up-hiil-city  one  his  own  fleftiy 
 and  clay,fticngth;and  God  to  (how  a  black  (pot on  a  faire  face 
 in  heaven,  will  have  itfaid,  there  flandcth  7)Avid before  the 
 Throne,who  once  committed  adultery  and  to  cover  the  fliame 
 of-it  from  men,  killed  moft  treachcroufly  an  innocent  godly 
 man  :  God  hereout  of  the  afhes  of  our  (in  wiJljhavearofe  of 
 free- grace,  that  filleth  the  foure  corners  of  heaven  with  its 
 fmell,  to  grow  green  up  in  the  higher  Paradife,for  a  fummer 
 of  eternity  ;    and  will  have  no  Tenants  in  heaven  but  the 
 free- holders  of  grace;  it  is  a  queft  ion  whither  there  be  more 
 «.  ,r  grace  or  more  glory  in  heaven  5  for  the  crown  of  glory  is  a 
 up  gracc°in      crown  of  grace,-  that  vafte  feaofthe  redemption  of  grace 
 ourfelvesand    ifTued  ft om  under  our  finfull  falls, 
 
 blow  tae  hrc.       7,  Yea,upon  thisieafonlefleandflefhly  ground,  if  wemay 
 omit  pray ing, and  ib believing,  loving,  repenting,  mortifying 
 our  Ittflsy  when  the  Sptritfiirres  hs  not  to  thefe  acls,  and  (ay,  if 
 (jodwilljuffer  me  tofinne,  let  him  fee  to  it  7  tthcn  upon  the  fame 
 
 ground 
 
The  grace  or  gracious freedome  of  grace.  487 
 
 ground  all  the  juftificd  Saints  (  I  fliould  think  them  Devils, 
 notSainis,  might  (in,  mu  ther,  blaipheme ,  whore,  cppreffe, 
 commit  Sodomy ,  Inceft  as  Lot,  deny  Icfus  Chr  ft,  as  Peter  did, 
 and  fay  as  w   are  not  to  pray  ,  nor  obliged  to  a  conft ant  courfc 
 in  prayer,  when  Chrift  draweth  nor,  and  when  the  Spirit  mo- 
 veth  us  not  (as  t/fntimonians  fay  (with  Mr  (/rifpe  ana"  others) 
 crtor,4o.pag.p.lo.  Rile,  Reign)  fo  neither  are  wc  to  abftainc 
 from  murther,  denying  of  Chrift,  blafphemy ,  Sodomy,  when 
 the  fpirit  of  Chrift  draweth  us  not,  and  moveth  &  ftirrcth  not 
 our  foulc  toabftinency  and  a  holy  feareandcircumfpedtion 
 that   we  commit  not  fuch  abominations,  and  Peter  might 
 fay  ,  /  am  not  obliged  to  a  conftant  courfe  of  conf effing  Chrift 
 before  men,  unleffethe  Spirit  ftirre  me  thereunto  ,  and  David  or 
 any  Saint  might  fay ,  If  the  Lordwillfuffer  me  to  murther  the 
 innocent  Jet  him [ee  to  it ;  for  the  Lords  drawing  and  the  Spi- 
 rits ftirring  is  as  ncceffary  in  a  holycfchewing  of  finnes  of 
 €ommiflion,asitt  (\ ns of  omifli on ;  and  by  as  great,  and  an  e- 
 very  way  cquall  ncceflity ,  if  the  Lord  withdraw  himfelf  and 
 the  Spirit  ftirre  not,  wc  muftjfall  in  fuch  abominations  rwhcn 
 tempted  by  Sathan  and  the  flcfti,  as  in  the  fins  of  finfull  omit- 
 ting of  praying,  prayfing  ,  believing ,  when  the  Spirit  ftirrcs 
 us  not  thereunto  ;  but  the  truth  is,  this  ncceflity  can  neith  r 
 lay  the  blame  on  the  holy  &  fpotletfedifpenfation  of  God,;ncr 
 free  us  from  guiltinefTc,  becaufe  between  Gods  withdrawing 
 influence,  and  the  fin ,  there  doth  intcrveen  an  obliging  Law 
 that  forbids  fin,  and  our  free-wll  and  reafon  acting  the  fin 
 freely.    But  we  are  commanded,  2  Tim.1,6.  To  ftirre  up  the 
 grace  *f(jodtnusytiiva{a>nrv^v  its  an  allufion  to  the  Preafts, 
 who  wcr*  to  keep  in  the  fire  that  came  from  heaven  ;  grace 
 is  refembled  to  fire  under  aQies,  which  with  blowing  of  bcl- 
 lowes  is  made  to  revive  and  burn  again  ;  it  is  the  Prophets 
 complaint,  Efa.64.~j.  There  it  none  that  caSeth  upon  thy  name, or 
 ftirres  up  himfelfe  to  lay  hold  on  thee ;   the  habit  of  grace  may 
 be  warmed,  blown  upon,  and  kindled,that  as  fire  makes  fire, 
 lb  grace  may  put  forth  it  klf ,  in  a&s  of  grace;and  the  feed 
 of  God  s  in  the  Saints,  ijoh.3.9.  may  bring  forth  births 
 like  k  felfc;  motion  here  produccth  heat. 
 
 Object,  But  the  aftuall  predetermination  of  grace  is  not  [in 
 jour  hand;  an^withom  this,  aols  of  praying  and  believing,  are 
 mpoffihUtQ.mt* 
 
 vfnfm 
 
488  The  Grace  ^or  graciourfreedome of grace. 
 
 tArtfo.  If  this  were  a  fufficicnt  rcafon,then  all  works  of  na- 
 ture, whatever  the  creature  doth  wercunpofTiblejfor  the  plow- 
 man (hould  not  goe  to  till,  fow  ,  and  reape,  becaufc,  without 
 the  blefTing  of  the  common  and  naturail  influence  of  the  firft 
 caufe    he  could  do  none  of  thefe  things. 
 
 2.  Bccaufe  the  Saints  know  not  thecounfel'  and  mindeof 
 God  in  hic  decree  ofjyning  of  his  fpernaturall  influence,  or 
 hisfufpc  idiog  ofthefame,  to  thisortni*  aft  of  praying,  be- 
 leeving,  hoping,  loving  of  Chri(l3  &c.  Therefore  upon  alloc - 
 cafions,  the  Saints,  wnat  ever  be  their  prefers  de  \dmiTe  and 
 indifpofition,  are  to  pray,  beleoe,  zwatofline  up  themfelves  to 
 Uy  hotton  (jcd.  1-  Becaufc  as  in  naturail  and  morall  actions, 
 men  are  not  to  neglect  plowing,  caring  journeying,  eating, 
 drinking,  flocping,  buying, and telling,  upon  this  ground  be- 
 caufe  they  areignoran:,  whether  is  the  work,  the  Lord  (hall 
 bepleaiedtoj  yne  his  influence,  as  the  fir;t  caufe  without 
 whom  all  inferiour  caufes  can  doe  nothing :  So  are  not  the 
 Saints  to  neglect  to  pray,becaufc  they  are  dead  and  indifrofed, 
 upon  the  ground  of  their  doubring  and  not  knowing  whether 
 thz  Lor defgr act  will  be  pleafed  to  addehis  a&uall  aiTittance 
 ofgrace,toworkein  them  to  will,  and  to  doe ;  fortheLord 
 may  be  pleafed  to  addehis  fupernaturallinfluence  in  a  moment 
 his  windcbloweth  when  it  hiteth,  his  grace  moveth  fwiftly, 
 when,  and  where  he  pleafeth  .•  our  good  difpo/ition  is  neither 
 rule,condition,worke,norhireto  movehim  to  work. 
 
 2,  It  is  all  one,  as  if  we  willfully  negkdtcd  to  pray,  and 
 
 refitted  the  predererminating  grace  of  God,  when  wee  know 
 
 not  whether  the  Lord  (hall  deny  hisinflrnce  or  no;  Yet  we 
 
 difobey  the  Lord  commanding  and  fo  obliging  us  to  pray;  for 
 
 asifweehad  his  influence  at  our  elbow,actending  us    fo  wee 
 
 aretopray,  andfetto  work :  yea  ,  our  voluntarie  refuting  to 
 
 Howovr  rot    pray,  wee  oncly  conj.&uring  evil  of  God, and  of  his  free  grace, 
 
 praying  ,  and  vvkhour  ground,  mutt  come  from  finnefull  wickedneflc ,  not 
 
 ^"iL^LVi  h°m  '^potency  and  wr akneffe;  for  who  told  you  that  C  hrift 
 
 «  ns  arc  vv  inuii  ijl  '•        •     l  •     -    /1  ^    \r         •  .  — 
 
 finnes,evcn  wumd  bee  wanting  in  his  influence?  You  knew  it  not  from 
 though  ve  be  any  word  of  God  ;  and  fhali  you  fancie  a  jealoufy  ag*inft 
 iadifpcftd  and  Ghriits  love, without  any  warrant  ?  even  a?  a  fervant  com- 
 not  Matters  or  mancjtc}  tollf:  a  burthen,  npon  a  fluggiftiiKflefli-juId  fay,  It 
 the  l.ordspre-  .     1  r<  j  i_      r  l      i  ^^    J 
 
 determinating  C  thuncr  ,na  Carf  an?   wj  horfes   when  hec  would  never 
 
 grace.  move  an  arme  to  take  a  tryall  what  he  could  doc,,  though  the 
 
 burden 
 
The  grace,  and  gt  aciousfreedome  of  Grace,  4o  ^ 
 
 burthen  were  above  his  (trengvh,when  he  will  not  doc  as  much 
 ashccan,hisdif>o.dienceis  wilfull?  Therefore  wee  may  fay, 
 if  wefpeake  of  a  voluntary,  willfull  and  groundhfleforfakino 
 of  God,  in  order  ofcime,weflr{}  forfakcGodereheedelert  us;    Ho-v  wc  1e 
 bur  in  order  of  nature ,  God  firft  forfaketh  us,thac  is,  he  w  ith-   God  ere  hec^ 
 ciraweth  his  heavenly  influence  from  u$,buc  Co  as  before  and  af-   leave  us , 
 tcr  the  a&  of  withdrawing  ,  wee  arewillingthat  God  (hould   .and  God 
 withdraw,  and  begone;  for  welovcin  all  the  a#s  of  finning   a"/cs  us  fitffi 
 to  have  a  world  of  our  own, 
 
 3.  Wee  arc  to  beleeve  in  the  generall,  we  being  within  the 
 covenant,  the  Lord  will  keep  hi*  promife,  Deut.  30.6.  *A*d   J^?virwci.re  t0 
 the  Lor d  thy  God,willcir6nmcife  thine  he  a tt  and  the  heart  of  C^T^\\\\o  n 
 thy  feed,  to  love  the  Lordthy  Cjod>  with  all  thy  heart ,  and  with    his  i  lflueace 
 all  thy  feule ,  that  thou  may  eft  live,  Ezech.  1 1, 19.  *^fnd  I  mil  <-f  sclmi  grace 
 give  them  one  heart ,  and  I  wilt  put  a  new  Spirit  withinyou^  — ■   ^or  our  pcrfe^ 
 ao.  that  they  m*y  wd\ein  my  Statutes,  Ezech.  3  6. 27.  then  are   VCianc^ 
 wefo  to  fet  to  thefe  duties  of  wa'king  in  the  Lords  way,  as  wee 
 are  to  beleeve  he  will  not  deny  a<5hiall  grace,  neccflary  for  our 
 per  (even  ncc,becaufe  it  is  his  cxpreffe  promife,  Ier.  $!♦  33.  34. 
 3f,  36.  Ier.  7,%.  39.40.Efai.  59.  19.  20  2r.Efau54.10. 11. 
 Ezech  36.  26.  ij.  1  loh,2. 1.  2.  Matth.  16. 18.  Luk.  2J.^r0 
 32.  though  in  a&s  not  fundamental!,  and  (imply  n?ce(Taryfor 
 our  being  mcheftateofgrace,theLord  hath  referred  a  latitude 
 ofindependcntSov:raigntietoa£ithe  fbule  in  thefe  and  thefe 
 particular  a fts,asfeemcthgoQdtohim,  that  every  new  brea- 
 thing of  the  Spirit  of  lefus^  may  bee  a  new  debt,  and  obligation 
 of  free  grace,  to  Chrift, 
 
 We  areabfolutelytopray  forthe  breathings  of  Chrifts  Spr« 
 ric,  to  goe  along  wich  us,  in  all  the  particular  a£b  of  a  gracious 
 and  fpirituallwalking-,but  we  know  the  Lords  abfolutegood 
 pleafureis  his  rule  hee  walks  by  :fb  here  our  defires  may  bee 
 abfolutc  in  feeking,  where  the  Lord  gives  upon  condition  of  hi? 
 owne  good  will ;  nor  are  our  defires  in  prayer  to  bee  conform- 
 able to  Gods  decrcc,or  free  pleafu  re,  but  to  his  revealed  will. 
 Grace  is  the  culours  of  the  inhabitaat's  and  citiz-ns  of  the 
 houfcofthe  lower  and  higher  roomesof  the  new  lervfalem-,  all 
 the  way,  and  all  the  heme  the  Saints  walk  in  this  white* 
 Chrift  keeps  not  his  Spoufc  in  a  clo(e  chamber,  it  is  not  one 
 great  a&  of  free  grace  one)y,when  all  were  in  one  day  redeemed 
 on  the  croiTej  but  day ly  Ghrift  weareth  his  Church  as  a  brace- 
 
 Rrr  Set 
 
490  Tbtgraceyand gracious  freedome  of  Grace, 
 
 kt  about  his  neck,  as  a  fcal  on  his  heart ,  as  his  Royal]  dia* 
 
 Chrift  cannot  dem,  and  a  crowne  of  glory  on  his   ead  ,  as  his  lovr-ringon 
 
 be  weary  of      ^js  hand;this  day  grace, to  morrow  new  and  fr-  fli  fupply  of 
 
 •-mggraciq  s  grace  :  the  next  houre  grace;  hee  has  (trowed  all  the  way  to 
 
 heaven  with  new  grace,  every  day  new  wine,  new  Spiknard 
 
 new  perfume,  new  ointment*. 
 
 When  will  Chrift  grow  old,  and  gray-haired  ?  Never? 
 Will  his  heart  ev<r  grow  cold  of  love?  No:  Will  hee  tyre  of 
 Jove  ?  will  he  we-are  out  of  delight  in  the  Spoufe  that  lyeth  for 
 eternity  betwecne  hisbreafts  ?  No,  no:  The  love  of    hrift  i$> 
 Craee  sn  'm-  ^vvaies  greene,  as  young-like, as  fair  ,  and  white  today,  as 
 aicital  fparklc  *f om  eternity  ;  this  rofc  is  not  altered  a  whit.     Who  knowes 
 and  ray  of        how  grace  and  love  in  Chrifts  breaft  folaced  thcmfelvesin 
 Sod.  thefc  infinite  revolutions  of  ages,  before  the  creation:  how 
 
 Chirfts  heart  was  cheering  it  felfcaad  rcjoycing  ro  have  the 
 firft  da^r  ofthe  creation  dawning,  that  he  might  enjoy  the  love 
 of  the  (canes  of  men9  not  then  created,  Proverb.  8.  jo.  51.  as 
 if  grace  and  love  had  thought  long  to  finde  a  channell  with 
 wide  banks  to  flow  in ;  as  if  Chrift  having  infinite  love  wkh- 
 in  him,  in  that  long,  Jong  age  (to  borrow  thatexpuflijn) 
 flsould  fay,when  (hall  time  begin?and  (infull  men  2nd  my  my- 
 flkall  body,and  defired  fpoufemy  Church  ,  have  being  in  the 
 world,that  I  may  out  that  grace  on  her?I  have  Jove  within  me, 
 and  lying  beiide  me  ;  I  rejoyceto  have  a  lover/  as  if  grace  in 
 Chrirt,h*d  been  in  too  narrow  banks,inthe  in'-nitc  >6h  ofthe 
 infinite  mindeof  God  and  the  heart  of  Chri  t,  and  longed 
 ro  have  Men  and  Angels  to  give  a  vent  to  his  Jove. 
 
 And  that  long  avhuh  ,  the  ages  that  were  befo  c  the  world 
 wa$,brcught  it  green  to  us,  that  Jong,  Jong  endlcfle  and  vaft 
 duration,  when  time  (hall  bee  no  more  ,  cannot  make  Chrifts 
 Jove  change  the  colour,  or  grow  JeiTe,  or  root  one  Saint  ouc 
 ofhisneart  ;  When  God  leaverhoff  to  bee  God,  (>r*ce  will 
 kavcofftobee  Grace:  Make  Chrift  repent  of  Grace,  if  you 
 can  ;  as  Chrift  has  wafticn  his  Spoufe ,  and  in  regard  of  the 
 guiic  of  fin,  has  made  rfer  all  fair  and  ipotlciTe;  fo  doth  heday- 
 Jy  lick  and  purge,  and  cleanfe  her,  in  regard  of  the  inherent 
 ibis*,  while  ihec  bee  fairc  as  the  Sunns,  and  all  a  new 
 heaven, 
 
 &4$*r*  7»-  *n  the  third  confederation  3  from  this  ft/penfi<^ 
 9^f43¥.mc.inSijea€ecp»csb  om.  fina®^  as  aaeccfl'aiy  con- 
 
 ifcquenfg 
 
Na  tut  all  men  refufe  Cbrtft  out  $f  weak  mlfullnejje,         40 1 
 
 fcquent  and  refult;  yetfb  as  the  Lords  (ufpenfion,and  our  crank 
 gccffionfall  boch  in  chc  bofome  of  divine  providence  .•  The 
 Lord  knoweth  why  be  withdraweth  hisgraccthat  wenrghc 
 know  how  weighty  a  thing  great  heaven  is  Jaid  upon  our  poor 
 fhoulders,  andchat  we  would  make  foulc  work  out  of  all  wee 
 have  received,  and  the  Hock  tht  fecond  zsfdtm  hasgivenL*s,if 
 we  had  notChrift  to  rxirre  the  (hip,  to  lead  the  minors  tohra- 
 ven,  to  kef  pe  the  inheritance  to  thelittle  heirs  of  Chjift/hould 
 cvanifh  to  nothing. 
 
 To  Hon  9.  If  wee  confidcr  the  Lords  denvall  of  Chrift, 
 from  wicked  men ;  they  cannot  turne  to  God ,  but  char  impo-   wicked  men$ 
 tency  lay  in  the  womb  of  will;  it  is  not  weak  offlconely,buc   ^""^  ** 
 alfowilfu'lneiTe,  Matth.2}.  ycrfc^j.  I  would  have  gathered   chriftef- 
 you%  (faith  Chnft  )  jee  would  not ,  Ioh.  $•  6    ChriiT  faith  to  the  feudally  wfc 
 Jtckm^n,  wilt  thou  bee  made  whole  t  Trttn  there  was  a  ftopin   ^ 
 hiswiJI,  is  well  as  talus  weaknefle,  Ter.  44.  itf.   Asforthe 
 werdthn  i  beu  faftffikjh*  to  us3  in  the  Name  of  the  Lord,  we  will 
 not  hen  ken  to  thee. 
 
 2.  Love  and  delight  to  do  HI, is  fron  the  (trcngrh  and  mar- 
 row of  the  will,notfroin  **cakrieVO  ifyjtheferuant  chat  would 
 notleav^hisnurfer,  became  be  loved  him;  isa  flsve  for  ever, 
 through  love  to  (livery,  rather  then  through  ;mporcncy  to  bee 
 free?  Fnthofethat  d  light  to  doe  evil.  Will  hath  a  itrong  in- 
 fluence in  theevil  they  dee  :  every  (inner  efieemcj  his prifon  of 
 hell,  a  heaven;  hi>  fetters  of  fin  neon  his  legs ,  as  a  gold  chain 
 about  his  neck. 
 
 2,  It  is  a  journey  ofahundreth  miles  to  Chrift,  itisunpof-    KT       17 
 /-Li  l  d  n    •  l  11  Narurall  mem 
 
 iibletothe  naturallman  tocompaileit,yctnemay  walk  two  donocobcairfe 
 
 of  thefc  hundreth  miles ,  though  not  as  a  part  of  the  way  ;  he  Chnft,as  they 
 
 will  not  fo  much  as  caft  a  fid  look  after  Chrift  y  j|he  will  camioe0 
 
 Hot  be'-low  one  figh  after  Chrift,  nor  know  his  own  weak- 
 
 aeiTf,  nor  difpairofhisownhability,  nor  lie  at  the  water-fide, 
 
 and  cry,  Lord  leftts  come[earry  me  over  ;  he  positively  hates 
 
 Chrift ;  were  it  poflfible  that  the  unrenewed  man  had  the  two 
 
 eyes  of  a  renewed  man,  to  fee  the  beauty  and  high  excellency 
 
 of  Icfus,  though  he  had  frill  his  own  lame  legs,  he  would 
 
 Weep  our  his  eyes  for  a  Chariot  to  carry  him  to  Chrift,  hee  If  natural  mei* 
 
 would  fend  fad  love-challenges, after  Chrift;could  thefe  that6  ^oxM fee,they 
 
 arcfcortchcd  in  hell -fire  and  hear  the  howling  of  therr  fel-   ^eu^emi^ 
 
 low  prifoners,andfct  the  ugly  Devils,  the  bloody  Scorpions  ^brit    vu 
 
 Rrr  2  with 
 
aj%.  LbnjttUfiing  upjrom  tbeeartb. 
 
 vvith  which  Satan  lafheth  mifcrable  foules,  and  the  huge,deep, 
 broad  furnace  of  cternall  vengence,  havebuta  window  ope- 
 ned to  fee  heaven,  the  thorne j.  the  tree  of  life,  the  glory  of  the 
 Troops  clothed  in  white,  and  hear  the  mufick  of  thefe  that 
 pray(e  him  that  ficteth  on  the  the  Throne  ,  or  fay  but  one  of 
 th?  apples  ofrhe  tree  of  life  were  lent  down  to  Hell,  and 
 .that  the  damned  had  fenfcs  to  tafte  and  ./fmell  a  graine  weight 
 of  the  glory  that  is  in  it ,  what  thoughts  would  they  have  of 
 Chrift  and  heaven?  It  is  like  they  would  hatethemfclves, 
 and  fend  up  fad  wifhc&  at  .fcaft,  for  the  continuance  of  that 
 fight.  O  could  but  naturall  men  fee  Chrift  with  his  own  lighc^ 
 it  maybe  J  hey  would  make  out  for  him:  but  when  all  is  faid 
 of  this  fubjed,  the  grace  of  God  isa  dcfirable  thing,  better 
 have  Chrili's  heart  and  love  andfou'e  toward  you,  then 
 what  elfe  your  thoughts  could. imagine  above  or  below 
 heaven. 
 
 If  I  be  lifted  ftp  from  the  earth ,  1  will  draw  all  men  to 
 wee, 
 
 Jrticl.  5.  I  come  now  to  the  fifth  Article,  the  condition  of 
 ~  .. .  Chrifts  drawing,  idv  o'4*cSw  h  *?  >«*;  If  I  be  lifted  up  from 
 «f  cS"00'  the  Emh  i ?th!S  panicle  U,  (if)  is  not  as  in  other  places, 
 <skawin*.  a  notc  of  doubting  or  ofathingofa  contingent  and  uncer- 
 
 caine  event;  Yea,  it  fignifieth  here  that  Chrift  was  not  on 
 any  deliberation  ;  Shall  I  dte,orjhall  I  net  die,  for  lofle  man  ? 
 Chrift  \$  net  wavering,  dubious  and  uncertaine  in  his  love; 
 Jove  in  Chrift  is  more  fixed  and  refolved  upon, then  the  Cove- 
 nant  of  night  and  d*y  9  and  the  ftanding  of  mountaincs  and 
 hills,  ler.$  1.35. Efai.54. 10.  in  other  places  of  Scripture,  it  is 
 not  a  matter  of  debate;  as/^14^.  If  I  goe  away  (tii  «*«- 
 fnvSy°  Chrift  made  no  queftion  whither  he  would  goe  to  his 
 father,  1  Ieh.24i.  Uf  rts  d^df^yJf  any  man  finne ywe  have  an 
 Advocate  1  there  is  no  doubt  but  the  Saints  finne,  and  if  xve 
 fay  we  have  no  finne 3we deceive  ourfelvet>and  the  truth  is  not 
 snufyi  Ioh.1.8. 
 
 To be  lifted  up  from  the  earth ,  1$  expounded  to  be  crucified , 
 v.^.this  is  Cnnfts  Mctaphrafeof  the  kindcof  dcarfi  which 
 he  fuffered. 
 
 Crucifying  was  a  curled  fhamefull  and  bafe  death,  3Ek/## 21. 
 3£.  yet  Chrift  cxpicflfeth  it  by  a  word  of  exaltation  ,&&//,  2.  p« 
 Mun^up}fvom  th^canh  s.Chrifts  death  is  life' <>.  his.  I6am? 
 
Chrifts  lifting  up  from  the  earth,  4^3 
 
 glory;  there  be  pearls  zndfaphirs  of  heaven  in  Chrifts  hell; 
 
 and  Chrift  kccpcch  warm  breath  of  life  and  hot  blood  in  ihc  „* 
 
 cold  grave;  when  he  is  in  an  agony,  which  materially  was 
 
 hell,  a  glorious  Angell  of  Heaven  is  in  that  hell  with  him 
 
 to  comfort  him;  when  he  is  born  a  poore  man  on  earth,  and 
 
 lies  in  a  horfes  manger ,  there  s  a  new  bon  fire  in  Heaven  for 
 
 joy  that  a  great  Prince  is  born  ,  a  new  ftarre  appcares;  the 
 
 wfcaknefle  of  Chrift  is  Wronger  then  men.     The  blackncffe  of 
 
 Chrifts  marred  vifage  is  faire;  in  Ghrifts  poverty,  whenhec 
 
 has  not  to  pay  Tribute  to  the  Emperour  C<nfar\  the  Sea  payes 
 
 Tribute  to  the  King  and  Prince  of  Kings,  Iefus ;  a  fifti  yeeJds 
 
 him  a  piece  of  moeny;  the  Joweft  and  bafeft  reproaches  of 
 
 Chrift,  his  CrofTe  and  fufferings  drops  the  honey,  the fweet 
 
 fmeil  of  heaven  •  Chrifts  thorneis  a  rofe,  his  fadnefle  joy ; 
 
 O  what  moft  immediate  rayes  of  glory  that  comes  from  his 
 
 face  be?  the  very  fecond  Table  of  Heaven  muft  be  exceeding 
 
 fatneflc,  the  back  parts  of  the  glorious  King  that  fitteth  on  the 
 
 Throne  muft  be  deferable ;  the  fragments  and  the  broken  meat 
 
 of  the  Lords  higher  Table  muft  be  incomparably  dainty  :  all 
 
 the  earth  to  thefe  are  husks ;  the  reproaches  of  Chrift  muft 
 
 benotfo  fowerasthey  are  reported  of.     a.  He  maketh  it  the 
 
 caule  of  Ghrifts  drawing  all  men  to  him.      i.    The  Holy 
 
 Ghoft  will  exprefle  the  curfed  and  fhamefull  death  of  Chrift, . 
 
 by  a  word  of  glory  to  be  lifted  up, 
 
 1.  The  dying  of  Chrift  is  a  leaving  of  the  earth* 
 
 2.  It  is  a  ma  ter  of  exaltation  that  ,Chrift  was  thus  ab'iied; 
 Of  thefe  two  only  in  this  place  in  the  New  Teftamcnt,  and 
 Joh.^.is*  is  Chrills  dying  fo  exprtfled  ;  It  is  considerable 
 that  in  this  manner  of  death  >  Chrift  will  hold  forth  to  us> 
 
 that  the  dying  of  Chrift  is  in  a  fpeciall  manner  a  leaving  of  the  Chrifts  dying 
 earth  ;  fo  S^echiah,  Efii.  $7. 1 1.  /  jhall  behold  man  no  more    a  leaving  ei 
 with  the  inhabitants  of  the  wsrld^  that  is  ,  I  muft  leave  the   thc  earth* 
 earthy  and  fee  the  .$##>;*  no  more ;  and  Chrift,/^.  1  ^,\,  lefus 
 l^new  that  his  h .Are  was  come^and  that  he  jhould  depart  out  of 
 this  world  into  the  Father;  Hence  his  own  word  to  the  re- 
 penting "I  heife,  £#£.2 3.43*    7  9  da}  tyhou  fhaltbe  with  me  in 
 JParadife^  loh&iu    I  goemy  wo},  and  yee (hall feek^mc,  and 
 fyall die inyom fnnesiwhither  I goe  jee  cannot  come. 
 
 Deft*  Chrift  choofed  a.kinde  of  death  which  was  avifiblc 
 leayingoftheearthj  and  t  going  t«>  leaven  erehecamedown 
 
 Rir  3  agaisii 
 
a$a  'I  he  Saints  dyhg  with goodreafo* 
 
 again  off  the  CrofTe  ;  for  that  day  his  foule  was  in  Pa;  ad.fe  ; 
 a>  the  Serpent  was  lifted  up  in  the  wilder neffe ,  loh.  3. 15. 
 Chrirts  motion  in  death  is  from  the  earth  •  Chriit  was  tired 
 of  the  etrth,  and  had  his  fill  of  it,  he  defircd  no  more  ofir# 
 *It  is  not  a  place  much  to  beloved  by  you, Saints, f>ryruc 
 deare  Saviour  had  but  few  and  fadde  dayesonthc  ea>th,  he 
 was  ferved  as  a  Granger  here ,  and  has  now  left  the  earth, 
 and  gone  to  the  Father;  confider  but  a  fewreafbns  to  move 
 you  to  leave  che  earth  :   \9  The  earth  was  Chnite  prifbn  ,  he 
 cou!d  not  efcapeeut  of  it ,  till  he  payed  hisfweet  life  for  it; 
 only  two  that  we  reader^  Enoch  and  EHoj left  the  earth  a  and 
 wentfto  heaven  znfrfaw  not  death  jthcfe  thztjball  be  changed 
 &ndjha/l  not  die,  at  Chriftscornming  have  this  priviledgc;  Due 
 othciwifc  all  have  a  bruife  in  the  heel,  ere  they  goe  out  of 
 earth.  2.  When  Chrift  was  on  his  journey,  he  was  not  fb 
 much  in  love  with  the  earth,  as  to  repent  and  turn  back  again; 
 f  r^ndofthe  as  thrifts  head  and  face  was  toward  heaven,  ib  his  heart  and 
 /arth!8  °  *°u*c  ^°^owc^  3  nce  went  ^rom  tne  CrofTe  itraighc  way  to 
 
 ParadHe.  3.  What  doth  Ghrilt  leave?  the  earth.  It  is  thy  fel- 
 low-creature of  God. 
 
 But  r.  the  foot-ttoole  for  the  foles  of  Chrift  sfecx9Efa.66*i* 
 xJMAth.^i^ 
 
 2.  A  foot-ftoole  of  clayfarre  from  the  the  throne  of  glory, 
 the  office  houfe  of fin,  Efay  24.5.  The  earth  a 'fox  defied under 
 the  inhabitants  thcreofichip.i6.2i.  For  the  Lord  commeth  out 
 of  his  place,  to  punijh  the  Inhabitants  of  the  earth  or  their  inu 
 tj\  It  is  Satans  walk,  lob  2.J2.  And  the  ^ordfatd  unto  Sam 
 tan  from  whence  commeth  thou  ?  and  Satan  ar.fwe*ed  the  Lord 
 And  faid  .from  going  t&o  and  fro  in  the  earth ,  and  from  talking  up 
 Avddownin  it. 
 
 3.  Its  thepoore  heritage  of  the-Srnnes  of  men,,  a  clay  pa- 
 trimony ,  Pfal.  11$.  fo\  The  heav  n  even  the  heavens  are 
 Lords  ;  but  the  earth  hath  he  given  to  the  chtldr  en  of  men  ^  and 
 oppreffors are  the  Land- fo  ds  cfu.  Pfal.  10.$ 'odartfeth  to 
 judge,  ver.18.  that  the  man  of  the  earth  may  no  mo*e  op^nffe^ 
 lo^.p.  24.  The  earth  ir  g>ven  to  the  hand  of  the  wicked. 
 
 4.  Yea  ,  ir  is  not  o/i.y  the  fhughtci-hoLfe  and  (hamblcs 
 The  earth  Vie-  where  Chnftlwas  flaine,  but  ali  the  Martyrs  and  witntflcs  of 
 flashier  houf  jcfus  wcrc  burchercd  here;  for  it*  faid  if  Babylon,  Rev.  18.24: 
 rf.  the  Saia;s.  Andin  heT  wasfand  (fo  £/doti  0f  prophets  and  of  the  Saints,  and 
 
*  leaving  of  the  earth,  495 
 
 •fall  that  were  /lain  on  the  earth;  then  the  earth  is  the  fcaffold 
 of  the  Lambs  of  Chrift  where  cheir  throats  have  been  cut. 
 
 5.  Its  a  common  Inne  where  bed  and  board  b  fieetomc«, 
 Devils, Sonnes3Baftards,  E!c&  and  Reprobate;  yea.tob.aHs   The  earth  ih- 
 called  from  their  Countiy,6V*. r.25.  fceaftsofthe  earth;  an   Saint*  i>jI- 
 earthly  minded  man,is  a  feilow- citizen  with  bcartsjic  is  a  home   8rimcs'lnnc*» 
 to  all  but  the  Saints  its  their  Pilgrime-Innes  \  it  is  arrange 
 land  and  the  hcufe  of  their  Pilgrimage  ;  PfaLi\$,\Q.  I  am  a 
 ftranger  in  the  earth)  fo  David;  fo  Abraham  and  his  ;  though 
 they  had  the  heritage  of  a  pleafant  fpot  ofthcearth  by  prom,fe, 
 even  ihcLaxdof  Can*a*  y  yet  they  fojoxmed  sn  it  as  aft  ange 
 Countrey;  and  Htb.\  1. 15.  CgKfeJfea  *&*}  were  ft  rangers  and 
 Pilgrimes  on  Earth,  2  Cor,  5.6.  while  we  are  at  home  in  the 
 bod]  we  are  abfent  from  the  Lord, 
 
 6.  Thefirft  doomef  day  fell  upon  the  earth,for  mans  finne, 
 
 Genef.  J.  17.  Cu  fed  \hall  the  earth  bee  for  thy  f«ke,  in  furrow    The  earths 
 Jhalt  thou  ea*  of  it  all  thy  dayes.  Its  a  curfed  table  to  man  :  And   DoomC-day  ■ 
 the  other  doomef- day  is  ripening  for  ir,  Revel.  14. 15. 16.  An* 
 tiehrijs  feat,  the  Earth  ofthe  falfe  Church,  is  a  ripe  harveft  for 
 the  Lords  (ickleofdcftrudion.     Thelaft  doomeX-day  is  ap- 
 proaching when  this  clay-  ft  age  (hall  be  removed,  2  Per.  ?.!c« 
 The  earth  andtheworks  therein ,  th*.  honfe  and  all  the  plcnifrv.ng 
 jhall  be  burnt  with  fire:  Its  no  long  time  that  we  are  hereof  wee 
 belceve,Iob  chap. 7.  i,  //  there  not  an  af pointed  time  toman 
 Hpon  Earth  t  are  not  his  dayts  lt\e  the  dayes  of  an  hireling  ?  lob    The  earth  is  a 
 14.  2.  rlee  comet h  forth  as  a  flower,  and  is  cut  down3  hefleeth  alfo    lho it  induing 
 4saJhaddowtandconti»u  th  not.  Many  generations  of  njrelings    ^aoe* 
 have  ended  their  dayes  ta^ke,  and  have  now  their  wages.,  mi- 
 ny  ftpd.Jowe  are  gonedowne^niny  Adershavcclofed  cheir 
 gnn\  as  it  may  be,  and  fooie  have  fm filled  t  heir  conrfe  with  joy, 
 and  are  now  within  hecurcine,  fince  the  creation. 
 
 7.  It  is  a  poorer,  mow   00m.  ;  Some,  E  fa  i.  5.  8.  make  houfi 
 
 to  touch  ho  fife,  and  lay  firldto  field  ,  till  there  bee  want  of  place.   The  earth  a 
 tha.  they  onely  may  be  Aaced alone  on  the  earth :  if  they  report    poorcnariWi  1 
 right  of  the  earth,  who  make  it  one  and  twenty  thoufand   Piece* 
 miles  in  circuity  ifnewfojnd  Lands  adde  to  this  fome  poore 
 akers,andthe  WcietneBtaft  have  much  of  this,  Rcvcl#  13.  8« 
 and   he  other  Bcaft  of  the  Eaft  ,  the  Turk* ,  the  enemy  of 
 Icfu^  C«rift,havc  cighr  thoufaiid  miles  ofthe  Land,    and 
 other  eight  thoufand  tniics  of  Sea,  making  fixtecne  thoufand 
 
.426  (  brifts  lewifig  of  the  Earth. 
 
 miles  of  the  two  liccie  Globes,  (I  leave  others  to  examine  their 
 Geographie)  then  it  muft  be  a  bafe  plea,  and  a  poorc  lodging 
 to  contend  for  ;  it  were  a  good  ufe  for  us  to  argue,  Was  the 
 Weft-ouldwil-  earth  my  Saviours  refute,  and  his  Inne,  not  his  home,  and  if 
 lngly  leave       Chrirt  left  the  earth  long  agoe,  and  was  tired  of  it,  then  let  us 
 the  earrh  x\d    (Keb.  I  3. 1 3.)  got  forth  therefore  unto  him,  without  the  camp, 
 follow  Chrift*  fearing  his  reproach  :  for  here  have  we  no  continuing  citttjbut  we 
 feeke  one  to  come :  We  canno:  lodge,  far  leiTe  can  we  dwell  in  a 
 houfe  thatfhall  be  burnt  with  fire;  Nor  is  there  roomefor  us 
 here  ;  there  is  a  more  excellent  councrey  above  ,  where  men 
 have  no  winter,  no  night,  no  fighing,  noficknefle,  no  death, 
 but  they  live  for  evermore  :  wee  are  thronged  here  for  want 
 of  roome,  and  its  a  narrow  tent ;  O  what  a  large  land  is  that 
 above,  in  which  we  (hall  not  ftrive  for  Akers,  Land,  Kiag- 
 Ioh.S4*2.     domes?  In  my  Fathers  houfe  ( faith  Chrift)  there  are  ^otAi 
 «*M*<  many  dwelling  places,  houfes,great  and  fair,  and  nume- 
 rous ;  all  thefe  are  holdcn  forth  to  us ;  the  earth  is  a  creature 
 neerc  of  kin  and  blood  to  the  half  of  us,  and  our  body.  When 
 PJa!.  m^-4*       a  Sonne  of  Adavt  dieth,  heerecurneth   inQIfc^?  to  his  owne 
 earth  5  had  he  no  free  heritage  on  the  world, chough  hee  were 
 no  landed  man,  yet  when  hee  goeth  to  his  grave,  heerecurneth 
 to  his  owne  free  heritage,  f*  his  owne  earth , 
 3  2 .  ///  be  lifted  up  from  the  earth,  I  will  draw  &c , 
 
 Here  is  a  f  eciall  condition  of  drawing  finners  to  Chrifr; 
 the  manner  of  Ghrifts  death  ,  his  being  lifted  up  from  the 
 earth,  hoideth  forth  a  drawing  of  finners  up  after  him  from 
 the  earth  to  heaven ;  hence  Chrifts  death  is  a  fpeciall  meanes 
 Chrift55  dying  0f  heavenly-mindnefle  and  mortification.    Sa  1  Pct.2.34. 
 a  rpccial  jyko  his  own  felfe  bare  our  finnes  in  his  own  body  on  the  tret , 
 
 grouni  ot         ^^  we  faing  dead  to  fins jhou/dlivt  unto  right  eoufnef e,Co\ .  3 , 2. 
 oaortificacion.    ^  yonraffethons  on  things  above, not  on  things  onthe  earth.     3. 
 hor  you  are  d* ad,  and your  Itfe  is  hid  withChrift  in  God,  &c.  5. 
 xJWortifie  therefore  your  members,  that  are  on  earth  9  fornication^ 
 .mckannejfejkc. 
 
 Ee^a/ifcator,  and  others  think  it  probable  that  Chrift  ut- 
 rercd  this  prayer  to  his  father,  in  theSyriack^tongue)Dcczu(cthe 
 Ev^ngehti  ufeth  th  word  J4'»» to  bee  lifted  tip  from  the  earth, 
 and  the  word  G3Y^  fignifietn  borrHocutofF,as  <us^  doth,as 
 Darnel  %.li.  by  htm  the  daily facrifice  CZ3^n  was  fallen  a- 
 way;  and  to  ex  ale  and  life  on  high,  iSam*  2.  U  my  home  it 
 
*  ground of mortification.  4?7~ 
 
 '■*  xatted9P(kl.  99.  2*  the  Lord  is  &'£&,- OH1  abpve  all  the  peo- 
 ple ,l>fal.  18.47.  Let  the  Lord  be  exattedNumb.  14.7*  Pftf. 
 46*  ir,  Efai.49.  II.  Gem  14.1a.  foreholdeth  forth  fuch 
 an  exalting  of  Chrift,as  is  to  cut  off,  and  to  flay  •  this  doth 
 *ome  home  tod  rawing  cfman  from  finne,  and  the  earth,  by 
 that  Spirit  fur  chafed  tout  by  Chrifts  death.*  Now  Chriftsdy- 
 ■  ing,  thus  being  a  taking  of  him  away  from  the  earth,  and  from 
 finners,andthatina  lTiamcfuli  manner,  hee  being  lifted  up  on 
 .thecrofle^andheeinthis  pofture  drawing  us  after  him,  its  a 
 clear  working  in  us  the  deach  of  hnnc^andourdeadncile  to 
 the  pleafurcs  and  glory  of  the  world.    1.  Chriit  dyed  pulling 
 his  brethren  outof  hell  and  (inne  y  heedyed,  andhisSpoufc  in 
 his  armes  •  and  thisftioweth  how  defirous  Ghrift  is  to  have 
 an  union  with  us ;  its  a  pofture  of  love  and  grace ,  his  head 
 bowed  downe  to  kiiTe  (inner-,  his  armes  nVecehed  out  to  im- 
 bracethemj  his  bolbme  open  to  receive  them,  hib  fides  pierced 
 that  the  doves  may  fly  into  the  holes  oftheroc^  and  lodge  there; 
 Chriit  on  thecroffc,  broached  and  pierced,  as  a  full  vcCcil,  out  Tfl*  manner 
 ofwhomilTueth  blood  and  water  purification  and  redempti-  ^  S     ?s  ffm 
 pn  from  the  guilt oftinne,  and  fan&ifi cation,  is  a  drawing  lo-  theloveweow 
 ver.     2  Here  is  fulneffc  of  power,  to  reconcile  to  himfelfe  all  to  him, 
 things ,  whether  they  bee  thing%  in  heaven  yor  things  on  earth  3  by 
 the  bloodofhis  creffe ;  here  wee  arc  made  Chrrfts  friends,  to  dee 
 wbatfocver  hee commands  us y  Col.  i.2o  loh.  ij.ij. 
 
 3 .  Nor  is  there  a  ftronger  band  or  cord  to  draw  men  from 
 finne,  thenthefaith  of  (Thrifts  death,  Gal.  2.  20.  lamcruci- 
 fied with  fhrift,  nevertbelejfe  I livetyet  not  2  t  but  Qhrift  liv  th 
 in  me,  and  the  life  which  I  now  live  in  theflefh,  I  live  by  the  faith  j0  \yC  cruci'fj0 
 of  the  Sonne  of  God,  who  loved  me3andgave  himfelfe  for  mefiz)*  ed  to  the  world 
 tf.14-  But  God  for  bid  that  ijhould  glory  Jave  in  the  crojj.ofour  what  iris. 
 Lord  lefus  Chrift>by  whom  the  wo  Id  is  crucified  to  mee ,  and  I 
 unto  the  world;  here  is  reciprocation  or  death's  :  Taul  is  crucifi- 
 ed 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  theearth,  is  an  odd  perfon,  not  under  tale,  hec  may  bee 
 fpared  well  enough;  the  world  and  the  fownt  he  lives  in  may 
 be  well  without  him;  as  lofepb  was  the  oddc  ladticfiparMted 
 foom  his  brethren,  and  Davidnoneof  the  (even ,  mifcoumed  in 
 -the  telling  among  the  Swes  at  thefheepfolds,  and  forgotten  as  a 
 -Jba(Urd,or  as  a  deadmanom  of  thought:  And  againctfee  worfc? 
 
-II  3 ^ r 
 
 498  Chrifts  dy/ng^a  ground  of  mortification, 
 
 is  crucified  to  *?•*»/,  for  it  looks  like  a  hanged  man ,  it  iraell 
 like  a  dead  corps  to  a  Saints  fences.   Now  thus  they  have  not 
 eyes  more  affected  with  the  world,  nor  eares-more  taken  with - 
 Howbafethe     their  mufick,  nor  a  hearr  moie  overcome  with  the  Juftsofthe. 
 world  is  to  a      wotld,  nor  a  dead  man  fet  to  a  rich  table  is  arfcc"ted  with  all 
 Same,  t^c  dainties  there,or  with  the  harping  ofthe  fweerert  mufician; 
 
 the  man  hasefcaped  the  (jalapa-m  <&  ho^k  the  }ollmions  of  the 
 rvorldyto  him  the  world  has  footy  fingers, and  dirty  and  picky 
 hands,  it  defiles  wafhen  foules  but  to  the  unmortified  man 
 the  world  fmclleth  like  the  garden  of  God:  LuftcaHcthin,  and 
 welkametb  to  eye  and  heart  and  fancy,Granadoes  and  fire- 
 bals  of  uncleanncfle ;  finfull  pleafure  has  a  rode  face,  profit 
 bas  golden  fingers.  Court  and  honour  has  a  fwcete  breath,  the 
 world  is^not  to  him  an  ill  fmellcd  (unking  corps,  fit  for  no- 
 thing but  for  a  hole  under  the  earth ;  Nay  but  god- Mammon 
 looks  like  heaven;  the  worldapoore  thing,  yea  the  world  of 
 it  felf  is  but  a  bagge  of  empty  winde,  a  fancy:  f  1 .)  Ic  has  no 
 weight,  as  touching  the  part  of  it  wee  count  moft  of,the  earth, 
 buc  fo  many  pounds  of  clay,the  dreggs,  cheearthiebottomcof 
 the  creation  :  (a.)  the  ft  age  thatpeeces  of  brittle  clay  comes 
 upon,  and  weeps,  and  laughs,  and  lives/peaks  and  dies:  ($.) 
 The  flowers  of  it,  that  we  are  moft  iniovewithall,  xhelnfisof 
 the  eye,  the  lutt  ofthe  fiefh%  the  pride  of life ,  are  not  of  God, 
 iloh.  3.  let.  (4)  Itisahoufeofglafie,orof  Jce  that  ftands 
 for  the  fourth  part  ofthe  yeere,  for  winter,  but  is  removed  in 
 the  Spring,  and  is  never  to  be  feene  againe^  for  it  pafleth  away 
 like  a  figure  written  on  the  Sea- {hoar,  when  the  feafloweth, 
 1  Cor.7«3i.($  J  thefrenizesjorpaffements  of  it  pleafure, pro- 
 fit,, honour,  are  all  fick  of  vanity  and  change,  to  the  Saints 
 :hat  are  crucified  ,  and  buried  withChrift,  in  whom  luft  is 
 nailed  to  the  crofTe  of  Chrift,  the  world  is  a  dead  baggeofde- 
 ipiied  duft,and  though  a  toe  or  a  finger  of  a  crucified  Saint 
 will  make  amotion  and  afthre,  and  breake  a  wedge  ofthe 
 CrolTe,  becaufe  of  the  indwelling  of  a  body  of  death,  yethear 
 his  argui  ig,  O  vaine  clay-god,  dirty  Earth,I  ow  thee  no  love, 
 becauie  my  Lord  was  lifrcd  up  from  the  earth,  and  has  dra  wne 
 me  after  him0  I  care  not  for  this  bubble  of  a  vaine  life,  this 
 tranfientfhaddow, feeing  ChriS  could  not  brook  it :  What  is 
 the  fancie  of  a  plaiftercd  and  fairded  worldly  glory  to  mee,  if 
 lefus  his  face  was  ipittcd  on  ?  what  is  this  painted  globe  of  an 
 
 cmgtv 
 
Cbrifis  dying  ^agromd 'of mortification.  499 
 
 empty  perifliing,and  death-condemned  world  to  my  happines, 
 feeing  my  Saviour  was  a  borrowed  body,a  (hanger  and  flaugh- 
 tered  in  the  world,  and  had  alJagainft  him,  and  aiwayes  the 
 windeonnis  face? 
 
 Now  ht  us  confidcr  what  dntinominians  fay  of  mon'i&cttion;  Dennebis  do- 
 What  is  mortification  ( faith  (z)  Mr  Den)but  the  apprehenfion  of  ltfrine  °f  John 
 fwflain  by  the  body  ofCbtijLlk*  hat  is  vivification  but  our  new  life?  Baptiltyag^g. 
 Thejuftjhallltvcby  faith,  Imayknow  (  faith  the  Jntinomian)    ,  x»r  p  • 
 (b)  i i  *mc ,;r//?/,  notbecaufe  idocrucifiethe  luffs  of  the  fiejh, but  dnfaioryft>fe- 
 becauf    v«^  not  cruet  fie  them,  but  bcleeve  in  £hrifi   that  crucified  cjic  s,u.  7  .p ;  g . 
 myl&ji  fo^me:  Much  of  this  IawlelTeand  carnal]  mortification  r9. 
 is  to  be  found  in  Sa'tmarjh  his  unfxperienced  treatife  of  free  Amnomiant  ^ 
 Grace,  it:  winch  he  labours  to  make  Protectant  Divines  itiktt-  ^ ^J^f™* 
 ch.  tftrar  LeaaJiSU  in  the  do&rine  of  mortification:  for  his  way  ° 
 
 /     *  n  tot       ^^* 
 
 is  ( '"c)riatrw  are  to  b sleeve  our  Repentance  true  in  Chrift,  who 
 hath  repented  for  us-  our mortifying  finne  true  in  him   through  (z)  FreeGrafcc 
 whom  &ee  are  more  tloci  conquer ers  ;  our  new  obedtence  true  tn  8- 
 htm  who  hath  day  id  the  Law for us \andis  the  end  of  the  Law 
 to  every  ent  that  beLeveth,  our  change  of  the  whole  man  is  true 
 in  Urn  who      iohtioufv*efie  andtrm  holinejfe  ;  and  thus  with- 
 out fiah  ttu  .Jflis  to  plea fe  God,  for  there  is  (faith  hee)  (A)  /^  Frec  £r3CC 
 great  dectifulne^t  m  mortification  of  fines' it  is  commonly  taken  ,  thap.  3.0bferv. 
 (hee  muit  pomt  at.  CaJvift,  and  ether Protefiant  Divines ,  for  as  ^ pag. 60. 
 ^Papifis  and  z/i"rmiM*ns  commonly  ipeakeand  teach,  wee  are 
 juftified  by  woiksof  pennance  and  mortification^  for  the  not 
 ailing  offirine^or  conceivings  oflufi  is  not  pure  mortification  ;  for 
 then  (c)  children  .  a*d  civtlly  morall  men  were  mortified  per-  et\pfeto£ 
 fons,  &c%  It  is  not  in  the  meere  abfence  of  the  body  of  finne }  for 
 then  dead  orfic^  men  were  mortifitdperfens, 
 
 Eatons  Honey  comb  of  Jul  ificacion,chap.  8.pagoi  64.  io^* 
 Wee  mortifie  ourfelves  onely  declaratively ,to the  fight  of  men — . 
 whereby  the  holy  Gho! '  fteth  not  us  properly  mortifying  ourfmnes 
 tut  of  the  fight  of  God)  for  then  hefhouldfee  us  robbing  C^ifi  *f 
 that  glory  which  his  blood  hath  freely  done,  before  wee  begin  °  nay 
 but when  the  wedding  garment  hath freely  purified  us  in  the  fight 
 of  God,  then  the  Spirit  enters  m  us  to  dwell,which  otherwise  hee 
 would  not  do  >  and  e  nab  let  h  us  to  walJ^holtly  and  righteoujly \te  a- 
 void  andpunfie  out  of  our  owne  fight , fence ,  and  feeling,  and  out  ef 
 the  fight  of  other  men\thatfin  which  the  wedding  garment  hath 
 purified  and*boli{hd  befre  out  of  the  fight  of  God* 
 
 "Sffa  Bu, 
 
-  oa  Antmomtam^  kin  to  Libertines. 
 
 But  this  in  name,andtMng,isthedo6tnn  of  the  old  Liberties 
 Chap.  18. pag-  in  CalvMcs  time,  as  ye  may  read,  Calvin  opUj  cul.  infirucltoad- 
 450  Si  Dei  ft-  VCTfiHi  Libertines  chap.  18.  p*g.  450.  451.  The  Libertines 
 wm,yeu  rem  ^^  calvine)  feeme  to  bee  of  the  fame  minde  with  us i  and  ex- 
 iT^rna  fi*  *  t0^  Mortification  and  Regeneration,  and  fay .  we  cannot  be  the  Jons 
 port  re,vetct  m  of  God,  except  we  be  bo**  e  againe,  and  if  we  belong  to  God,  the  old' 
 A&amm  interi-  mAn  muft  in  us  bee  crucified,  the  old  tsfd*m  muft  perijh,  and  our 
 re*  flefh  mufi  be  mortified;  but  they  deftroy  ail  holinefle,  andtanf- 
 
 formethemfelvesinto  bcafts,  when  they  oplaine  to  us  their 
 regeneration  and  ^Mortification;  they  fay  ,re generation  is  the  re- 
 ^$nttnQ™ia*on    flttmion  of  mart,  to  tb*t  innocency  in  the  which  Adam  was  crem 
 
 is  the  brood  of  *ted> 
 
 the  flefhly  fen-  And  they  expound  it  thus  ;  This  (late  of  innocencj  waste 
 ikfaes  of  the  \^0w  nothings  neither  goodnor  ill,  blackjnor  whitest  to  know  or 
 oULibertwes  feeifintte.  becaufe  this  wa-  Adams  finne  to  eat  of  the  tree  of 
 pag.541-'  knowledge  of  good  and  evtll  \  fo  by  the  minde  of  Libertines  ,  to 
 
 cruet  fie  old  Adam  is  no  other  thing  then  to  difcerne  nothing, 
 Quia  hoc  Ada    n0t  to  fee  I  finne  in  our  felves ,  as  Ml  Eaton  iaith,  but  all  k*ow- 
 pccatumjuit      ^gC  of  finne  being  removed ,  it  is  ,  according  to  the  cufiome  of 
 comdere  de        children,  to  follow  fen fe  and  natural/ inclination]  hence  they  drew 
 
 fruftitfaentU  .  ,     .         J         rJ  ,,      I  r  r   n       <  I'll 
 
 hen'-  &  mdl,  tKt0  f'"eir  rnor  tipcat  ton  all  the  puces  of  Scripture  tn  which  the 
 Sic  ex  t-ikerti'  fimplicity  of  children  is  commended;  Eaten  juR  fo,  Honey - 
 mrumfentmia  Comb,  p.  165.  untonaturall  reafon  (orfenfe)obje&ing,ifwe 
 vtttrmAda-  be  perfectly  holy  in  the  fight  of  God,  then  we  may  live  freely, 
 wmmortifici  j  f  y       Anfwers,   Nay,  that  is  unpoftble; 
 
 remhii  aiudeji  »  *         J3  r  jj 
 
 auamm'Vd'if-     f0T  \JMth  he)  how  can  we  that  are  dead  unto  finne  live  yet t  her c- 
 ccrmre    quip     tn'  that  is  as  if  a  man  be  by  jtsffifi cation  refiored  to  the  CAfe  of 
 ma'icogwtione     the  fir fi  Adam  or  perftttiy  freed  from  all  fin  in  the  fight  of 
 .     fitblata  :  ac  pic    q0^  y  ar  bee  is  freed  from  the  traffic^  and  bu fine Jfe  of  this  life 
 
 mdmmm  that  "  dca^hich  ™fl  "«h  he>  %™  be  madeperfetlly  holt  i* 
 ^uTinlinati-  the  fight  of  God  from  all  fpot  of  finne  ?  Nay,  he  cannot  chufe 
 tntmCequi-Jhrnc  but  (hew  and  declare  the  fame  by  holy  and  righteous  living ,  to  the 
 ratiom  tocos       fight  of  men,  and  morttfiethem  to  himfelf  and  to  his  own  feeling 
 Salpinx*  ac-     andfenfe,  as  he  is  by  justification  dead  to  them  in  the  fight  of 
 'Thmmlh      ^od'  Confldcr  if  tAntinomians  and  Libertines  doe  not  both 
 Swptaa*  com-  j°yn  in  this ;  that  though  finne  in  ourconverfation  and  before 
 mendiw.^i.  men,  as  to  walk  after  our  Jufts,  we  being  once-juftified,  istru-* 
 Calvi.ibid*       ly  contrary  to  the  Law  of  God,yetto  mortifiefintocurfenfe 
 is  to  attain  to  a  fenfe  and  feeling  that  it  is  no  finne  to  us  and  be- 
 fore men5a$  ic  is  no  fin  in  the  fight  of  (*od,and  in  tfce  Court  o£ 
 
 m 
 
Old  Libertines  an&  Antinomiam  neare of  kinne.  50c 
 
 flic,  becaufe  ts  freely  pardoned  ;  this  is  the  currant  Do&rinc 
 of  Antinomtans, 
 
 Parallel.  2. 
 
 rfhen  Libertines  faw  any  man  troubled  in  confidence  with  Pag.,4f^Cali, 
 finne,  they  faid  to  him,  O  Ad*m3k*orveft  thou  femewhat  yet?  Is  vm%  lb^-     Si 
 not  the  old  man  yet  cruet  fed  in  thee  ?  If  they  faw  any  ftricken  ZticmSti* 
 with  the  fear  of the  judgement  of <Jod;haft  thou  yet  (faidthty)  movt,%  :0  A~ 
 &  taflc  if the  apple?    beware  that  that  morfed  fir  angle  thee  dam,  ijtq-iiwtt  % 
 not  ;  finne yet  raigne sin  thee.  SoMr70H>»the  Antinomianiixd,  adhmc  a'iquid 
 pag.  103.  David  confeffed  his  finne,  not  according  to  the  truth  csrm'  v€tm 
 and  confeffion  of  faith  Jut  from  want  and  weaknes  of  faith  and  -^^Txn 
 effetluall  apprehenfionof forgtveneffe^g.  97.  lean  lookjnmy  ep  ?  $i  qum 
 felf  my  aclions,  y eai  into  my  confidence,  and my  fin  tremaine  (this  videanttimore 
 is  the  fenfe  of  the  old  Adam,  the  unmodified  fl:fh)  butlook^  ludicxi  dlv'mi 
 into  the  records  of  Heaven,  and  Gods juslict,  and fince  the  blood-  f^cdh,  adkuc, 
 fbed  of  Chrifl    (  why  were  no:  the  fathers  pardoned   before  ^u^SU 
 Chrilt  (lied  his  blood?)  I  canfinde  there  nothing  again  si  me,  cavembucceU* 
 but  the  band  by  myfurety  is  fatufied,  and  cancelled,  and  even  iff  a  u  flrangu- 
 thefe  prefient finne  s  ^which  fio  f ear  e fully  flare  in  my  face, are  there  to  ;fi  quit  pec* 
 blotted  cut,  and  become  a  nullity  with  the  Lord]  1  need  not  cite  ca**fea  confide- 
 Mr  Dcnne,  Eaton,  Cr'jpe3Saltmarfb;forT  own  zndtll  the  An-  ^f^^l* 
 tinomian  race  teach  that  it  isunbeliefr,  a  work  of  the  flefh  of  aac*a[ur  .  fw. 
 the  old  Adam,  and  our  weak  fenle,and  want  of  mortification,  tatumadbnc  in 
 that  the  juflified  perfon  feels  finne ;  fbrroweth  for  finne,  com*,  ipf*  regnqre  aU 
 plaines  of  the  body  of  finne,  as  Paul  doth,  Rom.  7.  For  in  that  unt  }  f  fm^ 
 Chapter  (faith  Crip)  he  doth  not  z&  the  perfon  of  a  rrgene-  ^  llmiT 
 rate  perfon,  but  of  afcrupulous  and  doubting  unbeliever:  But 
 for  the  juflified  perfon,  its  more  then  he  ought  to  doe,  if  he  con- 
 feffe  finne,  crave  par don,  mourn ,  fafi,  wal^  in  facecloth,  he  has 
 peace  (faich  Towne,i)ag.  34)  Security,  con  filiation,  joy,  contentment 
 and h*p  ineffc  >  except  his  flefh  rob  him  of  thefe  :    Its  legall 
 and  bewray  eth  the  man  to  be  under  a  Covenant  of  worlds  ,  if  upon 
 the  committing  of  I  nee  si:,  or  the  great e$l  finne s^he  doubt  whe*  - 
 ther  (fodbe  htsdeare  Father, R[(c,xm°\\.  error. 20  .t\nd  after  the 
 revelation  of  the  Spirit ,  netther  the  Devtlluor  [m  can  make  the 
 foule  to  doubt*  E  r ror  $  2 . 
 
 Parallel  3. 
 
 Libertines  faid,  finne,  the  w$r Id,  the  flefh,  the  old  man  was  no- 
 thing but  an  opinion  or  ah  imagination  ,.and  thefe  were  newer ea- 
 
r 
 
 5  ©  a  Old  Libertines  and  Antinmimtneat  of  kinne. 
 
 Calvin .  opufe .    tures    tJ,at  were  ryee  &r  ^^  Qpmon  that  ftn  wa  ,  any  tfc„f       r   ^ 
 
 cap.U.p  4T»  believed  fin  to  be  nothings  and  the  benefit  of  Chrtns  death 
 
 yt  Mutem  C  in-  they  P^ace  *n  taking  4**7  that  opinion  ,  by  which  the  firft  finne  of 
 quit )  facil'HS  Adam  entered  tnpj  the  world,  and  under  this  opinion  they  com' 
 tibertifioram  prehended  all  fcruple  of  confidence,  fenfe  of  judgement  or  remorfe 
 T£T4°oZZl  or  forrow  for  fmne<>  *n(L  "ben  this  opinion  it  taken  away3then 
 eftpeccotum,  "  *^ere  is  no  ***rcfinne ,  nor  the  world ,  nor  the  Devill ,  nor  the 
 mu,hdv*,car-  fleP* 
 nem ,  Vc\e*em 
 
 homincm  nihil  a!'-ud  eije  apud  ipfos,  quxmid  qmi  oihatwm  vacant.  Skjnodo  ne  amplius 
 opinemur  ,  ex  eor  urn  Jen  tenth  nan  peceamm;  fub  bacaiitem  tpinat  oat  emprehendunt  omaem 
 
 fynterepnJaupuUm.deinq^nnemjenfim  judicii qidmdhmbabeatraUomm  ptccati ,  irfum 
 
 pro  niht'o  dftcente$,nova\  creatum  vocant  ,  quad  ah  opinatione  vacm  (nupeque  nul'um  mfepec- 
 tetm  habeant.  En,m  quo  lonfUtuunt  beneficium  redemption  per  chriftumfaft*  j  nenpe  qud o\i. 
 natiomm  Mem  eeftmxi^gaa  Adam  culpa  in  mundum  ingrejfi,  cumbac  opmatio  abulia  eft,  nuVus, 
 ex eorum  fenuntiajupenfi  aut  mundm  attt diabalm  ,  nullum emm  alum .  a  quo  iitfeftnmjni* 
 mmm  hubent* 
 
 jintinomians  come  well  neere  fully  up  to  Libertines  in  this, 
 for  in  their  writings  they  tell  us  ,  that  what  finnes  jufitfied 
 perfons  fallin,  being  once  juftified,  are  finnes  (fath  H.  Denne) 
 ofourconvcrfation,  and  before  men,  not  finnes  in  the  confeience 
 and  in  the  Conn  of Divine  juftice ,  or  as  Eaton  faith,  Honey- 
 Combe,  pag.  161,1664  Before  Godthey  are  no  finnes  ,  and  in  his 
 fight  they  areperfeUly  abolijbed ;  yea,  and  become  nullities,  faith 
 Mr  Town  Affert.  of  grace,  pag.  97.  But  f  our  carnall  fenfe  and 
 feelingkhh  Eaton,thcy  are  finnes,  till  our  fenfe  be  mortified , 
 and  when  wc  look  on  our  felves ,  our  own  actions ,  yea 
 on  our  own  confeience.     Now  the  adulteries,   munhers, 
 denying  of  the  Lord  lefts  ;  that  1>avid  and  *Peter  and  other 
 Saints  fall  in  after  their  jultification,  cannot  be  fins  in  them- 
 fclvcs;  but  only  in  the  opinion  and  fenfe  and  feeling  of  fuch 
 as  commit  thefe  fins ,  and  in  fuch  a  fenfe  as  is  contrary  to 
 The  finnes  of  faith  and  the  lightof  faith  that  believetfi  free  jufiification  in 
 thejuftifi;dto   Chriits  death,  and  muft  be  abolished  and  removed  by  perfect 
 
 Antinomum  mortification  then  all  the  mftified are  ro  believe  whatever  fins 
 are  not  fins  in     .  .   .■      ,    ,  '        .  it,-  r 
 
 riiernfdves  and  tney  commit  in  their  con  venation,  and  before  men, are  no  lmf 
 in the  fight  of  in  themfeves,  or  the  court  of  Divine  Iufiice,  or  in  relation  to  a 
 God.buconly  ©ivinc  Law  ;  but  they  arcflnnes  inthetrfenfe  or  erroneous 
 finS'k°dreirf  °Pinion^fofeP^  beonly  dead  in  theopinion  and  in  his  Fathers 
 "n°j°erroneGws  miftaking  judgement,  rhenhee  is  not  really  dead,  but  lives, 
 opinion*  *«  Vnder  this  bead  Ubmints  faid  mortificacion  vva«  not  in 
 
 *hfimin& 
 
Old  Libertines  and  Antinomiam  neare  ofkinnt.  5  o  J 
 
 abstaining  from  fifjhly  lufts  that  warre  again  ft  thefonle\  but 
 in  removing  the  opinion  and  fenfc  of  apprehending  finne  co  bee 
 finne  ;  and  (o  Saltwarjb  forbiddcth  :   1.  Any  man  to  doubt 
 whither  his  faith  be  true  faith  omo%  and  it  is  true  faith  ,*n&  wil- 
 lech  all  within  the  vifible  Church  to  believe  (jodlovedthem 
 withancverlafting  love,  and  its  true  they  are  all  chofento  fal- 
 vacion  and  that  Chrift  died  for  all,  and  that  opinion  makes  ic 
 true,  that^&r//?  died  for  them  all ,  and  they  are  all  juflified 
 in  Chrift  blood;  there   is  hcrq    ftrong  power  in  opinions. 
 ^Saltmarfh^en^Town/iy  mortification  is  not  in  pcrfonall 
 abftincnee  from  worldly  lafts-,  but  in  faith  apprehending  that 
 Ghrift  dying  on  the  Croflc  fatisfied  for  the  body  of  finne  5 
 then  if  they  abftaine  from  adultery,  murther,  pcrjjry  ,  being 
 onccjuftificd,it8of  meer  curtefic,  and  of  no  obligation  to  ci- 
 ther Law  or  Gofpel  command,  and  if  they  comm  t  fuch  flefti- 
 ]y  finnes,  they  are  only  finnes  to  their  weak  flefh  and  opi- 
 nion, not  in  themfelvcs ;    and  if  they  lay  afide  that  opinion 
 and  carnall  fenfc,  by  the  which  they  believe  thefe  to  be  finnes,. 
 and  believe  that  Chrift  has abolifhcd them,  then  thefe  finnes 
 are  nofinnes^but  perfectly  mortified  and  abolifhcd;  that  I 
 doc  them  no  wrongc,  I  repeat  Mr  Batons  words;  Honey- 
 C*w^,cfeap.8.pag.  165*    The  Holy  Ghoft  feeth  tu  not  proper- 
 ly mortify i»g,cleanjing and  p*rtfyirg  our  finnes  out  of  the  fight 
 of  Cod  our  felves  ,  for  then  hejhould  fee  m  robbing  Chrift  of  that 
 glory  which  his  blood  hath  freely  done,  before  we  begin  5  but  when 
 the  wedding  garment  wrought  by  hh  blood  ,  hath  freely  purified 
 them  out  of  (jods  fight, then  thefptrit  .  we  being  thus  fir  ft  clean  . 
 in  his  fight  )   enters  into  us  to  dwell  in  us  ,  which otherwife  he 
 would. not  doe;  but  being  entered  and  dwelling  in  us  ,  he  inableth 
 144,  by  walking  holily  and  right eoufly  to  avoyd  and  purifie  out  of 
 cur  own  fight,  and  out  of  the  fight  of  other  men  yt hat  fin  which 
 the  veeddtno  garment  hath  purtfied  and  abohfhed  before  out  of 
 the  fight  ofCjod  ar.dfowemeerly  declarebefcre  the  Spirit ,  that  What  feme 
 he  htmfielf  and  chrtfis  right eoufneffe  have  originally  and  pro*  and  feeing 
 perly  clcanfedand  purified  awzy  and  utterly  abolijhed  th<ni  out   orfiane  «  t0 
 of  Gods  fight  freely.    But  this  holy  walking,  they  talk  of  is  Amnmm** 
 not  oppofed  to  finning  or  walking  after  the  flefh,  icisbutfa 
 removing  of  the  finfull  fenfc  and  feeling  or  knowledge  of 
 liobciicfc,  by  which  wc  apprehended  fin  pardoned  to  be  finne* 
 y/hen  it  was  no  fuch-  thing  \  but  our  erroneous  fenfe  or  opini- 
 
 ^ft 
 
^  0 ,  Old  Libertines  and  AntinomUm  near*  ofkinw. 
 
 on  as  the  tafte  of  the  forbidden  apple  remaining,  could  not 
 rightly  judge  of  thelc  finnes ,  becaufe  our  life  of  jullificition  is 
 kid  with  Chrift  in  <Jod >  and  we  apprehended  our  (elves  to  be 
 underaLaw3and  our  lying,  adulteries,  fwearing,&c.  to  be* 
 finnes  before  God  and  contrary  to  his  holy  La  ws  when  the/ 
 were  no  fuch  thing ;  for  we  being  juftified  ,  are  under  no 
 Law,  and  fo  as  clean  from  finne  as  Chrift  himfelfe,  but  our 
 dreaming  fenfe  judged  fo,  but  erroneously  and  falfly  ;  for  abo- 
 liftied  fumes  arc  no  finnes. 
 ^  ,  •         e  Parallel.   4* 
 
 Finguni  regtnc-  Libertines  taught  that  regeneration  was  a  cleane  ^fngeltcke 
 ration  m  nliar  fiate  in  which  they  werevoydeof ' finne  ,  and  when  they  were  re- 
 Angeiici  eft  baked  for  finne,  they  anfweved  3  non  ego  fum  qui  pecco ,  fed 
 ftttohfoW*^  afinus  meus;  Its  not  I ,  but my  affe  or finne dwelling  in  me  doth 
 ^Ta»tLbiqnln  f^e  Pme  *  *n^  '^V  citedthe  f*me  Text,  that  Antinomians<&* 
 
 f9j& ,cum     now,  l  loh.  3.  He  that  is  borne  ofCjod,  finneth  not.    So  Antino- 
 
 reprebendun-  mians.  Mr  Eaton  frequently,  efpccially  Honey,  Combe,  chap.5. 
 tur  de  m  tUficUs  ch  -  p.7 .  faith,  being  jufitfied  we  are  made  perfectly  holy  and  rigkm 
 
 die  >nt (e   teeHS  from  an  foot  0ffinne  m  the  fight  %of  <]od.  Saltmarjh  flow- 
 
 5»SIS  ings:par.2.chap.29.pag.I4o.  The  Spirit  of Chrift  fets  a  be- 
 JJ  /i.j*»  liever  as  free  from  hell ,  the  Law  and  bondage  here  on  earth, 
 
 as  if  he  were  m  heaven ,  nor  wants  he  any  thing  to  make  him  fo , 
 Not  to  f<ek  but  to  make  him  believe  he  U  fo\for  Sathanfinfullflefh ,  and  the 
 fin  is  moitifv  ^ aw  are  an  p,  nearCi  An^  about  him  in  this  life,  that  he  cannot 
 ^itinm  anT*  firvalkjy  fight  or  tn  the  clear  apprehenfion  of  it  ,  but  the  jttft  doe 
 now  aud  to  live  by  faith.  So  Sal,  abets  nothings  of  what  Libertines  fay, 
 Vbenws  of  he  will  not  have  finne  dwelling  in  the  Saints,  but  will  have 
 old.  the  jurtified  as  clean  from  finne,  both  the  guilt  and  obligation 
 
 to  eternal!  wrath  (wbich  we  yeeM)  and  from  the  bondage  and 
 ki-dwelling  of  finne,  of  which  Paul  complaineth  io  fadly  , 
 Eom.j*  as  the  glorified  in  heaven.  2.  If  the  ijuftificd  finne 
 onIy,hedoth  not  really  fume,  but  only  in  the  drcamings  and 
 lying  imaginations  of  his  linfull  fl<fh  ;  brcaufe,Sin,  Saihan 
 and  the  Law,  arc  near  him;  lb  that  it  is  >be  DeviIIjand  the 
 "living  flelh,  the  affe;  not  Paul  thar  makes  him  Rom.  7.  com- 
 plaint he  was  fold  find  r  finne  j  Crifp  fakh,7\**/  Ijed  when  he 
 fatth fo  •  If  Peter  walk  by  fakh7thtrj  v-e>er  {hall  fee  his  d  nyall 
 of  Chnit,  and  David  his  *duitc  y  and  murthcr  \o  be  no  finnes, 
 for  they  want  nothing  to  make  them  as  rrce  from  finne,dea  h, 
 as  thefe  that  arc  now  in  heaveir,  ,but  believe  it  is  ^  believe 
 
O  Id  L  ibertines  and  Antinomians  mart  of  kinne,  505 
 
 adultery  and  murther  in  thefe  juftified  p^rfons  to  be  no  fin',and 
 they  are  no  Tinners ;  this  lookech  as  1  ke  the  Deviiifh  raor- 
 tifiation  of  David  Cjeorgius ,  and  Libertines \  and  rhe  cafting 
 
 off  of  their  fenfe  of  difecrning  good  and  ill,  and  the  banifhing  Mr  Torn  a/Tcr. 
 
 common  lv>nefty,  and  the  principels  of  a  natural]  confeience,  of  free  grace, 
 
 as  milke  is  like  milke.     Yea ,   Mr  Town  contendech  for  a  ft&J^*  *• 
 
 compieat  perfection,  not  only  of  perfons  jttflified  in  thrift,  but  L\bmU*Zl\ 
 
 alfo  of  performances ,  fo  that  (faith  he)  pag7$  ,  /  believe  there  pag.^j, 
 is  no  finne ,  no  male  UEiion  i  no  death  in  the  Church  of  God  , 
 for  they  that  belttve  in  Chrift  are  no  (tntters;  and  hce  will 
 have  a  perfection  not  of  part s,  but  alio  of  degrees ,  pag.77. 
 This  he  proveth  from  LmherswGtds  perverted. 
 Tar  all.  %. 
 
 Libertines,  (faith  Calvine  }  becaufe  the  Scripture  faith  we  ^rimwn  cum 
 
 are  freed  from  the  curfe  of  the  Law  3  and  made  free  in  Chrift,  Scripture  ofien: 
 
 without  all  dtjfivttton,  mil  have  the  whole  Law  abolifhed,  and  mM^ione^ 
 
 that  we  are  to  have  no  regard  of  the  Law  at  all.  exempios  tffe  % 
 
 Now  I  need  not  cite  Mr  Town  and  others  Antinomians >  who  fie%  in  tibetta- 
 
 will  have  bcl.evers  rreed  not  only  from  the  curfe  &  rigor  of  the  Um  w^cato*, 
 
 Law,but  from  the  Law  as  a  rulcof  righteoufno,  its  obvious  to  ^,~-jSf 
 
 all  that  read  their  writing?,  to  which  Calvine  Anfwers  well,  l^totamlegem 
 
 There  is  not  (faith  he)  any  Epiftle  of  Paul,  in  which  he  doth  not  abolcre  V9lunts 
 
 fend  believers  to  the  Law, as  to  a  rule  of  holy  living,to  the  which  iuquieutes  nuU 
 
 they  all  muft  conform  their  life  :  Yet  sAntinomians  are  not  l.m  amPl'm  * 
 
 afaamed  to  pretend    Calvins  name  and  authority  for  their  ^S^Cal- 
 
 opinion,  when  Calvine  in  a  learned  Treatif:  refuting  the  Li-  \in.i6,Dei%qite 
 
 bertines  of  his  time,  doth  clearly  condemn  the  Antinomians  of  nulla  e.xtat 
 
 our  time;  and  provcrh  from  the  nccefiity  of  fan&ification,  (Wi)  Epiftofa 
 
 that  we  are  not  freed  from  the  Law.  ■*.€*■  nonrfm 
 
 Some  a  little  It gaily  btajfed  (  faith  Saltma>Jh  C  f)  are  cari.  ZqlZadl'e' 
 
 tdto  mortifie  finne  by  vowes,  promtfes, fhnnntng  occtjiws,  removing  ns  viventn  re. 
 
 temptations i Jhi3nejfe  and  fevtrity  in  duties,  fwhat  aiieth  him  gdam^aAqu&m 
 
 at  walking  clKcjLCv^ftnftly,  Ephef.  5. 15.^1.16.4,  Iud*v,   3?)  ***«    confw 
 
 fare  of  hell  and  judgement ,  — watchfulnejfey  fcarce  rtfing  fe  mm&:et< 
 
 hgh  for  thier  mortification  as  Chrij} but  pur >3  fpi*ttmdly  (/j   Pag.*8; 
 
 (  :    mjfticttl  mortification  u  bting  planted  together  in  Lhrt  s  (g,VAg.6te7* 
 dea:h,  in  our  union  with  Chrift.    So  at  a  believer  is  to  confider 
 kimjt'lfe  dead  to  finne  only  in  the  feBowftip  of  Chnfts  death  my  - 
 flic  ally  _,  and  to  confider  htmfelf  only  dying  to  finne  tn  his  own 
 nature  fpiriUially >  fi  as  m  Ch?*ft  he  is  only  compleat ;  and  in 
 
 T  l  C  himfelfc 
 
- 
 
 505  'i  he  AntinomUn  morttficfition^vaine  andflefhl), 
 
 (h)V  o  •  himfrlft  tmperfeEt  *t  the  besl.  Ifinde  (Cz\th  Saltmavfr)  (h)  no 
 
 \  J     *,•/  »/i*  promife  made  againft  the  never  committing  fuch  a  particular  aEb 
 
 or  fwne  which  a  man  lived  iny  in  hit  unregenerated  condition ; 
 
 there  are  differences  made>but{t  puzzles  both  Divines ard  the 
 
 godlieii  to  finde  a  difference  between  finnes  committed  before , 
 
 and  after  regeneration;   for  take  a  mar.  in  the  ftre*>gth  of  natu- 
 
 rail  qy  common  light  giving  under  a  power  full  word  or  preacher, 
 
 by  which  his  candle  is  better  lighted  then  it  was ,  fuch  a  man 
 
 fhall  fane  againft  as  feeming  (irong  conviction,  as  the  other ,  if 
 
 not  more;  This  to  mc  is  that  which  the  Libertines  of  New - 
 
 (^RifcjRcign,   England  (i)  fay,  That  there  it  no  difference  between  the  graces 
 
 «   or,i6.p4.      of  hypocrites  and  believers  intheirktnd  ;    And  (kj  now  in  the 
 
 (£)  Error ,  i*i  Covenant  of  works,  a  legalist  may  attaine  the  fan, e  righteoufieffe 
 
 P.aS"f'f  for  truth  which  Adim  had  in  mnocency ,  before  the  fall ;  And 
 
 ipiechcs^Lt   C  ]  )  a  liVW2>  f*nh  >  that  h*th  ltffji"gfr*its  ***J  grwfrom  the 
 tf.pag.i^  living  law.  |  iec  not  but  ail  thefe  mult  follow,  if  a  regene- 
 
 rate David,  or  Peter 'may  commie  the  fame  act  of  relapfeand 
 How  a  Con-      falling  in  the  fame  finne  of  adulcery  and  murther  after  con - 
 fj?  "nih0t       verfion,  which  he  committed  before  cenverfion  :  then  he  muft 
 fzm^nac  af-   comm^ctnc famc  ^n  with  tnc  ^^c  iatenfion  &  hight  of  benfili 
 eer  cenverfion    ®f  wil  after  as  beforcconvcrfionj&hemu'l  now  after  he  is  con- 
 that  he  com-   vcrted,fa!l  again  in  the  fame  a6t  of  murther,denyall  of  Chrift, 
 witzed  before  being  now  convened  ,  which  he  committed  before  conversion, 
 convcrfion,       tj,ac  is  as  the  unconverted  man  with  ithe  rankeft  and  higheft 
 ftrength  of  Iuit.&  unrenewed  wi)l  in  its  fervor  of  ftrcngth  and 
 rebellion  did  murcher  &  deny  Chrift,  without  any  relu&ancy 
 and  protcftation  on  the  contrary  from  the  renewed  will  or  the 
 Spirit,  he  may,  being  converted,  fall  in  the  fame  finne;  yea  , 
 with  a  higher  hand,  and  without  any  relu&ancy  from  the  re- 
 generate part ;  this  to  memuft  inferieneceffaTJly  theApofta- 
 cy  of  the  Saintsaas  that  believers  may  fall  againe  in  thefe 
 fame  finnes  with  as  high  and  up-lifted  hand  againft  God  ,, 
 with  as  ftrong,  full  and  high  bended  ads  of  the  will  after,  a* 
 before  conversion  ,  fo  as  the  battell  of  the  Spirit  againft  the 
 3e{h  in   this  wicked  rclapfe  does  utterly  ceafe  :  foi  Perkits* 
 who  denyeth  a  man  can  fall  in  the  fame  finne,  of  which  he 
 onse  fynceriy  repented,  and  whom  Salmarfb  judgeth  aLega. 
 M  and  Anti-Chriftian  in  this  point  >  denyeth  that  a  Con- 
 vert may  fall  in  the  fame  finne  that  he  committed  in  his  un- 
 23§encxa*e<J  ftate5.oxtbacaCo3a.yc3:tGanfal2  iothe  fame  finne. 
 
The  Antimmian  morttficatio  *yvaitt  and  fiefhly.  *  0  7 
 
 every  way  the  fame  with  the  Jikeftrcngth  of  corruption  that 
 
 this  Convert  before  a&ed  in   his   u art-generated  condition, 
 
 yea,  or  regenerate,  he  having  a  further  growth  of  habitual! 
 
 renovation  in  the  fecondfall,,  and  fo  a  higher  habituall  rc- 
 
 Ju&ancy  of  the  renewed  part ,  then  when  he  formerly  fell  in 
 
 th?  fame  tinne,  and  foit  cannot  be  the  fame  finne  but  a  JcfTcr, 
 
 ocheiwife  he  never  fincerly  repented  of  the  former  finne,  if 
 
 this  bee  more  grievous  and  committed  with  a  higher  hand; 
 
 Now  Saltmarjh  his  ground  is  different  fcom  all  Proliant 
 
 Divines,  to  wit,  (m  )  That the wound \prtckjng  or forrow for  finne 
 
 in  an  enltghtned  foule  leaveth  no  fuch  habituall  impreffwn  of  re-   (^SaUmarJht 
 
 morfe  as  the  man  dare  never  adventure  to  commit  the  like  again;     r^c'§racei  »*♦ 
 
 for  (faith  he)  the  gales  and  breathings  of  the  Spirit  of  farrow 
 
 for  finne  are  tike  the  winde  that  makes  a  thing  move  or  tremble 
 
 while  the  power  of  the  aire  is  upon  it,  but  as  that  flacfens  or 
 
 breaths,fo  doth  it. 
 
 But  this  is  to  fay  right  down  emu  the  Spirit  of  Grace,  that  Sarrow  fori™ 
 caufeth  furrow  according  to  God,  and  repentance  which  is  never  is  habituall  i* 
 U  be  repented  of'is  but  an  evanilhing  and  tranfient  a6t  like  the   the  Sainw« 
 blowing  of  the  wind  on  a  tree;  the  Scriptuicmakeih  the  fpiric 
 that  produceth  mourning  andremorfc  for  fin  ,  when  the  finner 
 feeshim  whom  he  has  pierced^n  habituall  in-dwelling  Spirit, 
 and  calls  him,2 ach.  n.lo.The  Spirit  of  grace  andfupplicatton;'if 
 then  the  Spirit  of  Adoption  be  no  tranfient,  but  an  habituall 
 and  inbiding  gracc,as  is  evident,  Rom.  8.23,  24,25,26.  It  is  a 
 received  fpirir,abidingin  us  helping  our  infirmities,teaching  us 
 what  to  pray ;  it  is  Eft. 44.?, 4>5,6»  Water pouredon  the  thirfiy^ 
 making  us  conferTe  and  fubferibe  the  Covenant,  &  if  it  be ,  as  it 
 isthe  New  heart,  Eztch^6.i6tij.The  Law  in  the  inner  pan 7, 
 Ier.7, 1. 11  the  feed  of  God,  I  J  oh.  3  .©♦  the  annointing  abiding  in 
 #£,  i  Ioh.3.27.  A  well  of  water  of  an  ever laftingfpring  within 
 »/,  lGfr.4,14,  I  fe*  not  how  a  Spirit  groaning  in  us,  when  we 
 pray,fow.B.26.  fighing,  forrowing  for  the  in-dwelling  body 
 of  (in ,  Rom  7.14,  2  3,  27.  can  be  but  a  pa/Ting  away  motion 
 like  a  blatt  of  ayre;  but  this  is  the  myftery  of  Libertines  that 
 the  e  is  no  inhcient  grace  in-biding  in  the  Saints,  no  fpring  of 
 far  ftificaftidn ;  all  grace  is  in  Chrift  and  his  imputed  righce- 
 oufnefle,  and  fo  they  deftroy  fan&ification  :  2*  The  ayme  of 
 Sal.  is  here,  that  if  we  forrow  once,  and  fcarcc  that, at  the 
 beginning  of  converfion ,  wee  are  never  more  to  confefle  or 
 
 Ttt  z  forr©w 
 
*o8  The  Antinomhn  mortifcation^var/je  andflefbiy. 
 
 forrow  for  finne ,  when  that  tranfient  motion ,  like  a  fire- 
 fhught  intheayre  is  gone.  But  for  mortification  againft  all 
 contrary  blafphemics  we  fay. 
 
 Affer.i.  Mortification  is  not  as  Mr  Denne faith,  Anappre- 
 DenneDo&rln  hcnJlonoffinfltinbjtbebodyofChrtft:  i.Becaufe  this  appre- 
 •f  itBaptift3p*  henfion  is  an  ad  of  faith,  in  the  underftanding faculty, be- 
 *?•  .fi  .  lieving  that  Chrift  has  mortified  fin  for  me,  and  (6  Mr  Denne 
 fc  not  formal-  faith,  vivification  is  to  live  by  faith,  that  is  to  believe  that  I  am 
 \y  an  appre-  ju Rifled  and  have  life  and  righteoufnes  freely  in  Chrift,  Now 
 henfion  ©fthe  mortification  is  not  formally  any  fuch  apprchenfion  ,  ic  doth 
 mini,  n»r  an  flow  from  faith  as  the  effect  from  thecaufe ;  but  mortification 
 aft  ot  faith,  as  denominates  cnc  man  mortified  not  in  his  apprehending  and 
 fay%  knowing  that  Chrift  was  mortified  and  dyed  for  him ;  but  in 
 
 that  he  really  himlelf  is  dead,  when  it  isfaid,CW.  3.  ^.foryot* 
 are  dead,G2Ll.6. 14.  by  Chrifi  lam  crucified  to  the  world*  and  the 
 world  crucified  to  me  1  by  this  fancy,  the  world  and  the  fi  nfull 
 pleafures  crucified  txwft  be  the  faith  and  apprehenfion  that  is  in 
 the  flsflily  pleafures  and  la  wlefTe  lufts  by  which  thefe  lufts  ap- 
 prehend and  know  that  Chrift  dyed  for  them ;  for  Taul  faith, 
 as  well  that  the  world  is  crucified  to  him ,  as  he  unto  the 
 world. 
 .     „  zt  Mortification  is  a  deadnefle  in  will  and  affe&ions,  and 
 
 *T*S[*  the  Waiting ,   haifc.  death ,    the  languor  and  dying  of  the 
 or  the  powers  power  of  our  lufts  to  finne;  as  a  believer  is  dead  to  vaine- 
 ofthe  ioule  to  glory,  when  contentedly  he  can  be  defpifed,  have  his  name 
 the  pleafures     trampled  on,  be  called  a  'Deceiver  y  a  Samaritan,  and  when 
 •fthe  crca-      the  Apoftles  went  out  from  the  Councell.  AR.  ^.qi.Rejojcmg 
 that  they  were  counted  worthy  to  fijfer  Jhame ;  and  the  Saints 
 a  re  per  {  cuted ,  reviled,  and  men  fpeuk^  ail  manner  ofevillagainfi 
 them  faljly  Jor  the  name  of  Chrift ,Matth.5UI,i2 .and  ye$  are 
 fo  farre  from  theboyling  and  riling  of  finfull  lufts  in  them  , 
 that  as  ifcheir  lulls  were  dead  ,  they  rejoyce  under  the  hope  of 
 glory ,  then  are  they  mortified  to  thefe  lufts  and  the  like,  1 
 fay, of  fleihly  pleafures,  of  unlawfullgaine.    a.  Mortification 
 is  when  the  heart  uinurs  not  out  wantonly  and  whoqrifh- 
 ly  upon  the  pleafures  of  the  creature,  we  are  too  ready  to  take 
 the  cfeatuie  m  our  btolome  j  but  mortification  is  when  the 
 heartftand3atadift  ,«cccr  vn  creatures;  is  lob  faith  of  htm- 
 felfe,  CImj).  1 .  24.  If  I  k  ie  gold  my  hope,  or  fatd  to  the 
 
 fine  go. d>  thoa  an  my  confidence  %  ver.aj.  i£  £  rejoyced  becattfe  my 
 
 maltfc 
 
Antinomian  mortification  rejeBed  $  the  true  aflerted.        509 
 
 wealth  war  great,     ^.hs  to  be  from  under  the  power  or  bon- 
 dage to  the  creature  or  thG  woild,the  believer  is  above  the 
 creature,and  the  world  is  under  his  feet  as  a  drudge  or  fer- 
 vant ;  they  have  no  Dominion  over  the  heart ;  he  has  a  wife 
 as  if  he  had  no  wife;  the  man  buys  and  poflcfTcthnot ;  becauie 
 when  he  has  bought  houfes,  gardens,  lands,  they  arc  no  more 
 in  the  center  &  heart  of  his  love}thcn  if  they  were  the  houfes  & 
 lands  of  an  other  man;  mortification  is  a  Lord  over  the  creature. 
 But  there  is  nothing  more  contrary  to  the  Gofpel  and  the  grace 
 of  Chn(t,then  that  the  Apoftles  rejoycing,  when  they  we  e 
 fcourged  &  (harned  for  Chrirt,had  nothing  of  realty  of  fcourg- 
 ingof  fhame,  nor  of  reall  joy  &;  deadnellctothe  world  in  their 
 perfon*;  only  they  believed  and  apprehended  that  Chrift  was 
 fcourged,  fhamed^rucified  for  their  hnncs;  this  is  butopinative, 
 not  reall  mortification;  The  Scripture  knoweth  nothing  of 
 imputed  mortification,ascontra-diftinguiflied  from  reall  pcr- 
 fonall  and  inherent  mortification. 
 
 3.  When  Taul  faith,  Col.  3.5.  CMortife  therefore  your  mem* 
 hers,  which  are  upon  earth  ,  fornication  ,  tt y.clean* ejje ,  inord>nate 
 ajfetlion,  evtil  concupifccnce—for  which  things  the  wrath  of  God 
 commeth  on  the  children  of  dif obedience  *y  h  s  fenie  murt  be  ,  be-   The  Scripture 
 Jieve  and  apprehend  that  fornication,  uncleannerTe,  are  mor-  holds  forth  a 
 tified  to  your  hand,  and  that  Chrirt  har%unc  the  body  of  {j^JJ^" 
 fin  on  the  crofle,  and  there  *s  an  end  ;  now  this  is  to  annihilate  r*     11      ■  £?c~ 
 fanCTincation,andto  make  juttincation  al/ •  whereas  juititi-  cation  inhe- 
 cation ,  it  alone  is  nojultification  being  feparated  from  fan&i-  rent  in  us,  and 
 fication,  as  Libertines  doc,  and  the  Popifh  fan&ification.  or 'faxth  nothing 
 the  morall  acquiring  of  a  new  habit  of  hoJineffe,  and  the  ^Tfaen-* 
 infufion  of  fupernaturall  habits  is   not  juftification  at  all,  five  mor- ifica- 
 yea,  nor  true  fandification,  for  they  leparate  it  from  the  free  cion  in  Chnft* 
 imputation  of  Chrkis  righteoufnetfe,  to  a  believing  finner  : 
 The   Libertine  takes  away  ^notification  and  makes  jufti- 
 fication  ail;  the  Papift  takes  away  purification  by  faith   and 
 the  free  grace  of  God, 'and  in  the  place  hereof  fub'iituces  a 
 fuppofed  morall,  or  ctvili  fan&ificaiion  ;  whrch  to  him  is  all 
 inati;  further  if  this  ( iJMorti fie  jour  member*  and  tbs  body 
 cf  fnne)  be  nothing  bur  believe  that  Clirif;  has  moaified  tr  e 
 body  of  (in  already,  then  as  we  arc  juftified  from  eternity, as. 
 as  fome  Libertineshy,  or  as  ail  fay  ,  before  wr  believe  rcroiC* 
 fion  of  fins  in  Charts  blood :  fo  to  be  mortified  to  our  lurt?* 
 
 Ttt  3  mult 
 
5io  Antwomiixn mortipwtiox  rejeFled.jhe true afjerted. 
 
 muft  be  toixlievc  ^e  arc  mortified  to  our  lufts  long  before  v  ( 
 believe.  Paul  thinks  not  fo  of  the  Colojfianf,  for  he  fai\h,  v, -?• 
 chap.3.  In  which  alfoyte  walked  Come  time  ,  when  yee  liv:dttk. 
 them,  Vi8,  But  now  alfvpttt  off  all  thefe.,  wrath jnaltce^&c  Then 
 before  they  were  converted,  and  did  believe,-  they  were  not 
 mortified  nor  freed  from  uncleanncfte,  fornication,  becaufe 
 then  they  walked  in  thefe;'  except  Libertines  fay  that  they 
 were  mortified  and  did  not  walk  in  uncleannefTc,  before  they 
 believed,  but  were  delivered  in  thcmfelves  from  walking  irt 
 thefe  lufts,  only  they  were  not  in  their  own  fenfe  delivered  , 
 but  in  their  own  ienfe  ,  though  not  really,  they  did  walk  in 
 fornication  and  uneleannciTe;  this  is  not  fbber  divinity;  for 
 they  fay,  before  we  believe  wee  are  juftified  ,  though  not  to, 
 or  in  our  own  fenle  and  feeling  till  we  believe;  and  why  are 
 we  not  alfo  fan&ified  and  effectually  called  before  we  believe  ? 
 for  whom  he  calledand  predeftinate-dfhem  alfo  he  juftifi  d,  Rom. 
 S«3^>.  And  the  Scripture  never  fhewes  us  ofa  man  in  time  jufti- 
 fied, before  hec  bee  fandtified ,  and  mortified  in  fome  mea- 
 fure. 
 
 4.  When  Paul  faith  QoL  2.  6.  *As  yee  have  therefore  receL 
 ved  Chrift,  fowalkjn  him  ,  hec  meancs  fo  mortifie  your  lufts ; 
 then  he  muft  intend  this;  walk  in  (Thrift,  that  is  believe  that 
 Chrirt  walked  in  (Thrift  for  you  ;  and  put  en  love  andbrether- 
 ly  kjndnejfe,  and  pray  continually  yin  all  things  give  thanks  ^ab ft  ainc 
 from  wordly  luffs,  love  one  another ,  f^eep  your  fe Ives  from  Idols , 
 feekethe  thinks  that  are  above ,  &c.  muft  have  no  other  mea- 
 ning but  believe  that  Chrift  {ias  put  on  love  for  you,  that  he 
 abftaines  from  foinication  for  you,  gives  thanks,  abftains  from 
 worldly  lufts  for  you  ,  keeps  him'elfc  from  Idols,  fceks  the 
 things  that  are  above,  mortifies  his  members  that  arc  on 
 earth,  fornication,  uncleanneffe,  inordinate  arTec^ion,  for  you; 
 all  which  are  blafphemics ;  or  they  can  have  this  fenfe  at  the 
 bt\ky  love  one  another;  that  is,  believe  that  Chrift  bath  fattf- 
 fied  for  your  hating  one  another \  and  then  yee  love  one  another; 
 and  keep y<ur  felvesfrtm  idods,  that  is,  apprehend  and  belie vt 
 that  Chrift  hath  died  for  your  fdoUtry.Novi  this  is  a  mecking 
 of  fanctficition,  not  2  commanding  of  it. 
 
 Then  to  doe  Ai  theft  and  abtf  aine  from  fornication,  muft  be 
 commanded  and  forbidden  in  fome  other  Gofpel ,  otherwife 
 «h       we  performe  will  -worfhip,  and  will- obedience  to  God,  with- 
 out 
 
Antinomian  mortification  reieBedjhe  true  ajjcrted.         5 1 1 
 
 out  warrant  of  his  word,  and  the  grace  of  God  in  the  Go/bel 
 doth  not  teach  us  to  deny  uvgodliniffe  and  worldly  tufts,  in  our 
 owneperfon^butonely  to    beleeve  that  Iefus  thrift  has  a  d 
 doth  deny  ungocllincffeand  worldly  lufts,  and  pcrformc  a<5tive 
 and  perfonall  obedience  for  us,  and  to  our  hand  •  for  Liber- 
 tines cannot  expound  one  Gofpcl  charge  one  way  ,  and  another 
 Gofpe!  command  another  way ,  and  that  wee  are  obliged  to  jfone(-r 
 perfonall  a&ive  obedience  in  one  precept;and  to  imputed  a&ive   precept  founds 
 oifidei  jufiory ,  or  mediatory  obedience  in  Chrilt,  in  another;    of  fan&jficati- 
 yea  when  we  are  in  the  Gofpcl  to  beleeve  with  a  promife  of  °nUy  noobji. 
 Jife  and  righteoufnelfe ,  and  that  damnation  is  threamed/if  we   fnf??  of.  p,cr* 
 believe  not,  fo  arc  wee  commanded  to  mortifie  our  lufts,  and   remobedicn« 
 leek  the  things  that  are  above  with  promifcs,  and  forbidden  to   ou  us ,  then 
 walk  after  our  lufts,  becaufe  for  thefe  things  the  wrath  ofCjod  neither  cai 
 comes  on  the  children  of dij obedience,  then  1  may  with  equall   any  of  them*: 
 ftreogth  ofreafon  fay  that  thefenfe  of  thefe  paffages,  Belcevein   ali  ob],§c  USii 
 Itfus  Chrtfl  whojiiiuficsthc**^/?,  and  beleeve  theimme- 
 diate  teftimonie  of  the  holy  Ghoft  witnefllng  to  your  hearts 
 thatyearethefbnnesofGod,muft  bcenotto  beleeve  inyour 
 owtic  perfons,  but  beleeve  that  lefus  Chrift  beleeveth  for  you, 
 on  (Shrift  that  juftifieth  finners  and  beleeve  that-^bc* Spirit  : 
 wkneffeth  to  Chrifls  Spirit,  that  yec  arethefonnesofGod: 
 Now  iFthe  commands  of  the  Gofpel  urge  us  not  to  perfonall 
 obedience,  but  to  beleeve  that  Chrift  (as  $.  faith)  has  obeyed 
 for  us,  and  that  intheGofpel  way,they  cannot  oblige  us  in  a 
 law-way,  as  they  teach,  fo  by  law  and  Gofpcl  wee  fhall  bee 
 freed  from  all  perfonall  obedience  and  mottihcvAon  ^Saltmarfh 
 and  Liberties  bid  us  bee  merry ,  and  beleeve  that  Chrift  has 
 done  all  thefe  for  us. 
 
 5,  A  flefhly  prefumer  walking  after  his  lufts  may  beleeve  that 
 Chritf  mortified  fin  for  him,  obeyed  the  Law,&  repented  for  him: 
 fo  if  a  hypocrite  as  an  hypocrite,  a  prefuner  vainly  puffed  up, 
 void  of  all  down-caftingand  confcicnccof  fin,  beleeve  that 
 Chrilt  has  repented  and  mortified  finne,  and  beleeved  for  him* 
 though  he  live  as  the  devil  belceving  and  tremblings  hee  is 
 not  to  doubt  his  faith. 
 
 Iftney  fay,  that  men  beleeving  favingly  and  fincerely,  can- 
 not goe  on  in  a  conftant  walking  after  their  lufts,*  never  hum- 
 bled for  finne,  never  difpairing  in  therofelves ,  never  out  of 
 Save  tonftiaining  them  to  pleafc  God  and  ft  rive  to  walk^m 
 
 Chrift 
 
5*2      "  AminomUnrnr^Ation reje8ed> the  true ajjerted. 
 
 Ch  ifi,  as  the?  have  learned  him;  for  if  they  befuch,  theirfaith 
 is  but  wildc  oats,  and  empty  preemption  :  then  they  fay,  I . 
 Men  know  their  faith  co  be  found,  by  holy  walking:  2. Men 
 may  call  in  question  their  taith,if  their  works  belie  their  faith: 
 3.  They  deny  that  a  flcllily  man,  a*  fuch,  and  never  hnmblcd  , 
 can  beleeve,  (this  is  our  doctrine^ 
 
 e/fjfir.     2  Never  any  of  our  Divines  fa  id  that  pure  mor- 
 tification is  the  not  aU'mgof finne }  or  the  not  conceiving  of Infts  ; 
 northatitisthemeereafofenceof  the  body  of  finne;  thisis  a 
 .    foule  (Under  ;  which  if  ^\\Vi\x\\%^nimomians y  though  in  their 
 owne  eyes  perfectly  holy ,  in  the  fight  of  God  mulx  aufwer  to 
 God  for  :  nor  is  that  any  argument  of  weight  to  prove  that 
 mortification  is  not  the  absence  of  the  body  of  (in^becaufie  then  (faith 
 hee)  dead  and fick^men  were  mortified  perfions>  except  w<e  admit 
 fuch  new  vame  divinitic  that  a  bodiiy  ague  or  fickneiTc  docs 
 extirpate  the  body  of  finne  out  of  the  foule,  which  mad  or 
 frantickrnen  would  not  fay;  and  if  it  bee  truth  that  the  bo- 
 dy of  finne  dwellethinus,  in  this  life,  this  body  offinne  is 
 cither  finne,or  no  finne  ;  if  it  bee  no  finne,  kt  Liber tines  fpeak 
 plaine  truth,  wee  deceive  onr  [elves,  if  wee  have  no  finne*,  If  it 
 bee  finne;  Then  let  Libertines  icfolvc  us,how  Crisje  zndSa* 
 ton  and  Denne  fay  we  are  all  as  holy  and.  cleane  from  finne, 
 being  once  jutiified,  as  our  furcty  Cnriif  is,  and  as  fpotlelTe  on 
 earth  as  the  Angels  and  glorified  that  arc   in  heaven  that 
 fland  before  the  throne;  now   certainc,  neither  in  Chrift, 
 v    nor  in  Angels,  is  there  any  fpot  of  finne,or  any  indwelling  bo- 
 C#Scrm#4.      dyof  luti  :  and  Crijpegxwes  this  reafon  why  finne  dwelling  in 
 volucn.z.pag.     the  Saints, is  no  finne  ;  It  cannot  fink^( faith  hey  into  the  head  of 
 i  it*  any  reafonableperfon,  that  fin jhould  be  taken  away  { by  the  Lambe 
 
 ,    .  gf  God.  i  oh.  1 . 2  9  )  and  yet  be  left  behind-,  it  is    fist  t  ontradtCfiont 
 
 Jnhnomam       WJ         >  'a     J  it       ,  it     r    r       1       1 
 
 deny  any  fin  to  if*  m**  be  to  receive  money  atjucto  a  place,  and  he  doth  take  this 
 
 be  m  the  ]uft-  money  away  with  htm,  is  the  money  left  in  that  place ,  when  he 
 
 fi-d,  aitd  fo^     fjatjj  tAj*eBit  away?  Mr  Denne  has  a  fine  -i  if  c  for  this ;  hee 
 
 thattney  can,     fajth,  there  is  fin  in  the  confeience  ,  and  finne  in  thesonverfation: 
 
 body*  of  2finne    Chrift  hath  taken  away  fin  out  of  the  confidence  ofihis  called  peo- 
 
 can  be  fir.ne,     ple,\  Pct.jii.Hcb.  10  - l-  The  whie  rayment  wherewith  the 
 
 Satnts  a*c chatbedfigr.ificth  not  only  clvanntffe  before  God  ,  but 
 
 Denne   Scrm .    aij§  parity  *nd  cleannejfe  of  confeience  confi  ling  in  tb*  apprchen* 
 
 j  hrC  manj  ljn  fisn  °f  thttglor.  ous  ej'iate  and  condition  in  £  brifis  death ;  fo  there 
 
 » 1? ii'i**!?"  H  *'  fin  **  *M tn  the  Samt ,  I  Ioh.  u  8.  and  the  blood  *f  lefts 
 £0.11.1*1*.  J  Chrifi 
 
Antimmian  mortification  r eie&ed \the  true  aflerted. 
 
 5*3 
 
 Chrififhall  purge  yon  from  all Jin ;  in  the  con  fcience  does  joy  and 
 gladneffe  dwell ,  and  there  is  no  more  place  for  for  row  andfigh- 
 tng ;  and  there  is  /in  in  the  converfation  or  hands :  now  a  man 
 may  be  ftntt  in  converfation,  and  yet  not  pure  and cleane  inC°n~ 
 fcience  :  So  itspoffiblea  man  bath  beenean  exceeding /inner,  and 
 yet  is  not  wholy  cleanjed  from  all  wickedneffe  in  converfation ;  if 
 this  feeme  a  my  fiery  toy  oh  that  finne  in  the  ftejh  ( in  the  body^ 
 outward  man  or  converfation)  fhottldftand  wtrh  partite  of  eorjbi- 
 ence^ake  thefe  reafonsjfpw  tty  of  c 9n fcience  could  not  befouyid.but 
 where  there  is  put  iiy  in  theftejb,a  pure  con  fcience  could  not  at  all  be 
 foundon  earthy  for  thereis  none  that  doth  good  tno  not  0*<r,Rom.  3. 
 1 2 .  (  2 . )  Puritie  of  con  fcience  arifeth  not  from  puritie  of  con  verfa. 
 tion^but  the  original  of  purity  of  corner fationu  from  theconfeiencet 
 apprehenjiontbat  all  our  impurities  and  /ins  were  laid  oh  (fhrifti 
 and  in  regard  of  fin  in  the  converfation  3  if  we  fay  we  have  no  fmyve 
 deceive  our  felves>iloh.i.iLnd  1  loh.^.p.  He  that  is  homo/ God 
 doth  not  commit  (ln$e. 
 
 ssinfw.  1.  Sinnc  in  the  converfation,  and  outward  man  is 
 tiientially  fin;  to  kill  my  neighbour  with  my  hands ,  to  /peak 
 with  an  unbridled  tongue,  to  the  Apoftle  7*«f/,argueth  a  vain 
 religion,  and  muft  be  pardoned,  clfe  fuch  fins  condemn  ;  for 
 he  that  offends  in  one,  is  guilty  of  the  breach  of  the  whole  law. 
 Ergo ,  finne  in  the  conversation  muft  be  finne  in  the  conference? 
 and  thediftin&ion  muft  be  vainejfor  the  one  member  is  eflen- 
 sially  affirmed  of  the  other. 
 
 Now  when  ]ohnh\thfifweefay  wee  have  no  finne  >wee  de- 
 ceive ourfelves ;  hee  muft  mean  of  finne  in  the  confeience^nd 
 of  finne  before  God,  and  notintheflcfli  and  converfation  on- 
 ly, becaufe  if  finne  in  the  converfation  bee  no  finne,  then  when 
 Wee  commit  finne  i  1  the  converfation,  we  faileagainft  no  Law 
 of  God,  and  doc  nothing  that  can  bringu  under  eternail  con- 
 demnation 3  and  if  in  committing  finne  in  the  converfation,vst  do 
 nothing  contrary  to  GodsLaw,  wee  may  well  fay  wee  fin  not, 
 andyct  not  lye  in  faying  fo. 
 
 2,  John  nm'\  underftand  finne  in  the  conference,  a*id  in  the 
 fight  of  God,  when  he  faith,  if  wee  fay  wee  have  no  fin,  wee  lye, 
 becaufc  that  of  thar  fame  finne  of  converfation  of  which  Mr«> 
 2>*»luppofeth/<?£»co  fpeake,  hee  addeth  in  the  next  words, 
 1  lob.  2.  1.  If  wee  fin,  wee  have  an  advocate  •  buc  the  finne 
 which  has  need  ofan  advocate,  has  need  a  ifo  of  a  pardon,  an4 
 
 VuU  if 
 
 Mr.  3snn% 
 Flcl  \y  djftiru 
 ftionof  /In  in 
 the  conference 
 and  fin  in  the 
 converfation 
 refuted* 
 
jl4  AntinomUn  mortification reieHtd, the  trut  afierted. 
 
 isa  finne  againft  the  Law,  and  int'ne  fightofGod,  and  in  the 
 confeiet.c 
 
 %.    L>vrhis  wee  may  bee  pardoned,  pure in  confidence,  jufti- 
 ficd  in  Chrifts  blood,  and  yet  before  men,  in  the  flefh,  outward 
 N)  fin  in  the     rmn,  and  converfation  under  finne,  and  yet  not  bee  guilry  be- 
 juftifiefcccor-  foxtQ^  f0drunkenne{fe,murther,  Sodomy,inceft  ,  denving 
 fSrr >tA*"  ofthcLordlcfiwChrift  before  men,  ftnli  bee  no  fin nes  before 
 Cod;  for  that  which  ispardoned  is  no  more  fin ne  then  ifit  ne- 
 ver had  been  committed,  as  Libertines  fiy ,  and  is  no  more  fin 
 then  any  thing  that  ever  our  Saviour  Chrift  did,  or  the  ele& 
 Angeis  •  now  the  finnes  which  they  q*\\  fins  of  converfation  ^%x\o\ 
 the  s/fpoftle  'Peters  denyail  of  (Shrift,  and  all  the  finnes  ofthe 
 luftified  Saints,  their  Marthers,  sAdnlteriet3Parrkids,&c, 
 are  pardoned,  before  they  have  the  being  or  cfllncc  of  finne,  ere 
 they  bee  committed ;  ergo,  when  they  are  committed  they  are 
 no  move  fits  before  God,  aadin  the  Court  of 'C^fiience  9znd  no 
 3?*un  the  ccrv-  more  capable  of  pardon,  then  they  were  before  they  had  any 
 rsrfatiomsun  being, and  were  not  as  yet  committed  at  all:  the  murther  that 
 :n  the  confci-  q^AV^\%  t0commit  fome  twenty  yeers  before  ever  he  bee  King 
 fere  GoT.    ^  of/frael,  and  fhalJ  commit,  it  is  no  more  his  finne  to  bee  char- 
 ged on  him  in  the  fight  ^/^^,thenoriginall  finne  can  bechar- 
 ged  on  David  before  'David  or  his  father  leffe  bee  borne; 
 what  may  be  charged  as  a  finne  on  David,  in  regard  hee  is  not 
 yet  borne,  isnomorchisguiItinerTe,asyet,  then  theguiltines 
 of  any  other  man  :  Now  Davids  murcher,  Peters  denyail, they 
 being  justified  from  thefe  finnes  ,  and  pardoned  ere  the  finnes 
 have  any  being  in  the  world,  cannot  bee  finnes  at  all,  nor  fuch 
 as  are  charged  on  Mankinde,  Rom.  3.  Pfai.  14.  There  is  none 
 that  doth  good  ,no  not  one;  for  this  finne  flops  the  month  of  all 
 the  world,  makes  them  filent,  guiltic  and  under  condemnation 
 before  God,  v.i  9.10,  and  how  Mr,  Den  can  cite  this  to  prove 
 that  there  bee  fome  finnes  of  converfation  diftin^t  from  finnes 
 Uj  the  confeience,  let  the  Reader  judge ;  Yca,to  my  beft  under- 
 fianding  by  thefe  reafons  while  I  bee  reiblved,  Otherwise  £*- 
 berttoesmull  hold  neither  thcclevi  before  or  after  juliification 
 •can  finne  any  at  all. 
 
 *  4.  It  is  raott  falfe  that  a  man  ftri&  and  upright  in  conver- 
 fation, can  have  a  foulcand  polluted  confeience,  if  you  fpcake 
 &ftruefincefertri&ncffeardu  righ  neffe  of  converfation  ,  us 
 ifajfctiptttre  fpcakcthp  Pfal,  50.  23,  To  hmibas  trdereth hi* 
 1  stnvtt* 
 
Antinomiw  mortification  reieBeJjbe  true  averted,         «* 
 
 converfation  aright ,  I  willjhew  the  falvationofGod,  Pfal.  37. 
 !4.Thc  wicked  draweshisbowto  ilayfuchas  bee  of  upright 
 converfation  ^  the  principle  of  a  (bund  converfacion  is  the  grace 
 of  God,  2  Cor.  1. 1 2.  the  found  converfacion  is  heavenly 
 mindednefle.PhiJ.  3.  20.  audit  in  heaven,  and  muft  btyasbe~ 
 cemeth  the  (jofyel  offchrifl,  Phil.  1.  27.  *  ^W  converfation, 
 lam.   3. 1  J.  wee  arc  to  be  holy  in  all  manner  of  converfation, 
 x  Pet.  1. 1  5.  and  fo  even  before  men  ;  God  behoJdes  the  Cms 
 that  we  doe  to  men ,  no  lefle  then  our  fecret  finnes  wee  com- 
 mit againli  God,  and  che  (cripture  requires  in  our  conversi- 
 on that  it  bee  hoi/,  1  Pet.  1.  15.  beneft,  1  Pet.  2.  t  a.   chafie^ 
 I  Pet.  3.  2.  without  coveteoufneffe,  Hcb.i  (.  ?.  not  vain,  1  Pete 
 5.16.  not  as  in  times  pafi  m  theluUs  oftheficffi.  Ephcf.  2.  3. 
 But  theputtmgofofthe  old  man ,  Ephef  4.  2  2.  In  cbaritie,  itc 
 Spirit,  in  Fait  by  inpuntie,  1  Tim.  4.  12.  Now  every  con ver- 
 fation  contrary  to  this,  argucth  an  unjuftified  and  unpardoned 
 man,  and  muft  scan  unpardoned  and  finfull  converfation ,  fo 
 as  there  is  neither  ftriftneffe  nor  uprightnerTc,  nor  any  thing 
 butfinneand  an  unpardoned  eftate,  where  this  converfetioa 
 is  not ,  what  ever  tAntinomians  fay  on  the  contrary,  beeing  in 
 trns,  as  in  other  points,  declared  enemies  to  the  grace  of  fanfti- 
 Hcation.     But  ir  we  fpeak  of  a  flritl  and  upright  converfation^ 
 in  an  hypocritical!  outride ,  Its  true,  many  areas  Paul  was, 
 ftrift  Phartfeex,  precife(£ivilians,painted  tombes  without,  but 
 within  full  of  rottenneffe   and  dead  mens  bones :  But  this  way 
 Sathanonely  faith  lob  is  a  ft  rift  walker,  and  ferveth  God  for 
 hire,  and  the  enemies  of  Chrift  joyn  with  iAntinomians\n  this, 
 to  fay,  that  thejuftified  inChrift,  havebutfinnein  their  con- 
 verfation, but  wide  confeiences,  becaufe  they  ftudy  ftriftnefle 
 t>f  walking  with  God  5  but  puritie  of  converfation,  (as  the 
 places  cited  prove)  muft  bee  unfeparably  conjoyned  with  pu- 
 rine of  confcienccjfeparate  them  who  will>  Ghrift  hath  joy  ncd 
 them. 
 
 lAx.Eaton  and  Mr.  Town  call  the  finnes  of  juftificd  perfbfls 
 finnes  according  to  their  fence  or  the  fte(h,but  in  regardof faith 
 they  are  cleave  *f  all  fin?  and  without  Jpot  in  the  fight  ofGod*  So 
 Eaton  Hony  cembe,ch*p.  5  .page  87.  Cjod  freak  us  not  of  fins 
 to  our  fend  and  feelmg9tiil  death,  for  the  exercife  of  our  faith^ 
 yet  in  hh  own*  fight  he  hathperfetllj  healed  us,  chap.  $*pag«$£* 
 ^o  jaltmarjb  Free  grace,  page  5  7*  chap.  3.  article  3.  callsitthc 
 
 Vuu  2 
 
5  j  6  Jntinomian  worttfic&tion  reieBedjke  true  aprted. 
 
 Juft  of  finne,  the juft  (faith  he)  [hail  live  by faith , which  is  not 
 a  lift 'offence  and  fandiification  meerly ',  but  by  beleevingofltfci* 
 Another. 
 
 Ifhould  gladly  know,  if firnc  in  the  juftifiedbe  finne  re- 
 ally and  indeed, or againft  any  Law?  Ibelcevenot.    I  Eaton 
 faith,  fin  hath  loft  its  being  in  the  juftified  :  Saltmatjh  parr.  3. 
 chap.  3:.  Jfabeleever  live onely by fenje ,  reafony  experience  of 
 bimfelfe,  as  he  lives  to  men,   he  lives  both  under  the  power  and 
 feeling  of  fin  andthe  Law  :  Now  hce  fhould  not  live  fo;  this  is 
 the  life  of  unbelecfe  ;  crgo,He  ought  to  beleevethat  he  hath  no 
 finne  •  and  foheehath  no  finne,  nor  doth  he  finne,  onely  the 
 blinde  flefh  falfely  thinketh  that  is  finne  which  is  no  finne : 
 But  faith  is  not  to  belecvca  lie;  then  a  beleever  may  fay ,  he 
 has  no  (in  ;  John  faith,  that  is  a  lie. 
 M     ,»     .  u4ffert.  $.   Mortification. cflcntiallv  is  in  obtaining  from 
 
 ^i°nabftain°ng  worldly  lutts,  and  in  remiffe  and  (lacked  acts  of  finning,  and 
 fsomfi.andin  in  begun  walking  withGod,  and  ads  of  holy  living,  yetib 
 ihe  remiffenes  as  all  thefc do  flow  from  faith  in  Chrirt  ;  another  myificall  or 
 aad  faintnesof  Gofpel-mortiflcation  is  unknown  to  the  Goipel,  Rom.S.q, 
 %*  fi^oacl  Therefore  we  are  buried' with  him  by  Baptifm  unto  death,  that 
 £&n?.  l*ks  <**  Chrifi  wasraifed  up  from  the  dead,  by  the  glory  of  the 
 
 Father,  fo  we  alfo  (confiderthc  formall  ads  of  mortification ) 
 fhouldwalkJnnewneffeofltfeyytr^.For  if  we  have  been  flamed 
 together  in  the  likneffe  of  his  death  :  wefhall  be  alfo  in  the  Ukexefs 
 of  his  ref(irreclion,wtr^.  knowing  this  that  our  oldman  is  cruet- 
 fed  with  himfhatthe  body  of  finne  might  be  deslrojedjhat  hence* 
 forth  we fhould  not firve fin  ;  Then  as  it  is  one  thing  to  finne, 
 and  another  thing  to  fervefinne;ib  ads  of  mortification  rouft 
 beinabftainingfrom  greedy  finne,  as  hired  fervants  make  ic 
 their  life  and  work  to  fin  ;  and  in  remifle  and  weakned^ds 
 of  finne, as  a  dying  mans  operation  are  lefle  intended  and 
 hightned   thfnr  of  a  ftrong  man  in   vigor  and  health  ;    as 
 for  the  plenary  mortification,  expiring  ,  and  death  of  the  body 
 of  fin,  we  think  it  cannot  be,  fo  long  as  we  are  in  the  body  t 
 C°l'tt%  Fee  are  dead,  ver.  j.  mortifie  therefore  your  members 
 that  are  upon  earth,  fornication,  uncleanneffe,  &c*  To  moitifie 
 fornication,  mult  be  the  none-ading  of  fornication :  i.Be- 
 aufc  it  is  an  abominable  fenfeto  imagine  that  we  mortjftefor- 
 akation*  whenwebelievcthatChritV  abftainedfrom  fornica- 
 sioafor  us;  2.0r  to  believe  that  Chiift  dyedfor  our  fornicati- 
 
Antinomian mortification  reieftedjhe t*ue ajjerted.         $\y 
 
 on  and  uncleanncfTe;  for  both  thefe  may  hold  forth  mort;fica, 
 tion  of  fornication  and  committing  of  fornication.  2.Bec<tufe 
 for  not  mortifying  of  fornication,   the  wrath  of  Cjod  comes  on 
 the  children  of  if  obedience ,  vcr.  6   Now  wrath  comes  not  on 
 wicked  men   becaufc  they  believe  not  that  Chrift  abftained 
 from  fornication  for  them  3  many  walk  in  uncicannefie,  co- 
 vctoufnerTe,  who  aic  therefore  under  wrath,  who  arc  not  ob- 
 liged to  believe  that,becaufe  they  never  heard  the  Go/pel. 
 3. Such  an  abftinence  from  fornication  is  here  commanded,  as 
 the  Coloffians  2nd  other  Cjentiles  walked  in, ver.7.  2116  which  jbty 
 hadnow  put  off  with  the  old  man,  ver.8.  But  the  fo/offlans  ,w  hi  ic 
 they  were  Gentiles,  andhea^dnotofthe  Gofpel,  did  not  walk 
 in  this  as  in  a  (in,  that  they  believed  not  that  thrift  abftained 
 from  fornication  for  them  and  fatisfied  di  vine  jufticc  for  their 
 fornication  ;  but  their  fin  was,  that  in  perfon,  they  commit- 
 ted thefe  finnes,  1  Pctti,\  t.  D  ear  ely  beloved,  Ibefeech  you  at 
 fir  Angers  and  pilgrims,  abflain  from fi'Jhly  luftsthatwarreagamfl 
 thefoule,ycu  24.  Who  his  own  fclf  bare  our  ftnnes  in  his  own  bo* 
 dy  on  the  tree,  that  we  being  dead  to  finne should  livetorighte- 
 onfnejfe,  Rom,  $.  11.  And  if  the  Spirit  of  him  that  raifed  Iefm 
 from  the  dead,  dwell  in  you ,  he  that  raifed  up  Christ  from  the 
 dead, /ball  alfo  quicken  jour  mortall  bodtes ,  ver.i  2.  Therefore 
 brethren,  we  are  debters  not  to  thefitfy^  to  live  after  thefirfh,  verf. 
 1 1 .  for  ifyee  live  after  thefl  fh,yec  {ball  die  :  But  tfyee ,through 
 the  Spirit, do  mortifie  the  deeds  of  the  body  ye  (hall  live,  ver.  1  o./f 
 Christ"  be  in  you,  the  body  u  dead  becaufe  of  fin,  Gal.  ? ,  2  4  ♦  They 
 that  are  Chrifis,have crucified  t he fltjh,w it h  theaffeBions  &  lufls, 
 Gal.  2.I9.  For  1, through  the  Law, am  dead  to  the  Law  ,  that 
 I  might  Uve  unto  <jod;  all  Gofpel-commands  to  fubdue  the 
 Jufts  of  flefh,  not  to  ferve  the  fle(h  as  debters  paying  rent 
 thereun-o  :  to  mortifie  the  deeds  of  the  body  >  not  to  live  to 
 our  felves^&c  were  mecr  precepts  for  justification,  not  for  fan- 
 edification  and  mortification  of  lufts,    and  fhouldturn  the 
 Saints  into  rnecre  Solifidians,  Gnofticks  ,  empty  Profeffors  and 
 fruitlcvTe  trees,  if  our  mortification  were  not  in  the  weakning 
 of  lufts3  abftinence  from  fin-fervice,  and  living  to  him  who  is 
 our  ranforaner.  There  is  nothing  more  falfe  then  that  ever  our 
 Divines  taught  to  mortifie  finnes  fa  vowes  ,  promifesj.rittnefe 
 and  feverity  oj  duties,  watchfulneffe  fierce  rtfing  fi  htgh  for 
 wmtficatio*  as  Cbrtfi  :  For  its  Chriit  and  faith  in  his  death 
 
 V  u  u  3  thas . 
 
5* 
 
 ""$         Antimmitn  mortification  reje8ed>  the  true  ajjertsd. 
 
 that  is  the  fpring  and  fountaine  of  mortification;  yet  is  mor- 
 tification formally  in  holy  walking, and  not  formally  in  be- 
 1  eving,  for  then  4iould  we  be  ju.tificd  by  mortification,  for 
 lure  we  arc  juftifiedby  faith  :  2.  Faith  is  a  duty  of  thefirft 
 Table  refpefting  God  in  Chrift  as  its  object  :  mortification  to 
 uncleannefTe,  vaine-glory  or  the  like  ,  is  a  duty  of  the  ftcond 
 Table  refp^fting  men, 
 
 /fffer.^  The  living  of  the  juft  by  faith,  is  as  well  the  life  of 
 To  live  by       faoftifi cation,  as  of  jnitification ;  its  true  the  life  of  juftifica- 
 fa  th  iadudetli  tjon  \s  tnc  caufe,  more  complcat  and  perfect, and  the  other  the 
 fan&fcaupii     cfe£  ancj  unperfc6l ;  but  our  Jpirituall  condition  is  not  enly 
 as  the  ruit.      .^  fan(oclf;cacjonj  but  alfo  in  juflfication*  And  only  enemies 
 of  free-grace,  feparate  the  one  from  the  other  ;  and  highten 
 the  one  to  feed  men  on  the  Eaft  wind  ,  and  leiTen  the  other, 
 as  if  fan  ft  ifi  cation  were  an  accident,  and  fome  indifferent 
 Ceremony,  that  men  walk  after  the  flcfti  and  believe,  that 
 Chrift  for  them  walked  after  the  Spirit,  and  that  is  enough  r 
 nor  doc  wee  teach  men  to  weigh  their  Rate  of  Grace  in  the 
 fctles  of  mortification  or  fimple  not  a&ing  of  fin,  as  morti- 
 fication commcthfrommorall  and  naturail  principles,  but  as 
 it  flowcth  from  faith  apprehending  Chrift  crucificd,and  from 
 the  Spirit  of  the  Father  and  the  Son  drawing  the  finner  to 
 Chrift,  and  our  bleiTedneflc  is  no  JciTc  in  that  corruption  is 
 fubducd,  and  the  dominion  removed,  then  in  that  the  curfe  is 
 taken  away*  Saltm*r(h  vhen  he  willeth  the  finncr  as  a finner y 
 a  Parricide,  aMan*flayer,  a  ilave  to  his  lufts,to  believe  and 
 apply  Chrift  as  his  Redeemer  without  any  fenfe  of  fin  or  hu- 
 miliation  at  all ,   and  then  faith  the   mans  bleiTcdnciTe  is 
 more  to  have  the  curfc  of  fin ,  then  the  corruption  offinnc  remo" 
 vedy  clearly  condudeth  that  a  maa  that  walks  aftethis  lufts 
 in  aduall  lufting  againft  the  Lord  Iefus  and  the  Gofpcl; 
 proud,  vaine,  telfe -righteous,  is  as  fuch  a  man  to  bclieve,and 
 fo  blcfied  and  may  promife  to  himlelfe  peace,  though  bewails 
 after  the  imaginations  of  his  own  he art • 
 
 Nor  is  arguing  ag*i»ft  the  tcntat'ton    with  ffir'ttuall  reafon 
 from  the  word  as  lofeph  did  Gcn+i9.  8.  Q#  and  lob  cb.  2.9. 1  o. 
 and  rDavtd>2  Sam.i  <*•  7,8,0, 10, 1 1,12,1  $,  14.  our  own  power 
 or  contrary  to  the  fighting  by  the  ftiieid  of  faith,  the  Word  of 
 God;  as  $  ahmarfh  mwgmcth. 
 .      Afftrt*  5 .  It  is  to  be  reputed  as  a  moft  blafphcmous  aficrrion, 
 i  that 
 
 Afi^nerasa 
 dnner  not 
 bumbled  is 
 not  to  believe 
 .applicaiorily. 
 
Antinomian  mortification  re  jetted  $  the  true  afferted,        51? 
 
 that  we  know  we  are  Chrifts,  not  becaufewecructfie  the  lt4Jls 
 of  thefit\h-but  becaufe  we  do  not  crucifie  them  ;   For  I.  Crucify- 
 ing or  our  Jurts  is  a  maik  of" our  being  in  Chrift  ^al.^.i^ 
 Ktm,%.\2)t  This,  makcth  walking  after  the  Spirit,  and  depar- 
 tingfrom  iniquity  ^and  being  pure  in  Spirited  dying  tofin:z.  maik 
 ofnointerelt  in  Chrilt,  contrary  to  Rom$.  1,2-   2  7/w.2.ip, 
 Math,  5.8.  1  Pet.  24.  GW.  1.4.  r  7Vm#i8.  and  contrary  to 
 the  whole  GofpcJ :  which   was  that  blafphcmy  ofDavid 
 (jcorge ,  w/w  taught  mortification  wot  to  aEb  all  uncle anueffe  with  -   *he  mortificj . 
 out  Jbameor  fenfe  ofjinne ;   and  the  more  men  are  v-jyd  of  the  ^on  of  Dm'** 
 common  paffton  that  follows  fin,  the  more  mortified  andfpirituall        *  ' 
 they  are;  and  this  is  very  like  she  Libertines  way,  who  reach 
 (a)  That  to  take  delight  in  the  holy  fer vice  of  Cjodi*  togoea   MRifc*&«jpt< 
 rvjjooring  from  God ;  and  that  they  are  ( b)  legally  Piaffed,  r£rf  lb)*'slltmar(£-- 
 would  morttfie  the  fi  fh  by  watch fulneffe  and  ftrtftneffc  of  wall^  free  grace   cha 
 ing ;  whereas  to  put  our  duties  on  the  Throne  withChriii  ,  r.  pag.58, 
 and  to  put  Chrifts  crown  on  our  mortification  ,  as  if  we  were 
 thereby  juftifiedjs  the  Idolatry  *  But  the  delighting  in  the  Law 
 of  the  Lord>  and  taking  of  the  Lords  teftimonines  for  our  herim 
 taget  afcrv'wg  the  Lord  with  chearefulneffe  andfervor  of  Spirit, 
 PfaLi.i.Pjzl  i19.ui.162,  //Wi.58.1 3.  TfaLnz.u  Rom.~j. 
 22.   Rcm.iioZ*  zCor.p.y.  Phil. 4.4.  AH.  2«.24«   lam*  i.  2. 
 arc  marks  of  a  bleiTed  condition.    If  any  teach  that  wee 
 mortifie  the  fl:fb  by  rvatch'ulnejfe  and  flrittneffe  of  walking,  at 
 if  thefedtd  merit  mortification ,  we  judge  it  curled  do&rinf;  but 
 if  Ltbertmes  deny,  as  they  doe,  that  ads  of  mortification  doe 
 formally  confift  inwatchfullyfirtcv  and  accurate  walking  with 
 God,  in  bang  nor  taken,  nor  madly  drunken  wi'hthe  lulls  of 
 iiii.  bucdead  to  pit  fure?,  as  thefe  a<5ts  flow  fromchcjSpirit  of 
 Chnft,  wecurfc  thciifldlily  do&r.neallb. 
 
 Its  noc onkquenr  to  Ay,  hcciafc(c)  Regeneration  if  not  a 
 work^  of  nature,  but  of  the  Sprit of  Jed  and  the  way  of  the  ^Vr^f 
 Spirit  tt  not  fog-off ;  And  cir  vail  M*tje  Divtmxy  of  former  times,  pag.w.72;  ***' 
 it  bting  hard  to  trace  mndfindthe  impr?ffions  of  t  be  Spirit,  there* 
 fore  we  are  not  to  take  *x»emnce  j'j  ,  <*  ;  a«d  carnally  ^by  the 
 feeling*  of  fitjb and b'ooj  *ndfig«s*o;  mfdIHbbs ,  as  to  write  of 
 Regeneration  as  P htlofiphcrs  40  of  meruit  venues. 
 
 Anfw.i.  Rfgenei  atioi?  is  above  nature  every  way^but  in  this 
 its  mort  fumble  tonanirr.  That  as  a  mm  come  co  age  doth 
 not  at  zll  cimes,  cyca  when  he  is  fidc>  iB  a  fwoa ,  in  a  deep 
 
5  2  o  Antinomian  mortification  rejeF.ed,  the  true  tifjerted. 
 
 deep  know  that  he  liveth;  yec  ordinarily  life  hath  reflccl  ads 
 on  it  felf,  lb  as  a  living  man  may  know  that  he  lives  by  many 
 fignes  of  life;    fo  a  regenerate  man,  except  hec  be  defcrted, 
 may  know  that  he  Jives  the  life  of  God. 
 Antimnmi  »    If  Antinamiansdad  out  new  Divinity  Icfle  ce-rnall,morc 
 
 have  much  new  (pirituall,then  in  former  times,  how  is  it  that  Chriftians  are  to 
 divinity    rot    ]jvc  from  under  ail  ruleof  Jiff?   and  not  to  pray ,  forgive  us 
 known  in  for-   9Hr  j;nnes  j^hen  they  pray  for  daily  bread*  and  that  none ju- 
 ^   *    5         ftified  are  to  conftlTe  their  fins  and  to  forrow  for  them  :  that 
 new  obedience,  mortification,  repentance, is  to  believe  that 
 Chrift  has  donethefc  for  us;  that  we  are  not  to  pray  continual- 
 ly, but  only  when  theSpirit  Hirreth  us? an  hundreth  of  thele  falfe 
 wayes  may  be  fhown;   is  this  more  fpintuall  Divinity  then  in 
 former  ages  ?  is  it  not  the  moft  carnail  divinity  that  we  read 
 of?  for  when  D.  Taylor  objedeth  to  sAntinomians ,  as  a  limbe 
 of  thci*  fleiTily  divinity  ,  *Ho  aB ion  of  the  Believer  after  jufti- 
 Mr   Totpie      fication  is  finne ,  ~Mr  7W*anfwcreth  nothing  at  all  but  of  the 
 Afieioi  grace,  wey%  no  aUionisfin\the  dtforder  andataxieef  theatiion  is  the  fin. 
 P3£' 7I«7z'7j«  But  D.  r*ylor  meaned  that  there  is  no  disorder  in  the  actions 
 of  a  juftified  man  by  their  way;  to  this  Mr  Town  replycth  not 
 one  word ,  but  faith  mtofatth  there  is  no  fin,  becaufe  there  is  not 
 one  ffot  in  ajuftifiedperfon  ;  and  he  chethRev.i.f.Eph.s.id. 
 Cant.^.y.  and  <5.  o.  i  Cor%6.  il.  becaufc  Chrisl  hath  wtfhed 
 Rev. i . 5 .purged,  Heb% i.g. aboltfhed>  Heb. 9.16. all  our (innes^ttd 
 hath  made  us  holy  andunblamable  andunrebukable  in  the  fight  of 
 God;  we  are  like  Chrift  vojdof/in;  which  is  not  the  removall 
 of  linne,  but  of  the  guilt,  that  is ,  of  the  obligation  toeternall 
 wrathandthe  curfeof  the  Lwjorifwefay  t*e  feven  though 
 juftificd  zsfohn  the  Apoftle  was)  have  nofm,  we  are  lyars ;  can 
 this  be  any  but  a  divinity  of  the  flefri  that  Antinomians  teach? 
 $,  Sanvftification  is  a  farrc  other  thing  then  morall  vcrtues : 
 I..  A  moralirl  that  is  temperate,  cha ft,  is  never  fo  over-clouded 
 Holinefle  and  m  his  faith,  as  to  doubt,  whither  he  be  a  temperate  man  or 
 morall  venuss    not;  a  fanCtirl'd  ibulc  w>  11  often  doubt  if  he  have  any  fan- 
 tarre  diffc-       edification  at  all ;   2. A  faiidified  man  mult  have  the  ufeof  the 
 *«&  Jjoh:  or    be  Spiri-  to  know  his  ftace^  and  thefe  things  that  are 
 
 freely  ^ivmhimof^jod,  I  Cor. 2. 12.  A  Moralid  knoweth  with 
 the  light  of  l;_  i  wn  lparks,what  he  is ;  docs  Saltmarfh  know 
 of  any  deferrjonsor  ov  rcloudings  of  the  Spirit,  in  a  morall 
 Seneca,  Ariflidcs,  FUtoZ    $•  The  Moralid  dreames  of  jufti- 
 
 ficatioa 
 
Antinomian  mortification  rejeRed,  the  true  affined,  j  2  r~~ 
 
 fication  by  his  vertues.  4  He  needs  only  naturall  rcafon,  not 
 the  breathings  and  ftirring  of  the  Spirit  to  ad  according  to 
 his  morall  habits.  5.  i\or  are  his  habits  infufed  from  heaven, 
 but  his  ownconqueft.  6.  Norknowes  he  an  abfence  or  a 
 prefenceof  the  Spirit ,  all  which  are  peculiar  to  fan&ificd  and 
 ju  dried  perfons. 
 
 We  are  not  compleatly  (faith  Saitmarjh)  or  perfeElly  mortified 
 to  finfbjr  our  being  planted  into  Chrifi,  and  the  fellowjkrp  of  bis 
 death. 
 
 sAnfw,  But  if  mortification  bee  the  faith  and  apprehen- 
 fion that  Chrift  mortified  finne  for  us,  then  as  we  are  perfectly 
 juHificd,  (bare  wee  perfectly  mortified  ;  now  Antinomians 
 teach  the  former. 
 
 Let  not  (faith  he)  mortification  of  fin  in  Chrifi  ,  tempt  ary 
 to  a  negleft  of  mortification  of  finne  in  the  body,  'no  more  then  the 
 free-grace  of  Cjod  in  forgiveneffe  of  finne  ought  to  tempt  any  te 
 take  liberty  to  finne, 
 
 Anfiw.  1.  Surely  as  to  adde  anything  to  juftification,(bto 
 advaiv  a  :n  mortification  mull  be  as  wicked  and  blafphemous, 
 according  to  the  way  of  Ar.ttnomiansrfor  if  mortification  be  To  ad<fc  to 
 the  believing  that  Chrift  has  flaine  the  body  of  fin,  as  Mr  Den  Anthiomms 
 faith  (and  Saitmarjh  feconds  him  as  a  brother)  then  our  neg-  £™*dde°t" 
 leering  of  mortification  is  no  finne, for  we- are  to  believe  that  chrifts  me- 
 Chrilt  has  removed  all  neglects  of  mortification  ,  if  mor-  rits0 
 tification  bee  faith  and  bcliefe  that  Chrift  mortified   finne 
 for  us. 
 
 2.I  cannot  neglect  ju ft lfi cation  or  apprehenfion  that  Chrift 
 mortified  finne  for  me,  any  otherwise  but  by  aremiffea&of 
 believing,  or  neglect  of  a  higher  meafure,and  a  more  in:enle 
 and  ftrong  a&  of  faith,  and  not  by  an  abftinence  from  fiefh ly 
 iufts ;  fuch  an  abftinence  is  no  faith  or  apprehenfion  that 
 Chrift  has  llaine  and  mortified  the  body  of  finne  for  me ;  for 
 non-finning  cannot  formally  bee  believing;  that  were  non- 
 fenfe. 
 
 3 .  If  the  meaning  be  that  we  are  not  to  abftainefrom  flefh- 
 ly  lufts,  that  is  from  finnesthat  the  flefhor  the  body  of  hnne 
 *&eth  in  us,  this  is  neither  mortification  nor  any  part  thereof0 
 to  ^Antinomians.  But  I  defi  e  and  provoke  Antinomians 'to 
 fathfieus  in  theft;  if  Salmarfb  one  of  their  Patrons  can* 
 
 1.  Whither  or  nofivsofphebody,  or  in  the  bo&y&ifialtmarfo 
 
 Xxx  calieth 
 
«j  %  %  §w*rMt  propofed  to  dntinmi&ns . 
 
 (v«li 
 
 calleihth'-m  hfrc,or/»/  of  cfnverfathn,**  Mr  Den  faith,  or 
 
 finnes>  a<>  M?  7 own  fpcaketh,  *ri/i»g  wf  ofthefe  earthly  m:m- 
 
 •fwc     ^    hn of oHi- pib ,ht  finnesagaUi  the £w */<?«']  iffo,thcy 
 
 .  g       i  P  g«   involve  the.juttifted  under  a  curfc  ,  and  fo  ti^ey  ac  fins  for- 
 
 Queries  that      mally,  nnd  the  jutiifud  either  cannot /in  at  all,  which  1  fearc 
 
 Amnomiam       is  the  fUfhly  way  of 'Libertines :,  a  way  that  my  foul  abhorie*:, 
 
 ?*".!levcr  An'  if: J  ^e  not  deceived,  or  then ,  the  fi  lines,  the  adultery  of  a 
 
 juft.fied  man/.hem  rther ,  the  deny  all  of' thrift  i»  Peter  3\$  no 
 
 lefte  a  breach  of  the  Law  of  <jody  then  the  denyall  of  Chrtft  m 
 
 JudAS  (ic  may  be  the  one  with  a  greater  benfill  of  will  denyes 
 
 Chistt,  then  the  other  ;  fed  magi*  &  minus  non  variant  fpecs* 
 
 $m)  and  fo  the  jultifieu  doe  as. truly  and  ciTentially  fin  againhV 
 
 the  Law,  as  the  unregenerate  doch ;  then  they  arc  not  as  clean 
 
 from  finasCbrift  the  iurety  is, 
 
 %.  If  munhers,  adulteries  commitred  by  the  juftified  bee 
 firmes  of  their  flefh  and  body  that  is,  fuch  finnes  as  they  are 
 not  by  any  Propnu  or  Nathan  to  be  rebuked  for  ;  becaufc 
 the  Spirit  that  is  not  in  their  power,  in  his  actions  and  moti- 
 ons did  aflift  not  thcratoabftaine,  and  they  are  under  np  other 
 Law.,  but  the  only  irrefiftiblc  action  of  the  Spirit  to  ninder 
 them  phyficaljy  in  allfinnes3toabftainfrbmany  fin,  this  mull- 
 be  Antinomians {plritmll  divinity ;  to  make  no  Rule  no  Law 
 of  ordering  the  life  and  converfation  of  an  juftificd  man; 
 but  only  the  motions  of  a  Spirit  fepa rated  from  the  world. 
 
 3.  Whither  or  not  when  A*#/faid,  Rom.j.  1  7.  Now  it  is  no 
 more  I  ( that  finne  )  but  Jinne  that  dwelleth  in  me,  ver.  18./ 
 kyoi&  that  in  me,  that  is  ,  in  my  flefh  >dwelleth  no  good  thing  9 
 his  meaning  be. according  to  the  Anunomians  divinity,  that  no 
 regenerate  man  finncth,  but  his  flefh  and  fenfitive  part  which , 
 is  not  capable  of  any  Law,finneth  :  but  he  whoa&eth  the  fin 
 being  above  or  from  under  Law,  RuIe,or direction,  finneth 
 no;  againft  God,  or  any  Law  ? 
 
 4.  Whither  or  no  the  Enthyjtafts  Rule,  which  is  the  im- 
 mediate and  imfifiible  in/piration  of  a  Spirit,  which  doth 
 prsiTs  a  brother  to  kill  a.  brother,  and  has  done  it ,  as  BhI- 
 linger  faith  of  the  pra&ife  of  divers  csfnahatifls ,  and  fome  of 
 New  England faid,  though  they  refitted  the  ChrifiianCMagU 
 flrates  and  fired  the  Churches  of  thrift  there,  yet  theyjhonld. 
 he  miraculoufly  AeUvertdfrom  the.Qwrt\  as  Daniel  w£f  from, 
 )he  fan  of  Lyon*  j  whither  or  na  this  Rule  of  the  Spirits  im- 
 mediate 
 
Queries  propofed  to  Anfinomtins.  y  \  3 
 
 mediate  afling  without  Law  and  Gofrcl  be  the  oniy  Law  and 
 Rule  thru  the  juitified  areur.der  and  led  by  ? 
 
 5.  Whither  from  this  fpring  does  not  flow  the  rejecting  of 
 -all  the  Scriptures  or  written  Law  or  Gofbel,  as  if  they  were 
 
 but  a  covenant  of  works, and  the  walking  by  tneSpirkiepara- 
 ted  from  the  word  ,  and  the  denying  any  mirks  as  love  rothe 
 brethren  finceriry,keepingofthe  commandementsof  God  re- 
 commended in  the  word,  loh.  14. 15.  i/i?£.z.  3.4.5.  Hob. 3.1$ 
 and  if  this  be  the  fpirituali  divinity  fpoken  of  here  ? 
 
 6.  Whither  or  no  finnes  of  the  body  and  of  the  fl  fli  eft 
 convcrfation  (as  Anttnomians  cz\\i\\<:m)  be  not  fi'nnes  againft 
 the  Law  of  God>  and  make  the  juftifled  trufy  guilty  ,  if  the 
 Xord  (liotild  enter  in  judgement  with  c^-cm,  and  ihough  they 
 that  commit  them  be  juftified,  and  10  abfolved  from  obliga- 
 tion to etcrnallwratn}are  not  formally  and  inherently  blotted, 
 and  finfuJl  in  thofe  finfull  acts  ? 
 
 7.  If  they  are  not  to  be  fad  for  them  as  c'ffenfive  to  the  au- 
 thority of  the  Law-Giver ,  and  the  love  of  Chri.t ,  though 
 they  be  not  to  fear  the  eternal!  pumflrmenc  of  them  ?  for  for-5 
 row  for  fin,  and  feare  for  fin,  are  motto  ifrcrefirto'us. 
 
 8.  Whit  her  the  free- g- ace  of  God  doth  not  temp-  men  to  fin  * 
 moft  kindly  and  from  the  nature  of  free- grace,  according  t° 
 the  Antinomian  way,  if  the  free-grace  of  jmi'fication  doe  free 
 the  juftified  Co  from  finning  ;  as  their  indulgence  to  the  flefh 
 and  iinfull  pleafure,  can  bee  nofinneinGodscourt^nom  ore 
 then  there  can  be  fin  in  Chrift;and  if  they  bcasfree^notw^h- 
 fhnding  of  all  the  fin  they  doe,  being  once  jfuttified  ,  as  if 
 they  never  had  finned,  or  as  the  finlefle  Angels  •  and  if  the 
 effenceof  finne  and  all  they  doe  againft  the  Law  of  God,  be  as 
 cleane  removed  as  money  taken  away  out  of  a  place ,  which [urc 
 cannot  be  faid  without  a* contradict  ion  y  to  remaine  in  that  place  9 
 as  Dr  Critfe  fpeaketh,  and  that  before  the  fin  be  committed  ? 
 whither  can  a  thing  in  its  effence  be  wholly  removed,  as  if 
 it  never  had  beensbe fore  it  have  any  being  at  all ;  can  aroie 
 be  faid  to  be  whitheredanddeftroyed  as  if  it  had  never  been, 
 before  ever  that  fame  role  fpring  out  of  the  earth?  fore  faith 
 cannot  phanfie  lies  and  contradictions* 
 
 How  ever  it  be,Chrifts  death  teacheth  us  mortification  of 
 our  luftsjitisa  mortified  like  death  ,  for  he  dyeth  on  a  vifible 
 journey  leaving  the  earth;  his  back  was  cowards  life  9 plea « 
 
 Xxx  z  &re 
 
5*4 
 
 true  mortification  is  in  imitation  of  chri ft. 
 
 fivers    mam- 
 j  flattens  of 
 CHmVs  dead- 
 ncfic  co  the 
 woild* 
 
 I,  Chrift  min- 
 d  d  heaven 
 exceedingly.., 
 
 ■us  i  ace. 
 
 Chriftdead 
 ip  the  gains 
 and^lory  of 
 tjie  world. 
 
 Cure,  profit  ,  he  is  not  dead  to  his  Jufts,   whatever  be  his 
 boalting  who  is  not  dead  m,  or  with  (,  hrijl  to  finne, 
 
 For  |,  Chrifts  death  and  his  contempt  of  the  world  teach- 
 eththatwe  ftiould  follow  him.     i.  He  looked  even  ftraight 
 before  him,  neither  to  the  right,  nor  kfi  hand,  nor  behind 
 him  ;  the  meddows,buiidings,  faire  flowers  androfes  in  the 
 way  of  this  pa{ferigersd.id  never  allure  him  toftay  in  the  way 
 and  fail  in  love  wan  anything  on  this  fide  of  heaven  3Heb.i  z9 
 2.  as  our  dfynyUthecaptaineof  our  faith  dLf\l  j  <sr&K€ipitn<  eu^£ 
 y**Z<  for  tt*  ]°y  f^at  ™*sfe*  before  him.he  endured  the  croffe; 
 his  heart  was  ib  upon  the  crown, and  that  which  washisgar- 
 land,  his  conquered  Sfoufc,  that  he  did  runnc  his  race  with  all 
 his  breath  dad  wearied  not;  his  heajt  was  much  upon  the 
 prize  that  he  did  runne  for. 
 
 2.  He  was  nothing  beholding  to  the  world,  he  came  to  the 
 houfe  of  his  friends,  they  refufed  him  houfe  roome  and  lodgc- 
 ing,  loh.i .  1 1.  His  own  received  htm  not,  and  therefore  he  was 
 faine  to  lie  with  the  birds  of  heaven ,  and  the  Foxes  of  the  earth ; 
 Chrift  was  no  landed  man  on  earth,  heehad  never  >a  free 
 houfe  of  his  own  above  his  head  ;  he  had  a  purfe,  but  no 
 free  rent,  no  income  by  year,^-/<*ff£.8.2o.  he  had  not  where- 
 on to  buy  a  grave  when  he  dyed,  loh.ig,  41.  The  earth  was 
 his  Fathers  land;  but  he  lodged  in  a  borrowed  grave;  his  coat 
 was  all  his  legacy  ,  yet  it  could  not  buy  a  winding  fhect  to 
 him;  the  fouldiers  thought  it  too  little  fee  for  their paines  in 
 crucifying  him,  and  it  was  not  of  much  worth,  when  they  put 
 ittothchazzard  of  lots,  take  it  that  wins  it ;    his  heart  was 
 never  on  the  world  ,  he  refufed  a  Kings  Crown  when  kwas 
 offered  tohim,withoutitroak  of fword,/<?£.6'.l?.  Hehadnei- 
 ther  heart  nor  leafure  to  enjoy  the  world,  foh.q.  when  he  wanted 
 :     his  dinner ,  'he  begged  a  drink  of  water  from  a  ft  ranger,  and 
 was  weary  with  walking  on  foot,  yet  he  was  the  one  great 
 Bifhcp,thehead  of  the  body  of  the  Church,  and  had  neither 
 horfc  nor  coach  ,  and  he  could  have  made  the  clouds  his  cha- 
 riot •  he  became  poor e  that  we  might  bemadertch.  Was  fweet 
 Iefus  thy  Saviour  a  poore  man  in  the  world  ?  learn  to  be  a 
 ftran^er  and  to  want,  and  to  be  content  to  borrow,  and  to  lie 
 in  the  fields,,  and  to  have  a  dead  heart  to  the  world  :   x.  O 
 glory  worldly',  O  allcrownes,  and  gold,  and  ftatcly  Palaces , 
 blulhjbeafhamsdjtakc  not  fuch  a  wide  lodging  in  the  hearts 
 
 of 
 
True  mortification  is  in  imitation  of  Chrift  %  y  2  5 
 
 of  SaintSjgoe  not  with  fo  broad  and  faire  Peacock-wings ,  ye 
 aretoobiggc  in  mens  eyes,  Chrift  our  dear  Saviour  refufed 
 you:  2.  Rich  Saints,  drink  at  Icafure,  ufe  the  world  at  the 
 oyt2sifyouufeditnot.  Look  with  halfean  eyc,theleaft  halfe 
 of  your  defire  upon  this  borrowed  fhaddow  :  Let  not  thy 
 heart  water, nor  itch  afcer  white  and  yellow  clay :  3,  Gold, 
 thou  art  not  God,  Saints  look  over  crownes  and  court;  fee,  fee 
 what  a  Kingdorneis  above  your  hand ;  Pilgrims,  drink,  but 
 lay  not  down  your  burthen  and  your  Gaffe :  let  it  be  a  ftanding 
 drink,  and  bee  gone;  4.  Yecare  longed  for  in  heaven,  5. 
 Your  King  lodged  with  poverty  and  abatement,  and  fhame; 
 love  the  lodging  the  better  that  hec  was  there  before  you. 
 Chrifts  love  is  languifhingto  have  you  fbon  out  of  this  paf- 
 fing  tranfitory  world  and  to  be  at  your  beft  home. 
 
 3.  Chrift  did  never  laugh  on  earth  that  we  read  of,  but  he 
 wept;  O  what  a  fad  world  !  Pfal.  69.11.  I  made  fackcloth 
 my 'garment ;  O  prctious  Redeemer  ,  cloth  of  gold  is  too  Chrift  a  fad 
 courfe  for  thee,  v.  20.  Reproach  hath  broken  my  hearty  I  am  full  m*n  in  the 
 ofheavineffe  ;  he  was  a  man  made  of  forrow  ,  £/**53«3.  and  vlox^ 
 had  experience  and  familiar  acquaintance  with  grief;  there  be 
 a  multitude  that  goes  laughing ,  harping,  piping  and  dance** 
 ingto  heaven, as  whole  and  unbroken- hearted  Chrift ians  •#/- 
 fticall  mortification  (fay  they)  is  only  faith ,  and  joy ;  we  have 
 nothing  to  doe  with  weeping,  corf  effing ;  forrow  for  ftnne ,  that  is 
 adtjh  of  the  Law- Vinegar  and  Gall ,  it  beiongt  not  tout;  we 
 are  not  under  the  Law ,  but  under  grace ;  that  foure  fauce  is 
 the  due&fcarnall  men  under  the  bondage  of  the  Law  ;  but  will 
 Chrift  wipe  away  teares  from  the  eyes  of  laughing  men,  when 
 they  come  to  heaven?  believe  t,  there  goes  no  unbroken  and 
 whole  profeffors  to  heaven  ;  that  is  farre  from  mortificati- 
 on; heaven  will  hoc  lodge  whole  foules,  with  their  Iron  fin- 
 new  in  the  neck  never  cracked  by  the  dcarh  of  Chrift. 
 
 Object.  But  godlinejfe  is  not  melancholy  >but  joy  of  the  ho* 
 
 ly  Ghoft.  Thev3ri«us 
 
 islhfw.i.  True;  but  whom  does  Chrift,  with  the  bowels  difpenfation 
 and  hand  of  a  Saviour  binde  up ,    but  the  broken-hearted  of  God  in 
 mourners  in  Zton ,  and  fuch  as  Ite  in  afics?   £/*  61.1.2.3.  ]™d£$J™c 
 forrow  and  joy  may  lodg  in  one  foulc-  SroS^ 
 
 a.  Chrift  feafts  {«•  mein  ihc  way  t©  heaven,  aftd  dyets  them  fome  <hr  ugh 
 daintily;  fomc  teed  ordinarily  on  the  fat  andmrrow  *>fth*  iowre, 
 
 Xax  2  Lords 
 
r  2  £  True  mortification  is  in  imitation  of  Chrift , 
 
 Lords  heufe,  Pfal.6*.  c.  And  thereisafeaft  of  fatte  thmgt] 
 afeafl.ofwtnes  on  the  lees  ,  of  fit  things  fail  of  marrow,  of 
 wines  on  the  lees  well  refined  Efai.  25.  6.  and  has  not  the 
 Ktnga  banqueting  honfe,  a  winc-celier  (Cant.  2.  4.)  for  fomc? 
 and  doc  thty  not  feed  upon  the  hony-comb,  and  the  wine,  the 
 fpiced  wine  and  the  milk]  Cant.  5.  1.  Cant.  8.1.  But  thefe  thac 
 drink  wine  ac  fome  time,  mutt  at  another  time  bee  glad  of  a 
 drink  of  warcr. 
 
 2.  Aud  if  there  bee  varieties  of  temperature  of  Saints,  fome 
 
 rough  and  rUffe,fome  milde,  fomeold  men,  and  fome  babes, 
 
 The  various       1  jo^  2>  f^  anj  aS  thcrc  be  fome  Lambs,fome  fainting,  weak 
 
 the'sainw  re-  andfwooning  tender  things  that  Chrift  feeds  like  Kings  fons, 
 
 quire  that  fome  with  wine  of  heaven;  fo  there  bee  others  thac  are  under  thecare 
 
 tcafton  fact     of  the  tie  ward  Guilt,  who  are  heifers  and  young  bullocks^like 
 
 thirgsand        Ephraim  not  well  broken  yet.Ierem.  21. 1 8.19.  and  there  be 
 
 the^s  drink  °"  noPmg  anc*  waiting  Saints,  that  mult  bear  they oake  in  their 
 
 w^tcr*  youth,  Lament.  3.  16*  27.  and  fundry  kindes  and  fizes  of 
 
 children;  every  one  muft  have  their  owne  portion  and  diet, 
 
 2  Tim. 2.  15.  Mattru  24.  45.  One  mans  meat  is  another* 
 
 poy  fbn,  and  yet  they  are  both  the  fonnes  of  one  Father. 
 
 3  Can  every  head  that  fhall  weare  a  crowne  in  heaven, 
 bear  this  wine,  on  the  earth,  being  clothed  with  fuch  a  nature  ? 
 and  muft  every  cnebe  taken  into  the  Kings  hottfe  of  wine  y  and 
 fit  betweene  the  Fathers  knees,  at  the  high  tableland  cat  mar- 
 row, and  drink  fpiced  wine  .?  are  there  not  fome  fee  at  the  by- 
 board  ,  thac  muii  bee  content  jwith  brownc- bread  and  ftnall 
 drink  or  water? 
 
 4.  Though  the  word  flhould  be  filent,ic  is  cafie  to  prove  that 
 
 Saints  have  not  the  like  fare  of  Chrifts  dainties  at  all  times.; 
 
 for  the  Church,  Cant.  2. 4.  is  taken  inco  che  banqueting  houfey 
 
 and  feafts  on f3tnelTeof  free love;and  yet  againe,  Cant.  ;.  crys 
 
 hunger, and  feeks  and  Andes  not  ;  and  Cant.  5.1,  fealis  with 
 
 Chrift  on  wine  and  honey  and  milk  ;  butverf.  5.  6*  c^ere  is 
 
 a  dinner  of  gall,  hunger,  and  fwooning,  my  foule  f  faith  che 
 
 Spoufe)  went  out  of  me, 
 
 Chrift  and  the       5.  How  many  Saints  goc  to  heaven,  and  you  never  heard 
 
 Saints  have  a  another  word  from  them  but  complaints,  want  of  acceiTe, 
 
 fad  Journey  to  ftraitning  of  Spiiit,deadn?fle,  abfence,  withdrawnagsofthe 
 
 girdo"alflia"i-  t>c^ovc^>atcvcr;  flippc,  fcourged,  chaftifed  every  morning? 
 
 ons,  "  thax  complainings  cannot  be  praifed  ;  yea  till  chc^  land,  they 
 
 are 
 
T***  mortification  is  in  imitation  ofchrifi.  |f- 
 
 arccver  fea*fick,  tilhhfy  bee'at  (hoarc,  never  fee  a  fare  day, 
 nor  onrjoyfulihourp,  ITal,88.  i<(.  I  am  affiled  and  ready 
 to  die  *tfZQ  from  mj  youth  I  frffer  thy  terrors >and*mdiftr 4- 
 'tied  fore,  tor  the  Lords  difpeniation,  v,(ztmy'ayywho  hath 
 been  upon  his  counsels  andwho  hath  infirnfiedhim  ?  Isfntinomi* 
 ant  ailowdayly  fcaib  and  the  ttronge't  of  the  Gofpel-  wine 
 for  eayiy  fcod  to  ail  that  are  finncr.^thls  wer  dare  not  doc; 
 but  as  wc  judge  it  a  finneco  ft  and  aloofe  from  free  grace,  be* 
 caufcrvie  havtnomon  y  nor  hire:  fo  to  fill  out  the  wine  of  the 
 the  Gofpel  more  largely  and  pofufcly  then  the  King  of  the 
 feaft  allowed ,  even  to  fifincrs  as  finners,and  ail  unhumbled 
 and  highminded  T^harifees^  to  be  fte  wards  to  mens  lufts, and 
 to  turn  the  Gofpel  in  to  the  dodlrlne  of  licence  to  theflefh,and 
 not  to  extoll  Free  grace. 
 
 4.  Chri  i  in  his  way  had  no  tea  fen  to  glory  in  friends, 
 I.  How  was  hee  difpifed  of  them?  Efai.  53,  3.  Weedtdhtde 
 our  faces  from  htm  \  aii  his  fronds  thought  {Lame  of  him,  ard 
 fled  the  way  for  him,  they  rcfufetogivehimonelooke  of  their 
 tye,  2 .  Pfa  L  3 1 . 1 1 .  /  was  a  reproach  among ft  all  mine  enemies, 
 but  eff>tcially  amongmy  neighbours ,  and  a J ear e  to  mine acquaint 
 tanae^heyth^t  fee  me  without  fled  from  me;  this  is  more  ro  be 
 approach  and  a  fearcto  neighbour  and  friend.  3.  Nature 
 and  blood  wmtagainft  it  felf,Pfal.6p.  8.  /  am  become a  firan. 
 ger  to  my  brethren,  and  an  alien  to  my  mothers  children* 
 
 All  the  Saints  Idols  are  brokent  to  the  end  God  may  be  one 
 for  ail;  this  is  a  good  ground  of  moi  t>f!carion  ;  men  fliall  bee 
 cruell  brethren,  and  redeemed  one*  (hail  have  the  yron  bowels 
 of  an  Oftrxh,  a  Lion  to  kill  you  and  to  content  to  make  v*  ar 
 againfi  you ,  that  Chrifts  meckenciTe  may  appeare  ;  friends 
 muft  befowre,thatChrift  may  bee  fweet ;  and  you  may  bee 
 deadned  in  loveto  brethren  atd  friends,  yea  to  a  forfaking  fa- 
 ther and  mother, Pfal.  27.10,  5.  No  lufi  had  any  Jifeorfiir-    Chriftficc 
 ring  in  Chrift,thiscannotbeinus;  the  old  man  that  has  lived  fro™  M*«Jfa 
 five  thoufand  yeers  and  above,  is  not  fogray  haired  asto  dye,  v,earerot*J 
 in  any  Saint  while  he  dy ,his  deceive able  In ft s  atbtfteome  to  a 
 ftaffc  and  trembling ,  and  gray  hairs  in  the  holieft  and  moft 
 mortified,  but  expire  not  till  duft  returne  to  duft. 
 
 If  I  bee  lifted  up  ,  J  will draw ,  When  Ghrift  is  weakeft  and 
 bleeding  to  death  on  the  crofle,  he  is  ftrongeft,  Gel.  2. 15.  he 
 triumphed  over  principalities  and power /jthcre  is  more  of  ftrcngth 
 
 and! 
 
7tf~     chrip  dying  at  bis  weakefi  vea%fin*g  in  drawing  finners. 
 
 and  omnipotency  in  Chrifts  weakneffe  ,  then  in  all  the  power 
 and  might  of  Men  and  Angels;  the  weakneffe  of  (jodis  ftronger  . 
 then  men,  i  Cor.  i.*$.  there  is  more  of  life  in  Chrifts  death, 
 Chrift  weakeft  then  in  all  the  world;  hee  was  a  graine  of  wheat  caft  in  the 
 is  ftrong.  earth,  and  fowen  in  the  grave,  and  there  iprung  out  of  dead 
 Chrift  a  numerous  off-fpring  ofchiIdren,all  the  redee  red  ones 
 orcw  out  of  the  womb  of  his  grave,his  Catholicke  Church  was 
 formed  out  ofthefide  of  the  fecond  tsidam,  when  hecwasfaft 
 aflcepe  on  the  croiTe, 
 
 a.  This  makes  the  way  of  redemption  fo  much  the  more 
 admirable,  that  out  of  a  way  of  weakneiTe,of death  and  fliame, 
 the  Lord  fhould  out- work  finne  and  the  Devil,  and  rear  up  t© 
 himfclfe  out  of  duft  and  hell  and  death,  glory,  heaven  and  e- 
 ternall  life  :  Infinite  glory  made  a  chariot  of  fliame,  and  from 
 it  highly  honoured  Chrift:  Omnipotency  did  ride  upon  death, 
 and  triumph  over  hell  and  devi  s,  i  Cor.  i .  27.  God  bath  cho- 
 fen  the  weakjhings  of  the  worldjto  confound  things  that  are  migh- 
 ty, 28 ♦  and  fet  Jym  t«  kofjul*  thebafe ,  the  k*nlejfe  things  that 
 areof  no  noble  blood, and  t£  i%v$ivfa*l(&,  things  that  are  dtfptfed \  ' 
 the  nothings  of  the  world  he  hath  chofen,  and  things  that  are  not, 
 ^  t«  tut  opj*  that  he  may  make  idle  andfrwtlejfe,  or  bring  to  no- 
 thing, things  that  are. 
 .ft  Vfe     tf  the  Lord  Iefus  attheloweft  and  weakeft,  his  dy~ 
 
 firong  toTavc   ing and  (hamed  condition  be  fo  ftrong  as  to  pull  his  bricc  from 
 his  Church.       under  the  water,  and  out  ofthebottomeof  heJLupto  heaven, 
 what  power  has  he  now,  when  hee  is  exalted  at  the  right  hand 
 of  the  LMijefty  of  God,  and  has  obtained  a  name  above  allnames% 
 and  is  crowned  King  in  Zion  I  It  is  better  to  be  weak,and  rick, 
 and  wecpe  and  figh  with  Chrift  then  to  beeftrong,  and  live, 
 dance,  fing,  laugh,  and  ride  upon  the  skies  with  men  in  the 
 world;  furc  his  enemies  will  be  now  leffe  then  bread  to  htm,  and 
 {hall  be  his  footeftoole. 
 Chrift  minded       2.  Chrift  had  caufc  to  minde  himfelfe,  and  forget  us,  being 
 us  much  in        now  lifted  up  to  the  croiTe  under  cxireame  paine  and  fliame ; 
 death.  but  love  has  a  fliarpe  memory, even  in  death. 
 
 Two  things  heipe  our  memory ,  and  they  were  both  in 
 Chriit ;  1.  Extreame  love;  the  mothers  memory  cannot  faile 
 in  minding  herchildc,  becaufe  the  childe  is  in  her  heart ,  and 
 deepe  in  tterhivrt  the  wretch  cannot  forget  histreafure,  his 
 gold  is  in  his  heart ;  Chrift  loved  his  Church,both  by  will,and 
 
Chrijl  minded  us  much  in  death,  5  %$ 
 
 nafturcantl  cannot  forget  htr,  (he  is  Chfiflsgold,  and  histrca- 
 fure,£/W,  49.14,1 5*  thrift  could  not  caft  off  nature,  the  hus- 
 band cannot  fotgec  the  wife  of  his  youth;  and  the  deeper  love 
 5«  rooted  ,  the  memory  of  the  thing  loved  is  the  ftronger.  O 
 but  it  is  many  yeares  finceChnH  loved  his  redeemed  ones: 
 *.  Sen'fc-tvlpeth  memory  ;  a  man  cannot  goe  abroad  in  cold 
 weacherand  forget  to  put  on  his  cloaths;  fenfe  will  teach  htm 
 to  doe  that;  a  paining  boyle  will  keep  a  man  in  minde  of 
 paiue;  the  Church  i>  a  fragment  and  a  ffetic  of  myfticaM 
 Chrift  ;  hce  cannot  forget  his  own  body;  the  Church  is 
 bone  oi  hls'bonc;  the  head  forgers  not  a  wotmo  in  the  hand* 
 Love  did  fweac  up  an  high  and  mighty  moimraine  with  ?hcu- 
 fundjon  hisb-ick:  1.  O  what  fweatmgfor  us  even  in  death, 
 and  fweating  of  blood:  2.  O  what  p<a>ing,  and  praying 
 more  earneftly  ;  Lord-help  me  up  the  momtainewith  this  bttr* 
 then;  afxl  all  this  rim?,  he  is  drawing  and  carrying  on  his 
 fhou!ders  hell  up  to  heaven.  3*  What  a  fight  was  it  to  be- 
 hold Chrift  dying,  bleeding ,  pained,  (named,  tormented  in 
 fodle,  wreft-ling  in  an  agony  with  divinejuftice  and  wrath,  I 
 receiving  Ptroaks  and  la  (lies  from  an  angry  God,  and  yet  he  i 
 kept  fart  in  his  bofome  his  redeemed  oacs,  and  faid,  death 
 nnd  kell}pnwe  and  wrath  Jhall  not  part  tss.  It  p leafed  the  Lord 
 to  brwfi  htmy  to  tfjltQ  his  [onlei  r.ot  to  [pare  htm ,to [mite  the 
 fiepheard,  but  it  pleated  him  ffl  that  condition  out  of  deep  love 
 to  draw  his  redeemed  ones  ftom  the  earth  up  after  him  to  hea- 
 ven. Chrih1  was  a  good  fervanvhe  alwaycsrninded  his  work, 
 even  to  his  dying  day* 
 
 V[e.  If  he  in  his  weaker!  condition  draw  all  metic 
 
 1.  Howeaitlycan  he  with  one  look,  blaft  the  beauty  and 
 
 ftrength  of  his  enemies  beinga  God  of  fuch  tmjeftyandglo-   ^\\  wtik^tA 
 ry  ?  how  weak  is  hell  ami  all  the  iron  gates  of  it?    when   CLriit  ftrcng* 
 Chrift  at  the  weaker!  ,   plucks  his  Church  out  of  the  jawesof 
 death  ;  and  triumphs  over  death  and  heiJ. 
 
 2.  It  fhaiJ  be  nothing  to  him  with  a  pull  ofhis  finger^  when 
 heappearestiiefecond  time  in  power  and  great  glory,  to  break 
 the  piiiars  that  beare  up  heaven  and  earth ,  and  to  dilfoivs 
 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  The  world  a 
 melt  a  iitdr  mow-ball  of  feme  few  ounces  wcigh^and  toioofe  weak  thing  ru> 
 Wthone  ftiakc  ofhis  armeall  the  Scarres  inhcavce,  elpecially  thrift. 
 
5  jo  There  u  power  in  Cbnfl's  CroJJe. 
 
 finccthe  world  is  now  butanold  thrcd-bare-worn  cafe  ,  and 
 thcbcft  Jewell  in  the  cafe  is  man,  who  i$  old  and  failed,  and 
 paffeth  away  like  a  figure  ;  and  it  fhallbebuc  a  cafe  of  dead 
 bones,  and  of  old  broken  earthen  lliards  atChrifts  comming, 
 and  Chrift:  with  no  labour  or  paine*  can  cru(h  down  the  Pot- 
 ters houfe,  marrc  all  the  clay-vefTds,  and  burn  wirh  fire  ail 
 the  work  of  the  houfe,  the  Houfes  ,  Caftles,  Towe  s,  Cities, 
 Aiker>,  Lands,  Woods,  Gold, Silver,  Silks ,  and  whatever  is 
 in  it ;  glory  not  in  the  creatures,  but  glo  y  in  Chrift. 
 
 3.  Deaih  and  the  erode  are  the  wcakeft  things  in  the 
 world,  but  being  on  Chrifts  back  they  are  theft  rongeft  things 
 in  the  world  ,  2  Cor^^.j,  Though  he  was  crucified  through 
 Chrift  Strong     weafyejfe,  yet  he  hveth  by  the  power  *f  (jod  1    I .  The  croiTe  was 
 ©nihe  Croffe.  Chriiis triumphing  Chariot ;  there  ispower  and  ftrcngth  in 
 Chrifts  teares,  in  his  fighes,  in  the  holes  that  the  thornes 
 made  in  his  head, in  the  Hone  laied  above  him,when  he  is  bu- 
 ried :  2.  His  fliame.  death,  and  buriall,rnade  thegreatefttur- 
 ProTidence       ning  of  wheels  in  theearth  and  heaven  that  ever  the  cares  of 
 moft^eciall      man  heard;  the  more  providence  does  concerne  God  ,  his 
 r«&ene,m0ft  nignn^c>n^g^0iy>tncn"orcfpcciallit  i>'  and  accurate,not  that 
 infinite  wifdome  is  not  infinite  in  the  care  over  a  worm,  as 
 over  an  Angel;  butbecaufe  there  is  more  art  of  fecn  and  exter- 
 nail  vifible  providence  in  whole  Kingdomes,  in  Kings,  in  the 
 Church,  then  coward  one  man  or  one  Saint  ;  fo  providence 
 iwuft  have  more  of  the  arr,  wifdome ,  fpeciall  care  of  God  to* 
 ward  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  wprmes  of  the  earth,  or  fome 
 one  particular  Saint :  What  wonder  then  there  be  an  eminent 
 providence  oblcrvcd  in  the  difpofing  of  (Shrifts  coat  when  he 
 dyed,  &in  the  borrowing  of  an  Affcfor  him  to  ride  on,and  i» 
 caiting  a  garment  on  the  A  lie  for  a  Saddle,  or  a  foot-mantell 
 when  he  rode  into  lerufalcm  ?  fo  in  Chrifts  fuffering  there  is 
 much  of  God  •  there  was  a  more  noble  work  in  his  dying  on 
 thecrofle,  then  the  creating  of  the  world;  and  there  were  fourc 
 things  of  the  greateft  bafencfic  imaginable  upon  Chrift,  in  this 
 providence^  for  there  were  upon  Chrift.    1.  The  weak neff« 
 ©f  deaih.    2.  Extreame  painc.    3. The  opencft  frame,  Chrift 
 dying  poore,defpifed,  forfaken  of  all  friend  and  unfriend, 
 4*  The  curfe  of  the  Law  in  the  stunner  of  his  death;  yet  ia 
 
there  is  power  in  Chrifts  CrojJ'e.  ^  2  r 
 
 ail  thefe  hca&ed  the  part  of  a  triumphing  redeemer,  CV.1.15. 
 Ter  it  fie* fed  the  Father  that  in  him  all  fttlmjfe  fhould  dwell  % 
 ver,  20.  and  {having  mide  peace  through  the  blood  of  his  creffe) 
 by  him  ,  to  reconcile  all  things  to  himfelfe  3  whi;her  they  bee 
 things  in earth ^or  things  in  heaven. 
 
 Vfe.  Yea,  we  fee  (Shrift  has  never  ioofed  any  thing  by  the 
 crofle,but  has  gained  much  ,    Rom.  8.  37.  in  aH  thefe  we  are  drift  and  1 1 
 more  then  conquerours,  in  death  we  die  not,  'a  dead  man  is  more   Church  lore 
 then  a  conquerour,  and  if  he  fhould  not  live  and  triumph^  he  nothing  by 
 could  not  be  capable  of  conquering,  farre  lefle  could  he  be  more  k^ag- 
 then  a  Conquer onr,  Rev el.i  2.1 1.  The  Saints  overcome,  but  its 
 a  bloody  victory  ;  They  overcame  by  the  blood  of  the  Lamb9 
 and  by  the  word  of  their  Teflimony  ;  Then  if  the  word  be  an 
 overcomming  and  prevailing  thing,  the  caulc  overcame  5  but 
 what  if  thcpcrfbns  be  killed,  then  they  are  overcome?  No; 
 for  the  victory  is  perfonall,  the  followers  of  the  Lamby  over- 
 came by  dying  ,  becaufe  they  loved  not  their  lives  mto  death  i 
 Triumphing  in  the  grave  is  admirable.    Things  work  in  a   < 
 threefold  consideration  :    1.  According  to  excellency  of  their 
 being,  modus  operandi  fequiturmodftmcjfendi,  mens  operations 
 flowing  from  reafon  are  more  excellent  then  actions  of  beafts.  *x  fu^^c 
 And  Angels  exccll  men  in  their  actions.  Ics  a  noble  and  ex-  working  m° 
 cellent  being  that  is  inGhrift,  beingthe  only  begotten  Son  Chriftdyhg, 
 of  God;  what  excellency  of  working  is  this,  that  not  only 
 the  dead,  but  death  fhould  live?  and  fhame  fhould  fhiae  in 
 glory?  the  dumb  may  ipeak^  and  the  deafe  hear;  but  that 
 dumbneffe  fhould  fpeak*  and  dcafneffe  heare ,  is  more  then  a 
 miracle  ;  here  Chrift  cauieth  death,  flume ,  curfing  be  imme- 
 diate organs  and  inftruments  of  life,  glory  ,  immortality  and 
 honour,    2.  .Chrift  was  never  weaker  and  lower  then  now, 
 and  nevermore  glorious  in  his  working,  Efti.  63.  2.  where, 
 fore  are  thou  red  in  thy  apparell}and  thy  garments  like  one  that 
 treadeth  in  the  wine  fat  ?  Rev.i9«i5«  he  himfelfe  was  trodden 
 on  in  the  wine  preffe,  andfiercenejfe,  and  wrath  of  ^Almighty 
 (jod  ?  but  Efa.  63.1.  he  is  glorious  in  his  apparell  and  travelleth 
 in  the  greatnejfrof  hisfirength;    fo  in  his  loweft  condition, 
 when  he  is  fhamed,he  is  glorious;  when  he  is  weak  and  lying 
 on  his  back,  he  waiketh  and  walketh  in  the  greatneffe  of  hit 
 ftrtngth-y  from  the  bafenefle  of  the  inftruments,  in  excellent 
 svorks,  we  collect  that  there  muft  be  a  high ,  noble  and  excel- 
 
 Yyy  % to 
 
— 
 
 77*         thrifts  manner  ofdumn&finnersftrong  through  love, 
 
 lent  caufe,  who  a&cth  on  thefe  inftruments  ;  3.  A  genu  work 
 
 according  co  the  diftance  thry  are  to  that  they  woikupon;  a 
 
 (hot  afarre  off  is  weaker.    Now  on  the  erode,  1.  Chrift  is 
 
 nearer  to  us,  and  fa  getteth  a  heartier  lift  of  us;  death  and 
 
 blood  are  neareof  kindred  tons;  2.  Chrift  corn  m  ing  fo  near 
 
 death,hath  a  fairer  (hot  and  vifte  of  death,  and  the  grave,  and 
 
 Hell,  and  all  our  enemies,  Heb.i.i^,  I  s.    Hee  dyed  that  by 
 
 death  he  m'ght  deflroy  him  that  had,  the  power  of  death* 
 
 CI  'f  Wrav-       ,#  Drawing  when  he  is  on  the  Crofle,  doth  moftex'oll 
 
 aqg  finnew  in  Chrifts love : death parteth company  amengft  men,andofcen 
 
 his   dsnh  ,     parteth  loves ;  but  thrift  dying  draweth  his  Church  into  his 
 
 draweth,  1.Z0-  bofome  and  heart,  as  not  willing  that  the  grave  fhould  pare 
 
 *JH&>*M*m  thcmandhim,/^.i4.f.  Chrrt  having  loved  his  even ,  th*t 
 
 ?5L./!*fi*i"  ™ers  **  the  world  ,  to  the  end  he  loved  them-,  Chrift  dyed  ft>- 
 
 fatltf.fmaU  viog,  and  dyed  drawing. 
 
 §1  dying  and  2,  The  cords  of  Jove  with  which  he  draweth  finners,were 
 drarvingo,  woven  and  fpunnejinalltheirthredsandtwiftingSjOutof  the 
 bowels  and  heart  of  Chrift  f  out  of  his  blood,  death,  and  paine; 
 though  it  be  fweet  to  Chrift  to  draw  ,  yet  its  laborious  and 
 and  painfull  to  Chrift.  It  coft  Chr  ft  a  pained  back,  and 
 holed  h&cs,  and  pierced  hands  and  feet,  an  head  harrowed 
 with  thornes  and  a  bleeding  body,  and  a  bruifcdfoulc  to  draw 
 iinners;  he  drew  while  hec  did  bleed  agaiwe,  he  dyed  under 
 the  work. 
 
 9.  All  the  bones  of  all  mankinde  that  have  been,are,or  (hall 
 be,  all  the  ft  rength  of  Angels  in  onearme  could  not  have  drawn 
 onefinnerou.  of  Hell.  But  O  the  ftreng'h  of  the  merit?  ofhis 
 lifting  upon  the  CrofTc!  one  (inner  is  as  heavic  as  hell ,  as 
 arnountaine  of  Iron  ;  what  burthen  muft  it  be  to  Chrift  to 
 Whatftrength   havc  m}Hions  0f  fou\cs  an<j  ail  tneir  fins  hanging  on  him  ?- 
 
 xWe  wei^hr  of  ™  carried  on  Its  body  on  the  tree}io  many  millions  of  Anners, 
 ft  raanjTim-  and  drew  up  after  him  to  many  thoufand  redeemed  ones,  as 
 ft£gs.  would  have  madethe world  to  crack, the  wholetanhcogroan 
 
 and  cry  for  paine  Ike  a  i>ck  woman  in  child-Dirthpiine. 
 
 4«  The  whitcand  red  in  a  flower  or  rofe  conrempered  to- 
 gether, make  up  a  beautifull  colour  and  pleafant  to  the  eic; 
 I.  Love  in  Chrift;  2o.Lowlineffe  ;  5.  An  J  fingular  care  to 
 fayc,  made  up  a  fwtct  mixture  in  Jefus  that/vnw  of  Icjfe,  to 
 draw  ftrongly .  finners  to  him.  See  a ",Fat->.cr  carrying  fevca 
 freight  dh  jldrea  on  his  back)  through  a  deep  river  >.  he  bir  is 
 
 Chi  Ok 
 
N 
 
 Cbrifts  tn&nner  of  drawing  flutters  jlrcng  through  love.       5  3  j 
 
 them  all  in.  his  garment  that  none  of  them  fall  in  the  water, 
 
 he  Jeanes  on  his  fiaffe ;  how  doth  he  w'tl.  advifed  choyic  and 
 
 election  order  every.  Hep,  that  he  feme  not.ro  thern  to  flip  or  c,  |ift  amjan 
 
 fall?  andhcciycs  comfort  over  his  fhouldertotrumj^V^tfof,  bis  in  l^s  b0- 
 
 be  not  dftuiyed,  I  v  ill  prefent  you  ftfe  on  dry  /and:  To  Chrili   fomc    did 
 
 with  all  rm  children,  great  lefts  Chnfl  had  his  otT-fpring  J"**^0"^' 
 
 Japed  up  io  his  merits  s  and  did  wade  through  the  floods  of  [^flf,,^*^ 
 
 death  and  hell  and  the  curfe  of  the  Law  with  redeemed  ones   hisfuffcriug* 
 
 jn  hisarmes  crying,  Fcare  not  worm  Iacob,£s  not  dtftiayd:  I 
 
 will  helptheejhe  fluids  {bill  not  drown  the* ;  and  for  his  own 
 
 condition,  his  faith  was  that  he  fhould  fafely  fwim  through 
 
 the  Sea,  and  the  mighty  waters  of  all  his  deeps  K  fuffc  rings,  and 
 
 thar  heand  his  myflicall  body  (for  ChriH  was  a  publickfutc- 
 
 ty,  not  one  private  man  in  thiscafe)  fhould  /hoar  on  the  land 
 
 of  prayfes,and  this  is  above  all  doubting,  when  he  faith,  Efai, 
 
 so.  7.  For  the  Lord  God  will  help  we,  therefore  (hall  1  not  bee  *rovfn3  *nd 
 
 confounded  :  therefore  have  I  fet  my  ftce.  like  a  flint  9  *nd.  I,  riCrsCnrifts'- 
 
 know  that  I  fall  not  bexjhtmed;  and  then  Chriu  had  a  mo3   laft  workings 
 
 watchfull  and  prudent  care,£/4.  52.  that  not  one  pinre,  not  death-bed^ 
 
 ct\z  whcclcin  the  work  of  our  falvarlon  fhould  mifcary,  but 
 
 all  fh  ou  Id  goe  right,  nothing  negleclcd,  in  doing,comforting> 
 
 preaching i praying, fuffering,  f seating  sweeping,  believing, 
 
 hoping  in  patience  ,  in  bci  ig  (Lamed,  (pitted  on,  fcourg  d}  ac- 
 
 cufcd,  railed  on,  traduccd^condemnjd^belyed^iined, crucified 
 
 between  two  Thccves,  buried  in  a  tinners  grave;  there  was  not 
 
 one  hole,  one  wan:,  one  Humble,  one  flip  in  allot  any  thing, 
 
 butthe  work  was  whole  entircand  perfectly  fin  iihed  to  Gods 
 
 fatisfa6iion,Ep.5:.if.  Lu\,  22,-7.  Ioh>  19,  $e. 
 
 5#That  drawing  of  finners  to  ChriH  was  his  lift  work  in  hjs 
 death-bed  and  departure  out  of  this  life,  cryerh;hathe  was 
 defirous  to  he  hi  one  grave  with  his  Spoufc  the  Lanfbs  »?;/*, and 
 dyed  indofed  in  an  union  with  Saints;  it  fait!.  alfo^O  how 
 admirable  was  his  Jove  !  and  that  hove  vvas  Chrifls  Jaft  work; 
 in  this  life,  he  dyed  of  no  other  ficknctTv;  but  love }  love,  love 
 was  Ghrifls  death- work.Chrii^  Tcflamenr,  Chr:Hs  winding 
 fheet,  Chritfs  grave ,  he  took  his  Bride  lapped  ip  hi  Uve  and 
 hart  roParadife  with  him,his  laft  breach  wa  s hve.Tiit  my n he, 
 I  it  is  withered  has  the  fame  fmcll  fand  a  fweetcr)  rh^t  it 
 ha  •  while  it  was  g-een.  Chrift  that  bundle  of  ntyrrhe  that  lyetb 
 sill  the  night  between  the  Qbunhes  breads \    when  withered 
 
5:4  Lifting  upfront  the  earth  opened. 
 
 and  dead,  fmelied  of  love,  for  bee  opened  the  graves  and  raifcd 
 thedead,  and  took  a  repencing  finner  to  Paradifcwith  him, 
 which  are  ac^s  of  great  love;  its  confidcrabJc  that  heeisat  one 
 time  a  dying,  a  drawing  and  a  loving  Saviour  and  aslc  what 
 was  Chrifts  laft  aft  on  earth,  its  anfwc red,  he  dyed  in  the  very 
 a6t  ofloving, and  drawing  fmncrs  to  his  heart. 
 
 V(e,   We  are  cngage'd  to  love  him  ,  and  if  io,  to  kecpe  his 
 commandments,  and  to  draw  him  after  us  ;  his  ownc  image, 
 ho  incflein  the  Saint?  takes  Chrift,  and  caufes  him  fall  in  love 
 with  \\$9Canttq,  9.  Thou  baft  ravijhed  my  htart,  mypfter>my 
 Spoftfe,  thou  haft  ravifbed  my  heart,  with  one  of  thine  eyes,  with  a 
 chaineofthynecl^;  Its  much  love  that  ravifhes  Chrift  ;  yea  it 
 fo  overcomes  him,  that  heeprofefles  its  above  hira,hecmuft  de- 
 fire  his  Spoufe  tolooke  away,  Cant. 6*  $•  Turne  away  thine  eyes 
 from  me  y  for  they  have  overcome  me,  Qant.  7.  5.  The  fyng  is  held 
 in  his galleries jjiolinefTe  makes  our  king, the  Lord  Iefus  a  cap- 
 tive,for  eternitie  he  will  delight  to  kcthe  Lambs  wife  his  bride, 
 when  (hee  (hall  bee  decked  up  with  endlcfle  glory;  Bee  holy, 
 And  the  k^ngfoallde fire  your  beauty  \  ingage  Chrift  more  to  love 
 you, deck  your  felves  with  chains,  with  bracelets,  be  attired  in 
 raiment  of  needle  work,  the  braver  in  this  apparell  you  are,yee 
 are  the  lovelier  to  Chfift,the  wedding  garment  makes  you  fair 
 to  the  king  ;  put  on  the  crow  ne  of  grace  on  your  head,  and  bee 
 highly  beloved  of  this  Prince. 
 Ver .  3  3 .  Now  this  hefpokefignifying  what  death  hejhould  dye. 
 The  laft  article  in  Chrifts  drawing  of  finncrs,  is  the  exposi- 
 tion of  the  Evangelift  Iohn ,  who  openeth  to  us  the  fenfe  of 
 Chrifts  words,to  wit,  what  was  meant  by  Chrifts  lifting  up 
 from  the  earth  5  for  it  is  not  an  ordinary  phrafe  to  exprcflfe  dy- 
 ing on  thecroffe  5  therefore  faith  Iohn  hee  meaned  by  his  lift- 
 ing up  from  the  earthy  the  kinde  and  manner  of  his  death  ,  to 
 wit,  that  he  fliould  bee  crucified  ,  and  dye  the  fbamefulland 
 ignominious  death  ofthecrofle;  it  would fceme that  theexpo- 
 fition  oflehnmiy  be  referred  to  the  whole  verfe,  32*  What  is 
 the  fenfe  of  this  ?  If  Chrift  be  lifted  up  hee  will  draw  allmen  up 
 b«  iXd  u°p    t0  him^zi  is,if  he  be  crucified,  by  that  (hameful!  and  painfull 
 frooi  the  earth,  death  and  the  merits  thereof  he  will  draw  all  men  to  him,  and 
 tranilatc  them  from  the  kingdomeofdarknefle  totheftateof 
 favinggrace,  which  is  true  in  it  felf,  but  ftcracth  not  to  bee  the 
 fenfe  of  the  words. 
 
The  Scripture  plaine.  >  ^77? 
 
 I.  Becauiethe  Evangclifts  ufc  to  expound  what  may  ap-, 
 pcare  anib?guou$  to  the  bearers,  as  lob.j.  8.  ^q.  /?»r  this  he 
 f poke  of  the  Spirit ,  I  oh.  %o*i$.  Then  went  this  faying  abroad  a- 
 mong  the  Brethren  fhat  that  dtfciple  ( lohn)jho*ld  not  dye :  yet  le- 
 fts J  aid  not  to  htm,  hee  foull  not  dye :  So  Matth.  2.  \6>  1 7,  1 8, 
 But  that  Chrift  draweth  finners  by  his  death,  was  not  (b  much 
 controverted;  for  to  come  to  Chrift,  to  beleeve  tnChrtftjo  bee 
 drarvento(,hrift,wetc  Phraies  obvious  enough,  and  known 
 
 to  all* 
 
 2.  It  is  moft  pertinent  to  the  text,  that  hftingupfrom  the 
 earthy  which  is  ambiguous,  and  may  feemcto  aliudc  to  Eliat 
 his  beeing  carried  up  to  heaven ,  fhould  bee  expounded  by 
 Chriiis  manner  of  death,to  wir,by  crucifying. 
 
 3.  Becaufc  the  holy  Ghoft  cxpoundeth  not  the  connexion 
 of  the  conditional!  proportion,  ///  be  lifted  up  from  the  earth  J 
 mil  draw  all  men  afterme,  which  he  rau.lt  doe,  ifthefenfegoe 
 thus  ;  but  onely  ipeaketh  of  the  kinde  and  nature  of  Chrifts 
 death,  which  was  known  to  the  Jewes  to  bee  both  fhamefull 
 and  curled  •  but  in  his  cxpofnion  hee  fpeaks  nothing  of  the 
 fruit  of  Chrifts  death*  but  of  the  kinde  and  manner  of 
 death. 
 
 Now  that  the  Evangelift  expoundcth  the  fence  of  Chrifts 
 words,  what  he  meancd,  by  being  lift  up  from  the  earthy  hol- 
 deth  forth  to  us  a  necefficy  that  the  Lord  (peak  plaine  language 
 tousinferipture,and  that  one  fcripturc  expound  another. 
 
 In  finding  the  meaning  offcripture,thcfc  confiderations  may 
 givelighr. 
 
 I.  The  Scripture  in  thepfainellexpreflionsis  dark,that  \sy  The  Scripture 
 high  and  deepc  in  regard  of  the  matter  which  is  deep?;  high,  plain, 
 above  the  reach  of  rcafon,  and  yet  the  language  plaine,  obvi- 
 ouseafie,  that  a  virgin  (hall  be  a  mother,  the  antientofdajesa 
 young  fucking  infant;  that  through  one  man,  death  digged  a 
 hole  in  the  world,  and  fin ne  parted  on  al! ;  through  a  (econd 
 Man  life  and  heaven  entered  againjare  high  and  dcepe  myites  The  matter  of 
 rics,  yet  is  not  the  Gofpc!  obfeure,  as  Papitts  fay.  the  Scripture 
 
 a.  In  meerhirtoricall  narrations  and  prophecies  foretelling   deep  and  high 
 the  wars  of  the  Lamb,  the  Dragon  and  the  Beaft,  the  Ami-   but  !he  Scn?* 
 chrif*,  their  perfuing  the  woman  in  traveling  in  birth,  to  bring  fcurVVsPaplftss 
 forth  a  man  child,  tbe  matter  fub;e&  is  not  profound,  nor  jay, 
 deepe,  yet  the  expreffions  arc  dark  and  covered ,  while  the 
 
 works, 
 
The  Scriyturtflain. 
 
 works  of  the  Lord  bee  a  key  to  open  his  word  ;  Here's  the 
 wifiiomc  ofGod,  that  in  decpe  and  high  mytfcrics  ncceffary 
 for  filvation,  the  Lord  isiplaine,  and  lower  and  eaher  ftorics 
 are  foretold  more  darkly ;  articles  of  faith  are  not  fet  downe  in 
 dafkandenigmaticallprophefics,  but  phinly,  whereas  hillo- 
 ries  ofthingstoeomc  aremoremyfLriouily  propofed. 
 
 3.  The  Scripture  in  no  place  is  in  the  p©pifh  fcnfedark.thac 
 is,  that  we <i re  not  to  take  any  fenfe  for  the  word  cf  life,  and 
 the  objeft  ©four  faith,  but  that  which  the  Church  giveth  as 
 the  fenfe,  in^regssd  the  Scriptureis  a  note  of  wax,  with  equal! 
 pmpenfion  to  contradictory  lenses  ,  except  the  rniftris  of  our 
 faith,  the  witch  of  Babd  expound  it,  and  then  it  is  for  fuch 
 formally  the  word  of  €cd,  as  fheexpoundcth  it. 
 
 4,  The  holyGhoft  the  Authour  of  Scripture  has  concrea* 
 ted  with  the  words,  the  true  native  fenic,  which  all  the  powers 
 on  earrh  cannot  alter. 
 
 Then  when  we  fweare  a  covenant  with  the  Lord  in  plainc 
 cafe  ccuntrey  language,  not  devifed  of  purpofc  to  bee  ambi- 
 guous or  to  hold  forth  that  ail  fc&s,  Antinomians ^Sectmans ,  Ar- 
 minians t  PrelattcaU  htittrs  ,  Amb*ytift$%  Setkers ,  &c.  may 
 faive  every  one  his  owne  way,  and  his  twisty* ,  what  hee 
 thinks  gocd;toobtrude  any  authoritative  interpretation  on  this 
 covenant,  which  it  holds  not  forth  in  its  owne  Ample  words, 
 to  the  reader,  is  the  greateft  tyranny  and  equivocating  juglin^ 
 in  the  world,  and  wemayeafily  diitinguifh  and  djfpute  our 
 felves  outofagoodconfeience,  orrather  confefTe  wee  had  ne- 
 ver any  intent  to  keep  it,or  acknowledge  k  was  our  fin  we  did 
 fwcarit,  and  becaufe  unlawful!,  it  obliges  us  nor. 
 
 WhenweeaccufethefcriprureofdarkneiTe,  wee  would  but 
 
 fnufthe  Sun,  and  blow  at  it  with  a  pair  of  bellowes,  to  cauie 
 
 f    ,      it  flfine  more  brightly.  But  the  mifchief  is,  that  weeeither 
 
 S  ri^ure  as     chargecur  fouies  beyond  their  ftinr,  thinking  to  com^affe  that 
 
 harFbecaufe     worldof  thede^pe  wifdomeof  Gcd   with  our  fhort  fingers,or 
 
 it  Ihsmn  level   we  Rumble  at  the  wifdomcof  che  Scripture,  becaufe  it  iseccen- 
 
 vrith  our  iuib.   trjck  to,  and  compl  es  not  with  our  lugs  5  and  here's  a  deep  not 
 
 fcenc;  God  intends  to  carry  Pharoab  and  blinded  reprobates 
 
 to  .hell,  through  the  wood  of  his  myiicrious  works  and  word, 
 
 they  being  blinded  and  hardned,and  they  intend  the  fame,bux 
 
 in  another  notion  ;  God  aimes  at  the  fame  end  materially 
 
 v/ith  them,  bwt  God  levels  at  the  glory  of  his  owneunviolabie: 
 
 jutfices 
 
Divers  confideratioH$  fotbe  death  (fCbr iff,  5J7 
 
 juiticc;  they  level!  at  the  word,  the  works  of  God  to  flitter 
 their  lufts3  and  take  up  a  plea  with  both  from  the  womb. 
 
 What  death  hefhotild  die. 
 
 Two  things  offer  thcmfelves  to  our  confederation.  Chrifts  dym* 
 
 1.  Chrifts  dying,  *«<*  his  kind* 
 
 2.  7 he  hjndeofhis  death  JVhat  death  hejko*lddye.  ^ dcath  he dl' 
 Chrift  came  into  the  world  with  as  iirong  intention  to  dye 
 
 as  to  Jive,and  to  be  a  pain?d,an  afflicted  man,  asto  bee  a  man. 
 In  Chrifts  dying  thefc  conflagrations  have  place. 
 
 1.  The  love  of  man  can  goe  no  farther  then  death  ,gr  eater     c    ,-, 
 love  then  this  hath  no  many  that  a  man  jhould give  his  life  for  his   oru 
 friends,  Ioh.  1 5. 1 3,  For  this  Love  can  goc  no  farther  then  the 
 
 living  Lover;  now  hee  cannot  goecoefieppc  beyond  death;   chl1^  \'vt 
 
 Chriit  west  on  to  the  firft  and  fecond  death,  ib  farroas  to  fa-    ap^b^cniit. 
 
 tislie  j^lticc  :  love  is  like  lawfull  neceflfity,  neither  of  them 
 
 can  live,  when  God  isdiflhonourcd.   Chrift's  love  burnt  and 
 
 confumed  him,  till  he  dyed;  love  followed  and  perfued  his 
 
 loft  Spoufe  through  the  land  of  death,through  HelJ,the  grave, 
 
 the  curies  of  an  angry  God,  though  Chrifts  love  was  both 
 
 ancienter  then  his  man.hood,andfurvived  his  death  ;l#ve  was 
 
 of  longer  life  in  Chrift,  then  his  life  as  man ,  this  Sun  of  love 
 
 buines  hard  down  from  heaven  to  this  day*  . 
 
 2.  It  was  a  hard  law  that  Chrift  fubjeaed  himfelfcunto  ; ,  *^      ^     ■ 
 that  die  he  muft ;  Heaven,  Angels,  the  World  could  not  fave  chiift  muft 
 his  life;  This  fairc  rofc  had  life  and  greeneiTc  in  abundance,  love  and  will 
 and  yet  it  muft  wither ;  this  fauntaine  of  heaven  had  Sea's  t0  diet 
 
 of  waters,  yet  dryed  up  it  muft  bee;  this  beauty  of  higheft 
 glory  was  full  and  vigorous,yct  it  muft  fade;  the  Lilly  of  the 
 cxcellenteft  Paradifc  that  caft  Rayes  of  glory  and  Majefty 
 over  the  fourc  corners  of  the  Heaven  of  Heavens,  and  out- 
 fhadewed  Angels,  Men ,  and  the  large  circuit  of  the  whole 
 Creation ,  muft  finde  its  dcath-moneth,  and  muft  caft  its 
 faire  and  timely  bloome  :  The  Jove  of  loves  muft  become 
 pale  and  droup,  that  fire  of  love  >  that  warmes  Angels  and 
 men,  muft  become  cold;  and  there  was  ftrong  and  invinci- 
 ble ncceflity ;  thus  it  muft  be  A«>  Mattb.i6*$4»  Chrift  mufi 
 die,  Mar.  8.31.  the  Some  of  man  mufl fuf} er  many  things,  Luk. 
 22.27.  For  1  fay  unto  you  (faith  Chrift)  that  that  which  is 
 written  mufi  have  an  end  in  me*  Ioh.  3. 14.  The  Son  of  man 
 muft  be  lifted  upon  the  Crdffc.  Chrift  could  not  paffc  to  hear- 
 
 Zzz  vera 
 
$3 8  Divers  confederations  of  the  death  ofChrift. 
 
 ven  another  way  ;  death  was  that  one  inevitable  pafTe  that  he 
 rv  'ftk  u  behoved  to  goc  through  ;  there  was  no  paffibie  foord  in  the 
 wed  to  take"  tlv^  kut  onc  >  c^crc  was  but  one  ft  rait  patTe  and  fort  between 
 the  only  ftrait  thrift  and  his  Father,  his  glory  and  a  kved  Church,  and 
 paffe  between  juftice  kept  this  pafle.  Ghrif?  muft  lay  out  himfelfc.,  his  life, 
 Earth  and  bioud,  cftate  and  glory  for  his  Church  to  gaine  this  fort,  and 
 JrJ>:ayen0  fave  his  people  f rem  their  fmnes.  The   Law  laid  it  oahim; 
 
 2.  Love  .laid  it  on  him:    3.  Our  neccfTities  and  everlafting 
 
 perilling  burthened  him» 
 
 3 .  Mjght  not  the  dead  all  wonder  ?  there  was  never  before 
 L>m°n{ldtra"    norafcer'  nor  n^er  {hall  be  fuch  a  Chrift  amongft  the  dead 
 
 Awlndring  in  as  thc  Lord  ef  lifc 5  a11  thcfc  in  thc  du(*  cou!d  f*Y  >      °  *'/'> 
 the  creatures     what  dofl  thou  here  among  the  dead!   the  wormes  and  clay 
 to  fee  Chrift    might  fay,  O  Creator  cattft  thouiie  neare  to  hs  /  Would  not  the 
 their  Creator    fountains  be  offended,  that  they  could  not  have  leave  to  furnifh 
 fac^harA"*1  a   draught  of  cold  water  to  their  Creator,  who  made  the. 
 f*  the  Seas  and  the  Rivers  ,  and  divided  Iordan  with  his  Word? 
 would  not  life  it  felfe  grieve  at  fuch  a  difpenfation,that  it  could 
 fray  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  ftand  on  his  own  feet  ?  was  not  bodily  ftrength 
 difcontcnted  ,  that  fwect  Iefus  complained,  Pfal.22. 1  5.  My 
 flrengthis  dryeditp  like  a  Tot -[bard  ,ver.  17.  1 may  tell  all  my 
 hones.  Would  not  joy  and  beauty  take  it  ill  that  fweet  Iefus 
 was  a  fad  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  frongt 
 srjes  and tear •ej?Efai.$ 2.14.  Hc&.j^,  lftherehad  been  fenle 
 and  rcafbn,  in  all  the  Purples,  Silks, Fleeces,  wooll,  fine  lin- 
 nins  thar  ever  the  earth  had  ,  they  would  think  themfelves  un- 
 happy, that  they  could  not  cover  the  holy  body  of  the  Redee- 
 mer of  men  and  their  Creator,  when  he  «>mpIained,P/W.22. 
 18.  They  part  my  garments  among  them,  and  caft  lets  on  my 
 Vefture, 
 4,  Con&ler.  4,  It  was  to  much  in  regard  of  our  defervings3  that  tbe 
 
 Lord  of  life  fhould  difcend  to  a  naturall  life,  to  be  under  the 
 Rcajen  would  JoW]y  condition  of  bafe  clay;  but  that  this  tent  of  clay,  that 
 b.ody  fl!ould  *e  Lord  was  to  dwell  in,,  ftiould  be  of  the  fineft  and  moft 
 beprctiou?  as  prctious  earth  that  can  be,  would  fecme  reafon  ;  it  might  be 
 cbcSun*.         faid^  it  were  fitting  for  thc  glory  of  thcGodrhcad  united  in 
 
. ^ — . L 
 
 Divers  confident: ions  of  the  death  of  Chrift.  5  3  j 
 
 a  perfonall  union  with  the  Man  Chrift  ,  that  the  body  of  the 
 Son  of  God  (hould  be  above  paine,  weakneffeor  tbeLaw  of 
 death,  that  it  {hould  be  more  glorious  then  all  the  peareleflc 
 and  pretious  ftones  of  the  earth  ;  yea,  then  the  Snnne  in  the 
 Firmament  ;  yea,  but  Efai.$$t2.  he  hath  no  forme,  nor  com^ 
 iintffe,  and  when  we  pall  fee  him $  there  is  no  beamy  that  wee 
 fhtnld  de fire  him.  But  this  was  incomparable condifcenfion  of 
 love  that  the  Lord  would  take  his  own  death  upon  him,  and 
 aflumcthe  manhood  of  fick, weak,  pained,  fad,  figbing  and 
 dying  clay,  Ef*i.^  ^4.  Surely  he  hath  born  our  ficknefles,  and 
 carryed  our  forrowes. 
 
 5.  If  there  be  any  that  ever  tafted  the  fwcet  of  life,  it  be*      Cenfidcc. 
 jngthemoft  ncble  and  defirable  of  created  beings,  if  it  were 
 from  a  glorious  Angel  to  a  poorc  gnat  or  a  bafe  worm  _,they  \t  js  muck 
 keep  peffeffion  of  life  with  ail  their  defire;  they  will  part  with  that  Chrift 
 all  things,  men  even  with  teeth  and  skin  ,  ere  they  quit  their  ftould  pare 
 life./rfa^  The  more  excellent  life  is, they  (hustle  the  more  "i*  die  fire* 
 to  keep  it ;  a  young  man  will  doe  more  then  an  old  man  for  it*  larce  ^  a  j^ 
 andtheold  man  whohasbatachipoflife,thcdregsofitlorthe   vjnfT  man  hit 
 hundrethpartofan  hand-breath,the  twentieth  part  of  a  njnch,  life. 
 yctholdsit  fo  long  as  there  is  fo  muchas  the  fourth  part  of  a 
 dram  of  naturall  vigorinhim  ;  Now  Chrift  had  caufe  to  love 
 his  life,as  any  man  elk.  It  was  about  the  flower  of  his  age,the 
 thirty  three  yeare  of  this  life;  anditmuftbe  a  noble  life,  that 
 dwelt  pcrfonally  with  the  God- head  ;  yet  when  he  was  cal- 
 led to  a  treaty  for  rendering  his  life,  hee  gave  it  not  up, 
 but  upon  princely  and  honourable  quarters,  even  that  he 
 fhoukkfee  his  feed,  have  a  ncbleprize,andaranfomedfpoufe,a 
 fairc  crown ,  a  rich  Kingdome  to  my  flicall  Chrift  ,  but  hee  A 
 
 parted  with  his  noble  and  glorious  life  deliberative  intentional- 
 ly, moft  willingly,/^. 10,18.  there  was  more  will,  more  love 
 in  Chrift  dying,  then  in  the  dying  of  all  men  from  the  crea- 
 tion to  the  laft  judgement;  O  how  he  thirfted  and  longed 
 to  pay  that  Ranfome.,  he  had  it  by  him,  to  give  it  out  oft  de- 
 mand; he  did  not  fir  ft  die,  zndbowhis  head,  but  hefirft  bowed 
 hit  head}  and  beckened  with  his  hand,  and  called  upon  death, 
 and  then  rendred  hit  Spirit. 
 
 6. O  what  a  wonder,  this  rofcof  lifeod  the  Grofle  withe-  f, 
 
 reth  in  his  full  beauty,  the  Sun  of  life  would  Qiine  no  more  on        on '  '  **" 
 k.  The  prime  delight  of  the  Softs  of  men ,  the  fecond  Adam 
 
 Z  z  2  2  fr$m 
 
54©  Divers  'Moderations  of  the  death  of  Ckri§{ 
 
 from  Heaven  fades ,  and  life  can  breath  no  more,  and  beauty 
 
 (hitic  no  morc,andgreencffebloffomc  no  more;  and  when  molt 
 
 lowly  and  low ,  cloathed  with  a  curfe  .  moft  lovely,   moft 
 
 Lordly  and  Princely,  becaufe  in  the  adt  of  Redeeming. 
 
 7  Confidera-  7.  Chnfts  death  muft  come  under  a  three-fold  notion  : 
 
 S^dK*    ?'4'  j  t0™sn!^f<dh  9odsenemies:  *t*As  a  punifhment 
 
 Cfarifti   death   9nP^d^99f.^fi^^^R^f^et4UitoJHjhee:    g.  ^x 
 
 com  es  a  nd  ci  0  '  «  crown  and  end  of  Chrifls  journey. 
 
 threefold  noti*       Ir  the  fir  ft  notion,  Chrifts  death  as  comming  from  wicked 
 on.  men,  wanted  three  ingredients ,  that  all  the  wicked  wo  Jd  and 
 
 Hell  could  not  give  it :  i.  All  the  world  cannot  adde  a  curfe  to 
 
 rec  ingre 
 
 lh:  death  of  any  man  ,  God  only  is  the  Mafterand  Lord  of 
 
 6hriSs  death    curfing  and  blcfilng:   God  cafi  this  in  from  heaven  of  his 
 which  men       own  ,  for  2  Cor.  5.21*   God  made  himfinne,  Efai.  52.6   Ieho  - 
 could    not       v*h  ,  the  Lord  laid  on  him  the  iniquities  of  m  all.  Whofaid 
 Curfe     z  L  that'   ^"f* \be  every  one  that  abideth  not  in  all  that  is  ivrit- 
 finitc  merit:     **"'**»'  ^^**^Gal.3.io.i3Dcut.ai.aj.Deut.27.a6? 
 3  Divine   ac  the  only  Law-giver  whocandifpenfecurfes,  he  madeChriSs 
 ceptachn.         death  a  curfe :  One  death  has  not  a  curfe  more  then  another, 
 and  Chrifts  death  of  the  crofTe  had  not  a  Cercmoniall  curfe 
 only  in  it ,  for  that  was  common  to  the  deaths  of  all  that 
 hangeth  onatrce,  Bern.  21.  z3.  But  the  curfe  of  the  Morall 
 Law  which  is  upon  the  finner ,  <Deut.27.26.  Gal.,.i0  f>. 
 was  laid  upon  Chrift;  and  this  is  heavier  then  ten  millions 
 of  deaths  of  the  erode :  O  how  many  thoufands  and  what  mil- 
 lions ©f  talents  weight  of  gall ,  &  vengeance  did  the  Lord  from 
 heaven  adde  to  the  cup  of  Chr-ift?  a.BccaufcGhrift  was  made 
 fin,  he  behaved  to  be  made  the  finner,  and  from  Chrifls  perfon 
 his  death  had  the  fweet  perfume  of  infinite  merit  &  a  fweet  fmel 
 of  a  favor  of  reft  to  God,  above  all  facrifices  andoffernos  that 
 ever  were  offered  to  God,infinitneiTe  of  merit,  this  Chrift  gave 
 to  his  own  death,  j.The  Lord  gave  it  a  third  ingredient,  that  it 
 had  acceptation  even  in  point  of  Law  and  Iuftice,  which  no 
 man  could  give;  to  feele  a  fmell  of  cverlafting  Jove,peacc,  re- 
 conciliation in  bloud,  is  thefure  mercies  of  D avid  {  O  but  it 
 was  white  bloud  to  God,  crying  bloud,  or  rather  fineiag 
 blood  that  fings  the  fweet  Gofpcl-fong.  Abels  blood  cryedl 
 long  ofvengeance;/**r*  come  to   the  bloud  of  for inkling 
 aprf/v*  AtftfuOT,  that  founds  better  things  then  the  bloud  of 
 
 In 
 
Divers  confederations  of  the  death  ofChrift.  c^t 
 
 In  the  fecond  notion  that  Chrift  came  under  the  Law  of 
 dying  (for  it  is  appointed  for  all  men  to  die  )  /peaks  much 
 love.  To  come  to  flcep  which  is  deaths  brother,  to  come  un- 
 der pa ine, weak ncflc, bleeding,  that  arc  theneare  blcud- friends 
 of  death,  is  great  love  cxprefllon.  But  to  die,  the  !o weft,  and 
 the  fadde;}  and  fowreft  of  bodily  infirmities,  and  then  for  o- 
 ther  mens  faults,  it  fets  out  the  love  of  God. 
 
 In  this  refpeft  Chriil  dying  was  a  Ranfome  for  juftice;  Fourcfjdcon- 
 
 there  be  foure  of  the  fadeft  things  in  a  ranfome  that  arc  here,  ditions  which 
 
 i.  Togivepcrfonforpcrfonis  the  hardeft  bargain;  by  the  vverei»tl^ 
 
 Law  of  Nations  they  are  meeker  warres  where  moneys  and  ^"  c^  H™1 
 
 gold  may  buy  a  captive.     God  in  this   bargain  could  fend  for  finaers. 
 captives  away  for  neither  filver,  nor  gold%  nor  Any  corruptible 
 
 things  Per.i .  18.A  gift  a  reward  will  not  bow  juftice;  Rubies,  i .  GoU  (or 
 
 Saphtres,  let  ten  earths  be  turned  into  gold  ojOphir,  they  can-  perfons  may 
 
 not  buy  the  offended  Law  of  God  ;  therefore  it  mutt  be  man  ^  8iven '  ,n 
 
 for  man,  perfon  forperfbnor  nothing,  a  man  is  more  pretious  ^J  p^n 
 
 then  gold.  for  p?rrcn 
 
 2,  If  you  mutt  have  man  for  man,  then  let  proportion  of  mulbc  given. 
 common  juftice  be  kept;  a  fouldicr  for  a  fouldier,  a  fervant  In  ranroroe  a 
 for  a  fervant,  a  free-man  for  a  free-man,  a  mailer  for  a  ma-  ferwnt  is  fi- 
 lter;  yce  cannot  demand  a  King  to  ranfome  a  fervant:  Tea,  ven  for  a  !er- 
 (foith  juftite)  but  I  will  \  they  are  but  men  and  (laves,  and  fer-  v*i\t,  but  Ic.e 
 vants  of  (inne :  their  Father  sAdam  was  indeed  a  King,  but  a  '<lnS  tor 
 
 a  lcrvanr 
 
 by  Law,  he  is  fallen  from  the  crown  and  all  his  children  are 
 tray  tors  and  born  fervants;  therefore  juftice  would  have  no 
 lefle  ranfome  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- ranfome  and  over- (umme  ;  this  is  hard;  but  infinite 
 wifdome  cannot  be  againft  juftice,  but  it  wastheftri&eft  ju- 
 f:ice  that  ever  was,  the  Kings  Sonne  for  the  Traytors  fonnf, 
 the  P i  ince  for  the  Slave,  the  £0^0/  Lords  for  the  poor  c  3y- 
 ilibje&. 
 
 3.  But  the  ranfome  King  m\i&  have  honourable  conditions,  „  .  g 
 likehimfelf;  if  he  muft  be  a  captive,  let  him  have  fome  free-  fo^tfo^f 
 dome  befitting  his  birth  and  condition  ;  now  becaufe  this  bar-  as  a  King  but 
 gain  was  to  be  ft  retched  out  to  the  utmoft  line  and  border  asafervaot 
 offtrift  juftice  fas  alio  it  wanted  notdeepeft  mercy  fhining  in 
 
 glorious  rayes  through  juftice)  therefore  the  King  ftanding 
 
 Zzz  2  a 
 
54*  Divers  confidsratlons  ofthedeathofcbrift. 
 
 a  ranforne  was  as  farrc  below  his  place  as  a  fervant  is  below 
 a  King,  PW.2.6,7,   You  have  the  Joweft  and  the  hr°heft  reps, 
 who  bang  in  the  forme  of  God.  thought  it  not  robbery  to  be  <  quail 
 rvtth  (jod,  but  made  him  fife  of  no  rtputat:ony  and^ook^ufon  him 
 the  forme  of  a  fervant  x  a  King  and  God  made  a  ftrvanc, 
 Matth  ,20.*8 .  for  tven  the  Sonne  of  man  came  not  to  be  ferved, 
 but  to  f ewe,  and  to  give  his  life  a  r*nfo?Ke  for  many :  See  here 
 the  Sonne  of  'God  2.  ranfomc  in  his  own  peribn,  and  the  Jowcrl 
 ©f  ranfomes,  a  fervant,  farrc  below  a  King. 
 
 4.  It  is  not  aaiverfall  in  thefe  persons  that  arc  given 
 lb***  Jc  **CI>  toraiKr°me  others,butpoor  fouIes,if  they  beturned  in  fervants, 
 ranfcmcn.uil  their  life  fhould  be  fpared  ;  but  Chnit  was  fucfea  xanfome 
 die.  as  muft  lay  down  his  life  for  the  captives,  UWattb.  20.28. 
 
 Noranfome  can  come  lower  then  a  man  ,  and  an  innoceac 
 mans  death  :  If  the  captive  be  wounded  and  fickly,the  msi 
 that  goes  a  ramfome  for  him,  by  noLaw,{hculd  bcfickljr 
 and  wounded  alfb:  1.  It  is  not  ordinary  that  he  that  ftands 
 as  a  ranfome  for  captives,  fhould  take  their  natural!  infirmi- 
 ties, their  body,  fighes,  fadneflc,  forrow,  wants,  'and  be  like 
 them  in  all  things,  but  thrift  was  like  us  in  all  things  except 
 fijp  :  2.  And  what  greater  hardfhip  can  you  put  on  a  ranfcme 
 captive  then  death?  ailthe/cChrirt  did  tndergoefor  us. 
 
 The  third  and  lafr  confederation  of  Cbrifts  death,  is  as  it 
 was  the  end  of  (Thrifts  journey,  and  all  his  labours  in  the 
 £efh,and  this  I  defire  to  beconfidered  in  thefe  repccls. 
 
 1.  As  death  u  Chrifis  U$~i  enemy. 
 
 2.  In  the  concomitants  of  it, 
 
 1.  As  in  his  triumph  of  viftory. 
 
 2.  blis  welcome  to  his  Father. 
 
 1.  As  death  was  Chriftslaft  enemy,  dying  was  to  him  as  to 
 
 man  the  Jait  day  and  moment  of  his  week,  when  he  entered 
 
 Death  the  end  into  his  Sabbath  and  refi,  and  dyed  never  to  die  agaiue;  the 
 
 of  Chrifts  Ja*  world,  and  devils  chafed  him  into  the  grave,  and  when  he  was 
 
 bcurs  and  his  chcrCj  ^  was  jn  his  own  land,  in  Paradife,in  a  Kingcbme: 
 
 Death  was  the  wearied  way-faring-mpftshome,theendof  his 
 
 race,  and  at  thispiace  was  the  fore- runners  gold, his  garland, 
 
 and  prize,  even  the  glory  fu  before  him,  for  the  which  nee 
 
 indured  the  Crojfe  anddefp/fedjhame,  he  then  fat  down ;  it  was 
 
 Ghrifls  landing  port  after  his  ftormy  failing,     a. He  had  no 
 
 more  to  do?  in  the  merit  of  redemption ,  in  the  way  of 
 
 fa- 
 
Divers  cmfidemions  of  the  death of Chrift.  543 
 
 facisfyingjuftice;  for  Chriftsburiall  or  lying  in  the  grave  was 
 but  his  mora,  his  lodging  all  night  with  death  or  a  continua- 
 tion of  his  death  -  when  he  dyed,  all  was  finifhed,  the  Law 
 ©f  Godforfatisfa&ion  could  crave  no  more  :  as  the  laft  enemy 
 of  the  body  is  death,  1  fir.i  5,26.  fo  it  was  the  head  Chriits 
 hits  enemy  on  earth:  3.  Heaven  was  Chrifts  place  of  re- 
 fuge, hisfan&uary  and  his  afylttm;  when  Chrift  was  in  the 
 other  fdc  of  death  and  of  time,  hce  was  in  his  caftle,  in  his 
 ftrong  Fort;  enemies  can  neither  befiege  him  nor  take  him,  he 
 caiei  not  now  for  the  worlds  feud,  or  for  death  or  the  grave, 
 Revel.  1.1 8.Thcrc  was  no  more  law  againft  Chrift  after  his  foul 
 was  in  Paradile^  the  believer  has  a  perfect  acquittance  of  all 
 croffes,  when  he  is  once  in  the  land  of  glory. 
 
 2.    Ttare  be  two  considerable  concomitants  in  Chrift s   Chrils  vift«- 
 dcath  :   1.  His  vi&tty ;  2,  His  welcome  :  His  viSory  was  in   r>'ln  c^fach' 
 his  very  a&of dying,  that  death  and  the  juftice  of  a  divine 
 law  had  their  will  of  Chrift  ,  and  could  demand  no  more  of 
 him  for  all  engagements,  and  to  anfwer  the  bill,  but  death  and 
 fuch  a  death  it  was  a  fort  of  over- fins  and  aboundancc  of 
 ranfomc  to  God  >  that  death  was  put  to  the  worfe,  and  coifld 
 in  juftice  never  arreft  any  believer  or  Saint  after  Chrift.  O 
 dea<  h,  what  wouldft  thou  have  more !   Or ,  what  canft  thou 
 demand  in  law  ?  2.  Chrift  and  all  his,  legally  were  crucified , 
 and  dyed, and  Chrift  and  all  his  were  not  deftroyed  under 
 death,  but  Chrift  iived  and  all  his  with  him, /*/>.  14.19.  when 
 two  ftrong  enemies  doe  conflict,  and  put  out  their  (trength 
 one  againft  another  tothe  full,  and  the  one  Jives  in  his  full 
 ftrcngth,  the  other  muft  be  foiled.  Chrift  after  death  lived  and 
 can  die  no  more  ,  and  is  ftrong  and  omnipotent;  now  death 
 didallit  could  againft  Chrift  in  that  he  dyed;  then  he  rouft  be 
 the  Victor,  and  death  the   vanquifhed  party  ;    death  was 
 Ghrifts  Land-port,  his  (hoar  after  fad  Sea- failing,  his  laft 
 ftage  in  which  he  potted  to^glory  ;  and  he  came  into  Paradife 
 and  his  Fathers  Kingdomc,  in  a  fweat  of  bloud  (and  the  Croffe 
 accompanied  him  in  over  the  threfhold  of  the  gates  of  heaven  J 
 fbhewas  wtlccmmedjhe,  and  all  his  feed  fwho  then  were  le- 
 gally in  him)  as  one  who  had  acquitted  himfelfe  bravely  and 
 konourably  in  the  bufinefle  that  moft  highly  concerned  the 
 Lord.,  and  the  glory  of  all  his  bleftcd  attributes,  mercy,  ju- 
 fticc^graccp  wifdome,  power,  foYcraignty,  &c.  There  was  a 
 
 moft 
 
5  44  Divers  confi derations  in  Chrip  death. 
 
 moft  joy  full  acclamation  in  heaves, a  welcome  and  embracing, 
 and  a  hand-fhaking(as  we  fay  :)  i.  Between  theFacher  and 
 the  Sonne,  and  this  is  a  fwect  meditation,  Dan.  7. 1  3,  /  faw 
 C!  r-$  wcl-  &  the  nigh tvi (ions,  and  behold  one  like  the  Sonne  of  many  came 
 commc  \  to  with  the  clouds  of  heaven y  and  came  to  the  Ancient  ofdxyes,  and 
 Godaftcrhw  they  brought  him  ne Are  before  him^zx.l^.  %sl xd  there  was gt- 
 *cac  1#  vtn  him  dominion  and glory •,  and  a  Kingdome,  that  all  People  and 
 
 Nations  and  Languages  jkotttd  ferve  him  r  Now  who  bethefe 
 that  brought  Chrift  to  the  Father  when  hcafcended?  who 
 but  th:  holy  ssfxgels  his  miniftering  Spirits  or  fervants;  they 
 anend  his  afcenfion  to  heaven,  as  theEftatesofaKing  wait  en, 
 and  convey  the  Prince  and  Heirc  of  a  Crown,  in  his  Corona- 
 tion day,  Heb\  1.6,14.  tnc  Di(c5p!cs,>4^?.  g.  10.  See  two  men  in 
 white  appar  ell,  at  his  afcenfion;  goe  up  to  heaven;  fure  there 
 muit  have  been  a  hoaft  of  them,  as  there  were  at  hk  birth  ,  and 
 (liali  be  at  his  fcond  comming  ,  and  its  little  enough  that 
 the  Peeres  of  Heaven,  fuch  a  glorious- Parliament  of  the 
 HighHoufe,bearethctaileof  his  Robe  Royall  and  attend  to 
 welcome  to  heaven  their  Lord  Creator  ,  and  their  head  Chrift 
 by  whom  they  ftand  in  Court,  they  arc  the  fervants  of  the 
 Bric'groome  ;  it  was  much  joy  tothem,when  Chriit  returned 
 a  triumphing  Lord  to  heaven,  having  done  all  glorioufly  and 
 complearly.  The  Father  after  his  death  made  him  a  great 
 Prince,  and  gave  him  a  name  above  all  names,  and/**  him  at  the 
 right  hand  of  the  LMajefly  of  God:  2.  And  if  the  Lord  fhali  fay 
 to  fin  full  men,  Well  done,  good fervant,  enter  into  the  joy  of  thy 
 Lord;  Fane  more,  being  infinitely  fatisfied  with  the  travels 
 and  fcrvicc  of  his  Sonne,  he  muft  fay  ,  Well  done,  well  fnjfered^ 
 O  Sen  of  my  leve9*nier  into  the  joy  of  thy  Fathers  foul:  For  the 
 Fathers  foule  ever  delighted  in  him,  Efa^t.i.  3,  And  co  fee 
 the  Father  embrace  his  Sonne  in  his  armes  after  the  bactels,and 
 put  the  Crown  on  his  Head  ,  and  fet  him  down  at  his  right 
 hand  and  exalt  him  as  an  etcrnall  Prince  for  evermore,  and 
 accept  all  his  labours  3  and  his  iaithfull  and  moft  lucccffcfuU 
 acquitting  of  himfelfc*  in  all  his  offices,  as  Redeemer,  King, 
 Prieff,  and  Trophct,  mult  be  a  joy  full  fight. 
 Commits  a.  ?]*  *•  ^°  Believer  take  it  ill  to  die;  death  fips  at  every 
 gamftdeaih  bloud,  noble  or  low, and  would  but  drink  the  bloud  of  this 
 tccaufcChuft  eclebrious  and  eminent  Trince  of  the  Kings  of  the  earth: 
 d>cd«  I.  For  befides,  that  God  has  itintcd  our  moncths,  and  the 
 
 foil 
 
Divers  confederations  of  the  death  of Chrift.  545 
 
 (hip  cannot  parte  farther  then  the  length  of  the  cable ;  here  is 
 the  matter  ,  Chrift  for  imputed  finne,  behoved  to  bleed  to 
 death  :  2.  Only  Enoch  and  Elias  were  reprieved,  by  the  prero- 
 gative of  free-grace  ;  we   arc  by  birth  and  finne,  but  fbme 
 ounces  or  [pieces  and  fragments  of  death  and  its  appointed 
 for  all  men  to  die ;  there  is  more  reafon  we  ftiould  die  then 
 the  Lordofltfe^  for  life  was  cflentiall  to  the  Prince  of  life,  but 
 life  is  a  ft  ranger  to  us;  man  is  but  man,  but  a  handfull  of  hot 
 duft,  a  clay-vefTcll  tunned  up  with  the  breathing  of  warme 
 wind  that  imoaks  in  and  out  at  his  noftrils ,  for  a  inch  of 
 flietting  away  time.  And  finne  addes  wings  to  the  wheels  of 
 his  life,  and  layes  a  Law  of  death  on  man  ,  and  if  Chrift 
 had  not  come  into  this  clay,  city,  he  had  been  under  no  Jaw  of 
 death  ;  he  dies  for  us ;  then  we  fhould  fane  rather  have  died, 
 propter  quod,  finnmauod^  talc>&c.  Now  becaufc  your  Redeemer 
 laid  his  skin  to  death,  and  was  willing  to  kiffe  death,  believers 
 are  to  cfteemeof  death  as  the  crorTe  that  Chrift  went  through, 
 love  the  winding  fheet  and  the  coffin  the  better,  that  they 
 were  the  flcep-bed  and  night-clothes  that  your  Saviour  fleeped 
 in.  g .  And  Chrift  had  the  more  caufe  to  be  willing  to  die.,  that 
 he  was  little  beholden  to  this  life  ;  it  looked  ever  witk  a  frow- 
 ning face  on  Chrift:    i.The  firft  morning  falutationofthis 
 life  when  Chrift  was  new  born,   it  boaftcd  and  threatnc*! 
 Chrift  with  the  cutting  of  his  throat  in  the  cradle,  and  ba- 
 nifhment  out  of  his  own  land  to  Egypt :  2.  He  had  good  hap 
 all  his  life  to  fufFerings,  hee  had  ever  the  windc  on  his  faire  chrift  %4 
 face,and  the  finoak  blowing  on  his  eyes,as  if  his  whole  day  had  good  hap  to 
 been  a  feaft  of  teares  and  forrow  ;  yea,  life  and  the  fad  and  th«  Cr,off*e 
 glowing  crorTe  parted  both  together  with  Chrift.,  as  if  the  a11  hiS  ltfc' 
 world  had  fworn  never  to  lend  the  Son  of  (Wonefmile,  or 
 one  glimpfe  of  a  glad  houre,      3.  Chrift  thought  himfelfc 
 well  away  and  out  of  the  gate  (as  he  forc-tellcth,  when  the 
 people  mourned  for  his  deach,L«^.2  3.ver.28,29,^o,3i.)  be- 
 fore chedeftru&ion  that  came  on  the  City  of  lerufatem ,  that 
 killed  many  of the  Lord of  'the  wineyards fervants,  and  at  laft 
 killed  the  righteous  heir.   4.  You  may  remember  Chrift  mef- 
 fage  that  he  ftntto  HerodyLuk.i^.^2.  J  doe  cuers  to  day  and 
 to  morrow,  and  the  third  day  hhtiwcti,  I  flail  beperfettcd ,  Heb.  2C^  ^  P^e* 
 a.I2./f  became  him  from  whomare  all  things ,  and  by  whom  hlL S« 
 
 are  all  things >in  bringing  many  font  to  glory  >u  make  the  captain 
 
 Aaaa  of 
 
5  a  6  Divers  conpderations  oftht  death  Cbrtft. 
 
 of  their  falvatiouf  erf ett  through  fuffer tugs ,  ft£  m^pS*,  n- 
 xxZnu  :  Death  made  Chrift  perfect  for  theLo  d  putthcfaire 
 crown  of  Redemption  on  Chrifts  head  with  a  very  black  ban  4; 
 it  was  a  black  boat- man  that  carried  our  Prince  Icfes  over 
 the  water  toParadifc,  buefweet  Icfiis  would  have  it  his  perfe- 
 ction, his  crown,  his  glory  to  be fwallowed  up  in  deaths  womb 
 for  us.  Its  confiderabie  that  death  pcrfe&eth  the  head :  I.  As  a 
 Prieft;  he  had  been  an  unperfe&facrifice,ifhchadnot  dyed; 
 and  being  offered  dead  to  God,  Chrifts  dead  corps  had  an 
 infinitely  fweet  fmell  in  thenoftrils  of  a  juft  God  ;  never  fa- 
 crifice,  never  burnt  offering  like  this  which  perfected  all :  2.  He 
 had  not  been  a  perfect  King  and  Conqueror,  had  he  not  per- 
 fued  the  enemy  to  hisownTand,  and  made  the  enemies  land 
 the  feat  of  warre ,  and  triumphed  dead  upon  the  crolTe.  3.  He 
 had  not  beene  a  perfect  Redeemer,  had  he  not  dyed,  and  paid 
 life  for  life  :  no  fatisfa&ion  without  deaths  remijfionof  fines 
 without  blood,  Heb*  I  o.   but  it  was  the  heart-blood, and  blood 
 with  the  life  that  was  died  to  God.  Now  thefe  fame  befall  the 
 dying  Saints  .e  1.  While  the  Saints  are  here  they  are  from 
 home,  and  not  at  their  Fathers  fire-fide,  and  this  world  their 
 Step-Mother  looks  ever  afquint  on  them,   Ioh.i6>$$*  And 
 the  croiTc  gets  a  charge  from  God  concerning  a  Sainr,  wait  on 
 him,  as  his  keeper  while  he  die,  leave  him  not  5  the  croffe  fol- 
 lows the  houie  of  Chrift  and  all  the  children  of  the  houfc,  its 
 kindly  to  all  the  lecond  Adams  feed,it  is  an  in-come  by  year 
 The  €role      that  followes  the  ftock  1  every  childe may  in  his  fuffering  fay 
 kindly  to  the     my  father  the  Prince  of  ages  even  the  head  of  the  houie,my 
 Sams.  brother  Iefus,and  all  our  kine  were  fuffercrs:  the  fad  croffe  runs 
 
 iTim.z.ii.  in  a  blood  to  us, Pfal.34. 19.  {Jrfatth,i9-2^  This  is  not  our 
 home,  I  would  I  were  afhoare,  and  at  home,  in  my  Fathers 
 houfit 
 
 2»  The  Lord  takes  the  righteous  away  from  the  ill  to  come, 
 
 The  Sar»w       •E/*'»57.Whcn  Chrift  was  taken  away, vengeance  came  to  the 
 
 •ut*runnc         full  on  the  Iewes,wheft  he  was  in  heaven.  Chrifts  followers, 
 
 crofts.  that  die,  ont-runne  many  Crofles,  as  we  fee  a  man  upon  his 
 
 life  chafed  by  his  enemies,  gets  into  a  ftrong  houfeand  witlt 
 
 fpeedof  foot  wins  his  life;  fad  dayes  pcrfuc  theSaims  and 
 
 they  efcape  to  rheir  Cattle  >  before  the  afflurion  can  reach  or 
 
 overtake  ;  there  be  (bmc  cruets  pofthumc  late- borne  erodes  a 
 
 calamities  and  ill  dayes  chat  come  oh  the  pofterity  of  the 
 
 godjr 
 
Divers  confederations  of  the  forth  ofCbrifi, 
 
 547 
 
 godly  ,  the  Lord  clofeth  their  eyes  that  they  never  fee  there. 
 1  he  grave  is  a  houfe  the  Devill  and  the  World  and  affielions 
 cannot  befiege  ;  fure  when  a  Saint  is  in  heaven,  he  is  beyond 
 Dooinefday,  death,  and  teares ,  he  defies  the  malignantsof 
 rhis  world  then ,  and  the  warrcs  and  bloud  that  his  own  bre- 
 thren can  raife  againM  him. 
 
 3.  What  (hall  we  fay,  that  as  Chiift  thought  himfclfc 
 maimed,  and  he  wanted  a  piecc,oranarruor  leggcof  a  Savi- 
 our and  a  perfect  Redeemer  till  he  dyed  ,  and  theH  when  hec 
 dyed  he  was  perfected ;  indeed  oar  redemption  had  been  lame 
 and  unpcrfecl  ,  had  not  Chrift  dytd;  and  his cfcape through 
 death  and  the  land  of  darkncfTc  the  grave  to  his  Fathers  old 
 crown  that  hee  had  mth  him  befere  the  world  was ,  was  a 
 perfefting  of  Chriit :  1.  So  dying  to  a  Saint  is  the  Sun  riling,  j\v,  jJIC  .v  , 
 the  morning  birth-day  of  eternity,  theepcaingof  the  prifo-  have,  is  la.r.c 
 ners  doore, the  Coronation-day,the  marriage-night:  2, He  is  ^  l^ig  as  we 
 ever  a  lame  man,  he  wants  incomparably  his  beft  halfe  ,   fo  J**01  e~ur  l/fe 
 long  as  he  wants  Chrift  in  a  fruition  of  glory;  all  thetra-  cbrAi™G?i 
 vellingand  way-fairing  men  in  their  journey  toward  heaven 
 are  but  lick  men,  for  fickneffe  is  but  a  lamenciTe  of  life,a  want 
 of  fo  many  degrees  as  make  up  a  perfect  life  (becaufe  good 
 health  is  but  the  flowreand  perfection  of  life  )  and  the  only 
 perfect  lifefol.  3.ver.3«4»  is  the  life  of  glory ;    then  all  the 
 Saints  yet  wanting  the  life  of  heaven,  muft  be  crazie,  weak, 
 groaning  men,  not  healthy  in  aipiricuall  consideration,  while 
 they  be  in  heaven :     3,  Whea  a  Saint  dies,  he  but  takes  an 
 eflay  of  the  garment  and  robe  of  glory  (though  death  make 
 it  fcem  ftrait  and  pinching)  and  enters  in  the  joy  of  his  Lord, 
 £*f.  14.13.  There  is  both  Word  and  Writ,  and  from  a  land 
 wkere  there  can  bee  no  lies,  from  heaven,  b/effedare  the  dead 
 that  die  in  the  L*rd%  that  they  may  reft  from  their  labours  9  &* 
 *9*mlvn>9p  \k  W  MTrnr  W/rwr  that  the  travellers  may  over-reft, 
 or  exceedingly  breath  ,  and  refrefh  or  comfort  themfcl.ves  after 
 much  toyle  and  fweacing  ia  the  way;  therefore  is  death,  zTim. 
 4.6.  dtetMjii  aft  unfolding  of  the  net,or  of  the  tcnt,that  the  man 
 may  got  out,  or  a  taking  up  the  burthea  and  laying  it  dowa  # 
 
 in  another  Inne,  or  aloofing  the  cabeisoffhips  tofaile,or  an 
 untjyng  of  cords  of  a  tabernacle  to  goe  to  a  choycer  place. 
 
 Vfe  2*  FromChrifts  dying  we  leara  to  die  tofinne,  and 
 Jivcto  him  that  dyed  for  us,  1  Pet.  2.24.  Rom.  6*1,6.  iCn.%  .1  ? . 
 
 Aaaa  %  Mom- 
 
 j 
 
~j£  Keall  **ul  inherent  mortification  if 
 
 Mortification  to  this  goodly  an^  God-like  Idol!  the  World' 
 is  a  fpeciali  leflbn  of  chcdeathof  Chrift,  Gal.  6. 14,  h  js  a 
 great  diftance  and  many  miles  about  and  ofFche  roade-  way  to 
 heaven  to  gos  through  fuch  a  thor*y,  thick,  and  bufhy- 
 wood  of  honours,  riches,  plea  fares  word  ly,  its  a  fhorter  and 
 eafarway  to  ftand  at  a  diftance  from  the  fiiken  and  golden 
 creature,  and  defpifc  the  faireft  created  excellencies  that  fill 
 /.call   Morti-   both  fides  of  the  Sun,   Antimmians  would  have  us  reft  fatiP 
 i-ca  ion  ic        fied  wich.a  mor all mortification ,  in  the  brim  of  the  imagina- 
 quired  and  the  tioFl3  t0  believe  that  Chriit  dying  fortified  finne  and  the  bo- 
 FcTiion^r   dy  thcreofontlicCrofle,  and  there  is  an  end,  and  that  wee  are 
 rai&iSoKioa    obliged  by  no  command  ,  no  precept,  no  law  to  a  pcrfonall 
 •fAtiutomm9  mortifying  of  our  lufts ,  to  walk  in  new  obedience,  and  that 
 as  if  t  we: c       alhhat  we  doc  is  arbitrary  and  free  to  us,  commngonusby 
 cT'fdtei      thc  immcdiacc  A**'  impuljioni  for  fa)  Chrifi  work? in  the  Re* 
 for  us,  and  wc  g'*€r*te  *  ™thcfe  that  are  dead  9  not  as  inthefethttare  altve, 
 rukcdl  v  to  be-  *"<* that  after  converjion  we  are  altogether  dead  to  fpsntnalUtlt 
 iievcthar/re-  fay  tkey  ;  contrary  to  I  Or.  15.10.  Phil.  2.13.  Rom.6  i\. 
 jeded.  54/.2.20. 1^^.2.5.24.,  And  (b)thatit  is  the  efficacy  of Chri/f, 
 
 •Rf    r7o?n3  *"* t0  ^U  aU  aUiV'tty  in  hismemhers^t  he  might  a$  all  in 
 
 i4.p^frr°r'  *^  >  Yea,and  that  there  if net  any  command  in  the  Gofpet,  all  is 
 
 (b)iUenign,  butpromifes,  Chrifi  is  obliged  to  doe  all  inns,  and  if he  fufer 
 
 error,?. 0.7.  HStofm^let  him  fee  (c)  to  his  own  honour ;  Yea  (d)  to  act  by 
 
 (c)lbid.  unfa-  vertue  of,  or  in  obedience  to  a  command  is  a  Law-way ,  and  we 
 
 Sro/^CS '  h*1"  mthing  t0  d"  With  the  L™  :  But  chc  GofPeJ  tc*ch«n  us 
 
 19,  °"      a  reaIi  and  pcrfonajl  mortification,  and  that  we  ztttobeholy 
 
 (d)  lbiici*or,  *'  *'  *  *•£,  perfect  as  he  is  perfeel;  that  is,  a  new- covenant 
 
 3  3  p.tf.  command, Gen.ij.i.  That  wejhon/d  warfare  htm  and  be 
 
 perfeft ,    *£**  wejbould  walk^after  the  Lord,  Dtut.  1  ?1  4.  m4^ 
 
 in  all  his  wayesy  Dcur.  j.3  3  take  diligent  heed  to  wutttjn  his  way, 
 
 Iofli.22.5.Pfal.ilp.93.   Prov.  2.  7.  ao.  Ifa.2.$.  wai\in  the 
 
 fieps  of  that  faith  of  onr  Father  Abraham,  Rom.4.  1 2.  accer- 
 
 ding  to  this  rule  of  the  gojpelGil6A6-  and  worthy  of  the  ve- 
 
 cattoa,Eph.4>i.worthy  of  the  lord,  Col.i.io.  *»l*gb*\  1  ioh. 
 
 1.7.  even  as  he  walked,  l  Ioh.  1.6.  after  his  com   *a*d >meni s\ 
 
 2loh.6.honeftlr,asinthed4y3Rom>\i.ii.in/oVe  rrr.d'j,!, 
 
 as  children  of  the  ltght,v.S.as  we  havereceived  <~  hnfi\<  o]>.2.6  . 
 
 in  wifdome,  ver.4#5.  as  wife  men,  Ephef.  ?.  i5.  And  the  Goycl 
 
 forbids  and  condemns  waiting  as  the  Cjenules  iocm  the  v  %ni- 
 
 tjej  theminde,havingtheunierjia  dt»rd«rk»edtfa»g  ate*** 
 
 ui 
 
required^  the  Antinomies  morall  mortification  refuted.         54? 
 
 ted  from  the  life  of  (J od  ;  but  obferve  by  Antinomians  flefhly 
 doctrine  >  no  Gofpel  command  under  panic  of  ecernall  death, 
 bee  it  a  command  of  believing  in  Kim,  that  juftificth  the 
 [inner ,  or  of  holy  walking  as  a  fruit  and  witnefle  of  our 
 faith  and  juftification   obligeth   thcfe  that  are  in  Ghrift , 
 as  if,    in  regard  of  any  Scriptural!  command  of  Jaw  or 
 Gofpcl,we  might  Jive  as  we  lih\and  follow  the  infpiration  and 
 leading  of  a  lawlcffe  fpirit  feparated  from  all  word  either  Law 
 or  Gofpel,  either  commanding  or  conditionally  promising  or 
 atning.  We  are  notfo  to  live  after  flefh  in  lafcivioufnejfejHJls, 
 excejfeofmneyrevetliHgs,  banqnetings  and,  abominable  Idolatries, 
 l  Pec.4.  3.  not  after  the  flejh,  %  Pet.  2. 10.  Rom,  8.13*  Ifjeelive 
 after  ths  fiejbjee  (hall  dst:  There  is  a  Gofpel  threatning  as  a 
 promifeoflife;  yea,  thearmes,  colours,  the  badge  of  Gofpel 
 grace  is  to  deny  ungodlinefe,  Tit. 2. 1 1 ,  K(ot  to  walkjn  darkneffe^ 
 nor  hate  o#r  brother,  1  loh,  2.8.9./^  this  is  the  newcommande- 
 ment ;  and  chat  the  Gofpel  has  commandements  is  cleare, 
 Afath.fy^.  loh.  15.12.  Rom.\6.6.Eph, 6.2.  iTVw.i.i.  The 
 boljcommandementtiPet.i.iuiioh.i^i.Rcv.iM+.Prov.i.i.   Comfort  from 
 M.14.21.  iThefa.2.   iloh.z.4,  5,24.  And  he  that  keepeth   nnTlaChrlai 
 hisCommaadementSydrvelsinhim^ndhein  him,  Joh. 14.15.  If  deaci. 
 ye  loveme>keepmjCommandemsnts>Math,^t^3^i6)'/i,Si9»  20> 
 
 2I,22,24,CJ^^.7.I.2,^&C.  *       mWI 
 
 Vfey   We  have  rich  confolation  ,  from  the   Article  of  a  blew  iwcl- 
 Chrirb  dying  ;  the  finners  debts  are  paid  *  his  band  and  the   lil,g  ot  a 
 hand-writting  of  bloud,  and  eternall  vengeance  is  cancelled,  ^°jlnc}'.  °rca 
 and  taken  outof  the  way  ;  the  gates  of  the  p  ifon  broken.,  and  fl.^c  «Vhu- 
 the  prifoners  brought  out ,  by  the  blond  of  the  cverlafti*g  five-   mors    and 
 nant,  1  Pet.2,l4*mth  his  firipes  rve are  healed _,Efai«55.^.  The   blood  aflbcia- 
 chajlifement  of  our  peaces,  or  treaties  of  peace,  as  the  word  beares  ted>  ?laL  }*'6' 
 were  upon  him,andmthhisfirtpesweare  healed:  The  word  of  "P"T  Sm*f*s> 
 
 /i    •  •  ■    i_         l  i-  1        r  11  11  V-:nuHS     jUlt  , 
 
 firme  in  eitner  languages,*  is  a  mark  of  a  wound  where  blood  Gre.  p»K&\,  a 
 
 and  humours  are  neighboured  together,  it  leads  us  to  this  that  wound  from 
 
 the  only  medicine  of  tick  and  dead  finners,  was  r.hat  which  thetifiagof 
 
 is  (ickueiie,  paine,  fwcllmgs  fromjyailes  in  hands  and  feet  to  zhe,  skl™e> 
 
 lefus  Chrirt.    Chni*  the  Phylitians  paine  wasour  cafe,  his  ^X^hd 
 
 wounds  the  healing  and  cover  ng  of  o  ir  rounds  with  his  mark  appeare 
 
 skinne,  and  his  death  the  life  of  ftnncrs  ;  ro  vifa  tht  fick  and  to  theeyc/hat 
 
 help  him  at  his  bed  fide  with  coultll  an  J  arc  is  favour  3  buc  iU    ma7     bee 
 
 us  phyLick  of  grace,  not  of  nature,  thauheFhyfitianfeouid  k™™^'1* 
 
*  5o  The  faine  of  the  death  of  the  CrojJ'e. 
 
 be  thefick  man  ,  the  pained,  the  groaning  and  dying  Patient", 
 and  lye  down  in  his  bed  ,  and  nuke  his  life  and  biood  ,and 
 medicine  to  cure  our  difeaiesand  wounds ;  In  a  Law-challenge 
 the  believer  is  fb  freed  from  cternall  wrath  ,  that  if  Satan  and 
 confeience  fay*  Thou  art  a  (inner  And,  under  the  curfe  of  the  Law  , 
 he  can  fay,  its  true,  I  am  a  (inner ,  but  I  was  hanged  on  a 
 tree  and  dyed  ,  and  was  made  a  curfe  in  my  head  and  Law- 
 furety  Chrirt  ,,  and  his  payment  and  fuffering  is  my  payment 
 and  fuffering. 
 Sin  fweetjfuf-       vfe  4.    Sinne  is  a  fad  d^btt  the  Law  is  a  fevere craven: 
 f^  n§  if         l '  *C5  Pal^mc  t0  a  f°°k  t0  &nne :  *c  *5  no  pafti^c  nor  fport  to 
 taChrjf?.0^       Chrift  to  fatisfic  for  finne.      2.  There  is  ssmuch  jufticeand 
 vengeance  in  the  <§ofpel,as  in  the  Law;thc  Gofpcl-fuffcring  foz 
 our  (in  was  as  fait  and  fbwre  to  Chritt  as  the  Law  vengeance 
 would  have  been  to  us.   The  Lord  never  minded  that  any 
 fliould  beare  finne,  either  by  aclingor  differing^ rath ,  and  at 
 an  cafie  rate.      3.  Will  yee  not  read  bloudy  jufticc  perilling 
 finne  on  the  blew  (tripes  and  fcar/ct  wounds  „  on  innocent  Ie- 
 fus  back  andfides,his  head  and  hands  and  feet  ?  will  ye  young 
 men,  Ealef.11.9. laugh  and  finne,  and  muft  Ghrift  weep 
 and  About  and  cry  for  paine,  when  he  fuffcrs  for  finne  ?  Sinners 
 yee  have  merry  dayes  in  your  lufts,  O  but  it  was  a  dolefull  and 
 a  wearifome  time  to  Chrift  to  pay  for  finne*  The  drunkard 
 fings  and  drinks ,  when  Chrift  anfwers  his  bill  he  fighes.  Sa- 
 lomon, £<;clef  2.   in  the  day es  ef  his  vanity  .fonght  to  give  him' 
 felfe  to  wine,  ver.  3.  to  lay  held  on  folly ;  and  ver.  10.  and  what 
 ever  hit  eyes  de  fired  he  with-held  not  from  them Joe  kept no  joy 
 from  his  heart.  But  Chrift  had  a  fad  night  in  the  garden  ,  O 
 but  he  had  a  heavie  foul, when  with  teares  and  ftrong  cryes,he 
 prayed ,  when  juft  ice  fqueazeth  afweat  of  blood  outofChrifts 
 body,  and  hee  looks  like  forrowand  fadneffe  it  iclfc  dying, 
 and  Seeding,  and  crying  My  Gedtmj  (Jed,  why  haft  thonjer- 
 faken  me :  never  mothers  fonne  after  this ,  make  a  (port  of 
 fin,  or  finne  with  good  will  and  delight* 
 
 The  three  What  death,  Wo  Tuvalu,  what  quality  or  kiade  of  death, 
 
 fpeciall  qua-     he  was  to  dye. 
 
 Jitics  of  Chnfit      The  quality  and  kinde  of  Chriftsdeaih  is  moft  remarkable  5 
 
 death.  for  three  characters  were  printed  and  engraven  on  the  death  of 
 
 »■    ll™l       the  Crete  which  Chrirt  dyzd. 
 
 3    4  cm  ft .  l '  p*in*'    2 .  Reproach  and  fham*.      3 .  The  C*rfi  §f  (j*J 
 
 Mam 
 
The  paine  of  the  death  of  the  Crojje.  5  5 1 
 
 The  paine  in  Chrirts  death  comes  under  a  twofold  con fe- 
 deration :  1 .  Naturally  :  a.  Legally ;  the  nature  of  the  death 
 was  paincfull,  for  death  of  ic  felf  is  painfull;  ho  man  payes 
 that  debt  with  cafe  and  nature  fmiliag  and  (porting  :  die    Thcpaine  of 
 who  will,itwillcoftyouofyour  flefh  ;  when  s^/idies,  he   Chrifts  death 
 cryes,  ah  my  feet;  when  David  dies,  he  complaines,  O  my  cold   and  »he  cam* 
 body ; the  Shunamites  child,ah  my  pained  head;  VzA*b90\i  my   of  iu 
 lep  ousskin;  do  not  pamper  nor  idolize  your  body ;  if  wicked 
 men  have  not  one  band  or  coard  in  their  death ,  but  fteal  down 
 to  the  grave  in  a  moment  befide  deaths  knowledge,  yet  they 
 pay  deareforit,  /<*£  14.  20.  The  wormes Jhall  fed  fweetly  on 
 them  ;  life  is  a  great  pearl.  But  there  bee  three  things  befides, 
 that  made  the  death  of  Chrift   painfull. 
 
 1.  Violence* 
 
 2.  Slownejfc  of  dying. 
 
 3.  t^Many  degrees  of  life  taken  from  him. 
 
 Violence,  it  is  to  die  of  any  difeafe  or  *f  paine :  I .  But  wfeen 
 
 five  or  fix  deaths  do  all  flare  equally  at  one  land-port,  and 
 
 atonerace,and(trive  which  of  them  {hall  difpatch  the  poore 
 
 man  fooneft,  the  paine  is  the  more  ;  yee  know  the  complaint 
 
 •f  eur  blefed  Saviour  9Vh\.iim\6*  They  pier  eedmy  hands  and 
 
 f») feet ,and  Ioh#  19.34.  one  of  the  fouldiers  wtth  a  fpear  pierced 
 
 his  fide,  and  forthwith  came  there  out  blond  and  water :  here  by   Many  deaths 
 
 Scripture,  be  five  deaths,  that  invade  a  living  man,  death  on   as  ©ncc  on 
 
 every  hand,  and  death  on  every  legge,  and  death  on  his  fide ;  Chiift. 
 
 though  thislaft  came  a  little  too  late;  the  Souldiers had  no 
 
 law  to  pierce  his  fide  ,  but  to  make  (lire  work  he  (hould  be 
 
 dead,  by  a  fort  of  chance  to  men,  which  yet  fweetly  was  fub- 
 
 fervient  to  the  decree  of  God  and  the  Prophecies ;  Chrift  was 
 
 thus  ferved.    2.  Now  a  violent  death  it  muft  be  whenftrong 
 
 and  great  nailcsdid  pierce  the  moft  nervous  parts  of  his  body , 
 
 Wis  hands  and  his  feet ;  one  Iron  wedge  thruft  in  at  his  left 
 
 pape,  to  pierce  his  heart,  or  to  pierce  through  the  temples  of  the 
 
 head  would  quickly  have  di(patched  him.    2.  As  for  the  flow 
 
 ncfle  of  his  death,  foure  leafarely  and  flow  violent  deaths  to 
 
 caufc  him  to  bleeJ.  to  death  were  hard :  the  word  faith  the 
 
 bloud  is  the  life  of  the  living  creature;  then  look  how  long 
 
 his  bloud  was  comrning  out ,  his  life  was  dropping  out  as 
 
 long.     They  iay,the  death  of  the  CrorTe  will  keep  a  man  a!iv 
 
 with  his  life  in  on  theCroffe,  above  three  or  foure  hourese 
 
5  5  %  ?he  faine  of  the  death  of  the  Crofje. 
 
 the  man  dying  and  yet  cannot  die;  tbefe  ianguiftiingdeaths 
 procuring  a  cruell  favour  fuch  as  is  deaths  (low  pace,  and 
 yet  quick  torment,  are  images  of  hell,  where  menfeek^  death, 
 hut  cannot  finde  it,  becaufe  death  £ecth  from  them, 
 Ti  °  Uatn  :&       *«The  Icntneffeofdeathis  much  vvhen  death  is  divided  into 
 and  (iowiuffe  fou  re  quarters;  death  at  every  hand,  and  at  every  foot  makes 
 of  death  when  the  paine  greater;  when  the  weight  and  trunck  ofChriftsli- 
 its  on  its  jcur-  vjDg  body  iifced  up  from  the  earth^hangeth  upon  four  paining 
 Bey,increafeth  an(j  tormenting  pillars,  the  Lords  pierced  hands  and  feet  ;  as 
 if  death  had  delighted  to  hold  Chrift  long  at  Sea,  and  de- 
 ayed  him  thelaft  fad  fervice.   3.  And  Chrili  had  been  before 
 dying  a  terrible  death  in  the  gardcn,when  he  had  been  fecthed 
 and  boyled  in  a  bloud  of  fweat,  and  two  circumliances  evi- 
 dence that  the  two  Theivcs  death  was  nothing  in  llowneiTe  of 
 torment  comparable  to  Chrifts  death  :  i.The  fad  and  dire- 
 full  Prefaces  and  preparatories  to  Chi  ids  death,  as  he  was  in 
 the  night  before  in  a  foule  death  in  the  garden  and  in  a  fweat 
 of  bloud  there  trickled  cut  of  his  bedy  down  upon  the  ground 
 ®m  dpw.Co/  *m&l@-  zsitwere  dr$ps  great  hail-ftones  of  blood 
 frozen  or  heardened  together  as  Stephamu  thinks ,  through 
 extreame  tcrror;hewasfcourged  again!*  all  Law  and  crowned 
 with  thorncs :  a.  And  fo  was  he  weakened  in  body  as  he  was 
 not  able  to  beare  his  own  erode  ;  it  was  his  own-cgmplaidr, 
 ^P/W.22.17.  I  m*y  tell  all  my  bones  >  what  ever  the  ftory  of 
 palTicn  fay, how  Chrift  could  have  been  /o  Jean  in  twenty  and 
 foure  houres,  its  evident  he  complaineshis/?*v»£f£  wasdryed 
 up  like  *  pot-fleard,  and  that  death    was  more  painfull  to 
 Chrift  then  to  thefethac  dyed  the  fame  death  ;  yea,  Chrift  be- 
 gan todie  the  night  before;  he  was  then  under  violent  d^ath 
 of  foule  and  body  above  the  houres   that  hce  was  on  the 
 (^roffc,  when  others  are  long  tormented  withpaine,  that 
 paine  is  rather  the  fore-runner  of  death,  then  death;  for  death 
 ftayes  but  a  moment  in  doing  that  fad  fervice  in  bringing  the 
 foule  out ,  but  death  all  this  time  twenty  foure  houres  was 
 Chrift  did  fa£.  acling  upon  Chrift,both  the  fecond  death  ,  the  Lords  anger 
 fer     many       and  curfe  being  on  him,  and  then  bodily  paine  with  the  curfc 
 deaths.  of  the  law  all  this  time  wrought  upon  him.  v,ome  fay  gall  and 
 vinegar  were  given  to  men  to  be  crucified  to  make  themlefle 
 fcnfible  of  that  cxtream  paine.  And  confider  his  death  legally, 
 may  we  not  fay,  as  Chrift  in  bearing  the  paincs  of  the  fecond 
 dcatii 
 
The  f  awe  of  the  dedtb of the  Croffe.  j5j 
 
 death  did  fcffer  chat  which  allthe  Ele&fhould  have  fuftaincd 
 in  their  ibuls  forever  To  Thrift  did  bear  many  millions  ofbodi- 
 ly  death*?  it  may  be  a  queftion,if  Chriftsfu hiring  for  Peter  be 
 Ghriu1  suffering  for  Davidjox  fijre  Peters  hn  s  and  'Davids  fins 
 together,  are  more  then  Davids  fins  alone,and  if  on  drift  the 
 Lord  laidthe  irnqnity  of  us  all,  Efai  5  3. 6. it  muft  be  a  greater  pu- 
 niflimcnr,  thenif  theLo-d  had  laid  the  iniquity  o  fome  few, 
 one  or  two  upon  Chrift;  fay  that  the  EJe&  were  three  millions 
 of  redeemed  ones,  as  we  cannot  determine  the  number,  fure 
 this  muftbeafadder  death,  then  if  Chrift  had  dyed  but  for 
 tennemen;   it  is  true,  ic  was  an  infinite  paine  in  regard  of 
 the  one  infinite  per/bn  that  did  beire  our  iniquities,  yea,  and 
 fo  fftbjettive  it  was  an  infinite  Jove  with  which  in  election 
 and  free  redemption  Chrift   followed  all  the  Eleft  of  God 
 withall ,  but  terminaiive  as  his  love  is  bounded  on  fundry  u^'ln   .  " 
 peribas,  <Paul  fpeaks  of  it  as  if  there  had  been  not  one  man   from  chrift 
 loved  but  himfelfej</4/.2.20.  Chrifl  kvtdme>and  gave  him-   on  ail  rhe  E- 
 felfe for  me.  Though  the  Lord  lefns  puffed   in  one  bill,  the  fea3  but  one 
 election  and  redemption  of  all  the  family  of  the  firft  born,  yet  lc,ve  m  hm 
 every  fbule  has  a  white  ftone,  and  afnew  name  ,  that  no  other  (u*Je*il-v*iJ- 
 elett  manknoveet,  buthe  himfelfe  \   as  every  flower,every  rofe, 
 every  medow  and   fcverall  garden   has  its  feverall  rayes , 
 beames,  and  comfort,  and  vigor  of  heat  from  theSunne,  yet 
 all   thefe  rayes  and  beames  are  but  one  in  the  Sunnesbody  ; 
 fb  though  Chrift  dyed  but  on  death  for  all,  theEleft  ,  yet  in 
 the  hight  of  paine  it  was  many  deaths  to  him. 
 
 3.  Againe  ,  corTuler  how  much  of  life  Chrift  had >  the  re- 
 moving  of  it  by  violence  muft  be  fomuch  the  more  painfully  ^, 
 life  naturall  had  in  Chrift  a  fwcet  and  peaceable  dwelling,  thatChrifU 
 the  povTeflloti  of  life  was  with  excellent  delights,  like  a  tree  life  was, tha 
 growing  on  the  bank  of  a  fwcet  river  of  oyl, wine  and  honey  5  Iofleofh 
 it  was  planted  bTide  the  glorious  God  head  perfonally  ,  and  the  more 
 had  fwcet  company,and  thatma.de  it  p/eafant ;  the  more  beau- 
 tifull,pleafant,and  green  the  fewer  of  lejfe  was, the  more  vio- 
 lence and  paine  it  was  to  hew  down  this  dehtious  tree  of  life, 
 and  to  cut  him  out  of  the  land  of  the  living  ;  it  bad  not  been  fb 
 much  to  cut  down  a  thiflleor'a  thorn  tree,  or  to  take  away 
 the  life  of  a  common  ma^whofe  life  is  not  priviiedged  with 
 grace  and  the  grace  of  a  perfonall  union  with  God;  yea, 
 the  defi  roving  of  the  life  of  an  Ange',  could  never  have  been 
 
 Bbbb  fuck 
 
5  5  4  The  jbame  dnd  reproach  ofChrifis  death. 
 
 fuch  violence.  And  then  its  confiderable  that  Chrift  was  not 
 differed  to  goe  to  the  grave  without  bloud,  and  that  his  skine, 
 his  winding  ftieet,  were  befpotted  with  bloud.  Chrift  paid  not 
 this  (umquickly,asmanydic;  its  true,  there  was  more  will 
 and  love  infinitely  in  his  blood,  then  violence  and  paine,  eve- 
 ry ftreamc  of  bloud  flowing  in  a  channell  of  love;  and  its 
 alfo  furc  the  ioule  and  the  Godhead  were  not  fcparated,but  the 
 pretious  life  of  Chrift  was  expelled  ,  and  that  by  a  bloudy 
 death,  out  of  a  fweet  Paradifc,  and  death  was  a  rough ,  fad 
 and  thorny  journey  to  Chrift  ;  weapons  of  Iron  on  hands 
 and  feet  came  againft  the  Lord  to  fetch  the  fbule  out  of  the 
 body. 
 
 2.  Shame. 
 The  fecond  character  engraven  on  Chrifts  death  was  fliame 
 and  reproach,  in  which  confider 
 
 I,  How  fbame  couldbe  on  £hrifl  dying* 
 2%  What fr^me  was  on  him, 
 3.  How it  flood  with  his  honour  as  King* 
 I.  Shame  ,  is  taken  either  fundamentally  in  the  caufe,  or 
 formally ;   finne  and  finne  a&cd  by  men  againft  the  Law  of 
 Hew  Chrift    qq£  -lS  the  only  foundation  of  fliame,  when  the  people  fell 
 Me  ©r^amc".  in  '^ohtty%Exod^2,i Sharon  made  the  people  na^ed  to  their 
 1  'frame  ;  10  when  Tamar  diflwads  her  brother  from  iaceft, 
 2  Sam.i$.i$.  (he  faith,  W  Itwhetherfrall  I  caufe  my  Jbame  f 
 goe?  and  as  for  thee,  thou  (hall  be  as  one  ofthefoolesof  JJrael. 
 Shame  and  finne  are  ofoneblocd;  for  finning  is  a  fliaroefull 
 reproaching  of  the  creaure;  and  thus,  Chrift  was  no  more 
 capable  of  fliame,   nor  of  fin ;  for  he  had  done  no  violence, 
 r  neitherwas  there  any  guile  in  his  mouth.   Chrift  -man  came  out 
 
 WW*  0f  t|lc  worobc  cloathed  with  a  precious  white  Robe  of  inno- 
 
 cency  and  abundance  of  grace,  hee  never  contracted  one 
 black  fpot  on  that  fairc  Robe  of  the  higheft  image  of  God  , 
 from  the  wombe  to  the  grave;  and  fo  there  was  no  fliame, 
 but  fundamentally  glory  in  Chrift  all  his  life ;  but  there  is 
 Ch  ift       ft\zmc  formally  \n  finne;  and  that:  1.  Which  we  call  think- 
 waWcapable      ingof  fliame  or  being  afliamcd  actively :    2.  In  bearing  of 
 •f  ihame.         fliame  paflively.   In  the  former  confederation  ;  becaufc  finne 
 is  a  fliaraefull  thing  in  fclfe^rai.iS.   ie  fit  up  Altars  to 
 that  frame  full  thing*  even  Altars  to  burnineenfe  to  Baal  ;  there 
 is  an  jntcmall  blufihing  and  fliame rifing  from  finne,  when 
 
The  fhame  and  reproach  ofChrifls  death.  555 
 
 the  finncr,  if  the  confcicncc  through  a  habitc  of  finnc  be  not 
 turned  brazen  and  hard,  thinks  ill  of  finnc  and  efteemes  it  (I  If 
 bafe  in  doing  ill;  Rem. 6  *i\.  what  fruit  hadyeethen  ofthefe 
 thing!  whereof  y ee  are  now  ajhimed?  Adam  and  Eve  were 
 not  afhamed  before  they  Cinncd  :    now  Chrift  man  had  this 
 ingenuity  which  Heathens  called  halfe  a  vertuc  ;  {hamefaft- 
 neile  or  a  power  to  think  ill  of  finne.Chriii  of  himfelfe  (though 
 he  could  notfinne,  as  tsfdam  had  a  power,  before  the  fall  to 
 pitty  and  commiferate  the  lick  and  miferable,  though  there 
 was  no  formall  object  for  that  power  afore  men  finned  ) 
 could  think  it  offinne.  Chrift  (I  fay)  thought  ill  offinne,  and 
 eficemed  the  creature  bafe  in  finning;  Heathens  faid  venue 
 was  of  a  red  blujhmg  coUnr ;    and  the   Scripture  condems 
 the  /namelefnelTe  of  hnners  that  arc  not  abafed  themlelves,  for 
 finne  and  cannot  bee  afliamed ;    fo  the  Lord  burthens  his 
 people  with  this  ler,  3.3.  And  than  hadfi  a  whores  forehead, 
 thou  refufedfl  to  a  Jkamedytttb.  toblujh,  Efai.3.9.  The  Jbew  of 
 their  countenance  ( that  cannot  blulh  atfinnej  doth  witnejfe  Ho",i^aw 
 again fi  them,  and  they  declare  their  Jin  as  Sodome ,  they  hid  it  ^rhiiCU*** 
 not.Zeph.^j.  But  the  unjuft  know eth  nofhamc.  In  this^Chrift 
 our  Lord  ,     ( to  come  to  the  fecond  pointj  being  cur  furety 
 though  he  could  not  be  afhamedof  any  finnc  he  did  himfelf, 
 for  that  he  never  finned,  yet  being  made  finneforus,  he  did 
 did  beare  the  (hame  of  our  finne.    And  fo  Chrift  was  not  free 
 of  fhame  paflively  >  as  it  is  a  punifhraentof  finne;  for  it  is 
 penallevill  of  the  ctc&tute, 'Dan.  12.2,  Many  that  Jleep  inthe 
 dufi  {hail awake  fome  to  fhame  and  everlasling  contempt.  Ezech. 
 32.24.  Elam  and  all  her  multitude  are  Jlaine— they  have  born 
 their  Jhamey  with  them  that  goe  down  to  the  pits  That  which 
 is  penal  fin  fhame  j  the  Lord  /ejus  did  beare  ;  he  faith  of  him- 
 ftlfe,  8fau^6.    1  gave  my  back^  to  the  fmiters ,  and  my  .cheeks 
 to   them  that  plucked  off  the  haire ,   I  hid  not  my  face  from 
 jhame  and  fptitng  ,  Heb.  12.2.    Hee  endured  the  crojfe 3    de- 
 Jfifing  the  fhame ;  in  thefe  rcfpc&s  he  did  beare  our  fhame; 
 \.  That   hee  being    the  Lord  of  glory ,:  and  thought  it  n$ 
 robbery  to  bee  equall  with  the  father  y   hee  abafed  himfelfe 
 to  come  fo  low  as  to  be  a  man ,  and   the  lowefi  of  men ,   a 
 fcrvant,  Phil.  2. 6, 7^8.  Matth.  20, 23.  &  Efai.4^7.  Thus  faith 
 the  Lird ,   the  Redeemer  of  Jfrael ,  and  his  holj  One  t*  him   ^r^i.*^ 
 whom  man  difpifetb,  Hebr,  to  one  d*fpifed  infoule  9  a  contemned 
 
 B  bbb  i  foule, 
 
^  5  6  The  fharne  and  reproach  efcbrifts  death . 
 
 Whs*  tokens 
 
 foule  abhorred  by  the  nation ,  to  a  fervant  of  Lords  :  2.  All 
 the  tokens  of  reproach  and  fhame  was  on  his  fuffering  :  As 
 •f  fliamew"5  * '  *n  &e^urcs»  deputing  a  crown  of  thomes  on  his  headend 
 an  Chrjft.  a  Reed  for  a  Scepter  in  his  hand,  to  fcorne  his. Kingly  power, 
 fainting  him  with  mocking  and  bowing  the  knee  to  him: 
 2.  In  words,  faying,  Haiie  King  of  the  lewes ;  a  fcorning  his 
 Propheticaii  dignity,  in  blind -folding  him  and  covering  his 
 face  and  faying,  Prophecy  who  is  hethatfmot  thee  ?  and  to  de- 
 ride his  Pricfihood,  fhey  put  a  Roab  on  him  ,  and  when  he  is 
 on  the  CroffeancT  offering  himfelf  as  our  Prieft,'  in  a  facri- 
 ficc  to  God,  all  that  faffed  by  wagged  their head ,  and  (hot  0  fit 
 the  lip  paying  he  truftedin  God,  let  Cjcd  fave  him  :  then  the 
 fpitting  on  his  face,  in  the  Law  was  great  fhame,  !><?/#.  a  5.0. 
 the  wife  of  the  brother  that  would  not  build  his  brothers 
 houf^did  [pit  on  his  face ;  fo  lob  complaines,  chap.  50. 10. 
 that  the  children  offooles  and  bafc  men  abhorred  him,  and 
 fparednot  toffttonhssface*  O  but  there  is  now  much  glory 
 and  beauty  of  glory  on  that  face ,  its  more  glorious  then  the 
 Sunne#  3  .His  death  had  a  ipeciall  note  of  fhame,  the  death  of 
 a  robber  and  an  ill  doer;  fo  k  is  called  Chrirts  reproach, 
 He b0 13.15.  Let  us  goe  forth  therefore  unto  him ,  without  the 
 Camp,  bearing  his  reproach,  or  bearing  his  crolfc,  which  was  a 
 reproachfull  thing  ;  for  it  is  a  clear  aliufion  to  the  manner 
 of  Chrifl  s  going  out  of  the  City  oflerufalem  to  Mount  Calvary 
 bearing  his -own  Crofle;  it  was  a  reproachfull  thing  to  fee  the 
 Lord  of  glory  be*  re  ffiame  on  his  back,  and  to  behold  Icfus 
 going  through  the  City  \  "-oiit'-at  the  Ports  oflerufalem  with  a 
 flumefull  CrofTe  between  his  frjoaldcrs,  and  all  the  children 
 and  boyesandbafeonesofthc  City  wondering  at  him  ,  and 
 crying  hue  after  him ;  O  woe  to  Iemfalem  when  they  fhut 
 Chrittout  at  their  Ports ,  and  willlodgehim.no  longer,  and 
 wo  to  them  thatputthat  fliame  onhi(p,as  to  ky  the  reproach- 
 full and  curfedGroflco.h  his  back,  and  no  man^vould  beareit 
 for  him:  And  the  fuffering  ofCbrift,  Heb.  1 1.2  6*  Js  called 
 the  reproach  and  the  fharne  ofChrift,  Ffal.  22.  7.  But  I  am* 
 worme  \7ltt:fc^1  no  man  of  note,  the  reproadh  5  the  mar.  f eft  or 
 publijhed  fhame  or  reproach  ofAd*m>  offrsiieirten,  the  coo- 
 gMfjrifc*  tcmPc  oftncpeople,  the  publick  thfgrace  or  neglea  of  the 
 vi^prohisflf-  PC0P^  Now  the  third  particular  is  how  could  fc  confift  with 
 icsL  the  glory  of  Chrift  as  King  to  be  foamed.   It  is,  !  muft 
 
 confeffe 
 
The  flume  andreptoach  ofChriBs  death.  557 
 
 confeiTe,  a  ft  range  expreflion,  the  Son  of  God  (named,  yetits 
 Scripture expreflion3  Hcbt\i.i,  Efai.50.7.  But  fuch  a  (name 
 as  they  could  put  on  Chriit,may  well  ftand  with  the  perfonali 
 union. 
 
 For  r.  Shame  is  arifing  from  the  ill  conference  o"  finne, 
 they  could  not  put  on  Chrift,  ler.  2.  26.    As  the  Thiefeis  Ho,Tdfl,lnJ?ffl 
 ajhamed,  when  kee  is  found  Jo  is  the  houfe  oflfrael  ajhamed  y   J^"/  ^.^tSLm 
 They  could  not  carch  Chrift  in  any  Mnnc  and  fo  though  nt7  otChrlfcs 
 they  (named  him ,  fee  W3s  not  fhamed,  nor  could  he  hide  his   perfom 
 face  for  confufion. 
 
 2.  Shame  is  a  breaking  ofthehopeanJ  con^denceofthefe 
 who  look  for  great  things,  as  2  Ch'on.  52.21.     The  Lord 
 
 fent  an  Angel  which  cut  off  all  the  mighty  men  of  vakur  and 
 the  Leaders  and  (Japtaines  in  the  Camp  of  the  King  of  Ajfyria: 
 So  he  returned)  with  Jhame  of  face ,  to  his  own  land*,  and  Efa,  30, 
 Te  trust  (faith  the  Lord )  in  thefhadow  of  Egypt,  ver.3 .  7  here- 
 fore  [hall  the  flrtngth  of  Pharoah  be  your  [toamc,  ver.  y.  They 
 are  ail  ajhamed  of  a  people  that  could  not  profit  them,  nor  be  a, 
 help  nor  profit  }but  a  Jhame  and  alfo  a  reproach  :  now  thus  the 
 confidence  that  Chrift  had  in  God  could  not  be  broken.  God 
 could  not  faile  Chrift  ;  his  hope  wa9  ever  green  before  the 
 Sunncrhe  faid  it,  and  it  was  true  £^.50.7.  (Chrifts  faith  and 
 boldneflf  inhisfathcr  was  as  hard  as  flint  )  for  theLordGod 
 will  help  mee  ,  therefore  [ball  I  not  bee  confounded ,  therefore 
 have  I  fet  my  face  as  flint ,  and  I  know  that  I  Jhall  not  bee 
 ajhamed. 
 
 3.  But  it  is  cleare/tn  pulling  offhis  garments  and  fcourging 
 him,  fo  they  fhamed  him,  as  ler. 1  3.26.  Therefore  will  I  difco* 
 ver  thy  skirts  on  thy  face  ^that  thy  Jhame  may  appear :they  brought 
 lefus  bound,  as  if  he  had  been  <a  common  Thiefe,  to  Ptlate, 
 <J\€atth.26.2*  And  in  regard  of  this,  Efay  prophecied  53.  3. 
 He  was  dffpifed  and  rejected  of  men  fthe  text  will  beared  Chrift 
 wauMio  body — and  we  kid  as  H  were  our  faces  from  him;  they 
 put^>  much  difgrace  and  fhame  on  bleffed  lefus ,  he  was 
 fobafclyhandledjthatwe  blufhed  and  wereafbamed  to  look 
 upon  him,  all  bis  friends  thought  fhame  of  him.  1.  But  this 
 was  but  the  lying  eftimation  of  unbelieving  men,  who  could 
 not  fee  his  glory;  but  the  repenting  Thiefe  3  when  they  render 
 him  mof*  fhamefuil  and  abafed  by  faith,  faw  him  a  King  who 
 had  ibekeyes  of  Paradifeat  hi$girdle}whcnhepraycd,^or^ 
 
 —  1-  i.  i  — 
 
5  5  8  Tbejbamof  Cbrifts  Crop. 
 
 remember  me  when  thou  commefi  to  thy  Kingdoms,  and  he  was 
 moll  un-King-like  at  that  time  ;  and  he  had  as  much  flume 
 on  him,  as  he  was  able  to  bear ;  he  was  branded  as  thegrcateli 
 Thiefe  of  the  three,  dying  a  Thiefes  death  ,  going  out  at  the 
 ports  of  life,  bleeding,  pained,  curfed,  flumed,  forfaken,def- 
 pifed,  mocked;    all   his  glory  was  now  under  the  allies, 
 and  covered  with  flume;  the  Sunne  Teemed  to  be  afliaroed 
 to  feci  the  Creator  of  the  Sun  in  fo  painfull  and  fofhamefull 
 a  condition  ,  and  therefore  the  Sunne  runncs  away  and  hides 
 it  fclfc,andisnotabIetobcholdchcLordof  glory  hanged  on 
 a  tree;  the  Rocksand  Mountaines,the  ftones  and  fairc Tem- 
 ple, as  if  they  would  burft  for  forrow,  cannot  indure  fo  bate 
 a  condhion  as  the  Creator  was  in  now.  And  as  if  death  and 
 the  graves  were  grieved  and  male  content  to  fcrve  thejuftice 
 of  God, for  the  finne  of  man  ,  they  will  lodge  their  prifoners 
 the  dead  no  longer  ;  but  the  graves  are  opened  :  2.  Shame 
 is  but  an  opinion,  and  men  can  beftow  their  opinion  amhTe, 
 and  fo  did  the  world  on  Chrift;  there  was  glory  and  fulneite, 
 yea,  infinite  glory  in  Chrift,  but  they  faw  it  not ;  few  fee  the 
 worth,  fewer  can  weigh  the  weight  of  Chrifts  excellency; 
 Mens  glory  is  but  /«?« ,  a  meerc  opinion,  and  often  but  a  lie ; 
 and  it  took  nothing  of  reall  glory  from  Chrift,  whatever 
 ffcwletdr*     tncY  cfleemed  him ;  fay  that  the  fenfc  of  a  man  would  judge 
 mpecvjuvrl*  the  Sunne  no  better  then  a  two  penny  candle,  this  takes  no. 
 pa,  anexecra    thing  from  the  excellency  of  the  Sunne.      3..  The  Sunne  is 
 tion  vcrballor  tne  $unnc  vvhen  it  hides  its  bearnes  and  rayes  of  light  and* 
 *ea11,  Vtry0^  heat ;  Chrift  was  the  Lord  of  glory ,  when  he  drew  in  all  his 
 remt-ie  "dixit,    ma  jefty  an(*  caufed  the  Rayes  of  glory  and  honour  retire  and 
 lob3.6.Gea.3>  hid  themfelves  under  all  the  flume,,  bafenefle  and  difgrace 
 ^•TYVHtf^-  that  men  could  lay  on  him;   a  voluntary  condifcenfion  of 
 ledifa  terrains  Cnf{ft  was  all  here, 
 afenbed  to  a  Qurfe 
 
 &Num.  %L.6.      Tne  .third  Character  engraven  on  Chrifts  death  ,  k  the 
 
 hcftialbecnr-  curfc  of  God,  in  which  confider 
 
 fed  that  thou  |.  whatacurfe  was  on  Cbr 'ft  dying. 
 
 curkft  y$y  2t  jjow  fa  WAS a curfe%  andthe  caufesof  it. 
 
 ^tro^CCn  ^°  curfc^n  hotb  languages,  is  to  pray  cvillj  to  devote  to 
 I'ght,ofnp  deftrudion  cither  in  word  or  deed  ;  now  the  carfe  that  Chrift 
 weighr,  igno-  was  made:  i.Was  the  Lords  pronouncing  him  acurfe:  2.The 
 b'*DCHt,u.i$  feuing  of  him  a  parr,  as  appointed  for  wrath  and  judgement. 
 
Chrift  dying  made  a  Curfe.  ,  j  ^ 
 
 j.  The  diflionor  done  to  him,  the  nothingingor  dilpifing  of 
 
 Chrift,  was  a  partof  his  curfe;  now  in  the  firft  ofthefe  three, 
 
 weknow,  Deut.  2i#»3.  The  Lord  pronounce  th  him  accurfed 
 
 that hangeth on  Atree.Paulin  GaL 3. 1 0.13. applies  ittoChrift;  Whatfbrt  of 
 
 it  wasaCeremoniallcurfe,  Igrant,D**f.2i.  but  had  afpeci-  curfe  wason 
 
 all  relation  to  Chrift,    who  was  under  a  reall  and  morali  Chrift. 
 
 cu;fe,forfuch  a  curfe  is  upon  the  finncrfor  Idolatry,  and  the 
 
 higbeft  breaches  of  the  morali  Law,  1)eut.  27.  as  to  fct  light 
 
 fcy  Father  and  ^Mother ,  to  remove  the  neighbours  land-mar^ 
 
 and  by  fraud  or  rapine,  to  take  his  Lands  from  him  ;  fuch  a 
 
 curfe  was  laid  on  Chrift  ;  an  higher  curfe  then  to  be  hanged 
 
 on  a  tree ;  to  be  hanged  was  a  note  of  a  temporall  curfe,  but 
 
 except  the  man  dyed  in  finne,  no  mark  ofthectcrnall  difplea- 
 
 fure  of  God,  but  as  typicall  and  relative  to  Ch  rift,  for  whofe 
 
 fake  only  this  curie  was  put  on  the  death  of  the  Croflfe ,  it  was 
 
 in  equivalency  an  eternall  rengeance,  and  that  wrath  which  a  morallnota 
 
 all  the  E  led  were  forever  to  fuffcr  in  hell ;  the  Apoftle  faith,  Geremoniaii 
 
 (/<*/.  3.1 0,1  i,i  2,1 3.  Such  a  curfe  as  is  due  to  theft  that  abide  *"&  onlv  on 
 
 net  in  all  that  is  written  in  the  Law  of  Cjodt*  doe  it ,  was  upon   chrift- 
 
 Chrift  ;  now  this  was  a  reall  and  morali  curfe ;   becaufe  firft, 
 
 due  to  the  Gentiles  who  were  not  obliged  to  the  Law  .of 
 
 Ceremonies;  and  was,  fecondly,  due  to  thoufands  that  dyed 
 
 not  on  the  tree. 
 
 2.  Ghrift  was  devoted  and  fet  apart,  in  the  eternall  coun- 
 fell  of  God  for  fuffering  the  puniftiment  of  finne  ;  when  God 
 firft  purpofed  (if  there  be  order  of  firft  and  fecond  in  the  eter- 
 nall decrees  of  God)  the  Lord  devoted  and  fct  apart  this 
 Lamb  ,  before  the  foundation  of  the  world  was  laid ,  to  bee  a 
 bloudy  facrifice  for  finne ;  He  was  feparated  from  the  flock 
 to  be  killed,  and  for  our  fakes  he  devoted  vowed  and  fan&i- 
 fied  himfelf  for  that  work  ;  Chrift  was  of  all  mankindc  fe- 
 parated to  be  an  atonement  and  an  expiation  for  finne ;  he 
 was  dieted  for  the  race  to  runne,  through  death  and  hell ,  hce 
 WalMtted;  t©  fuffer,no  man  fofurniflied  to  undergoe  the  wrath  The  70*  ren- 
 ofGod,as  hee.  dexeth  the 
 
 3,  As  to  be  accurfed  comes  under  the  third  notion ,  to  wit,  ™°^  jf^'fa 
 to  be  didionoured  ,  fo  was  Chrift  under  a  curfe,  Pfal.  22.  7.  ^  diihonor  to 
 no  0M»,Efa»53h  :;•  the  Lift  of  men  •  the  contempt  and  therefu/e  count  of  n? 
 efmev,  A.6T.4.1 1.  the  ft one  rejefted  bj  you  builders  (faith  Peter)  price,to  mifec- 
 •  *&©•   •  «§«3«»3tk  that   Nothinged  ftone ,  not  fo  much  gard^ 
 
 cfteemcc1 
 
r  6o  Cbrifi  dying  made  a  Curfe. 
 
 earned  as  «m  errand  murtherer  Barrabas  ;  and  this  death  of 
 
 the  Croffc.nowefpeciallyinthcChrriiHn  woild,  is  become 
 
 moi*  bafc  5  as  the  buriall  of  an  Age,  \tu  22.    was  a  fign  of 
 
 .     Godsdifpleafure,fo is  hanging,  Nations  having  not  without 
 
 Gods  providence,  caftcn  their  confent  together,  that  itflionld 
 
 be  the  death  ofthenoore  and  bafeft  of  men;   CoTeter,  as  if  it 
 
 had  been  only  of  mens  chufmg,  */<&*•  go,  7  he  god  of  our. 
 
 Fathers  raifed  up  lefus  whomyte  flew  ,  and  hanged  on  a  nee; 
 
 And  48.2. lowborn  if  wicked  hxndsje  have  cruet  fed  and  flat*; 
 
 hanging  on  a  tree  is  more  then  flaying  ;  to  kill  a  man  is  all 
 
 yee  can  doe,  but  to  put  him  to  abaft  death,  that  is  .an  fed  both 
 
 of  God  and  man,is  farreworfe,  icsmorethen  the  worltjand 
 
 that  a  King  lineally   difcended  of  K  ngs  and  of  the  blcod 
 
 Roy  all,  the  Kingly  Tribe  of  Indah  ,   the  man  on  earth  that 
 
 only  by  birth,  and  law,    had  Tide  *o  the  Gown  of  Ir.dca, 
 
 foould  be  put  to  fo  bafea  death,  is  the  worLtthat  wicked  men 
 
 and  devils  could  doe, 
 
 1  may  addeyeta  fourth  confederation,  Gen.  3.17.  Al.  the 
 creatures  are  put  under  the  curfe  of  roansfiawes  :  Qfeifl  dyed 
 fuch  a  death  as  took  the  creatures  off  the  cu  fe,  andl*/.i»20< 
 Chrift  having  made  peace  through  the  blo/^d  cf  his  c^oite  re- 
 conciled all  things  :o  hinrfelf,  whither  they  be  things  inearth, 
 or  things  in  heaven.  2.  Now  how  Chrift  could  be  a  curfc  is 
 harder ;  there  is  a  thing  tntrinfecally  znd  fundamentally  cur  fed; 
 and  there  is  a  thing  extrmfecally^.c  effeuively  curfed;none,but 
 hethatfinnerh,  is  tntrinfecally  an, •  fundaments  lly  curled;  for 
 in  this  regard  its  apeifonallcv.il.  Chrift  was  not  intrwjecaHj 
 ■abhominable  hatefull  and  an  execrable  thing  toGod. 
 
 Object.  But  tf  Chrift  fvffered  all  that  we  was  to  fufferfor  our 
 finnes,  then  as  godmuBtn  juftice  ahho-re  and  hate  wtth  a  ha- 
 tred of Momination  the  firmer  <  and  thinner  is  fuch  an  one  as 
 d  mnft  let  out  hts  dtffltafure  vgatntt  h»m,f>  mujt  God  hate 
 andabhorrehis  perfon;  therefore  Gods  dtfpleafare  not  only  per- 
 fued  Chrift  by  way  ofpum(kment,that  extrinjecally  he  was  tuned, 
 but  alfo  the  Lord  in  jufiice  behoved  to  hate  and  abho'rethe  per- 
 fan  of  the  Son  of  God  with  the  hatredefabhomiuation,  that  he  m- 
 nob-  trinfecallyfhouldbeacurfe.aswellasthefinKerMwhofeferfonfye 
 
 a  turfe,  Jtands.  . 
 
 but  never  ha*       vfnf.  Chrift  the  furetv  behoved  to  fuffer  ail  and  every 
 ici  or  abhor-  punifliment  due  t0  the  Ele& ,  either  in  the  famekiodcand 
 
 redoiGtd.      r    ~  coyne, 
 
Cbrifl  dying  m*de  a  Curfe.  5  5r 
 
 coync,  as  death  ,  or  ia  the  equivalency  and  in  as  good;  »ror 
 there  were  fomc  punifhments  that  may  be  well  changed  the 
 one  in  the  other  :  as  dc3th  natural!, or  by  violence  was  chan- 
 ged in  the  death  of  the  crofte;  we  have  no  ground  rethink, 
 if  Chrift  had  never  eome  to  die  for  us,  that  the  death  of 
 all mankindemuft  have  been  thefcicathofthecrofTe;  foGod* 
 hating  and  abominating  thclinner  muft  Lee  and  was  changed 
 in  Gods  forfakingof  Chrift.,  when  he  complained  ,LMj  God, 
 my  Godt&c. in  regard  this  was  alias  penallaad  fad  to  Chrift, 
 as  the  other,  to  wit ,  to  be  abominated  and  hated  inourper- 
 fons  as  curfed  of  Godrf,  not  to  fay  that  it  was  no:  congruous 
 to  the  condition  of  him  who  is  the  Son  oftheeternallGodby 
 nature,  and  by  an  unfpeakable  generation,  to  be  in  hisperfon 
 abominated  and  abhorred  of  God,  as  a  minintrinfcc  ally  cur* 
 fe.l,  as  the  finner  who  finncth  in  perfon  is, and  not  to  adde 
 alfo  (which  may  be  faid;  the  kindeofpunifhment;  this,  not 
 this  is  arbitrary  to  the  Law- giver,  nowtheApoftle  faith  not 
 Chrift  was  curfed,  but  (74/.3.1C  y*,fal9®-  ^  w//«p  wr*&s  he 
 was  made  acurfrfir  us,cxtrinfccally  a  curfe,  as  2  Cor.  5.21. 
 God  made  him  finne  for  us ,  that  is ,  -what  was  penall  in  the 
 curfe  and  finne,  and  whatever  was  congruous  and  fu table  to 
 his  holy  perfon,  that  the  Lordlefus  came  under ;  furc  as  Chrift 
 took  on  him  our  nature,  fo  he  changed  perfonsand  names  with 
 us  legally;  he  was  made  the  (inner,   and  the  finner  ntade 
 the  Sonne;  there  was  reciprocation  of  imputation  here.  Chrift 
 was  you  legally  and  by  law ,  and  yee  are  Sonnes  in  him.  The 
 Law  was  a  bloudy  bond  and  our  names  and  foules  were 
 inked  with  the  blood  of  the  eternall  curfe ;  but  blot   out  Chilli  chang- 
 (faith  Chrift)  my  brethren  names  out  of  the  bloody  bond,  and  ^^^ 
 writ  in  my  name,  for  blood  and  the  curfe  of  Gok,  and  there  was  gcn.  nt 
 a  white  Gofpel-bond  drawn  up  and  the  Elects  names  there- 
 in. Then  the  two  writs  runne  this  in  the  new  Covenant; 
 (Shrift  was  made  a  curfe  and  lyableto  pay  all  our  debts  and 
 law-penalties  to  the  blood  and  death,  and  the  poore  finner 
 eternally  blclTed  in  Iefus  Chrift  tvtn  to  perfect  imputed  righ- 
 teoufnefTe  and  everlafting  life.  Chrift  changed  your  bleed- 
 ing even  to  the  fecond  death  ,  and  made  it  bicflings  for  ever- 
 more to  new  and  everlafting  life. 
 
 Vft  1.     If  Chrift  dyed  fuch  a  violent  and  painfull  death; 
 then  death  violent  or  naturallis  not  much  up  or  down. 
 
 Cecc  1   Sweet 
 
5**" 
 
 A  violent  andaNaturali  death 
 
 (i)  Sweet  Iefus  had  it  to  his  choice,  hee  would  choofe  the 
 
 Death  naturall  fowereft  of  deaths,  to  go  eo  the  grave  in  blood  ;  Chnfts  win- 
 
 or  violent,  the  dirig-fheet  was  blooded;  a  good  prince,  a  reformer  of  the 
 
 indifferent  ac-  |,oufcof  God  lofiah  dyed  in  blood:  Many  of  the  worthier! 
 
 death"  but  to  that  dyed  in  faith, dyed  not  in  their  beds,  werefHeb.  1 1.  $y. 
 
 dieinChriftis    36.57.)  tortured,  had  try  all  of bonds  and  imprifonment  ,  they 
 
 all  and  feme,&   were  Stoned,  they  were  fawne  afnndery  were  tempted,  were  Jlaine 
 
 she  right  qua-   with  the  [word.     Thefirft  witneffe  in  the  Chrirtian  Church 
 
 lification  of      aftcrthe  Lords  afcenfion,oW»rf  man  full  of  the  holy  Ghofi 
 
 well  dying.        ^doffait^  was  floned  to  death  :  <PfiL  jg.  2  The  bodies  of 
 
 thy  fervants  have  they  given  to  be  meat  to  thefoules  oft  he  heaven, 
 
 $hefl;jh  of  thy  Saints  to  the  beajis  of  the  earth :  Many  thoufand 
 
 Martyrs  have  been  burnt  quick,  extrcamly  tormented  with 
 
 new  devifed  moft  exquifite  torments,  as  to  be  roftcd  on  a  bran- 
 
 der,  to  be  devoured  with  Lyons  and  wilde  hearts. 
 
 2.  Violence  more  or  lelTc  is  an  accident  of  death,  as  it  is 
 the  fame  hand  folded  in,  or  the  fingers  ftretched  out;  violent 
 death  is  but  death  on  horfe-back,  and  with  wings,  or  a  ftroak 
 with  the  fift,  as  the  other  death  is  a  blow  with  the  palmes  of 
 the  hand;  Naturall  death  is  death  going  on  foot,  and  creep- 
 ing with  a  flower  pace;  violent  death  unites  all  its  forces  ac 
 once,  and  takes  the  Citty  by  ftorme,  and  comes  with  fbwrer 
 and  blacker  vifage;  Death  naturall  divides  it  felfe  in  many  fe- 
 ver  all  bits  of  deaths;  old  age  being  a  long  (pun  out  death  ,  and 
 ftaturefeemes  torenderthe  Citty  more  willingly,  and'death 
 comes  with  a  whiter  and  a  milder  vifage ;  the  one  has  a  falter 
 bice,  and  teeth  of  fteele  and  yron ;  the  other  has  fofter  fingerr , 
 and  takes  afunder  the  boards  of  the  clay-tabernacle  more  lea* 
 furely,  foftiy, tenderly  and  with ki^t  din,  as  not  willing  that 
 death  fhould  appeare  death,  but  a  fleep;  the  violent  death  is  as 
 when  apples  greeneand  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  boyid  fummer-fap,  and  fall  off  the  tree  of 
 their  own  accord  in  the  eaters  mouth :or  when  flowers  wither 
 >iee  that  is  in  on  the  ftalk :  Some  dying  full  of  day  shave  like  banquet  tcrs, 
 Chrift,  lives,  a  furfct  of  time,  others  are  fuddenly  plucked  away  when  they 
 ipeaks,  walks,  arc  greenc;  but  which  ofche  wayesyou  die,  not  to  dve  in  the 
 ££ydtesinnS  Lord  is  terrible;  yee  may  knew  yee  (hall  dye  by  the  fields  yce 
 Chrift.  g^PWon,  while  ye  live;  abeiceveron  Chrili,  breaths  in  Chnrt, 
 
 fpeaks. 
 
indifferent  in  themfelves. 
 
 5*3 
 
 f peaks,  walks,  prayes,  bcleeves,eatcth,  drinketh,  fickens,  dies 
 inChrift;  Chriit  isthefoyl  he  is  planted  in  ,  heegroweth  on 
 the  banks  of  the  paradife  of  God;  when  hec  falleth,  hee  cannot 
 fall  wrong;  fome  are  trees  growing  on  the  banks  of  the  river 
 ©ffireandbrimftonc;  when  God  hews  downe  the  tree,  and 
 death  fells  them ,  the  tree  can  fall  no  otherwi/e  then  in  hell  • 
 O  howfweet  to  be  inChrift,  and  to  grow  as  a  tree  planted  on 
 the  banks  of  the  river  of  life,  when  fuch  dye  they  fall  in  Chrifts 
 Jap  and  in  hisbofbme;  be  the  death  violent  or  naturall !  its  all 
 one  whether  a  ftrong  gale   and  a  rough  ftormieflioar   the 
 chfldeofGodonthe  new  lerufalems  dry  land,  or  if  a  fmaiJ 
 calmeblalt  even  with  rowing  of  oars  bring  the  paflenger  to 
 heaven,  if  once  he  be  in  that  goodly  land. 
 
 2.  To  dye  in  faith,  (the  righteous  has  hope  in  his  d  ath)  is 
 the  eiTentiall  qualification  to  be  moft  regarded,  that  is  the  all 
 andfum  of  well  dying;  make  furc  work  of  heaven,  and  let  the 
 way  or  manner,  violent  or  naturall,  be  as  God  will,its  amongft 
 theindiflferents  of  death ;  Saints  have  dyed  either  way  ;  to  dye 
 in  Chrirt,  inthe  hope  of  the  refurection  is  the  fair  and  good 
 death:  to  die  in  finne,  Ioh.8.  21.  that  is  the  ill  death.,  and  tht 
 biack  death. 
 
 g.  To  dye  ripened  for  eternity  is  all  and  fome,  its  (aid  of 
 fome,  they  dyedfullofdayes* 
 
 Objeft.  How  is  a  man  full  and  ripe  for  death  ? 
 Anfw.    Jntheferefpe&s,     I-  When  the  man  is  mortified 
 to  time,  and  is  fatisfied  with  dayes,  he  deiircs  no  moie  life,  he 
 lies  at  the  water  fide,  near  by  death,  waiting  for  windc  and 
 tide,  like  a  paffenger  who  would fain  be  over  the  water;  fody- 
 ing  Jacob  in  the  midft  of  his  teftament ,  Gen.  49. 18.  Lord  I 
 have  waitedforthy  falvation,  Lord,  when  fliall  I  have  fair  paf- 
 fage  ?  lob  faith,  chap.  14. 14  All  the  time  I  am  onthc  fmi*elly 
 •r  the  time  of  my  warfare %  I  mil  wait  till  my  lafi  change a  me*  So 
 Paul  fairh,  Phil.  1.25.  having  a  defire  to  be  diffh/vtd,  and  to  bee 
 with  Chrtsly  which  is farre  better ,  the  man  defires  not  to  flay 
 here  any  longer. 
 
 2.  He  would goc  to  Sea,  when  all  hisland-hufinesis  end- 
 ed, the  Courts  are  dofed,and  if  the  Sunnebeelow  and  near 
 his  fetting,  loethe  way  ends  with  the  day,  fee  the  lodging  hard 
 at  h  and ,  2  Ti  m .  4.7//  havefinijbed  my  courfe,  I  have  kept  the 
 fmthy  %*  henceforth  is  laidupformee  a  crowns  ofrighteoufnejfe: 
 
 Cccc  2  Swecx 
 
;  ^4      0  ur  errours  tad  misjudging  touching  the  Crojje . 
 
 Vfe  a. 
 
 How  many  di- 
 vcrfe  falle  fen- 
 ces wefancy  in 
 our  mif- gi- 
 ving humour 
 under  the 
 <rofie. 
 
 Heaven  is  fen- 
 ced with  a 
 wood  of  thorns 
 there  is  no  way 
 toir,  but 
 through  many 
 afflictions. 
 
 Swectlefuserehedycd,faid/f  isfinifhed,  allisdone,  hec  is  on 
 the  skafFold ,  and  nods  on  his  executioner  Death ,  friend,  come 
 doc  your  office,  I  pray  you  fee  your  task  be  ended. 
 
 3.  The  man  fecth  the  crowne,  hce  is  come  to  the  ftone  wall 
 or  the  hedge  ofParadife,  and  teeth  the  apples  of  life  hanging 
 on  the  tree,  and  hears  the  mufick  of  heaven  :  Steven  Ads  7.50. 
 Ifaw  heaven  opened* 
 
 4.  He  goes  noc  away  pulled  by  the  hair,but  willingly,  glad- 
 ly, Hcb.  n.  8.  15.  They  defire  a  better  country,  lob  5. 16. 
 Li{e  a  jhoc  >  of  come  in  hisfsafon  ;  it  would  bee  the  lotTe  of  the 
 corncto  bee  longer  out  of  the  barne;  death  fliall  not  come 
 while  it  be  welcome,  lo^.y.  3.  As  the  hired  fervant  panteth  for 
 the  fhaddow,  fo  hce  for  death.  All  thefe  four  were  in  Icfus 
 Chrift.. 
 
 Had  G  hrift  fo  much  pain  in  his  death,  that  his  death  and  the 
 croffe  were  all  one,  fo  as  hee  had  five  deaths  on  him  at  once, 
 foureonhis  body,  death  on  every  hand,  death  on  every  foot, 
 and  a  death  on  his  foule,  ten  thoufand  millions  of  pounds 
 weightier  and  fadderPthcn  Jet  us  correct  all  our  errours,  and 
 mif-judgings  touching  the  croiTe, 
 
 grrowr  1.  WelovecogotoParadife  through  a  Paradifc  of 
 rofes,anda  land- way  to  heaven,  and  a  dry  fair  white  death; 
 wee  would  have  Chrift  and  the  crofle  changed,  which  faith 
 who  evtr  would  follow  Chrift  let  him  take  up  his  crofe  k&$  t,  ^av 
 dayly  and  follow  him%  L  uke  9.  2  3. 
 
 2.  We  forget  that  heaven  is  fenced  with  a  huge  great  wood 
 of  thornes  ,  we  muft  croud  through ,  though  our  skinne  be 
 fcratched  even  to  blood  and  death;  lifecterfiall  is  like  a  faire 
 pleafant,rich  and  glorious  Citie  in  the  midft  of  a  wafte  wil- 
 derneffe,  and  there  lies  round  about  this  City,  at  all  the  cor- 
 ners of  it,  a  Wood  of  Briars  and  Thorns,  Scorpions  and  Ser- 
 pents and  Lyons  abounding  in  it,andthe  Wood  is  ten  thoufand 
 miles  of  bounds  on  all  hands,  of  a  journey  of  threefcorc  years 
 at  fome  parts,thereno  high  road- way  in  the.Wood,noback 
 entry  about;  wife  Profcffors  feek  away  about  the  creffe  ; 
 God  has  given  wings  to  none  to  flie  over  the  wood  ;  cr  its 
 like  a  fair  Kings  Pallace  in  an  Hand  of  the  Sea;  ks  amoft 
 pleafant  Iflc  for  all  kinde  of  delights,  but  there  is  no  way  to  it 
 by  dry  land.  Would  yce  have  valley  ground  /Summer  me- 
 dQyis,  fields  an4  gardens  of  flowers  androfes  all  your  way  ? 
 
 and 
 
Our  Errors  and  mi f  judging  touching  the  CroJJe.  5  £5 
 
 and  how  is  it  that  the  Lord  will  not  give  peace  to  his 
 Church  ?  nay,  but  there  is  noc  a  way  to  heaven  on  this  fide  or 
 thecroffe,  or  on  that  fide  of  the  erode,  but  directly,  ftraighc 
 through  we  muft  goe;  when  the  Apoftles  went  through  the 
 Churches  confirming  the  brethren,  *si  t~i.  1 4. 22 .  they  preached 
 that  the  crofTe  was  Gofpel ;  and  /**  -mtevv  Su^w  <T«  9 fists, 
 through  the  midfi  of  affliction,  or  under  flailing  and  threfhing 
 we  muft  goe,  there  is  not  a  way  about  to  fliifc  thecrofle,buc 
 we  muft  enter  into  the  Kingdome  of  G$d3  this  very  way  and 
 no  other. 
 
 3.  The  blood  was  not  dryed  off  Chrifts  hands  and  fccty 
 and  his  winding  flieet,  till  he  was  in  the  flower  of  the  higher  ^hcblooc^not 
 Pailace  of  his  Fathers  Kingdome  and  within  the  walls,  and  chrift  while 
 fo  his  Church  muft  not  think  hard  of  it,  if  flic  goe  noc  a  he  was  in  he* 
 dry  death  to  heaven,  vcn. 
 
 Error  2.  We  tacitely  condemn  the  wifdomeofGod  in  our 
 murmuring  under  the  crofTe  ;  cannot  Chrift  lead  his  people 
 to  heaven  a  better  way,  then  through  thcfwords,fpeares  and 
 teeth  of  malignants,and  muft  new  Armies  of  Irifb  murtherers 
 land  on  usagaine  ?  thefc  would  bee  confidered  :  1.  Paulcn- 
 couxigihgthcTheJfit/onianffihh  ,  2  Thejf*  3.3.  no  man  jhould 
 be  moved  by  thefe  affliBions^hy for your  felves  know  we  are  ap- 
 pointed t  hereunto  from  eternity  ,the  wife  Lord  did  brew  a  cup  of 
 bloody  fuffctiogsfor  his.Church  ,  and  did  mould  and  fliape 
 every  Saints  crofTe  in  length  and  breadth  for  him ;  our  afflicti- 
 ons are  not  of  yefterdayes  date  and  ftanding ;  before  the  Lord 
 fet  up  the  world,  as  it  now  is,  he  had  all  the  wheels,  pinnes, 
 wedges,  works  and  every  material!  by-  him  ,  in  his  cternall 
 minde;  all  your  teares,  your  blood,  all  the  ounces  and  pcunds 
 of  gall  and  worm-wood  yee  now  drink,  they  were  an  eter- 
 nall  defign  and  plot  of  Gods  wife  decree  before  the  world  was, 
 they  were  the  lot  God  did  appoint  for  your  back,  they  are  no 
 Tourer,  no  heavier  this  day  then  they  were  in  the  Lords  pur- 
 pofe  before  time;  your  grave,  O  Saints,  is  no  deeper  then  of 
 old  the5  Lord  digged  it,  your  wound  no  nearer  the  bone  then 
 mercy  made  it;  your  death  is  no  blacker,  no  more  thorny 
 and  devouring  then  Chrifts  foft  hands  framed  it ;  ere  God 
 gave  you  flefh  and  skinne  and  heat  in  your  blood ,  Chrifts 
 doomcandtheChurchesdoomeofthe  black  croffc  was  writ- 
 
 Cccc  2  ten 
 
^66  OurFrror$andr»if'judgif9gtouchingtheCrcJJe9 
 
 ten  in  Heaven  ?  So  Chnft  ftmles  and  drinks  with  this  word, 
 loh.i%.  I  l.jhttll  I  not  drinks  the  c*p  that  my  Father  hath  given 
 me  f  -j.  Rom,  %*  Pre  deft  ination  is  the  firli  aft  of  free- grace, 
 andver.zy.  in  thatn$  a  communion  with  Chrift  in  his  croflc 
 ispatfed,  this  we  contidcrnot:  willye  not  think  good  tofec 
 your  fhoulders  and  bones  under  the  fameburthen  that  was  on 
 Chrifts  back?we  fear  the  crolle  leffe  at  our  heelsand  behind  our 
 back,then  when  its  in  our  bofome;  the  Lord  Iefus  (peaks  of  his 
 iuftering  often  afore-hand,  *nd  its  W!fdometomakeitlefl*e,by 
 antidated  patience  &  fubm'iflion, before  wefuffer;ic  were  good, 
 would  we  give  our  thoughts  and  lendefomc  words  to  death,  as 
 Chrift  here  doth  ere  it  come:  Opinion  which isthe  pencil! 
 that  drawes  the  face,  armes  and  legges  of  death  and  fufFcrings, 
 might  honey  our  gall;  if  a  Martyr  judge  aPriibn  a  Fallace,and 
 his  Iron  chaines golden  bracelets,  fure  his  bonds  are  as  good 
 as  liberty;  if  a  Saint  count  death  Chrifts  matter- ufher  to  make 
 way  to  him  for  heaven,  then  death  cannot  be  a  Mill  co  grind 
 the  mans  life  to  powder ;  ffaith  can  oyland  fugar  our  worm- 
 wood; and  if  Ghrift  come  with  the  croffe,  khasnoftrcngtb; 
 the  believer  has  two  skinnes  on  his  face  againft  the  fittings 
 of  ftorme  and  haile-ftones;  Chrift  can  make  a  Saint  flng  in 
 hell,  as  impatient  unbcliefe could  caufe  a  man  figh  and  weep 
 in  heaven.  3.  We  forget  that  the  Church  isthe  Vine-yard 
 of  the  Lordof  hoafisy  and  that  the  owner  of  the  Farm  mull 
 hire  Satan  and  wicked  men  to  be  his  Vinc-drcflers  and  his 
 Reaper?;  but  the  crop  is  the  Lord  ^not  theirs,  they  areplowcrs; 
 bir:  they  neither  know  the  fby  1 ,  nor  the  husband  man,  *?/*/. 
 
 I2p. 2. 
 
 Error  1  .When  we  fee  we  muft  fu  ffer,  we  cache  ly  arc  cfrtnded 
 that  Ghrift  will  notgiveusthefifft  vote  in  cur  own  jury,  and 
 that  he  would  not  feek  ou  own  advife  in  this  kinde  of  crofle, 
 not  this;  except  to  one  m  n,  David, God  never  referred  the 
 choife  of  a  crofle.  but  then  g  ace  made  the  choyfc ;  lure  Scot- 
 land would  have:  cho£n  fawne  or  the  i^eftilence^athci  then 
 the  fword  of  3  barbarous, u  ii^acurall.enemy  ;  but  it  muft  not 
 bee  referred  to  the  wifdome  of  the  fick,  what  fliuuld  be  his 
 phyfick;we  ofren  fay  any  ctoff-but  this ;  especially  if  there  be 
 any  letter  of  reproach  on  the  croflc  ,  a  fhamefull  death,  or  di- 
 ftracl'on  of  mind;  but  the  Lord  feeth  nothing  out  of  heaven, 
 or  hell  Co  good  for  you  as  that;thaf  j*nd  no  other,  3. We  would 
 
Our  Errors  and mif- judging  touching  the  Crojj'e.  5  $7 
 
 have  the  pound  weights  of  affli&ion   weighted  in  our  ba- 
 lance :  oh  chis  is  too  heavie,  hence  'Davids ,  and  Ioh  over-com- 
 plaining j  Oh  w;  calamity  is  heavier  then  the  fandofthe  Sea, 
 fob  6.  J,  and  am  I  a  Sea  or  a  whale  y  that  thou  fete ft  a  w,itcb  over 
 iw?.'chap.7. 11.  Should  God  dealc  with  amanaswith  a  fifti, 
 orabeaft?    3.    Wee  defire  to  be  creators  of  fuch  and  fuch    How  farrc  we 
 circumftances  of  our-own  griefe  :  So  wee  fbrme  often  at  the   ™ay  chufe  our 
 circum(tances,as  at  the  very  poyfon  of  the  croflc,  as  if  God    ownCroflc, 
 had  through  forget  fulnelTe,  and  a  flip  of  wifdom,  kk  trtatciv- 
 cuniftance  out  of  his  decree  ,  as  the  Painter  that    draws  the   fan*elh™~ 
 whole  body  exactly,  but  forgctteth  to  draw  one  of  the  five   f^a  'ltlo"r 
 fingers,  and  in  the  mean  while,  that  circurnftance  which  we   C  roffejsdreC 
 wreMle  mod:  againft  in  our  thoughts,  was  ipecially  intended   fe.dby  ™}n' 
 of  God  :  how  often  doth  this  fire  our  thoughts  and  burn  them    vf^y  wiIc 
 up  with  fretting  >  Had  I  done  t  his  J  might  have efchewed  this 
 heaviefl  and  faddeft  calamity  :  Had  I  gone  to  Sea  when  the 
 winde  and  Sailers  called  me,  but  the  fourth  part  of  an  houre 
 fooner,  I  had  not  been  in  dry  land,  where  I  am  now  butchered 
 to  death ;  fo  had  I  butfpoken  a  word,  I  might  have  faved  all 
 thi*  lotTe  and  labour;   had  not  this  man  come  in  with  an  ill 
 counfell  and  one  unhappy  word, many  hundreth  thoufands  had 
 not  been  killed  in  battel! ;   and  tJMartha,  fob. 11 . 2 1.  is  upon 
 this  diitemper,  for  die  faith  to  Iefus,  Lord,  if  thou  hadft  been 
 here>  my  brother  had  not  dyed  :   She  would  fay ,  it  was  an  ill 
 hap,  Chrift  was  unluckily  in  another  place  when  my  brother 
 dyed  1  but  the  wife  decree  of  God  had  carved  thele  circum- 
 ftances  Co;  that  Chriltsabfcncewasefpecially  decreed  in  that 
 affli&ion/t^r.  1 5.  lefusfaidflamly ,  Lazarus  is  dead,  and  f  am 
 glad  for  your  fakes,  that  I  was  not  there,  (  to  the  intent  that  yee 
 may  believe,)  &e*   Lookup  in  theaffl&ion  to  the  fadeft  and 
 blacked  circuniiance  inthecroffe,  infinite  wifclome  was  not 
 fleeping,  but  from  eternity  with  understanding  and  counfell; 
 theLord  decreed  and  framed  thatfadeO  circumstance,  even 
 that  Shemei  a  fub  je&  fhould  curfe  David  his  Prince  ;  and  that 
 hefhould  charge  him  with  blood  again;  t  Saul  of  which  he  wa%*~ 
 moft  free,  and  at  that  time,  and  no  othrr  time ,  when  he  was 
 flying,  for  his  life  from  his  Son  t/ibfolom ;  but  all  thefefad 
 circumftances ,    were    moulded  and  framed  on  the  wheels 
 of  the  decree  of  him  who  devifeth  all,  fhapes  our  woes,  accor- 
 ding to  the  comfcll  of  his  will.    Wc  would  have  our  Lord  to 
 
 remove 
 
568  Worldly  glory  and  fame  vanity. 
 
 remove  the  gall,  the  worm-wood,  and  the  fTre  edge  out  ofotir 
 
 crofle,and  we  luft  for  fome  more  honey  and  fugar  of  confola- 
 
 tion  to  be  mixed  with  ir;  it  were  good  if  we  could  by  grace,  dc- 
 
 TLrce  ills  in     fire  three  ills  to  be  removed  from  our  croft:   i.  That  of  its 
 
 the  Cioff^wc  nature,  it  be  not  finfull;  fuch  as  hardnelfeof  hean;  we  may  in 
 
 are  to   dcpie-    our  eie3jon  anj  choyce ,  pray  that  it  be  not  both  a  finfuil 
 
 plague  of  God  on  the  fbule  and  a  judgement  to  us  ?  2*We  may 
 
 piay  that  the  affliction  may  be  circumftanccd  ,  and  honeyed 
 
 with  the  confoiations  of  Chriil,  ani  with  faith  and  patience, 
 
 and  afpirituali  life  of  the  affliction:   3.  We  may  pray,  ic  may 
 
 not  be  a  burthen  above  our  back,  and  fuch  as  we  are  not  able 
 
 to  bear  ;  and  this  we  may  as  lawfully  chufe  and  pray  ,  as  fay, 
 
 Lord  lead  us  not  into  temptation. 
 
 The  wnrl s  xjfe  5.  Was  there  fliamc  and  reproach  on  Chrifts  croffc  ? 
 
 ^in^ndPthc  fie  on  aI1  thc  §Iory  of  thc  world;  let  us  not  think  i.too  much  of 
 
 g^ory5  ihorc,    tmsPccce»  airy, windy,  vainc  opinion  of  mcnscfleem  and  the 
 
 barlow.  applaufe;  its  but  a  fhorc  living,  hungry  Hofanna,  when  your 
 
 name  is  carried  through  a  fpot  or  bit  of  this  clay-it  age,  for  a 
 
 day  or  two,  they'll  wonder  at  you  but  ninen'jgh:s,     Chrifts 
 
 fame  Spread  abroad  through,  all  the  countrey ,  and  now  hee  is 
 
 fhamed  andareproacbedman  ;  now  the  whole  people  cry  out 
 
 V  away  with  him,  away  with  him  ,  crucifie  him;  the  ground  of 
 
 mans  glory  is  his  goodlineffe  or  gracioufnejfe,  his  IDHj  aU  nis 
 
 endowments  and  brave  parts,  and  all  this  glory, Efai. 4.0.6.** 
 
 ai  the  flower  oft he field  ,his  glory  has  a  moneth  ,  and  lives  the 
 
 poore  twelfth  part  of  a  year,  and  Herod  is  gone  to  the  worms, 
 
 and  his  filks  rocten~and*gone,and  Shebna  is  toffed  like  a  ball  in 
 
 a  large  place,and  mufl  hear  ihis,£/rf*.2%.iS.  Thoujhall  die  fin 
 
 a  ftrange  land)  and  there  the  chariot  of  thy  glory  fba  11  be  the 
 
 fhameofthy  Lords  koufe  :  its  an  earthly  thing,  Phil.  2«  i^. 
 
 W h of e  glory  is  their  fhame,  who  minde  earthly  things ,  Hof^y. 
 
 *    l'le  charge  their  glory  into  fhame;  and  when  Epharim  glories 
 
 in  children,  God  fews  wings  to  that  glory,  and  it  pes  away9 
 
 Hofy.  1 1 .  tAsfor  Ephr  aim  jtheir  glory  jhallfiie  away  as  a  bird. 
 
 The  tenne  Tribes  boafkd  of  their  itrength  and  multitude;  but 
 
 the  Lord  faith ,  Efai.  1 7.4.  The  glory  oflacobjhallbe  made  thin ; 
 
 a.  God  in  a  ipeciall  manner  (etshimfelf  in  pcrfon  againft  this 
 
 glory ;  Efa.i}.?.  The  Lord  of  Hoafts  has  purpofed  to  ftaine 
 
 the  p  ide  of  all  glory ,   and  to   bring  into  contempt  all    the 
 
 honourable  ef  the  earth,    Efai.  Io.  12.    Pie  punifb  the  glory 
 
.   1      ;- 
 
 The  ttfe  ofcbrifts  being  mad*  a  (mfefor  us.  56 J 
 
 of  the  high  looks  of  (he  King  of  jlffyrik  ;  Habac.  2.16.  The 
 Lordlayes  a  right  cuife  on  Chaldees  glory  ;  the  Cup  of  the 
 Lords  rtght  handjhatl  be\tumed  into  thee,  and  (hamefull  fpuing 
 (hall  be  on  thy  glory  :  3.  Irs  the  Tweet  fruit  of  Crurifts  death 
 2nd  abatement,  that  we  learn  to  lay  down  our  credit  tinder 
 the  Lords  feecJ*P&//.3.  Let  the  fame  mindebei*  youfhat  was.  ** 
 Chrift  Iefus  :  O  chat  muft  be  a  high  and  an  afpiring  mind,  for 
 ha  was  the  high  and  lofty  ene;n^,  he  teaches  a II  his  to  be  aba? 
 icd,ver.6»  who  being  in the  form  ofGodjtheughttt  no  robbery 
 to  be  equallwith  (jod>  ver.7.  but  he  emptied  himfelfe  y  he  was 
 full  of  majeftyand  glory  ,  but  he  made  hiwfelfe  of  no  repu- 
 tation y  &  an  empty  thiog,  andtool^upon  him  the  form  offcrv.tnt, 
 
 and  was  made  in  the  Ukeneffe  of  men axd  humbled  htmfelf:  ah 
 
 let  never  man  go  with  high  failes ,  nor  count  much  of  worlds 
 gtary, after  Iefus  Chrift :  ah  our  reputation  &  name  is  as  tender 
 to  usaspaiper,  as  our  skin;  a  fcratch  init,ora  rub  is  a  provo- 
 cation 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  Chrift  as  fervent  faith;  breach  of  bur  prt- 
 viledges  of  State  is  more  now  then  blafphemy  againft  God. 
 
 Vfe*  4.    Now  if  Chrift  was  made  a  curfe  for  us  ,  that  we 
 might  be  delivered  from  the  curie, we  are  comforted  in  Chrifts 
 being  made  a  curfe  for  us  in  regard  of, 
 1 .  Sxtream  love. 
 i.Terfetfionofblefedteffe. 
 For  this  acT  of  love  ;  we  are  allured  be  that  will  be  made 
 the  curfe  of  God  for  us,  will  be  any  thing;  four  great  Heps 
 of  love  were  here,every  one  of  them  greater  then  another :        jFouie  ftep> 
 l.  To  be  a  man.  of  Jove   ia 
 
 t.  To  beady  in?  man.  Clefts  being 
 
 pi  To  be  as  a  finning  man.  for  us 
 
 4,  To  be  it  curfe  d  man. 
 Gonfidcr  thefe  foure  as  they  grow  out  of  the  root  of  love  ;  For  a  Spirit  to 
 A  Spirit  finleffe,  and  holy  is  a  happy  thing  ;  the  Sonne  efCjod  be  a  man  j8  & 
 being  God,  is  a  Spirit  >  and  fo  in  another  condition  then  man,  fl^\^Cil 
 he  was  above  bones  and  clay,  and  the  motion  of  hot  Jayr  going 
 in  and  out  at  the  noftrils  ;  its  a  fort  of  cumber  to  carry  about 
 a  piece  of  duft  of  more  then  a  hundretb  and  fifty  bits  of  clay 
 organs, fivefenfes,  two  hands,  two  legges, head,  tongtfe,  lips, 
 throat,  (houlders,  breaft,back,  fo  many  fingers,  toes,  lithes, 
 
 DdjJd jovnts. 
 
57o 
 
 The  ufe  ofcbrifis  being  wade  a  curfe  for  us. 
 
 Thatafinlcffe 
 bp  ritjtake 
 on  him  to  be 
 a  dying    man 
 is  more. 
 
 That  a  Spirit 
 rake   on    him 
 to  be  as  a  fin- 
 a:'ng  man  is 
 yer  etote* 
 
 j  3yncs,Jvcincs,mufcIes,thcn  belly  >ftomack,heart,liver,  bowels, 
 and  a  numberotcumberfome  vcflels,let  them  be  a  hundreth  and 
 fifty  fragments  of  wairn,  red  and  bloody  clay,  they  require 
 more  then  a  hundreth  and  fi  fey  fervants  of  clay,  of  meat,  ray- 
 ment,  medicine,  to  ferve  them,  and  the  more  needy  a  creature 
 is,  the  more  miferable ;  a  Spirit  is  above  all  thefe*,  and  needs 
 not  fen  (is  ,  nor  fervants  to  icrve  the  fenfes  and  life ;  O  but 
 Chrift  was  happy  ftom  eternity ,  and  confider  what  a  low 
 lowp  of  love  w  MtUlsj  he  tf or d  made  fiefh?  Godmantfefted  in  the 
 flefb ,  is  the  greater!  myftcry  of  love  in  the  world:  here  God 
 an  infinite  Spirit  made  wian,  has  need  of  two  eyes  of  clay,  two 
 cares,  two  legs,  two  hands,  he  muft  coaie  under  the  neceffi tics 
 of  all  thefe  hundreth  and  fifty  organs;  can  ye  tell  what  fe- 
 crcts  of  love  are  here  ?  God  looks  out  at  two  clay  windows, 
 the  two  eyes  of  a  Man  5  Ged  walks  with  the  two  ,clay  legges 
 of  a  man,,  Hee  dwelt  amongfi  us  (  faith  Toh.  1.  14  J    bee 
 f  itched  his  clay -tent  with  us ',  full  of grace and glory ;  grace  and 
 glory  dwelling  in  clay  is  one  of  the  deep  wonders  of  the 
 World. 
 
 But  2.  We  wculd  accept  to  be  men;  but  if  it  were  referred 
 to  ourchoife,  wemuftdiein  paine  and  be  tumbled  in  a  cold 
 hole  of  clay  in  the  earth  and  fee  the  Sunne  no  more  it  may  be, 
 we  would  take  it  to  our  advifement,  ere  we  chufed  life: 
 Chrift  knew  on  fuch  terms,  ifheftiould  be  made  a  creature  of 
 clay,  and  if  the  high  and  lofty  God  ftiouldbe  cloathed  with 
 fuch  ragges,  a  coat  of  clay,  fo  farre  below  his  beauty,  he  muft 
 die,*  yet  he  would  bee  a  man  a  dying  man;  and  we  know 
 what  fad  and  foure  accidents  were  in  his  death. 
 
 But  3.  Yee  will  kill  an  honeft  hearted  and  ingenaous  [in. 
 nocent  roan,  ere  yee  move  him  totakcwithafaulc,^when  he 
 has  done  no  fault :  lob  was  called  an  hypocrite  by  his  friends, 
 but  he  would  never  take  with  it ,  hee  would  maimaine  his 
 own  righuoufnefe ,  till  hee  dyed-  the  Martyrs,  ere  they 
 would  take  finne  on  them  by  acling  it,  and  deny  lefts  Chrifi, 
 they  would  rather  chufe  the  gallous, torture,  the  teeth  of  Li- 
 ons, burning  quick  or  any  thing  :  but  £hrifi  Iefus  takes  it 
 patiently  toiiandas  the  thiefe,  the  bioudy  man,the  falfernan, 
 and  as  all  the  wicked  men  of  the  worid ;  he  could  not  aft  fm ; 
 but  he  faid,  Father >rnake  me  thefinner  5 1  never  ftole  ,  but  let 
 my  face  be  blacked  with  theft,I  never  flied  innocent  blood,  but 
 
 lee 
 
the  ufe  of  Ckrijfs  being  madea  curfe  for  us.  571 
 
 kttheftaine,  and  bloc  off  the  rmmhcrerbe  uponme;  I  never 
 lied,  but  let  me  be  as  a  iyar  and  ftand  fb  before  ju  ft  ice;  and  God 
 m.tde  him  fin*  2  Cor.$, 21.  when  a  man  willingly  gocth  topn- 
 fon  for  a  broken  man  ,  its  a  real]  acknowledgement  that  he 
 takes  on  him  the  broken  mans  debts :  Its  as  good  as  ^if  he  had 
 faid,  crave  me  for  him;  amorall  blotto  beputon  an  honeft, 
 holy,  harmleffeman  ,  is  a  high  mcafure  of  (clfc-dcnyall  and 
 love ;  Chrift  faid3  here  4m  I,  crave  me  Lord. 
 
 But  this  13  nothing,  Chrift  was  a  man  :  2.  A  dying  man : 
 3«  Madeas  a  (inner,  and  as  a  wicked  and  unhoneft  man  5  but  Tfiat  a  happj 
 God  blefled  him,  he  was  made  a  blefling  of  God ,  and  that  is  $pifit  ta5<e  on 
 comfort  enough  ;    No,  it  was  not  fo,  God  made  him  a  curie,  i1ira  Co  be^a, 
 an  execrable  thing,  all  the  broad  curfes  written  in  thebookjftke   ™ God T  fa  ** 
 Law ,came  on  him;  fee  Chrift  madeclay,dying  clay, as  finning  more/' 
 clay, cur fed  clay  ;  what  would  yee  have  more;  Chrift  is  as 
 if  his  Father  abhorred  him,  andjwould  not  once  give  him  on 
 iaft  of  his  eye. 
 
 2.  All  perfection  of  blefled  nefTe  comes  to  us  by  this  that 
 £hrift  was  madea  curfe  for -m r,  Gal. $.14.  That  the  bleffingof 
 Abraham  might  come  on  the  Gentiles  ^through  Iefus  Chrift  :  that 
 we  might  receive  thepromife  ef  the  Spirit ,  through  faith ;  This 
 is  the  true  frecdome  from  the  Law,  to  be  freed  from  the  curfe 
 thereof,  in  believing  Chrift  was  made  a  curfe  for  you  ,  accor- 
 ding to  that  i?0f».  6.  14.  ¥  or  finne  frail  not  have  dominion  ever 
 youjfor  yee  are  not  undjer  the  Law ,  but  under  grace  ,  which 
 doctrine  is  cleare^  Rom.j.  where  exprefly  we  are  fa  id  to  bee 
 freed  from  the  dominion  of  the  Law,  as  the  wifeisfreed  from 
 the  Law  of  fubje&ion  to  her  husband ,  if  the  husband  be  dead,, 
 which  is  a  companion  3  and  holdeth  not  in  all,  but  only  in 
 fo  farre  as  the  two  husbands,  the  Law  and  Chrift  ,  ftand  in 
 opposition  the  one  to  the  other;    now  the  opposition  is  that 
 the  Law  has  dominion  tojuftifiethe  legall  obfervcrs  ofit,  and 
 guidethewifeto  life  eternal!;  but  the  conditions  arc  harcUnd 
 nowbecaufe  ef  the  fiejb  unpojfible  1  Chrift  againe,  the  better 
 husband,leadcth  his  Bride  to  heaven  in  fweeter  termes,  bj  be- 
 litving  in  him  that juftifieth  the  ungodfy,  who  has  fatisfied  for 
 our  breach  of  the  Law. 
 
 2, The  Law  hath  dominion  over  the  wife  that  is  in  fub/ciU- 
 on  to  it,  to  condem  her,  if  (he  break  to  this  fpii  ituall  husband, 
 
 in  thought,  word,  or  deed ;  buc  the  two  husbands  both  agree 
 t^  j  j  j _ : z-z 
 
e  7 1  How  believers  are  freed  from  the  Lw.{ 
 
 in  this,  that  both  command  holy  walking ;  as  the  Apoftle  ex- 
 cellently fheweth,  1  £V-9**o.r*  them  that  are  under  the  Law% 
 I  am  as  under  the  Law,  that  I  might  game  them  that  are  urder 
 Law,  yer*2i.  to  them  that  are  without  Law  ,  as  without  Law 
 (being  not  without  Law  to  God ,  but  under  the  Law  to  Chrifi) 
 that  I  might gaine  them  that  are  without  Law :  Hence  we  tcacb 
 that  the  believer  married  to  the  fecond  and  better  husband 
 Chrift,  is  not  freed  from  the  rule  and  directing  power  of  the 
 Law  to  lead  us  in  the  way es  of  (an&ification  and  hoiineflfe, 
 but  we  are  freed  from  the  dominion  of  the  Law  that  it  cannot 
 juftifie  us,  norcondemus,  becaufe  in  Chrift  weare  ju(tific;i< 
 by  his  imputed  righteoufnefle  laid  hold  on  by  faith,  arid  fa- 
 ved  freely  in  him  by  his  blood  ,  hence  give  me  leave  to  vindi- 
 cate our  doctrine  in  this,  from  the  wicked  afperfions  caft  on  it, 
 by  .Antinomians  efpecially  by  Mr  Town. 
 - 
 
 Mr  Tonne's  alTertion  of  grace  againft  Dodtor  Taylor  t 
 
 When  its  /aid,  we  are  not  under  the  Law. ,  but  under  grace, 
 
 Rom.  69,  by  the  word  (Law  )  /  underfiand  themorallLaw  or 
 
 decalogue ,with  ail  tts  authority  ^dominion,  offices  and  eff efts-,  and 
 
 by  grace  is  undsrftoodthe  (jofpel  of  Chrifi  ;  ifyee  were  (faith 
 
 We  are  not      hej  under  the  power  and  teaching  of  the  Law,  its  true,  fin  would, 
 
 ivecd  from        tyn  jor£  it  wer  y0U>inthat  the  Law  is  the  firength  cffinuef 
 
 mLoTrHne-  lCor*  lS'   ***■)**  are  tranjlated  unto  another  Kingdome  , 
 
 WhetTe.  °        where  t  he  enemy  yeefo  feare,  is  fpoy  led  of  all  its  armory  a  nd  power 
 
 whereon  it  dependeth;  and  your  King  you  now  live  under ,  doth 
 
 freely  communicate  abundant  and  effetluall grace  of  jujl  if  cation 
 
 mdfanttificattQHjfo  to  fortifie you,  that  yet  Jhall  be  more  then 
 
 Conquer  ours  \  therefore  feare  not .,  only  be  firong  in  the  faith 
 
 tk/ereof. 
 
 ^/wvi.Not  to  mindcMr  Town  thatelle-whcre  he  meaneth 
 
 by  the  La  w^  that  we  are  not  under,not  the  MorallLaw  only, 
 
 but  the  Ceremoniall  zKo  i  if  we  be  freed  fiom  ail  authority 
 
 We  areunder  0f  tne  Law*  then  hath  the  fixth  command  no  authority  from 
 
 arYdircalifci    ^°^  to  tcac^  t'iat  murtneringof  our  brother  is  a  finnc ,  that 
 
 office  of  the      Idolatry  is  contrary  to  the  fecond  cornmand ;  then  all  a&s 
 
 QaV,  of  holincllc  and  worfhip  performed  by  the  believer,  rnuft  be 
 
 wil-fcrvice  and  wil-wor(hip;  for  if  the  Law  doe  not  teach 
 
 snd  direct  us,  what  is  holy  walking,*  wbatfinne,  theGofpci 
 
 JUL 
 
How  believers  are  freed  from  the  Lw.  573 
 
 by  the  sAntinomian  way  ,  doth  not  teach  any  fuch  thing  in 
 the  letter  ;  then  its  all  unwritten  wil-walking  ,  that  * 
 believer  doth  5  this  is  licence,  not  hoiineffe  wee  are  cal- 
 led unco. 
 
 *.  Then  [is  it  not  the  Lawes  office  to  reveale  fi  nne  to  us  ? 
 Paul  faith  contrary ,Rem.  $.20.  for  by  the  Law  is  the  knowledge 
 of  finne,  Rom. 7. 7.  /  had  net  know*  lufly  except  the  Law  had 
 faid,  thou /halt  not  covet ;  free  a  belie  ver  from  all  the  offices  of  the 
 Law;  Then  the  believer  when  he  lies  and  whorcs,and  murthers, 
 isnotobliged,toknow  or  open  his  eyes,  and  fee  from  the  light 
 of  the  Law  thatthefebe  fins;forMr  Town  loofeth  him  from  ail 
 the  offices  of  the  Law :  Paulm\(-  judged  himfelf,  when  in  his  be- 
 lieving condition,  hc&izhtRem.j.iq.ij.for  we  knew  that  the 
 Law  itfpiritualli,  km  /  am  car  nail  fold  under  finne. 
 
 %>  From  the  Lawes  teaching  of  believers,  to  inferre  that 
 the  Law  lordcth  it  over  abeliver  ,  is  a  great  fallacy. 
 
 4%  If  the  enemy  finne  be  Ipoyled  of  all  power,  even  of 
 indwelling  and  luliing  againft  the  Spirit,  then  the  believer 
 cannot  faile  againft  a  Law;  then  he  may  fay,  he  has  no  fin, 
 which  lohn  faith  is  a  lie. 
 
 5.  If  Chrift  communicate  abundant  effetluall  grace  of 
 fanBtfcatioHy  then  is  fan&ification  perfect ;  but  the  Scripture 
 faith  the  contrary,  in  many  things  we  offend  all ;  and  we  arc 
 not  perfect  in  this  life,  nor  are  we  more  then  (fonquerours  in 
 every  a&  of  fan£t  fication,  nor  is  that  Pauls  meaning, Rom£» 
 that  we  are  never  foiled,  and  that  lutts  in  fome  particular  ads 
 have  not  the  better  of  us  too  often ,  but  that  finally  in  the 
 ftrength  of  Chrift,the  Saints  are  fb  farre  forth  more  then  Con* 
 fueyors,  that  nothing  can  work  the  Apoftacy  and  (eparation 
 of  the  Saints  from  the  love  God  in  Chrift, 
 
 Mr  Townes  a ffertion  of  Grace/Pag^.  * . 
 Mark^  three  grounds  ofmiftakes  :  1 .  That  juftification  and 
 fanBtf cation  are  feparable-if  not  in  the  per/on, yet  in  regard 
 of  time  and  word  of  CWinifiration ,  as  if  the  Gofpel  revealed 
 juftification  •  the  Law  were  now  become  an  cjfettuall  inftru- 
 ment  of  fan  B /fication  :  2.  That  to  cafe  men  of  the  Laws  joa^ 
 is  to  fttffer  them  to  range  after  the  courfe  of  the  world ,  and 
 their  ownfi:Jhly  luflf,  not  confidering  that  the  righteoufntffe  of 
 faith  unites  them  to  Chrift  their  Lord,  head  and  f/ovcrwur  ■> 
 
 T*i  A  A  A    9  tUat 
 
574  How  believers  are  freed  from  the  Lave. 
 
 that  they  may  be  led  by  his  free  Spirit,  and  fray  d  by  the  Scepter 
 of  his  Kingdome:  $.Tkat all  zealous  and  ftrtSb  conformity  to 
 the  Law  of works  j  though  but  in  the  letter ,  is  right  fanQi- 
 fication. 
 
 Anfw%\.  Not  any  of thefe  arc  owned  by  Protcftant  Di- 
 vines; thtyare  Mr  Townes  forged  calumnies;  to  the  firft,I 
 cannot  fee  that  fan&ification  is  any  thing  at  all  by  Antinomian 
 grounds  but  meere  justification,  and  that  he  is  an  Antinomian 
 Neither L-w     fajnt  th^t  bciieveth  Chrift  fatisfied,  and  performed  the  Law 
 liocdit  belie-  for  him.but  no  letter  of  Law  or  Gofpei  laycth  any  obligation 
 vJr  to  frna\-  on  him  to  walk  inholinciTe.  Butthe  Go/pel  only  revealeth 
 ficaiionbythe  cngraffcing  of  the  branch,  in  Chrift  the  Vine-tree  and  flock 
 Antinomian       0f  life,  a«d  the  bringing  forth  fruits,  by  the  faith  of  Chrift 
 way'  to  be  the  only  true  famftification;  but  ifthe  apples  be  not  of  the 
 
 right  ki  d,&  confoimetothc  dere&ingrulcof  all  rightcoufneiTe 
 the  Law  of  God  ,  they  are  but  wilde  grapes,  we  never  made 
 the  Law  the  ejfcftuall  inftrument  of 'fauftificatiov;  a  help  it  is, 
 being  preached  with  the  Gofpei;  but  neither  is  the  Gofpei  of 
 it  felfe  the  cfFe&uall  inftrument  of  fandtification ,  except  the 
 fpirit  of  grace  | accompany  it,  nor  the  law  it  felfe* 
 
 2.  The  fccond  is  a  calumny  alio ;  But  we  would  defire  to 
 
 know  hoyv  4 ntiuemians  ctn  free  themfclvesofit,for  therighte- 
 
 cufnefle  of  faith  doth  not  fo  unite  believers  to  Chrift.  as  to 
 
 their  Governour ,  foas  Chrift  governcth  them  by  the  Spirit 
 
 and  the  Word ,  for  the  Utter  of  the  whole  Word  both  Law  and 
 
 cYror y6*  fyfi'1  (fo  W  they)  boldeth  forth  nothing  bnt  a  covenant  of 
 
 (b)  Error,  39,  works ,  to  fearch  the  Scripture  (b)  either  Law  or  fyffel,  is  not 
 
 a  fur  e  way  of  fearching  and  finding  of  Chrift  •  and  Mr  Towne 
 
 By  the  Anil*    paffcth  in  nlence  all  guidance  of  the  Saints,  by  commande- 
 
 nmiM  way,*  c   mws    f  hhcr  La      Qr  q    ( ■    ,        d      y    us    f  tfafa-U  afree 
 arc  no  more      „  .  .         ,  \n       i_      t.         *  J    J  i 
 
 und:rtheGof-  *Pmt  only^So  that  by  *si ntmomtans >  we  are  no  moie  under 
 
 peahen  under  the  G©fpelas  a  directing  and  commanding  rule,  then  we  arc 
 the  Law.  under  the  Law ;  what  hindereth  then  but  ^Antinomian  jufti- 
 
 fication  bids  us  live  as  we  lift;  we  think  the  Gofpei  comman- 
 deth  every  duty,  and  forbiddeth  every  fin  as  the  Law  doth, 
 under  damnation;  what  is  finneto  theonc,  is  to  the  other* 
 But  the  Gofpei  forbiddeth  nothing  to  a  juftificd  believer  under 
 the  paine  of  damnation,  more  then  to Iej fus  Chrift ::  2.  A  dead 
 Icrter  forbiddeth  no  finne,  commandeth  no  duty ;  but  the 
 Gofpei  of  it  fdfc  without  the  Spirit,  it  a  dead  letter ,  as  well 
 
How  believers  are  freed  from  the  Law.  575 
 
 as  the  Law;  the  major  if  the  Antinomian  do&r'mc,  theaiTump- 
 tion  is  undeniable. 
 
 g.Pharifaicall  conformity  to  the  Law  wedifclaime,  but  if 
 anycould  be  firi&ly  and  perfectly  conforme  to  the  Law  of 
 works  ,  as  Ghrift  was,  we  (hould  think  fuch  amanperfe&Jy 
 fan&ificd;  but,  through  the  weaknefleof  the  flefti,  that  is  un- 
 poffible;   I  know  not  what  Mr  Towne  meanes  by  a  confor- 
 mity to  the  Law  though  hut  in  the  Letter ;  if  he  meanes  that  the 
 literall  meaning  and  lenfe  of  the  Law  rcquireth  no  fpirituali, 
 inward',  and  compleatly  perfect  Jobedicncej  he  is  no  good 
 Doctor  of  the  Law;  and  if  it  be  not  fuch  an  obedience,  it  is   Antwmim 
 not  zealous  andftrift  obedience  ;  but  its  ordinary  to  Amino-   blame  dofc 
 mians  now  to  tearm  thefe  whom  thePrelaticall  party  of  Jate   wa&ing  vyta 
 ctllcd7>urit4ns  and  firiQ  Prccifians9btc*uk  they  ftrove  to  walk   ?.od*^h*Tl 
 clofeiy  with  God ,  7> har ifi es^nd  out-fide  Profcjfors,  who  think    *£**  a,  /£ 
 to  be  juftified  and  faved  by  their  own  righteoufneiTe,fo  farre   laces 'did  of 
 are  they  at  odds  with  fan&ification ;  if  by  conformity  to  the  ©Id* 
 Law  in  the  Letter.      tyl>  Towne  meanes  external!  obedience 
 without  faith  in  Iefns  Chrifif  or  union  with  him  ;  he  knows 
 Proteftant  Divines  acknowledge  no  found  fanSification  ,  but 
 that  which  is  the  naturail  iffue  and  fruit  of  juftification,  and  The  law  ao-.a 
 flowcsfrom/i#rA  which  purifieth  the  heart ;  arid  fuch  (\ ri<5t   w^thnoc 
 conrormity  to  the  Law  as  flowcth  from  faving  faith,  we  hold   ^ ^C"10"* 
 to  be  true  fan&ifi  cation  ,  though  all  enemies  to  holy  walking  Vcr  teach  ic. " 
 cry  out  againltit,  fuch  as  mockers  of  all  religion  ,  thePrelati- 
 call and  sAntinomian  party  who  mock  Uriel:  walking ,  and 
 long  prayer,  and  humble  confeflion  of  finnes,  and  fmitingof 
 conscience  for  finnc. 
 
 Towne  J>igt  y. 
 BUnde  and  finifhr  fufpition^andcaufelefs  fear  inclined  Doctor 
 Taylor  to  this  expofition,to  fay  our  ssfpoftlcloofethno  Chrifiian 
 from  obedience  and  rule  of  the  Law,  but  he  dares  not  trufi  a  be- 
 liever to  walk^  without  his  keeper,  as  tf  he  judged  no  otherwife  of 
 him  then  of  a  UMalettorofb{fWmgate,  who  would  runne  awayt 
 rob  y  kill  y  and  play  his  former  Pranks,  if  the  jay  lor,  or  his  man 
 be  not  with  him,  when  he  is  abroad. 
 
 Arfw.i.  There  is  a  twofold  keeping  in  of  finners,  one 
 meerely  legal!,  fuch  asthat  of  wicked  mtnyPfal.  32  o.  Who  are  How  tfce  iaw 
 like  the  horfe  or  mule  and  have  no  under fianding,  whofe  mouth  reftrainesmen 
 mutt  be  held  in  with  fate  and  bridle,  leafi  they  come  near e  unto  from  fin. 
 
 rots  1 
 
^  j  £  Hovq  believers  are  freed  from  the  Law. 
 
 you;  The  Law  hath  not  power  over  wicked  men  ever  with 
 terrors  of  hell  and  the  curfc  of  God,  becaufe  often  they  bee 
 given  up  to  a  hard  heartland  what  cared  P  bomb,  who  was 
 under  the  Law,for  this  keeper  ?  and  to  a  reprobate  minde,  and 
 to  any  that  commit/W  with  greedinejfe,  having  the  confeience 
 burnt  with  a  hot  Ironi  and  being  pajfed  feeling,  Rom.u  28.257. 
 Spkefi  4.17,1$,  19.    1  7Vw.4,:.The  Law  is  no  keeper  ;  they 
 care  no  more  forMr7^»'»/  goale,  that  a  Lyon|doth  for  the 
 crying  of  a  Jhepheard  ,  he  will  not  abafe  himfelfe  for  it  :    all' 
 the  restraint  that  Law  byes  on  a  natural!  man,  is  when  the 
 conlcienceis  wakenedorfome  great  plague  is  on  Pharaohfhcn 
 he  dare  not  keep  the  people  captive ;   but  Antinomians  have  a 
 good  opinion  of  flaves  of  Satan,  who  judge  them  to  be  civill 
 and  externally  honeft  Devils,  and  make  lims  of  hell  of  a 
 good  fweet  calme  nature,who  Hand  naturally  in  awe  of  Gods 
 Law,  but  Rom.  3.9,10,1 1.  among  the  whole  Tribe  and  race 
 of  mankinde,  lewesznd  Gentiles  fee  what  they  care  for  the 
 Antinomian  Coder,  the  law,   they  believe  not  one  word  of 
 the  Law  faith,  ver.ii.  there  is  none  that  underfandeth  ,  there 
 Men  naturally   ^  none  that  feeketh  <jod,vtx.i2.They  are  all  gone  out  of  the  way 
 <b  Pfai °LawI      Cwncrc  ls  tnc  keeper,  now  and  his  fword,  and  fpeare? )  they  Are 
 y  W*      altogether  become  unprofitable,  there  is  none  that  dot  h  good ,  no 
 
 not  one ,ver.i:$.  their  throat  is  an  of  en  grave, with  their  tongues 
 they  have  ufed deceit >thepoyfon  ofAfps  is  under  their  lipst&c. 
 Thelaw  laycth  not  naturally  a  bridle  on  the  outer  man ;  but 
 obferve  that  the  confciencc  bereftrained  and  awed  by  the  Law, 
 and  under  any  natural!  remorfe  for  finne  committed  or  to  bee 
 committed,  is  a  finfull  bondage  that   Chrift  muft  deliver  us 
 us  from.  i.Thcnftupcfa&ion  and  deadncfTeof  confeience  not 
 to  care  for  the  law  of  God  ,  more  then  a'prifbner  who  has 
 broken  goale,  and  bow  is  in  hedges  and  high- w  ayes  robbing 
 and  murthcring ,  cares  for  his  old  keeper ,  is  to  Antinomians 
 mortification,  and  a  crucifying  ofoid^***.  2.  So/obt  not  da- 
 ring to  lift  bis  arme  againft  the  fatherlefle,  chap.  3  i.muft  be 
 the  power  of  old  esfdam  in  him  •  Davids  bones  broken  for  his 
 adultery  and  murther,  muft  be  thcpowerofold  lufis  in  him, 
 3.  ThentheleiTctendernerTeofconicfenceandfearc  for  finne 
 as  finne,  the  more  mortification  of  luft.  4.  Grace  as  grace 
 ftupificth  anddeadeth  confeience,  fo  Antinomians  muilt&ch. 
 3.  Men  naturally  doe  more  good  fortheprayfc  of  men,  and 
 
 arc 
 
How  believers  are  free  from  the  Law.  577 
 
 are  more  affiaid  to  doc  ill ,  for  the  Axe  and  the  Gibbet  of  the 
 Magitfrate,  then  for  any  feare  of  Hell  or  Iudgrment  of  the 
 Law  of  God.  Towne  cannot  fpeak  of  this  keeper,  there  is  a  fe« 
 cond  rcftraint  that  the  Law  mixt  v?ith  the  Jove  of  Chrift  layech 
 on  the  godly  and  believer  ;  and  he  has^ieed  of  this  keeper ;  fo 
 lofeph  faith.  Gen.  4%  1 8 1 this  doe  and live  for  Ifeare  Cjod :  There 
 was  a  keeper  over  Ioh%  that/?*  durfi  not  lift  up  his  hand  again]} 
 the  Fatherlejfe,  cap. g ! .  why,  ver.2].  For  dejlrutlionfrom  god 
 was  a  terrourto  metandby  reafon  of  his  highnejfe  I  could  not  en- 
 dure  :  and  this  keeper  in  the  confciencc  ,  fmitesDw ids  heart, 
 whenherenfeth  but  the  lap  of  Sauls  garment  y  and  keeps  him 
 that  hee  dare  not  kill  him  ;  this  wasnorlegall  bondage;  for 
 Chrift  commandcth  fcJ^fA.  10.28,29.  Luk.  1  2    •}•)  us  to 
 feare  him  that  can  cafl  bothfoule  and  body  in  Hell ,  rather  ere  we 
 deny  him  before  men  who  can  but  kill  the  body  >  &  1  *?Vf.2. 17. 
 O/.3.22.  AU;>q.%\.  A&.  13.16.    it  is  commanded  to  us:  I 
 grant  the  object  of  this  feare  is  not  fo  much  Hell,  as  the  offend- 
 ing of  God  ,  but  it  is  commanded  in  the  Law  of  God ;  but 
 Mr  Town  will  have  the  believer  fo  free,  fo  perfect,  as  the  Law 
 needetf^not  to  teach  and  direct  him  in  oncftep,  he  doth  all 
 without  a  keeper  or  one  letter  of  a  command,  by  the  free  im- 
 pulfion  of  a  Spirit  fepirated  from  Scripture;   that  is  right 
 down,  a  believer  is  neither  unda  Law  nor  GofpeJ;  but  a  Spi- 
 rit feparated  from  the  Gofpel  and  all  letter  of  it,  andfromthe 
 Law,  guides  him* 
 
 Towtie9V&**^.6. 
 
 But  2  mufe  why  you  omtt  to  (how  what  it  is  to  be  under  gr4cey 
 which  is  the  member  oppofite  to  being  under  the  Law*  Paul 
 trtateth  of  fantltfication  ,  and  yet  ma^eth  this  contrariety  of 
 being  under  the  Lav*,  and  under  grace  3  the  Law  mufi  be  taken 
 comprehenfively ,  with  all  his  offices  and  authority ,  and  that  the 
 reafon  is  firme  thatfinne  jhall  not  have  dominion  over  him  who 
 liveth  under  the  grace  of  the  Gofpely  becaufe  it  hath  a  fantti- 
 fying  vertue  and  power  in  it  tofubdue  finne. 
 
 Anfw.  DrJ  Taylor  did  not  omit  to  expound  what  it  is  to  be 
 under  grace ,  if  you  had  not  omitted  to  read  his  words,  he  is 
 cleare  to  any  unpartiail  Reader ;  but  let  your  expofion  ftand  | 
 fin  jhall  have  no  dominion  over  you  for  yee  are  not  under  the  Law, 
 as  teachings  directing  regulating  believers  in  the  way  of  right e - 
 oufneJfe9  but  under  grace,  that  is,  under  the  Gofpel  which giveth 
 
 E  eee  power 
 
578  How  believers  are  freed  from  the  Law. 
 
 power  to  fubdue  finne,  without  any  rulings  teaching  or  dire&ing 
 power  $f  the  Law:  but  what  is  the  power  of  fubduing  finne  to 
 Antinomions^  I  pray  you?  not  fan&ifi  cation ,  as  in  words 
 they  fay,buc  juttifkation,that  is  a  power  to  believe  Chrift  by 
 doing  and  fuffering  has  fulfilled  and  obeyed  the  Law  for  you, 
 Wearsnotob-  butyce  are  under  no  command  to  walk  according  to  the  rule 
 ligedco  peifo-  0f  righteoufnelTe  in  the  Law  •  fothat  to  be  under  the  Law  is 
 ^'^ndta*'  iu^  contrary  toperfonallandreall  fan^ification  and  walking 
 wal's  holy  by   in  love  and  in  Evangclick  duties,even  as  to  be  under  the  Law y 
 rhc  jntimmk  and  to  be  under gre.ee ,  are  oppofed  by  the  Apoftle  ;   then  as 
 n4  Dccui  c.      we  are  obliged  ,  noc  to  be  under  the  Law,  but  under  grace,  fo 
 are  we  obi  ged  to  no  perfbnail  fan&ification  or  holy  walking, 
 but  to  objective  and  imputative  fan&ification  only ,  that  is, 
 only  to  believe  in  Chrift  as  made  our  righteoufneffc  and  fan- 
 (ftification  ;   now   as  we  are  not  obliged  to  bee  inherently 
 righteous,  fo  are  we  not  obliged  to  be  inherently  and  perfonal- 
 3y  fan&ified  and  holv,  for  that  is  to  be  under  the  Law,  as  the 
 iu!e  of  righteoufnelTe ;  now  we  are  freed  from  the  Law  as 
 our  rule  of  righteoufnelTe  and  from  the  Law  with  all  its  offices 
 and  authority  ,  faith  Mr  Towne ;  and  to  remaine  unffcr  the 
 Law  as  a  rule  of  rightenelTe  and  to  walk  holily  as  being  ob- 
 liged from  the  conscience  of  any  command  either  of  Law  or 
 Gofpel ,  is  legall  bondage  from  which  Chrift  has  lee  us  free  ; 
 asio  be  circumcikd  isa  part  of  the  Law-yoke  fo  they  teach; 
 then  to  be  inherently  holy  is  unlawfull  to  tAntinomians \ 
 Mr7W».Pag6. 
 Tet  I  wifh  that  I  be  not  mif  taken  ,  for  I  never  deny  the  Law 
 to  be  an  eternall  and  inviolable  rule  of  rtghteoufneffe  :  But  yet  af- 
 firm that  its  the  grace  of  the  Gojf  el  which  effectually  and  truly 
 conformeth  sutherunt*. 
 Ut -Towne-  cAnfw.i.    I  wifh  Mr  Towne  doe  miftakc,  for  bee  that 
 
 gratuuh  the      tcacheth  that  believers  are  freed  from  the  Law,  as  a  rule  teach- 
 
 Law  to  bec  Mgidirefting,  zndfrom  the  Law  with  all  its  offices  and  authori- 
 ze cternall  ^.nc  denyeth  the  Law  to  believers  to  bean  eternall  and  invio- 
 and  inviolable  Uble  ralcof  r  jghteoufneflc ,  or  then  he  muft  fpeak  contradi&i- 
 rule  of  nah-  V» 
 
 teoufncffelo  o«sjfo  wit,  that  the  believer  is  not  under  the  Law  as  a  rule  of 
 all,  and  yet  righteoufnelTe,  for  fo  (faith  Towne)  he  fkould  not  be  under  grace  y 
 denyech  the  which  is  contrary  to  the  Apoflle,  Rom.6- 1 4.  and  yet  he  is  un- 
 believer to  be  der  the  Law  as  an  eternall  and  inviolable  rule  of  righteouf- 
 under  it.         nefle ;  fori  ask  to  whom  is  the  Law  an  eternal!  and  inviolable 
 
 rule 
 
How  believers  are  freed  from  the  Law.  ^ 
 
 rule  of  juftice?  to  the  believer, or  no?-  If  to  the  believer,  then 
 be  mttli  be  under k;but  Amnomians  fay,that  is  Pharifaieall  and 
 Pofify  ;  that  is  to  puc  C^rtflsfree  man  (faith  Twone)  under  his 
 o/dkftptr  the  Law,  anfhe  w.re amalefaftor ;  if  the  Law  be 
 no  eternal!  and  inviolable  rule  of  righccoufncrTe ,  why  doth 
 -Mr Tow /re  fay  for 
 
 2.That  rule  tothe  which  the  grace  of  the  Gofpel  doth  con* 
 forme  us,  that  rule  we  ran 3  be  under ;  but  Mr  Towne  faith 
 The  grace  of  the  Cjofiel  truly  conformeth  us  to  the  et  email  and 
 inviolable  rule  of  righteoufrejf. 7YLv°o.&c. 
 
 3.  An  inviolable  rule  or  juftice  cannot  be  violated  and  con- 
 travened by  thefcto  whom  it  is  a  rule  without  finnc,  elie  its 
 not  an  unviolable  rulejthcn  if  believcis  cannot  violate  the  Law, 
 and  murther ,  and  commit  adultery,  but  they  muft  finne,  by 
 vio/atingthe  rule,then  as  believers  are  obliged  not  ro  murther^ 
 not  to  commit  adultery,  fo  muft  they  be  under  the  inviolable 
 rule  of  righteoufneflf ,  contrary  to  which  *A,ntinomians  teach. 
 All  that  Mr  7*w»*  can  fay  againft  us  in  this  argument  is  a 
 calumny,  that  we  make  the  Law,  not  the  Gofpel  to  give 
 power  to  fubduc  finne.;  but  the  truth  is  neither  Law  nor 
 Go'pel  giveth  grace  ,  butrhe  God  of  grace  hath  promi fed  m   Thc  £aw3&. 
 the  Gofpcl  grace  and  a  new  heart  and  a  new  fpirit  to  the  verb  nor  of 
 JElc(5t,  and  grace  gocth  not  along  withtheGofpcl,as  a  favour  to  be  a  ju'c 
 of  equall  extenhon  with  the  preached  Gofpel .  but  millions  ofr,,§l"couf- 
 heare  the  Gofpel  who  remaine  voidcof  grace,  and  have  no  "c    cy'  'caulc 
 right  to  any  promiie  or-grxce  ;  the  Law  lcaveth  not  off  to  be   ota*c  toobci 
 the  rule  of  ughteoufnetTc  ,  though  it  cannot  effectually  make   tor  then  (fa  ' 
 its    difcsples    holy   and  conforme   to   the  rule,     no  more   Gofpel  the uM 
 then  the  Gofpel  iliouJd  not  be -the  Law   and  rule  of  faith  ,   be  °n, ri:le  r°" 
 becaufe  without  the  influence  of  the  Spirit  of  grace  it  can  ^Vjvc^'n^ 
 make  no  DifcipJes  conforme  to  lefus  Chrift  and  his  image;    grace  t\  DJ. 
 for  many  Elc6t  for  a  long  time,  heare  the  Gofpel  and  have  no  lieve  to  all  ttat 
 grace  to  obey,  while  the  time  of  converfion  come,  and  many    bauah  it. 
 arc  more  blinded  and  hardned  that  the  Gofpel  is  preached  to 
 them,  and  it  were  better  they  had  never  heard  ncr  known  the 
 way  of  truth.  Tonne  pag.6.7.  * 
 
 Rom.  7.6.  The  meaning  is ^through  faith  is  bred  affured  con. 
 fidence,  lively  hope  jure  love  toward  God,  invocation  of  his  name, 
 without  all  wavering  or  doubtivg  or  queftioning  his  good-  will, 
 audience  and  acceptance  ■>  which  caul d  never  be  attained  by  all  the 
 
 E  e  e  e  2  z,ea!c 
 
58o 
 
 Horrieleevers  an  freed  from  the  La  w. 
 
 z,eal  and  confidence   towards  (Jod  according  to  the  Law  of  worlds, 
 
 .  andthe  knowledge  of  the  glory  of  (Jod,  is  given  recording  to 
 
 a  covenant  ofmeere  grace,  without  addition  or  mixture  of  worlds 
 
 and  the  oppjfition  isplatne  to  be  not  fo  much  betweene  the 
 
 groffe  hyper ite  (who  is  only  brought  to  outward  fubje&ion,  and 
 corrcfpondencytotheLaw)  as  betweene him  that  in  good  earnefi 
 and  in  downe  uprightnejfe  of  heart,  giveth  over  himfelf  wholly  to 
 the  Law  of  (Jod,  Horn,  lo.  2.  (as  the  wife  to  the  husband  an dguid 
 of  her  youth)  to  be  ordered  in  all  things  inwardly  and  outwardly 
 after  the  minde  of  (Jod  therein,  according  to  his  legal  confidence, 
 which  is  never  pacified  with  works,  and  the  man  who  knoweth  and 
 worjhippeth  (Jod  alone  according  to  the  Gofyelof  (Jrace. 
 
 sAnfw.  This  is  a  clofc  perverting  of  the  word  of  truth, 
 1 .  The  sAntinom'tan  faith  may  here  be  fmelled,that  by  faith  is 
 bred  ajfured  confidence,  without  all  wavering,  feare  or  doubt- 
 ing,&c.  Then  whoever  once  doubt  or  waver,  are  yet  un- 
 der the  Law  of  works;  a  doctrine  of  difpairc  to  broken  reeds, 
 who  are  not  undr  the  I  aw,  but  married*  to  anew  husband 
 Chrift,  and  yet  cry,  Lord ,  I  beleeve,  help  my  unbelief  x  Why 
 feare  yee,  O yee  of  little  faith,  is  there  not  doubting  here  and 
 a  broken  faith  which  Chriit  foftly  bindeth  up  ? 
 
 2*  T\\t  Covenant  of  (Jr ace  and  (Josfiel  commandeth  faith, 
 and  al fo  good  works  as  witnefles  of  our  faith ;  but  Tewnt 
 will  have  good  works  in  any  notion  of  an  evangelick  com- 
 mand to  ftand  at  defiance  with  a  covenant  of  meere  grace  % 
 whea  Grace  is  the  fountaine  and  caufe  of  our  walking  in 
 Chrift,  2  Cor*,  i.  ia  by  the  grace  of  God,  wee  had  our  conver- 
 sation intht  world,  in  (implicit ie *  and  godly  fincerity ,  1  Cor.  15. 
 10.  I  labour edmore abundantly  then  they  all  1  yet  not  I,  but  the 
 graceof  (Jod,  that  is  tnmee.  Its  true,  Holy  walking  by  the 
 grace  of  God,  and  Gh rifts  righteoufnefTc  in  justification,  is  a 
 wicked  mixture*,  which  wedcteir. 
 
 3.  The  oppofition.  Rom.  7.  is  betweene  any  unconverted 
 man  under  the  Law,  be  he  hypocrite,  or  a  civili  devill,  or  be 
 he  any  other  man  on  theone  part,  and  a  beleever  married  to 
 Chrift,  and  deadtothe  Law  on  the  other;  forthat  which  is 
 common  not  to  groffe  hypo  ritesoniy,  but  to  all  natural!  men 
 ©ut  of  Chrift,  is  ajcribed  ro  the  man  that  is  under  the  Law,by 
 the  ri  pottle,  as  1,  Heis  under  the  Lawes  dominion  and  con- 
 demnation j?crf?  i?     a«  The  Law  has  power  over  him,  as 
 
Hivpliletien  arefreecfrtmtbeLaw.  5g~ 
 
 the  Jiving  husband  over  the  wife,verf.  2.  ?.  The  poor  man  can- 
 not look  to  Icfiis  to  another  lover  and  husband  5  thcLaw  as   Evcr,-' natural! 
 a  hard  husband  leads  him,  and  cries,  obeyperfcttly,orbceter~   "}  n  'sunder 
 nally  damned.     (aj  Heis  a  man  in  the  flefli,in  whofemem-  a^^*1* 
 bers  concupiscence  and  luft  rageth,as  a  young  vigorus  mother  Rom.  7,? 
 bringeth  forth  children,  lufts  oftheflcfh  todeath,  as  married 
 to  hell  and  thefeconddeath,ve;f.5#f4)  Re  (ctvcsCjod  according 
 to  the  oldnejfeofthe  letter ,  that  is  carnallyjhypocntically  ,  like 
 an  ouc-fide  of  a  rotten  Pharifee,and  not  according  to  the  new- 
 neffe  of  the  Spirit,  that  is  in  aSpirituall  maner. 
 
 Yet  Mr.  Tajwr^extolls  him,  as  one  that  in  good  earneft  and 
 downe-rightneffe  of  heart  yeeldeth  and  giveth  over  himfelfe  t9  Tla 
 the  Law  of  God,  (as  the  wife  to  the  husband)  to  beinfiruEled  and  de'the  La™' 
 ordered  in  all  things  inwardly  and  outwardly  after  the  minde  of  Rom.y*  cannoi 
 God-,  but  no  unconverted  man  can  bee  faid  fb  to  dee,  excepz  givehimfeif  to 
 Antinomies  be  grofle  Pelagians  •  But  I  think  ^Antinemians,  |>e  ruled  by  the 
 with  Mr.  Crifye  think  the  pcrfon  under  the  Law  in  all  this  m*n  *  and  ^11 
 chapter  to  bee  the  beleever  perfbnating  or  actingthc  perlbnof  ofGod,as  Mr. 
 a  fcrupulous  beleever  under  a  temptation  of  doubting:  but  ftwge-ftulw 
 cleare  it  is,  Paul  (peak  sofa  man  under  the  Law ,  in  the  fle/h, 
 and  in  opposition  to  him,  of  one  under  grace,  of  one  married  co 
 the  Law,  and  ofonemarried  coChrityin  thefirrtpirt  of  the 
 chapter  ,  of  one  in  the  fl  e(h,and  fo  unrenewed  ,  verf.  5.  For 
 whenweewasin  tkeflefh^c.    and  of  one  that  is  dead  to  the 
 Law,marri  dto  Chrilt,  and  ferves  the  Lord  fptrituaily  ;  and 
 its  clear  that  the  Apoftiecounreth  it  a  part  of  deliverance  from 
 the  Law,  and  a  fruit  of  our  marriage  toGcd,chac(vcrf.4Jnv; 
 bring  forth fruits  to  God ,and  walkholily*     2.  That  the  mo- 
 tions of  finnes  bring  forth  wicked  works,  as  children  to  the 
 Second  death,  verf.  5.  (2J  that  wee  ferve  the  Lord  (verf.  6.) 
 in  newnefle  of  Spirit,  and  walk  in  Chrift. 
 
 Now  Mr.  lowne  a$  fetting  himfelfe  to  contradict  Paulftith 
 pag.  6,  This  is  an  addition  and  mixture  of  works  and  faith,  and 
 cannot  ft  and  with  a  covenant  of meere  grace* 
 
 Towne  pag.  8. 
 
 How  can  £hrift  redeeme  us  from  the  Law  ,  being  under  the 
 
 Law,forutl  except  beleever  s be redeemed  from  the  Law  in  that 
 
 Jame  very  fence ,  and  extent  that  Chrift  was  under  it  as  a  media* 
 
 tori  But  was  not  Chrift  under  the  Rule  and  obedience  a/Jo  at  well 
 
 Eeec  3  ** 
 
<5  8  2  How  beleevers  are  freed  from  t  be  Law. 
 
 as  under  the  Raigne  to  death,  feeing  became  to  doe  the  will  of  hit 
 fatherland  fulfill  all  right  eoufneffe,y\z.i^.  i?. 
 
 vfnfw.  i.  Wee  cannot  every  way  be  fa  id  to  be  redeemed 
 from  the  Law ,  in  that  fame  fence  th«t  Chrift  was  under  it :  Fcr 
 Chrift  was  under  die  Law  of  Ceremonies  10  free  thelewes 
 from  oblerving  that  La  w;  I  hope  wc  Gentiles  are  not  that  way 
 freedfrom  theLawof  Cercmonief;  for  that  Law  did  never 
 oblige  the  Gentiles  except  the  Gentiles  had  adj'oyned  them- 
 iclvesin  fome  proftflion^  to  the  then  vifible  Chu  ch. 
 
 a.  If  Chrift  was  under  the  Law  ^s  the  rule  ,  to  free 
 •us  from  the  .Law  as  the  rule  ,  then  why  did  Chrift 
 command  i\s  to  imitate  him  in  doing  his  fathers  wiJJ , 
 and  fubmitting  to  that  fame  Ru  e,thathee  fubmitted  to,  as  is 
 clear,  Mztih*ii.rg,learneofmeethatam  meek,  loh.  15.10. 
 jfjee  keepe  my  commandment  s^ye  /ball  abide  in  my  love,  even  as 
 I  have  kept  my  fathers  commandments ,  and  abide  in  his  lovey 
 Joh.  14.  15.  Ifyce love me, keepmy commandments jI0h.13.i5, 
 For  I  have  given  you  example  >  that yeefhould  doe  as  I  have  done 
 unto you ,  Ephcf.  5.  1.  2. Rev.  5.  21.  Heb.  12. 1. 1  Pet.  a.2i# 
 (a)RiCe5rsig-.c  32.  loh.  1 5.  i^.but  Antinomiant  (>)  fay  that  thefe  thatbe 
 er.4J-  in  Chrift  are  not  under  the  Law,  or  command!  of  the  word, 
 
 (even  of  the  letter  of  the  Goipe!  J  as  the  rule  of  life ,  and  that 
 Chriftians  are  not  bound  to  conforme  themfelvcs  intheir  life 
 tothedire&iousofthewovd,  contrary  toPfal.up.p.  Efai.8. 
 20.  and  contrary  to  ail  the  geipel-cxhortations  given  in  the 
 (*>;  er.  6.  Ne w  Teftament  by  Chrift  and  hjs  Ap0()]cs  .ancJ  chcy   fay  (b) 
 
 that  the  example  of -Chrifis life ,  (even  in  fubjeding  himiclfeto 
 the  Jaw  as  a  rule  of  righteoufnerTcj  is  not  a  paterne  according 
 to  which  we  are  to  aft  and  live ;  In  a  word,  they  will  have  the 
 Spirit  feparated  from  the  word,  and  from  the  example  of 
 Chrift,  and  all  the  cloud  of  witnefles  to  be  no  rule  to  us ;  to 
 which  I  oppo/c  that  one  precious  word  of  the  beloved  d*fcipley 
 
 that  all  means  tven  as  ^e  ^at^  walked.  But  obferve,  I.  Ail  means  that  doc 
 j  ot  effctfually  not  eflficacioufly  bow  the  will  to  obedience  to  Gcd,  and  con- 
 movinochcwil  vert  the  fbule,  are  rejected  by  them,  as  not  obliging  the 
 arc  net  means  confcicnce ,  itich  as  aie  the  Law,  the  letter  of  the 
 on Thc^onfci.  G°JPel  >  *11  thc  ^romifes ,  exhmattons  and  precept  of  the 
 encc,  Gojpel,  the  example  of  the  Lord,  who  commandcth  us,  1  Pet.l. 
 
 to  be  holy  as  he  is  holy, themmpk  ofChrifr,  of  all  the  *Pr*- 
 
 phcts, 
 
How  ieleevers  are  freed  from  the  Law.  5  8  3 
 
 phets,utfpoftles,  CMartyrs  and  Saints ,  becaufe  all  thefe  arc 
 fonaeocher  thing  then  grace, and  may  prove  inefFetfuall :  hence 
 
 1.  The  Gofpel  as  comradi  ft  ingui  fried  from  the  Law,  is  not 
 
 the  Gofpel  written  or  preached,  but  the  grace  that  refi-  R»fc,tn^rjign 
 deth  no  where  but  in  God  and  in  Iefus  thrift*  is  the  Go-    (c) er«  *#• 
 fpcl  •  fo  fay  they  (c)  The  faith  that ■  jafttfieth  us  is  in  lefus 
 Qhritt ,   and  never  had  any    atluall  beetng  out  of  Chr*fi» 
 2.     There  is    no    habitttall  grace   inherent  in   beleevers  , 
 all  fuch  muft  bee  a  created  things  Grace   is   an  uncreated 
 favour  only  in  God:  for  all  that  which  is  called    habituall     , 
 grace  in  us  is  in  effe&uall  to  ac*t  gracioufly,and  cannot  produce  ^.Cornwall 
 ftipernaturalla&s ,  except  the  holy  Ghoft  aft  and  move  it :  conference  of 
 Hence  they  fay  (&)  that  the  new  creature  or  the  man,  (or  the  Ux.iobncottm 
 new  heart  ^or  new  Spirit,  the  eircumcifedythe  opened  heart  ,the  cl'  a«arg.*£fl*s 
 Law  in  the  inward  parts  >the  one  heart tthe  renewed  mindey  the  \\17'  • 
 inner  man,  the  Law  of  the  mind,  Chrift  dwelling  in  the  heart  acknowledge 
 by  faith)  mentioned  in  the  Goffsl,  is  not  meant  of  Grace ,  but  of  no  grace  ban 
 Chrift,  and  therefore  (e)  wemuft  not  pray  for gifts  and  graces ,  whacisuncrc- 
 but  only  for  £hrift  :  and  (i)foa  man  may  have  all  graces  atedand  lb  no 
 and  poverty  of  Spirit,  andyet  want  Chrift.   '  v'Ttf™* 
 
 2.  We  are  patients  in  juftihcation,SanCtincacion,beIeeving  Deut.?o.f. 
 inChrift,and  we  are  blocks  all  the  way  to  heaven;  minde,  Aft.  16.  r4. 
 will,  affection,  memory,  love,  defir  ,  joy,  feare  and   all  in  icr.  $r.?j. 
 
 to  heaven,  having noa5iivitietbuttofin,  {%)  even  after  we  be-  (e)Riieiratgn, 
 lecve  in  Chrirl :  and  (h)  Chrift  works inthe  regenerate-  as  er.*$.p.r. 
 indeadmen.  (j)er.z*. 
 
 5.    Omiffions  of  duties  commanded  in  the  Gofpel  are  no  ^calTy^Il 
 fins,  for  none  are,,  (i)  to  be  exhertedtobeleeve,butfuch  whom  ufeofteach- 
 weknow  to  be  the  elett  of  God,  or  to  havs  his  Spirit  in  them  ing,exhort!ng, 
 effectually 9  and  (^)  a  men  may  not  bee  exhorted  to  any  dutie,  of  the  Gofpel, 
 becaufe  he  hath  no  power  to  do it;  then  Law,  Gofpel,  ex  borta-  <*  V[°™l?cs 
 tions, commands,  promifes,  threatningv,  are  to  nopurpofe:  \  ,  ^*. 
 thefe  that  want  grace  to  obey,  are  not  lyable  to  obey,  nor  (h;er.i4.p.5* 
 guilty,  nor  under  wrath,  becaufe  they  belecve  not  in  theSonof  \\)  er.i*.  p.  j. 
 GW,and  thefe  that  are  under  grace  are  under  obligation  to  no  00  cr.^.p.ii, 
 commands  at  all,  and  farewell  all  Scripture  from  henceforth ; 
 
 i,  Mr.  Town  is  frequcne  in  this,wc  are  not  under  the  Law, as 
 
 our 
 
5«4 
 
 Nbfrripturc 
 
 frcet.hu:>  from 
 ♦•.he  Law  as* 
 rule  ©t'righie. 
 oufncs,  hue all 
 that  fpe^k  of 
 -4>ur  freedsme 
 fromthc  law  , 
 fj>eak  of  Mir 
 treedomerio:>i 
 the  rigor 
 and  cur  fe 
 cher: 
 
 Faith  loofeth 
 usnotfrcm 
 the  Law  and 
 holy  walking 
 litrp!y,  but  on- 
 ly in  she  mat- 
 ter of  juftifka- 
 tion, 
 
 We  cannot  be 
 (as  Mr.  Town 
 imagineth^the 
 feme  way 
 tYeed  from  the 
 Mor.illLa  .v,as 
 wc  arc  freed 
 from  the  Ce- 
 re moniall  Law 
 
 How  beleeven  are  freed  from  the  Law. 
 
 our  rule^Why  }bccaufe9{fi\\t\\  he)  it  cannot  effeftually  workjbc- 
 dience  in  us;  but  (o  all  the  word  of  God,  the  Gofpel  without 
 the  Spirit  muft  be  no  rule  of  obedience  at  all,  becaufe  the 
 Scripture,  the  Gofpel  and  allthepromifes  without  the  Spirit 
 are juft  alike  and  uneffc&uail  to  work  us  to  obedience. 
 
 But  not  one  word  of  old  or  new  Tcftamcnt  frees  us  fi  om  the 
 Law  asourruleofrighteoufneffe,  and  all  the  fcripturcs  that 
 fpeake  of  our  frecdome  from  the  Law,  doc  directly  ipeakof 
 our  frcedomc  from  the  curfe  and  condemnation  of  it,  becaufe 
 we  cannot  be  jufHfied  thereby, as  Gal.  3.  10.  For  as  many  as 
 are  of  the  wcr^  of  the  Law,  are  under  the  curfe;  for  it  is  written, 
 Cur  fed  is  every  one  that  continueth  not  in  all  things  that  are  writ' 
 teninthtbooh  of  the  Law  to  doe  them  :  this  muft  be  to  doe 
 them  in  a  legall  way  ,  1.  Hee  muft  doe  them  all  in  thought, 
 inclinations,  motions  ofthe  heart,  and  allrhcftrcngth«fthe 
 foule,  in  all  his  actions,  iw  all  his  words,  and  in  a  ipitituall. 
 manner  as  the  law  charges,  othcrwife  hce  is  curfed;  then  all 
 mankinde,bothfuch  as  are  in  Chrift,or  our  of  Chrift  are  cur- 
 fed mow  if  the  fimple  doing  of  the  things  of  the  law,as  its  a  rule 
 of  our  life,did  involve  us  in  a  curfe,  then  to  honour  Father  and 
 mother  which  Paul  certainly  commandeth  as  a  Gofpel- dutic, 
 Ephef.  6*  U  2.2nd  the  loving  of  our  brother  to  which  Iohn*\* 
 Epift.  c.  2.C.3.C.4.  c.  5.  exhorteth  us  unto,  fliould  involve 
 us  in  a  curfe;  which  is  abfurd. 
 
 2 .  He  muft  continue  to  thcendin  doingallthe  Law  ;  ifever 
 he  fail,  he  is  under  a  curfe :  Now  thus  it  is  clear  Taut  faith  wee 
 are  freed  in  Chrift,  from  a  ncceflitie  of  juftification  by  the 
 works  of  the  law  :  For  Paul  addethin  the  next  words,verf.u« 
 But  that  no  man  is  juft  1  fed  by  the  Law  in  the  fight  of  God,  is evi- 
 dentyj ?or the  juft (hall  live  by  faith  ;  if  the  living  by  faith  did 
 exclude  works,  and  keeping  of  the  law  in  an,  refpc&at  all, 
 as  the  keeping  of  the  law  is  awitneiTcofthelifeof  faith:  then 
 to  doe  the  things  of  the  law,  as  its  aneternall  rule  of  righte- 
 oufncffe3(hould  alio  involve  us  in  the  curfe ,  and  argue  that  we 
 fecke  to  be  juftificd  by  the  law,  and  fo  that  we  are  fallen  from 
 Chrift,  even  as  to  be  circumcifcd  doth  involve  a  man  to  bee  a 
 debtor  to  the  wloleiaw,  and  argueth  a  falling  from  (Shrift 
 and  the  grace  of  the  Gofpel;  for  Ant inomians  contend  that  we 
 are  the  lame  way  freed  from  the  morall  law,  as  it  is  a  rule  of 
 RighteoufneiTe,  that  wearefreed  from  the  Ceremoniall  law; 
 
 But 
 
How  believers  are  freed  from  the  Law.  585 
 
 But  wee  are  freed,  under  chepaineof  a  curfc  ,  and  of  falling 
 from  Chrifl,  and  the  gr  ce of che  CofpeJ,  from  the  litcrall  ob- 
 serving of  circuri»cif!on3v^6?.i5.&  Gal.$*i>2,  7,4.  astheCc  c- 
 moniali  Lavis  a  rule  of  righteoufneffe ;  and  if  any  fhouid 
 pretend  the  impulsion  and  leading  of  the  Spirit,  not  any  ietter 
 of  che  Law,  and  thereupon  be  circumciied,  and  (hould  re- 
 nounce the  Jaw  of  Ceremonies  as  a  rule  of  righteous  walk- 
 ing as  An  inomiant  profefie  they   obey  father  and  mother 
 and. love  their  brother,  and  abftaine  from  Idolatry,  not  be- 
 caufe  the  Law  is  their  rule,  or  the  letter  of  the  Law  fwayech       « 
 their  confcicnce,  but  becaufe  che  Spirit  ofChriit  Jcadeth  them;    * 
 if  (I  ky)  any  upon  this-  Spirit  would  becircumcifed,  and  eat 
 the  pafleover,  and  faenfice  Lambs  and  blood  to  God  now, 
 this  Spirit  is  no  Gofpel  Spirit,  but  the  fpiric  of  Sathan  lead- 
 ing fech  from  Chriif:  Ifchen  we  are  not  to  obey  the  Moral! 
 Law,  asaruleof  life  and  righteoufneffe;  but  are  freed  fiom 
 it  the  fame  way,that  we  arc  freed  from  thcGeremoniall  Law; 
 then  to  love  God  and  our  brc  hreninany  notion  ^ou Id  bee 
 finne,  as  to  bee  rcumafed  in  any  nocion  is  to  fall  from  Chrift, 
 
 Mr  Towne  has  a  il range evafion  for  this,  Page  1  38, 
 The  Sptrtt  n  fr*e  ,  why  will  yee  controule  and  rule  it  by  the 
 Lawy  whereas  the  nature  of  the  Spirit  if  freely  f  conform?  the 
 hmrtandltfeto  the  outward  *nle  of  the  Law  without  the  help  of 
 the  Law  ,  as  a  crookjdthi'tg  is  made  irrnight  according  to  the 
 line  and  fquare ,and  net  by  them;  and  thus  whtle  a  hluver fer- 
 veth  i*new*tejfe  of  the  Spirit ,  the  Spirit  freely  and  cheerefully 
 wovwg  him  and  inclining  htmto  keepthe  Law  which  is  meerely 
 pajfive,  herein  they  doe  wickedly  who  hence  ta^e  liberty  to 
 finite. 
 
 nfw.  i-  To  doc  the  will  of  God  meerely  as  commanded 
 from  che  power  of  an  outward  commandernent  or  precept  in 
 the  word  is  bat  legall,  and  brings  forth  but  mixt  obedience  or  (4)  $kUm$r9§ 
 finer  hypocrifte(faKh(a).5Wr>«4r/&; and  Mr  Town  faith  rhatic  is  Howings  at 
 to  eontroule  ihtfree  Sptrrt^nd  to  rule  it  by  a  Law;  and  Fami*  trce-  grace  , 
 Ifts  of  new  gnglaxd  fas  the  old  Libertines  J  fay  all  (b)  verbail  Iaft^  Part> 
 Coveuan  ts\or  covenants  expreffed  in  words  are  covenants  of  works  C,  ^  j^V  jL." 
 and  fiic  h  as  ftrike  men  off  from  fhrtsi ;  and  (c)  the  whole  Up-  7+. 
 ter  of  the  Scripture  holdeth  forth  a   covenant  ofworkj;  and  CO  Error. 9. 
 (6)  its  dangerous  to  clofewnhChrift  in  a  promt fe  of  the  gofpel;  W)  Er™r  **■ 
 
 Ffff  becaufe 
 
g  5  How  believers  are  freed  f rem  the  Law. 
 
 Obeying  of     becaufc  the  promife  is  an  externall  created  Jetter,  and  the  Spirit 
 Godbecaufe     is  all;  this  isto  make  a  battel!  and  contrariety  between  the 
 ©t  thedited-i-  v^ord  of  God  and  the  Gofpcl  as  written  or  preached,  and 
 So^cl^to  chc  Spirit,  whereas  I.  that  which  the  Scripture  fait  ft,  the  Spirit 
 Amrmtim     °f  ^^  faith  ;  the  command  and  Gofpel  promife  is  the  fenfe  and 
 a  comrouiing  minde  of  the  holy  Spirit ;  for  that  the  Scripture  is  quickned  by 
 of  the  fr:c  ^    the  Spirit,  2  Tim*  3. 1 6*  and  the  Word  is  the  feed  of  God,  and 
 Spirit «f  God,  ^t\ye  new  birth,    I  Tet.  I.  23.  and  mighty  tn  operation,   and 
 pew  erf  nil  and(harper  then  a  two-edged  fword ,  Htbr.  8.12.  nor 
 is  it  poflibJe  that  any  can  believe  the  report  of  theGofpel, 
 becaufc  it  is  the  Gofpcl- reporr,  but  thearmeof  the  Lord  and 
 the  power  of  God  in  the  Gofpcl  mu ft  be  revealed  to  them  ; 
 E/4/.53.1.  M.12. $7.38.39.  For/*&/;faith,the  not  receiving 
 the  report  of  theGofpel  is  judicial!  blindncfTc  and  unbelicfe; 
 when  lofeph  dare  not  opprtiTe  his  brethren,  and  lob  dare  net 
 lift  his  arme  againil  the  FatherleiTc,  becaufe  the  fixth  com- 
 mand (iith^thonjhaltnot  murther  ;  this  is  but  finer  hypocrifi* 
 in  Iofeph  and  /*£,and  &  confronting  of  the  free  Spirit;  better  be- 
 lieve David,  Pfal.  1 1 9.6.   Then  jhall  I  not  be  afhamed  when  t 
 have  a  refpcB  to  all  thy  Commandments ;  nodoubt  the  Lord 
 concurred  freely  with  Adam  in  the  a&  of  obeying  God  in 
 abftaining  from  the  fruit  of  the  forbidden  tree,  if  therefore 
 */4d<nm  fhould  obey  God  out  of  confeience  to  Gods  command 
 (eat  not)  he  fhould  either  controulethe/r**  Lor  din  his  work- 
 ing, which  none  in  confeience  can  fay ,  or  then  Adam  mud 
 have  been  loofed  from  obedience  to  that  command,  ifyeeeats 
 jee  (hall  die,zs  we  are  now  looted  from  the  L  w  and  thefecond 
 death,  though  we  break  the  Law*  according  to  the  Antinomian* 
 way;  yea,  its  unconceivable  how  thefe  that  are  under  grace, 
 doe  obey  the  Gofpel  enjoyning  faith,  becaufc  the  Lord  lefus. 
 commandeth  them,  but  they  muft  fin  in  fo  doing  becaufethey 
 controuic  the  free  Spirit  of God  ,  in  not  obeying  tor  the  free 
 impulfion  of  the  Spirit,  jbut  for  the  Ikerall  command  [of  God; 
 for  fure  to  controule  the  fiee  Spirit  is  fin,  and  to  obey  for  the 
 letter  of  the  command,  to  sAntinomians ,  is  tocoDtrcule  the 
 free  Spiit;  but  itsblafphemy  tofay  that  thcreisacomraiety 
 between  the  lecrer  of  the  Lords  command  either  in  Law  or 
 Gjofpel,  and  the  free  impulfion  of  the  Spirit  working  in  us  by 
 grace  10  will,. doe,  and  obey  theccn  mand  :  or  10  ubey  the 
 i  yQys*9*  theiordinhisj^rophcu  and  Atouks ,  ai.d  10  obey 
 »  the 
 
How  believers  are  freed  from  the  Law.  587 
 
 xhc  Lord  himfelfeareallone,  in  the  word  ;  but  this  h  the  er- 
 ror of  old  %/inabaptifis  ard  Enthyftafls^o  reject  the  word.and 
 all  teaching  by  men  and  the  word  ,  and  toJeane  to  the  only 
 immediate  inspirations  and  free  motions  of  the  Holy  Choft; 
 and  to  doe  or  obey,  for  any  other  teaching  is  the  way  of  le- 
 gaJl  and  law-menledby  the  letter,  not  by  the  Spirit.  If  any 
 obey  or  doe  Gods  willoutof  by  -rcfpe&s,  or  forfeareofpu- 
 nifhmentor  hope  of  reward,  they  doe  not  Gods  will>nor  obey 
 they  from  the  power  of  an  outward  command,  nor  doc  they 
 controule  the  free  Spirit  ,  becaufe  the  very  letter  and  oucward 
 commandement enjoy neth  inward,  fpiri.uallfincere  obedicne* 
 farrc  from  hypocrifie,  and  forbiddeth  in  the  fenfe  of  the  let- 
 ter of  it ,  all  fcrvile  refpc&s  and  fcrvice  of  God  for  hire. 
 jintimmtans  believe  that  the  Law  as  the  law  doth  command 
 men  to  obey  for  fear  of  hcl J,  as  a  fervant  for  beating  obey eth 
 his  Matter ,  or  that  it  commarideth  perfect  obedience  for  hirt 
 of  life  eternal).  I  doubt  not  tc  fay  this  is  not  far  from  blafphe- 
 my;  for  the  Law  is  fpirttualland  holy ,  and  good,  and  moft  jnfly 
 its  a  cleans  and  nndefled  Law,  Pfal.ijg,  &  Romq,  is  the  cx- 
 preffc  and  image  of  the  good,  accept  able, and  perftB  will  $fGod> 
 Rom.  1 2.2.  then  the  Law  as  the  Law  C3n  command  no  finer 
 hypocrifie,  no  ferviIe,no  mercenary  obedience  for  hire,  for  the 
 Law  cannot  command  fin ;  its  true  Luther  faith,  that  the  Law 
 eowpellethmen  to  obey  Godfcui  he  fpcakethof  the  accidental  ope- 
 ration &  fruit  of  the  Law,bccaufe  of  our  finfull  diipoficion,anct 
 ofthe  condemning  Law  as  it  works  on  our  corruption,  the 
 holy  Law  commandeth  no  man  to  obey  God  wickedly, 
 
 2.  The  letter  of  theGofpel  carrieth  to  us  and  holdeth  forth 
 free  grace,  openeth  the  bowels  and  heart  of  Chrift,  calleth  on 
 the  treaty  andloadent  to  come  to  C£r//?,ipeaketh  heaven, glory, 
 and  the  promifcinthe  wombeofkjthough  it  bebutthefooltfh- 
 nejfe  of  preaching  of men ,  yet  its  the  power  of  God  to  falvationy 
 and  there  is  fuch  a  Majefty,fo  much  of  heaven,  in  the  womb 
 and  bowels  ofthe  word,  that  as  I  never  read  or  heard  the 
 like  of  it,  fo  I  fliall  hate  that  Religion  that  joyns  with  popery, 
 to  call  it  Ink-divinity,  and  a  letter,  and  a  legall  fervile  thing; 
 So  did  the  Libertines y  in  f^/ww/  time. 
 
 3.  All  tendeth  to  this,  that  we  defpife  prephecymg ,  negleft 
 the  word ,  commands,  promifes ,  covenant  of  grace  and  all 
 thefe  inferiourmeaflcs,andfo  praying,  experience* conference, 
 
 F  t(£  2  fee*- 
 
5I8  Bow  believers  are  freed  frem  the  Law. 
 
 hearing,  reading,  Sacraments,  becaufe  without  the  Spirit  theft 
 are  livcleiTe  and  dead  ;  for  (faith  Towne  )  the  weaves  are  paf 
 five  ,  fliall  be  allfo  many  reftraints  laid  on  the  freeSpirit  of 
 God.  Butfo  we  fhould  not  faile  nortraffi.k,  we  fhould  not 
 pIew,norearef we  fhould  not  watchthe  Cicy,nor  build  houics, 
 becaufe  all  thtfe  are  fruit  JeiTe  without  the  influence  of  a  blcmng 
 from  heaven;  if  their  meaning  be  that  we  are  not  to  truftor 
 reft  on  the  meanes,  the  word,  promifs  ,  covenant  of  grace, 
 but  to  feck  Chrifi  himfelfc  in  all  thefe,  its  good,  but  then  to 
 feek  Chrift  in  his  own  way,  is  not  to  centre  file  his  fpirit.zs 
 Mr  Town  phancieth. 
 
 Aow  what  Town  doth  meane  in  faying,thatthe  Spirit  freely 
 sonformeth  the  heart  a  d  Itfe  to  the  outward  rule  of  the  law, 
 without  the  help  of  the  L«w ,  is  heard  to  conjefhire  ;  for  if 
 %  the  meaning  be  that  the  Spirit  necdeth  the  he  p  of  the  Law  to 
 make  us  know  our  finnes,  to  humble  us  and  chafe  us  to  him 
 who  is  the  end  of  the  Law:  then  furely  the  Spirit  by  the  help 
 of  the  Law  worketh  thefe  in  us,  as  God  maketh  corncsto 
 grow  by  husbandry, raine, good  foilc  and  by  nature  his  hand- 
 maide,  no  mancaa  fay  God  works  here  without  the  help  of 
 theLaw;  if  the  meaning  bethat  the  law  of  it  fclfe  cannot  con- 
 vert a  man  to  God ,  ^Antmomians father  moft  falfcly  fuch  a 
 dream  on  us,  nay ,  the  Gofpel  of  it  felfe  cannot  effectuate 
 this  without  the  Spirit :  But  if  the  Spirit  conforme  us  to  the 
 outward  rule  of  the  law  ;  then  mult  the  law  be  yet  a  rule  of 
 ©ur  obedience  :  how  are  wethen  freed  from  the  law  as  a  rule 
 of  our  obedience,  if  the  Spirit  led  us  back  to  this  rule  ? 
 
 And  Rom.^.  Rom.j.Gdl.z.&c  2  Cor, % .  where  the  Apoftlc 
 ipcaketh  ofourfreedomefromthc  law,  heeverfpeakcthof  our 
 frcedomc  from  the  law  as  it  ceniemneth ,  as  hworketh  wrath  y 
 as  it  involvethus  in  a  curfe,  as  it  can  jufitfe  us  or  give  Itfe; 
 never  as  it  doth  rcgulatc,dirc&,teach,and  lead  us  in  the  way 
 ©f  righceoufnciTe# 
 
 Mr  Towns,  Pag«9. 
 
 whatfreeth  a  believer  from  the  curfe ,  but  becaufe  he  is  a  new 
 treature  in  Chrift  andis  made  perfinallj9pe>-feclJ?  and  everlaft- 
 inglj  righteous  ?  and  the  prmcipall  debt  ts  obedience ,  the  failings 
 Ikt  newcrea^  where**  bindeth  over  to  the  curfe  and  death. 
 it^i  6nfti§"'  «"**/*•  That  new  creature  is  fan&ificatiort  not  jaftificati- 
 aatioa*  *        *  (icatioiij  2  Or.  5.  17,  If  any  man  be  in  Chrifi ,  that  1V,  if  he 
 
How  believers  are  freed  from  the  Law.  58? 
 
 be  juftified,  ho  is  a  new  creature,  that  is,  he  is  fan&ified  ;  cl/e 
 by  the  *s4»tinomian  gloffc  the  meaning  mtift  be  {if  any  man 
 be  juftified  in  Chrifi ,  be  is  juftified  inChriji  )  Paul  fpcakech 
 not  fo  nonfenfe. 
 
 2.1c  is  true,  we  owe  active  obedience  to  the  law  as  a  debr, 
 but  that  is  the  debt  of  abfoluce'y  perfect  obedience ;  how  (hall 
 it  follow  that  Chrift  has  loofed  us  from  all  debt  of  active  obe-    j\  c  £,aw  rCm 
 dience  ,  becau/e  he  has  loofed  us  from  a  receflityof  perfect    qiircth  per- 
 activc  obedicnee  under  the  paine  of  damnation  ;  but  the  Law    ^obedience 
 as  in  the  hand  of  Iefus  the  ^Mediator  3or  the  law  as  fpiritua-   J? che  Law>b«« 
 lized  and  luftered  with    Gofpel  law    and  free-grace,  and   vaneelizei 
 drawn  downe  to  a  Covenant   of  free-grace,  requireth  net  rccj?;reth  not 
 exa&  perfect  obedience  under  paine  of  lofing  falvation ;  yea,   perfeel  obedi- 
 it  requireth  obedience  as  the  poorc  man  is  able  to  giveir,  by  encc  that  v  e 
 the  grace  of  God  that  the  man  enter  in  the  pofleffion  of  life   "*?  Jjf  E^an* 
 eternall ;  but  that  he  may  have  ranfbmeright  by  merit  and   ft3gea.      "  ' 
 conqucft  to  heaven,  or  to  free  juftifl cation  in  Chrift,  the  law 
 cannot  crave  either  Jegall  or  Evangelick  obedience:  This  then 
 is  no  more  a  good  conicqucnce,  then  to  fay  Chrift  hxs  by  his 
 death  freed  us  from  death  and  fuffaing  as  they  are  curfed  by 
 the  Lav^andfatisfa&ory  to  julticc,  therefore  Chrift  hath  freed 
 us  from  death  and  fuffcrings  in  any  refpe<Sr. 
 
 Yea ,  Paul  fhowech  what  Law  it  is  that  we  are  freed  from 
 Rom.%*7>  it  is  the  Law  condemning  and  kiliing,called  the  law 
 of  ftnne  and  death  ,  and  he  faith  exprefleiy  Chrift  dyed  for 
 this  end  ,  ver.  4.  that  the  righteoufoeffe  of  the  Law  micrht  be  divers  reafons 
 r  i£,t  j  t  11  r         ,     n  n     r  r  re-       Rom$.  Gd.  f, 
 
 fulfilled  tn  nt^vsfho  walk^not  after  the fis]by  but  after  the  Spirit \   &c    provi0CT 
 Hence  I  argue,  the/e  that  ought  to  fulfill  the  nghceoufnelFeof  thacwe  are 
 the  Law,  by  walking  after  the  Spirit,  and  mortifying  the  yet  under  the 
 deeds  of  the  fiefh  ,   are  not  freed  from  the  Law  as  a  rule  of  :- aw  as  a  niic 
 rightcoufhefte,  but  are  obliged  by  vertue  of  command,  to  this  °  *Aohtccuf- 
 rule;    for  Paul  proveth  that  there  is  a  commanding  power 
 enjoyning  rghtous  walking,  above  us ,  even  when  we  are 
 led  by  the  Spirir.   I .  Becaufe  wee  are  obliged  to  minde  the 
 things  of  the  Spirit,  not  of  the  flefb,  ver.  5.     2.  Tip  be  fpiritually 
 minded  is  life,  zstobe  carnally  minded  is  death  et email,  ver.  6* 
 3.  We  are  to  be  fid je  ft  to  the  L^ve  ;  then  we  muit  be  fpiri- 
 tually,  not  carnally  minded;  for  the  carnall  minde  cannot 
 tome  under  fuch  fubje&ion,  ver9j.    4  •  We  a  re  co  pieafe  God 
 h\  our  walking;  then  we^:  cannot  walk  in  the  fle&,  w.8.    . 
 
 Ffff*  %,Be~    - 
 
.  g  0  How  believers  are  freed  from  the  Larpt 
 
 5 .  BecAtife  we  are  dead  to  finne,  v  .9.  i  o.We  are  hot  debters,  nor 
 owe  we  to  the  flefh  any  fervice,  v. 10.  But  fureby  a  cotn- 
 mandement,  we  owe  fervice  to  Chrift  •  againe  the  Apoftle, 
 C74/.5.  treating  of  that  common  place  of  Chriftian  liberty, 
 cfpecially  movcth  the  Antinomian  dcubr,   and  faith  ver.  13* 
 ChrHiian  liberty  is  not  licentioufneflc,  nor  an  occafion  to 
 the  flefh  ;  and  commandeth,  that  we  feme  en  another  in  love, 
 ver.i?.  Now  here  was  a  fit  place,  if  Paul  had  been  an  *An- 
 tinomian  to  fay  ,  but  ye  are  freed  from  the  Law  as  a  rule  of 
 righteoufneffe,  and  if!  command  you  to  love  oneanother,  I 
 bring  you  back  to  bondage  againe ,  I  clap  you  up  in  goalc 
 .  againe  and  deliver  you   to  your  old  keeper ;   no  faith  he  , 
 But  i«  this  is  Liberty  to  ferve  one  another  in  love  ;  and  its  an 
 Evangelick  fulfilling  of  the  law;  for  all  the  Law   (  faith  he 
 ver,  14.)    is  fulfilled  in  this  one  word ,  thou  (halt  love  thy 
 neighbour  asthyfelfe^ndver.id*  There  is  an  ex preffe  com- 
 mand walk^in  the  Spirit:  and  ver.  18.  It  might  be  faid  then 
 we  may  live  as  we  lift  9  we  are  free  from  all  Lords;  its  true 
 (faith  the  Apoftle,  zw\l8.  yee  arenot  under  the  Law  to  con- 
 demned ou,  but  yet  yee  are  not  JawJcfTcyec  mu ft  be  led  by 
 the  Spirit,  and  swmo.  fliethe  works  of  the  flefli,iwio.fuch 
 as  adultery,  fornication  ,  &c*  now  the  lawexprefly  forbid- 
 he  A'ltUorni-     dcth  the  works  of  the  flefh.  And  Rom.  7.  the  very  Antinomian 
 m  Doarine      do&rine  is  obviated  for  ver*6.  But  now  we  arc  delivered  from 
 ^^hePcamaU  thc  Law  5  O  then  might  fome  fay,  then  we  are  free- men;  he 
 Libeainc"'      anfwers  notfo;   we  are  delivered  from  the  Law  that  wee 
 Kom.7.  fliould  ferve  God  inia  Spirituall  manner  :  But  againe,  ver. 7. 
 
 Paul  proponeth  the  fpcciall  objection  of  the  Carnall  Liber* 
 tine,  if  we  be  freed  from  thc  Law,  what  (ha!I  we  fay  then  ? 
 is  the  Law  finne  t  this  doubt  arifeth  both  from  ver  ^.^ver.6* 
 ver.  ^.  he  faid  the  motions  of  fmne  that  were  by  the  Law  ,  did 
 work-in  our  members  finfull motions  ;  he  inferres  then  k  may 
 appeare  to  fome  that  the  Law  is  a  factor  and  agent  for 
 finne;  is  the  Law  finne?  bv  way  of  (bllici:ation3wr,  (J.  Wee 
 are  not  under  the  Law  ;  then  it  would  appeare  that  the  removed 
 Law  is  not  a  dtfpenfation  to  finne ,  and  fo  the  law  is  finne ;  if 
 we  be  freed  from  it ,  we  may finne ;  <Paul  fakh  the  Law  is  not 
 fo  removed  and  dead,  but  v  ere  is  a  good  and  holy  1  ie  of  the 
 Jaw;  it  remaineth  as  a  rule  efnghteoufnelTe  touching  what 
 weihonlei  flic,  and  what  we  ihould  follow,  thus  the  law  is 
 
 Mite 
 
Hw  believers  are  freed  from  the  Law.  591 
 
 neither  a  fa&or  for  dntic  nor  a  difpenfation  to  finne  ;  be- 
 eaufe  it  djfeovereth  and  forbiddcth  finne  ;  for  (faith  he)  /  had 
 not  known  lufi  to  be  finne y  but  by  the  Law  :  and  this  the  Ami- 
 mmi-m  now  moveth  ;  we  are  freed  from  the  Jaw  being  once 
 juftified;  what  ever  we  doe,  it  is  not  againft  a  law  nor  a  rule, 
 for  we  are  under  no  law  as  a  rule  ;  and  what  we  doe ,  though 
 to  our  fenfe  and  feeling  it  be  adultery  and  a  debt  againft  the 
 feventh  command,  yet  truly  in  the  fight  of  God,  it  is  no  more 
 finne,  then  any  thing  Chrift  doth,  is  finne  3  we  arc  as  cleane 
 ofit,ere  wccommit,kas  Chrift  or  the  glorified  Spirits  in  hea- 
 ven, and  therefore  the  law  gives  us  a  difpenfation  todoethefc 
 things  being  juftified,  which  the  unjuftified  cannot  doe,  but 
 they  mult  in  doing  it,  finne,  becaufethe  unjuftified  man  is 
 under  the  law  as  a  rule  of  juftice3  which  we  are  not  under; 
 and  fo  we  have  a  difpenfation  and  an  antidated  one  to  finne, 
 before  hand,  but  becaule  wc  arc  under  no  rule  of  righteoufneflfe 
 it  is  to  us  no  finne.  Take  two  fervants,  the  mafler  comman- 
 deth  one  of  them,  eat  all  fruit  of  the  garden*,  but  I  forbid 
 you,  the  fellow  fervant,  under  a  painc,  cat  not  of  this  tree  in  the 
 eaft  end  of  the  garden;  to  the  other  he  giveth  no  fuch  charge 
 or  command;  the  former  fcrvant  eating  of  the  tree  in  the  eaft 
 tranfgreffcth  not  his  matters  command  ,  becanfe  he  is  under 
 no  law  fbrbiddingjthr  other  eating  of  that  fame  tree  is  a  "tranf- 
 g  elTor,becaufc  he  is  under  a  forbidding  command;  fo  here  ,  if 
 the  juftjficdbe  not  under  thetenneCommandementsas  a  rule 
 of  life/though  they  fwervc  from  all  the  tenne,  yet  they  finne 
 noc ;  for  Saltmarflo  faith ,  where  there  is  no  law ,  there  is  kj 
 finne. 
 
 Mr  Towne  faith  ,    Although   the   Spirit  bring  forth  in  the 
 Saints  the  fruits  of  holinefle  according  to  the  law,  Gal.  5.22. 
 Ephef.5.9.     Yet  without  Chrift  we  can  doe  nothing ,   unlejje   Lex  jttbft,xon. 
 as  the  imp  or  branch   we  fuck^,  and  derive  life  and  fap  from   jwat.  Quad 
 him  which  is  the  Spirit  of  faith  ;  what  if  it  be  affirmed  even  ltx m ,ferm^m 
 in  true  fanfttfication  the  law  of  works  it  a  me  ere  pafsive  thing,  v™^"lm   m' 
 as  the  Ktngs  high  way  ,  which  a  Chrifttan  freely  wallet h  in± 
 y*V  have  not  a  face  to  deny  it,  Pfal.  1 1 9.  $  r .  The  Law  hath 
 
 A«fw»  If  the  Spirit  of  Grace  bring  forth  in  the  Saints  ana&wcpow- 
 fruits  of  holinetTc  according  to  the  law,  then  is  the  law  to  the  crtoteach,  ni 
 Saints  a  rule  of  their  walking  ,  which  the  Antinomies  deny:  1S  £ot  mecrly 
 Its.  true,  Icmay  be  the  law  to  the  holy  Spirit  in  his  perfon   MrT^Dkh. 
 
_^_  ■-  •--—-       II    rf   I-      '  I  ■  .  .,, 
 
 afting  immediately  in  the  Saints ,  Is  paflive,  for  the  law  can- 
 not work  onthe  holy  Spirit;  butthatthe Saints  arc  rneerepa- 
 tiencs,and  blocks  in  allcheir  holy  walking,  is  groflc  Ub*r- 
 riw/*r,and  makechCWf&'  Author  of fin ,  as  before  is  laid, 
 and  this  way  alfo  the  Saints  arefrecd  from  the Gofpel,  and  the 
 command  of  faith  and  all  thepromifes  no  lelle  then  from  the 
 law  ;  became  neither  law  nor  Gofpel  can  bee  a  rule  to  the 
 perfon  of  the  holy  Ghoft,  in  his  immediate  a&ions;  the  Spirit, 
 isfreeinhis  operations,and  fubje&eth  both  law  and  Gofpel 
 to  his  gracious  breathings, but  is  fubjc3  to  none. 
 
 2.  Mr.  Towne  and  <tAntinomta%s  would  layuponPm*- 
 frant'Divincs, that  they  teach  the  Saints  may  walk  in  hoiines 
 without  thegraceof  Chrift,becaufc  thev  will  have  the  Saints 
 under  the  law  ruling  a-ad  directing,  and  this  law-ruling  of  it 
 felfe  giveth  no  grace  to  obey  ;  buc  this  is  a  calumnies  conse- 
 quence;  thepromifes  of  theGofpel  in  the  letter  giveth  no  grace 
 to  obey;  the  Spirit  bloweth  when  and  where  he  iifteth,and  gi- 
 veth gr  ace  ftedy  to  the  gofpel  preached:  yet  we  teach  not  that 
 any  can  beleeve  and  obey  the  gofpel  without  the  grace  of 
 Chrift.  .       . 
 
 3.  Thelawfoispaffive  of  it  felfe  to  Chrift,  to  zAdAm  in 
 the  Hate  of  innocency,in  this  fence,  that  the  law,  as  the  law, 
 commanded  obedience  Co  both,  buc  contaiaeth  not  any  le- 
 gallprom'fe  of  giving  grace  to  obey  to  either  /^worChrift, 
 Asthe Gofpel  containeth  a  promifcofberlowing  gracetobe- 
 Jeeveinall  the elec>.  Now  if  thisbethecaufewny  the  juHifi- 
 edare  freed  from  thelaw  asaruleofRighteoufoefTe,  becaufe 
 thereisnolegallpromifc  made  to  them  by  which  they  a>ein- 
 ablcdtokeepthelawrthen  was  Chrili  Iefus  and  sAdam  in 
 his  innocency  freed  from  the  law  asaruleofRighteoufiuffe, 
 which  is  moftabfurd;  for  the  law  as  thelaw,  commanded 
 Chrift  to  fulfill  allrighteoi*f)ffle,Macth*  ^15.  but  fo  did  it 
 •/Miwslikfhow  alcgaiJ  promiie  madetoChrift,by  the  lav, 
 that  he  (hould  have  grace  to  obey  the  law  ;  indeed  the  Lord 
 pronv.fed  him  the  Spirit  above  mcafure,  buc  this  was  no  iaw- 
 premifc  :  SoGcd  created  Adam  according  to  his  own  image, 
 with  perfect  concreatediirengchand  power  to  keep  the  law; 
 but  the  law,  as  the  law,  made  no  promife  to  Adam,  that  rue 
 flibu Id  be  kept  in  obedience ,  Buc  it  this  be  caJIcd  aaion,  or 
 a^ivinc  in  the  law,  to  rule,  guide,  dircftand  command  obe- 
 dience 
 
How  believers  are  freed  from  the  Lav.  T^T"  5 
 
 dience  as  a  rule,  then  the  law  is  no  wife  pafllve  ;  its  more  then 
 x\\zKtngshigh*way\  No  way  crycth  to  the  confcicnceof  thc 
 traveler,  this  is  the  way ,  no  Kings  way  fliowcth  the  traveller 
 hiserrour,asthe  law,in  its  dire&ing,ruling  and  teaching  pow- 
 er, brcakcth  in  upon  theccnicicnce5anddeclarcch  to  the/ufti- 
 ficd  man  the  way  hefhould  walk  in,  and  convinccth  him  of 
 his  unrighteoufneffe,  and  day  ly  faults. 
 
 Towne  pag.  to. 
 
 The  Law  wrappeth  every  man  in  finnetfor  the  leaft  tranfgnf. 
 pen  ;  fo  that  while  a  man  remaimtb  a]inner3  hee  necejfarily  abi- 
 deth  under  this  fearjullcarfe, 
 
 Anfw.  Still  istnunomians  bewray  their  engine  5  If  wee  (ay, 
 evenbcingjuftifiedwchavenofinne^welye;  and  who  can  fay 
 J  have  clean  fed  my  heart ,  /  am  pure  from  finne?  and  %here 
 is  not  a  juft  man  on  earth  fhatfinneth  not :  i  lob,  i .  I  o.  Pro  v. 
 20.  p.  Ecclef.  7.  20.  Then  there  cannot  bee  a  man  on  earth, 
 but  he  is  under  the  curfe  of  God,  but  tslntinomiansfay,  and 
 that  truly,  that  the  juftified  perfons  are  freed  from  the  curfe, 
 then  they  have  no  finne,  nay  they  cannot  finne,  by  their  argu- 
 ing,, for  they  will  have  the  curfe  elTentially  and  unfcparabiy 
 to  follow  finne,  which  is moft  fahe,  finne  dwellcth  in  all  the 
 juftified  fo  long  as  they  arehere,  but  they  are  here  delivered 
 from  the  curie. 
 
 Our  deliverance  from  mifery  and  the  bondage  ofthe  law  is 
 two  foJd^as  our  mifery  is  twofold.    1.  There  is  aguiJt  offin,  Howfaithand 
 or  our  obligation  to  ecernall  wrath,  andallthcpuniflimcms  Newobedi* 
 of  finne  according  tothe  order  of  luftice  by  the  Jawof  God ;  "caV/of  wr 
 Thc  other  mifery  is  the  blot  of  internal!  guilt  of  fin, by  which  dclivcue  from 
 fin  d  wclleth  in  us  by  nature,  as  a  King  and  lord,  Tyrant  Avy'ing  the  mifery  of 
 us  by  the  law  of  finne.  frmesthe  for- 
 
 In  regard  of  the  former  Chrift  is  our  Saviour,  merito  by  mc.r |  frcm  *na 
 the  merrit  of  his  death;  in  regard  of  thc  latter  Chrift  is  our  pcrfea"^^ 
 Saviour 3efficaeia  ,  by  giving  1  s  the  holy  Ghoft,  and  faith  co  ' .  c  ©netf  in  ki- 
 Jay  hold  on  RightcoufnciTein  Chrift,  and  grace  to  walk  ho-  ftificationjand 
 lily  tcfore  him.  the  other  from 
 
 Inrrgardof  the  former,  wee  are  freely  and  perfe&ly  ju-  ^Jjjj1** 
 ftified  and  pardoned  at  once,  from  all  finnes.,  in  our  peifon  anddiatbf 
 and  ftate,  through  the  fence  of  this,  and  in  regard  ofdchve-  degrees,  in 
 rancc from tcmporall  judgements  and  doubc&gs,  and  fears  of  faaaifkatkn* 
 
 Gg2s  curuall 
 
 'tare 
 
5^4  How  believers  are  freed  from  the  Law. 
 
 eternall  wrath,  every  day  while  we  fceke  day  ly  bread,  we  de- 
 fire  that  our  finaes  may  beforgiven;  nor  is  this  pTayer  atem- 
 porarie  pattern  that  perifhed  with  Chrift,  as  fomc  pervetfly 
 fay;  for  Peter  after  the  Lords  afcention  faith  to  Simon  Magus, 
 A&.8.  22.  pray  Gody  if 'perhaps  the  thonght  if  thine  heart  may 
 be  forgiven  thee. 
 
 In  regard  of  the  la'ttcr,  we  'are  fan&ified  by  degrees  never 
 perfectly  in  this  life;  the  dominion  of  fin  is  removed  in  fanfti- 
 fication,  as  the  damnation  thereof,  in  juftification  5  only  (in 
 dwelkth  in  us,  while  we  are  here. 
 
 In  regard  of  the  former  mi ferie,  faith  in  Chrift  is  the  on»« 
 ly  means,  and  way  to  get  out  ofour  bondage  and  mifcry;  in 
 regard  of  the  Utter,  Repentance  and  the  whole  trace  of  our 
 new  obedience,  are  the  the  means  to  efcape  out  of  this  mifcrie; 
 nor  do  we  make  ads  of  fan&ification  compartnersand  joynt 
 caufes  or  conditions  in  the  work  of  juftification;  for  this  is 
 from  C  hrift  alone,  folely,  immediately  ;  as  by  looking  on  the 
 brazen  ferpent  onely,  the  ftung  Ifraclites  were  cured  :  Nor 
 doth  weeping  or  a6h  of  mens  obedience  move  the  Lord  to 
 wafli,  juftific  and  pardon  our  finncs  ,  but  repentance  and  new 
 obedience  are  means  tending  to  our  efcaping  out  of  the  latter 
 bondage  ;  as  the  fifing' of  the  funne  is  a  way  to  the  full 
 noone-light  day  ;  though  vvecanattaine  to  no  Meridian  nor 
 full  noone  day  of  fa  notifications,  while  the  body  of  fin  keep- 
 eth  lodging  in  us,  in  this  life;  but  the  Law  ofwirkj  is  n§tfi 
 ■\ffer   of  **nraptandentwinedt§gether  (asMr47W/**dreamcthJ  that  if 
 
 Gx2e.p.  1  >•  a  m*ni*y  h*"d*  •»  **J>  even  the  leafi  linkejhe  inevitably  pullet h 
 the  whole  chaine  on  himfelfe,  as  he e  that  is  circumcifel,  Gal.  j  • 
 made  himfelfc  dehcr  tothe  while  Law  \  Forcircumcifion,not 
 only  in  the  matter  of  juftification,  but  •  al  (o  of  fan&ifi  ca- 
 tion is  now  unlawfull ;  So  to  repent  and  love  the  brethren ,  to 
 obey  our  parents,  as  looking  thereby  for  remiflion  of  finnc?, 
 fhould  be  unlawfull  and  a  falling  from  Cnrift,bucin  themat- 
 tcrof  i'an&ification,  and  of  teft  fying  our  thankfullneiTe  to 
 Chrift  for  the  work  of  our  redemption  ,  and  as  the  way  tothe 
 pofleflionofthekingdome,  they  are  not  unlawful!,  but  com-  - 
 mandedas  ncceffary  ducies,  by  which  an  entrance  is  mimftered 
 How  we  *rc       U*  **° th*  ^"fy  ^gdome. 
 
 fa?eJ  without      leaourholy  waiktng,finceitis  nomerk,but  afruit  of  grace;- 
 works.  and  a  condition  icquired  in  fuch  as  arc  faved,  and  have  oppor- 
 
 tunity 
 
T  How  believers  are  freed  from  the  Law.  5  9* 
 
 funiticto  honour Chri ft  chat  way,  takcth  not  away  thefr^e- 
 domc  of  Grace,  for  where  the  Scripture  faith  ,  wee  are  ft- 
 v?d  by  Grace,  without  works,  as  Tit.  5  Ephef,  2.  falvation  is 
 fpoken  of  there  in  regard  of  the  title,  right,  jus,  or  claim  the 
 Saints  have  to  heaven  excluding  ali  merits  of  works;  our  obe- 
 dience is  not  full,compleatand  perfect;  only  they  are  counted 
 .{^andacccptedinChridjPhil^.iS.Heb.i^^^^.Col.^.iy. 
 
 lAxTowne  anfwereth  with  other  idntinomians \  Thejttft 
 and  wife  God  who  accepteth  every  thing  by  due"  wetght  and  mea-  £  ffc^  £  Grace 
 Jure  }as  it  is  found  to  bce>  he  e  doth  noty  nay  cannot  account  that  pag-a*. 
 which  is  butinchoat  andp artiali for full  and  Cowpleat  obedience ; 
 nor  can  it  ft  and  with  juftice  to  ace  ft  any  thing  which  is  not 'fir ft 
 perfetl rfeeingthat perfection  and  abfoluteuejfe  is  the  ground  of 
 acceptance  >  both  of  our  perfons  and performances;  yee  muft  make 
 both  the  tree  and  the  fruit  per fetllj  good  before  (jod. 
 
 2.  What  God  (faith  he  j  hathmmifeftedto  be  deteft Able  and 
 accurfedy  that  he  cannot  accept :  but  hee  hath  maniffted  bjfcrU  Afc.  ps  g  r  -. 
 pture,  that  whatever  is  not  abfolutely  perfB ,  is  det  eft  able  and 
 accurfedy  (jaL  3.  10.  Hab.  1.  t  3.  Rom.  1, 18.  The  proportion  is 
 grounded  on  theimmutableneffe  of  Gods  nature y  who  cannot  dtnj 
 himfelfe,  lam.  1 .  18  and  his  exa  ft  juftice,  who  will  not  fuffer  the 
 loffeofthtlcaft  title  of  his  right eeufnejfe, Mat. 5.  18.  God  is  no 
 refpetter  of  perfons >  his  Law  inviolable,  and  can  fufer  no  *-  Hjw  GoJ  ac- 
 bitcment.  counts  t  lie 
 
 Anfw.  Gad  in  purification  accounts  us  righteous  in  Chri ft,  g  od  works  of 
 and  positively  guiltleife  ,  as  freed  from  obligation  to  eternall   lilc  Ju^ifi«J 
 wrath,andcloathedwithChriftsrighteoufneiTe;  but  hee  ac-  pei  c  - 
 counts  not  us  non-finners  and  free  fiom  indwelling  iinne,  that 
 fhould  bean  unjuft  account, for  wee  are  not  fo;  but  God  ac- 
 counted our  works  perfect  only  negatively,  that  is,  fuch  they 
 are  beforeGodsas  he  will  not  enter  in  judgement  with  us  for 
 them,  but  graciouflypardoneththc  finnesof  thefe  works,  but 
 God  doth  not  account  thefe  works  pofitively  worthy  of  life 
 eternall,  even  in  Chrift,  as  he  accounteth  our  perfons,  far  lefTe 
 doth  he  judge  them  meritorious:  hencethere  is  a  twofold  ac- 
 cceptation;  one  of  Goodwill  to  our  perfons  inChjift •  that  is 
 that  Goodwill 'of  free  election,  by  which  he  rendertoh  us  accept- 
 $d in  hit  beloved  1  there  is  another  acceptance  of  complacencre, 
 Gggg  2  according 
 
Hm  Meevtrs  are  freed  from  the  Law. 
 
 according  to  which  God  is  faid  to  love  and  reward  our  good 
 WOiks,evcnto*  cup  of  cold  water,  loh.  i4.2l.-23.  Matth,  io. 
 4l.a,The(r.i.7.Heb.6.io.  and  that  of  free-grace,  they  are 
 called  perfect  as  perfection  is  oppofed  to  hypocritical! ;  but 
 not  perfect  fimp\yyPhil.  3,12.  but  the  accepranceof our  works 
 in  Chrift  is  an  acceptance  inferior  to  the  acceptance  of 
 our  perfons  in  juftification;  hence  God  takes pleafitrc  in  theft 
 that  feare  him,  becaufe  they  feare  him,  not  as  though  his  love 
 quoad  afettum^in  it  fclfehad  a  caufe  in  the  creature,  or  can 
 wax  or  encreafe,  or  can  admit  of  a  change  >  but  becaufe 
 he  beftoweth  the  fruits  of  his  love  out  of  free-grace  and  a 
 gratious  promife,toour  fincerewalking,and  this  is  rather  the 
 fruit  of  his  love,  amo<  quoad  effcSlum,  then  Gods  love  it  felfe  ; 
 all  this  proccedeth  from  a  groffe  miftake  of  the  nature  of 
 justification. 
 
 I  anfwer,  2.  to  that :  That  which  is  inch  oat  .fitfully  defective, 
 and  imcompleat:  that  the  righteous  and  unchangeable  God  can- 
 not account  perfeB  and  compleat ,  or  that  which  is  fmfully  de- 
 fective ,  or  that  which  is  finfull^od  cannot  account  not  fin' 
 full)  It  is  true,  it  were  an  erroneons  and  unjuft  account; 
 now  the  proportion  is  true;  but  the  aflumption  molt  falfe; 
 the  good  works  of  the  regenerate  and  juitified  are  iinfull.  But 
 Gods  accounting  of  themperfe&.puttethno  contradiction  on 
 them  to  account  them  not  linfull :  God  accounts  not  Davids 
 adultery  to  bee  an  ad  of  chaftity  ;  This  is  the  Papi  ts  ar- 
 gument againft  t^e  imputed  rightcoufneiTe  of  Chritt ,  which 
 Antinomians  being  utterly  ignorant  of  the  nacure  ofjuftifi- 
 cation,  bring  againft  us; the  ocher  part  ofthe  dift  motion  is, 
 That  which  is  (infull  and  defective  in  itfelfettnd  inhercntly^or 
 really  and   phyfically  ,  that    God  cannot  account   perred, 
 that  is,  God  cannot  account  it  and  the  doer ,  legally  free 
 from  obligation  to  eternal!  wrath,  for  the  fatisfacStion  of  ano- 
 ther, the  furery  offinncrs,  who   has  payd  and  fufTered  for 
 it  •  that  is  mo'i  falfe,  and  fhould  defrroy  the  Pioreftant  julti- 
 fication ,  when  we  fay  God  accounteth  the  good  works  of 
 believers  good  and  perfect,  foasthe  imperfection  and  finne  of 
 them  is  removed;  we  meane  not  by  removiug  ofthe  rlnne 
 of  thefc  woiks,  the  totalJ  annihilation  of  finne,  in  its  eflence- 
 
 rose 
 
How  beleeven  are  freed  from  the  Law. 
 
 597 
 
 rooc  and  Lrinch  ,  k  dwclleth  in  us  in  its  compieac  etTencc 
 while  we  arc  hfre^ow.y.  17.15.  Tm/.ar.o.    1  2>&r.&io. 
 only  the  dorninion,byfan&ification,is  abated  3  and  the  guile 
 -or  obligation  to  ercrnali  wrath  is  removed  in  juftification  ; 
 and  this  Argument  may  well  be  retorred.  Whoever  is  a  fin- 
 neri  the  righteous  and  immutable  (jod  whofe  judgement  if  accor- 
 ding to  verity,  and  cannot  fuffer  the  lojfeof  the  leaft  title  of  his 
 righteoufnejfc,  Matth.5.  18.  cannot  efteeme  him  jufi  ,  and  per- 
 fectlyrighteous  t  But  all  men  even  the  regenerate,  arc  finners : 
 Noanfwer,  nodiitm&ioh  can  be  accommodated  to  this  Ar- 
 gument, whichmay-notbeapplyed  to  their  argumentjfor  God 
 is  no  lefle,  juft,  righteous, immutable,  true,  no  rcfpe&er  of 
 perfons,and  his  Law  inviolable  in  his  accounting  ofperfbns 
 righteous  and  perfect,  then  in  accounting  of  works  righteous 
 and  perfect.  Now  that  the  fruits  and  the  tree  are  both  good, 
 and  limply  perfect  and  all  the  works  of  the  juftified  perfed 
 inChrift,is  a  point  of  new  divinity  very  contrary,  ftrft  to 
 Scripture    which  faith  Iaw.$.2*  in  many  things  reoffend  all, 
 l  loh,i.%.  If  we  fay  wee  have  no  Jinne  ,wc  decetve  our  /elves, 
 ver.  10.  Jf  we  fay  we  have  not  finned)  we  make  him  a  lyar,  and 
 his  word  is  not  tn  us,   Antinomians  fay,   Iohn  fpeaking  of  a 
 mixt  multitude ,  is  to  bee  meant  to  fpeak  of  the  unrcgencrate 
 mixed  with  the  juftified. 
 
 Anfw.  1.  Iohn  takes  in  himfelfe.  2.  He  fpeaketh  of  fuch 
 as  confeffe  their  finne*  and  are  pardoned,  ver.g,  (2)  of  fuch 
 as-have  an  Advocate  in  heaven,  if  they  finne,  chap*  2.1. 
 and  thefe  are  the  juftified,  and  regenerate,  and  tProvtzotpm 
 Who  can  fay  I  have  made  my  heart  cleaney  I  am  pure  from  my 
 finne  t  hee  (peaks  not  thereof  a  mixed  multitude,  but 
 fendeth  a  Law  defiance  to  all  mankinde,  juftified,  or  not 
 [uftified  ;  ya,^cclef,j.io.  There  is  not  a  jufl  man  on  earth  > 
 that  doth  good  and  finneth,  no ;  thefe  words  are  fo  wifely 
 xamed,  thac  they  exclude  not  the  juftified  in  Chrift  ,  who 
 jndoubtly  do  good, but  they  do  nocfo  good  (faith  Salomon) 
 :>ut  they  finne  $  Co  Paul  complaineen  ,  of  fin ne  dwelling 
 n'h\m,R9m.i.  (2)  Sinne  ori^mall  after  juft  lficmon,  to 
 Amitomtans  muft  be  no  finne,  asto  Paptfit  its  no tinne,  after 
 >aptiime ;  ( j)  If  oar  works  bee  perfect  in  the  fight  of  God , 
 
 Gggg  3 
 
 then 
 
m  9  8  Ho  *  belewers  *re  fretdfrom  t  he  L  tw. 
 
 then  wee  may  be  juftificd  by  our  works  •  for  j4*Unomi*n$ 
 
 fay  if  Chrift  eftecme  our  works  perfect,  he  may  account  us 
 
 righteous  for  them  and  we  »aybcefaid  to  be  juftifiedboth 
 
 by  works  and  by  grace,  becatfe  its  free  grace  that  the  Lord 
 
 accounts  our  works  Righteous :  (4)  Wie  conftantly  deny 
 
 that  Chrift  by  his  death,  hath  given  to  our  good  works  a 
 
 power  of  meriting  heaven,    but  if  God  in  Chrift,  counc 
 
 then  fimply  perfc&,tbcre  is  no  rcafon  to  deny  this,  be- 
 
 caufe  our  works  arc  (imply  perfect  by  Antinomi- 
 
 ant  way  5  this  is  more  Pharifaicall  then 
 
 Popifli  juftification. 
 
 F  I  N  I  S. 
 
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