lovingly when he disobeyed God they renounced obeysance to him or his Soveraignty and he civilly dyed even the same day he sinned thus sayes the Apostle account your selves dead to sinne Rom. 6.11 Thus every good Christian esteems sin dead not to be obeyed bâ—… yeilding to it or acknowledging it Christ has dealt with sin in part as thâ— Philistines did with Israel they had no Smith to make sword or speare only file for forkâ—s and mattocks he leaves sin no deadly weapon it can fray us not * Considerata Christi morte slay us Thirdly naturally sin is slaine Christ has given it its deathâ—s wound by his death resurrection it can't live long though it may linger a while in a Saint as a Tree that is cut at the root with a sore gash or two must dye within a yeer perhaps within a month or two though for the present it may have leaves and fruit it secretly dies and will suddainly shew it selfe withered Wouldst thou know whether sin dye in thee or no Doest thou when Summer comes I mean temptation bring forth fruit of sin or no If thou doest not thou art dead to sin sin is dying in thee Christ that for the future his people sin not to hinder his everlasting love gives them preventing grace heales their nature restraines them them whom he redeemed by his word from sin shewing them the deformity of it the reward of it perchance sometime propounding to them the glory of heaven and above all the * If there were neither a hell to punish nor a heaven to reward the Saints would love Christ Yet as in Moses and our Saviour the reward may be lookt at to sweeten sorrow Heb. 11. ver 26 12. v. 2. Non pleno sed semiple no anima love of Christ dehorts from sin by the voice of his spirit the voice behind that when they are about to sin sayes this is the way walk ye in it That we walke more in his feare enjoy more of his favour St. John sayes he that is born of God sins not unto death presumptuously and constantly In a choyce garden weedes may grow up without the consent of the gard'ner against his will Sin in a Saint borne of God is as those weedes not of his own sowing nor of his own growing willingly to whom he intends a day of weeding A Saint can't sin unto death because of the holy seed 1 Joh. 3. ver 9. In an Oake in winter we see seemingly at the least death but there is juyce to conserve it in the root Esa 6. ver ult though that text has another meaning so Christ our root by the juyce of his word grace the holy seed keeps us from sining to death then we have life like the Oak in the winter or more dangerous time of sinne when we seem even dead We may say of death the effect of sin and sin the cause of death as the sons of the Prophets death is in the pot Sin is in our nature put in flower wheat ground or Christ bruised for our sins and all is well the sons of the Prophets the Saints need not feare The Papists hold sin in a Saint Veniall but with judicious Calvin we affirm all deadly Omne peccatum mortale est quia adversus dei voluntatem rebellio est legis praevaricatio in quam edictum est sine exceptione dei judicium Sanctorum delicta venialia esse non ex suapte natura sed quia eâ—dâ—i misericordia veniam consequuntur Calvin Libroz cap. 8 sect ultima because t is rebellion against God but thus far Veniall because Christ has satisfied for the sins of all his of some even before their actuall committing so they since God is just be pardoned That there is a restraining grace in the Saints so that they sin not so eagerly as before nor so oft to remove if it were possible Christs love finally from them see Psal 103. ver 3. Which forgiveth all thy sin and healeth all thy diseases that that the wound burst not forth to a new sore So Hos 14. ver 2. Take away all iniquity and give grace vid. to restraine as some read it or as ver 4. I will heale their back-slidings God will love his people to the end for though they have sin Num. 23.21 yet he will not behold their sin as to condemn them for â—t neither indeed can he since Christ has safeguarded them satisfying for them though he may bring as is said a temporal punishment for every act of sin yet am not ignorant how many affirm since Christ has satisfied the Saints sufferings are only exercises of faith trials not punishments But Jeremy in behalf of the captive people whereof some sure Saints seeming to correct any private murmuring against Gods punishing hand proves the truth of the point Non solum non maliciam adversus Moabitas eorum regent in vob is non vidi Verum neque vestruÌ„ O Israel pee catum sed filium pro te peccatum factum videbo Neque maledictionem immittere decrevi naminferni Portae contravos non valere pâ—terint ex Lament 3.39 Why doth a living man complaine for the punishing of sin Gospel texts hold forth the same But to returne to the confession of the Sorcerer Balaam as the famous Dr. Hall cals him Numb 23. v. 21. he hath not beheld iniquity Jacobs sinne shall not be looked on by me but my Sons death to cause a curse on my people Non maledixit populo Deus non ergò peccatum in iis videret Parallel is that of Mica 7. v. 18. Who is a God like unto thee that pardoneth iniquity and passeth by transgression not seeing it as Jer. 50.20 In those dayes they shall look for the sin of Judah but it shall no where be found for I will pardon whom I reserve their sins shall not prevail totally to ruine them or curse them I will not behold their sin but being sasatisfied in my Son will passe by it his death shall prevail to divert oft temporal judgments ever eternal curses See Jer. 31. v. 35 36. If the Sun and Moon can cease to be or the heaven and the earth be measured then my people typifying the Church shall cease to be a Nation for what they have done And what had they not done I say by way of repetition Christ loves his to the end knowing a full satisfaction to be paid for their offences so though their sins in themselves never so much mortified be deadly yet cannot damne because redeemed and must obtaine mercy the word of God is Salt and keeps his people from stinking in his nostrils the word is truth and sanctifies all his Christ is a Sun and that of righteousnesse now the Sun exhales corrupt vapours that the sea and waters corrupt not even so behold the Lamb of God that taketh away the sins of the World both guilt and punishment healing our nature Christ was made
Saint John Saint Peter and S. Paul say they grow Hence Ps 45. thou art fairer because of Christ the Father or the husbad whose glory is the Churches the word fairer that strong and in measure perfect according to the stature of Christ the Saints do as truly though imperfectly partake of the nature of Christ as he partook of the nature of man The nature of Christ is even communicated to them by their new birth as the child must partake of the the nature of his Father nonsolum ergo communicando gratiam sed participando essentiam To this effect see Mr Dell in Com. in Esay 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a double form to shew or double that is excellent comlinesse So having the same nature with Christ Let it O let it be spoken with feare humility and joy and acted by the same spirit that Christ was therefore according to grace acting in them and actuating them they performe the same duties of meeknesse patience humility Idem ibidem Christs glory was promised in the time of the Gospel to shine upon his people Esay 60. and again thou art a Crown and Diadem of glory chap. 62. v. 3. and Christ affirms John 17. v. 22. the glory God gave him he gave them by the spirit of the Lord sayes Paul Question May not a Saint rejoyce in the actions flowing from Chr. within No not in the act t is not the Saints but Christs but he may have joy flowing from and following the act we are changed to the same Image from glory to glory See the excellency and beauty of Christs children here below are they not highly advanced even in somewhat above Angels but you l say you cann't beleeve that Saints partake of Christs nature I answer the very same oyle which was poured on Aarons head descended to the skirts of his cloathing and the same graces poured on Christ our head of whom Aaron was a type come to us the members changing our nature from sons of Adam making us sonnes of God though here imperfectly The grapes which the Spies brought out of the land of Canaan to Moses were of the same nature and kind with those in the Land such is the money of the earnest and that of the full wages therefore whatever priviledge the Saints have in the true Land of Canaan heaven whatsoever son-ship divine nature glory they shall be partakers of there they shall have a taste of here the same spirit is the earnest here and joy hereafter Christ and his people are one as the Vine and the branches I am the Vine yee are the branches John 5. Now the branches tree root partake of the same juyce and fatnesse 't is even so between Christ and his people Christ and his are one as head and members the same soule enlivens the head and members from the head come spirits to quicken the body from Christ encrease of graces in his people Ephes 4.16 and while he 's alive the Saints must live John 1◠19 for while life is in the head death is not in the members Christ will not suffer his limbs to be lost and as unlikely 't is to have dead members he will love and cherish them being part of his mystical self Christ and his are one as husband and wife his honour is hers if he a King she a Queen his goods glory hers ubi tu Caius ego ibi Caia If Christ ours all ours whether Paul or Apollo life or death things present or to come his death merits resurrection all are ours because we Christs Spouse and he the heire of all Hence learn in a digression that if Christ be thy husband O Saint what ever thou owed'st before marriage or since Christ thy now husband must nay has payd all If Satan accuse thee for any debt say thou hast nothing to do in it bid him go to thy husband Christ No Divorce ever to be between them the Lord hates putting away Mal. 2.16 though for the hardnesse of the Jewes hearts he suffered it yet from the beginning it was not so Sin may for a time seemingly separate not Finally Christ and his are one as the chief corner stone the rest make one building the corner stone and the rest are somewhat of the same nature Stones are oft trod upon as Christ the living * Esay tels us chap. 54 ver 11.12 How God will have the spirituall building the Church of precious not common stone as those in the first Temple the living stones the Saints are Carbuncles Agates and Saphires So that in this sense the glory of the second Temple doth exceed the glory of the first stones must learn to endure stones in the building uphold one the other to teach us to bear one anothers burdens Stones in the building are knit together with morter to teach us how love yoakes knits cements Saints together To conclude this point with a general use Consider as Christ and his people are one these severall wayes so all love to perfection as Christ his The father loves the child and desires its life and prosperity the husband the wife and desires her continuance not divorce the head loves the members and desires not parting but perfection the chief corner stone and the rest desire to keep together to hold up the building the corner stone desires not to shrink from the rest but delights in a compleated edifice the Vine and branches mutually clip embrace and love each other she covets the cōpany of her branches desires not to have them lopt of or to live like a mother childernlesse Christ loves his for ever because sin which may seem to part him and them is slaine so it cannot provoke him to give them a bill of divorce and that three wayes judicially for 't is condemned to dye both by Christ and his people so 't is dead according to Law which is a comfort to a Christian that his greatest enemy sin nay and Satan is condemned to die and shall not for ever Rivall with him See death threatned that threatning a sentencing Hos 13. ver 14. O death I will be thy plagues O grave I will be thy destruction Now if death and the grave the effects of sin be destroyed then must sin that causes both as the Apostle quotes the sense of that place 1 Cor. 15.55 O death where is thy sting that is Sin Sentenced and more now though not fully put to death til her after Secondly sin is dead civilly because the power of it is much abated its dominion and tyranny overpowred thus Ephraim is said to be dead by the Prophet Hos 13. ver 1. When Ephraim that is the King of the Tribe of Ephraim spake trembling the people even trembled at his voice but when he offended in Baal by serving Baal he dyed in respect of obedience not yeilded to him as formerly thus those fel creatures which in innocency would tremblingly obey Adam or rather
A Christian LOOKING-GLASSE OR A glimps of Christs unchangably everlasting love Discovered in several SERMONS In the Parish-Church of Sutton-Valence Kanc. By Hezekiah Holland Anglo-Hibernus Minister of the Gospel at Sutton de Valentiâ Deus sum non mutor Mal. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 4 8. I have loved thee with an everlasting love Jerem. 31.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.1 London Printed by T.R. E.M. for George Calvert at the Half-moon in Watling-street neer Pauls stump 1649. TO THE RIGHT WORSHIPFUL The Deputy Lieutenants of the County of KENT In particular to the Right Worshipful Richard Beal and Lambert Godfrey Esq AS all Rivers pay tribute to the Ocean from whence they receive their water so I remembring my many wayes engagements to the Honourable the Commons of England for countenance and maintenance coming a stranger a kind of a banished man out of Ireland knowing ingratitude to be the worst badge of a Christian have been bold to present yee with these lines Worthy and Worshipful Gentlemen Yee who are a representative of the Honourable the House of Commons in this County Yee usually receive their debts for them Here and give them a just account Be pleased to accept of this mite which though no way answerable to my engagements to them yet who payes least is more out of debt then he that payes nothing at all Pardon me Gentlemen if since I had occasion to make my thoughts legible I have coveted your Worships to shrine them being worthy to be Sanctuaries to greater offenders In these lines yee may in parr see how I spend my Lords Dayes in Sutton in which if any word have but the face of an enemy against Church or State though every Minister cannot be at present satisfied with every conclusion in them remember they are the words of a quiet man in whom never was found any true ground of jealousie or feare of disaffection no not when the grand rising in Kent was carried on even with a generall applause when pardon my boldnesse some of your selves began to play with the bait I never smelt at it scarce swam in the River though I had more reason then some others to wish his Majesty well being a Pensioner of his in the Irish-universitie many years And truly 't is beleeved that the often rising of those who only Christen themselves by the name of his Majesties friends were the occasion of his sudden death By the preceding lines you know my Countrey to be Ireland a Countrey like Joves where no creature is poysonous unlesse you object that much experience shewes poyson to be lodg'd in the heart of the Natives Truly Gentlemen I understand not the mystery of that Rebellion perchance the Spanish King had factors there surely if a Crowne were the the prize of the game 't were no wonder to see foule play among the gamesters Yet my thinks if the Irish did not bear some good will towards the English we might have had worse carding of late when they had almost the whole game in their hands doubtlesse tyrants sinnes call for bloud their bodies seldome have any other enbalming forbearance is no acquittance I fear me should they pay the old debt easily they would be apt to run too soon upon our score again And I pray God the life given to it by the late peace be not as life given by some Physitian to a wounded man only for some few groans the longer In fine the chief cause of our misery there was our sin de te destructiotua it runne over which made God fill up his Viols to the brim how sugared soever it was God has justly soured it for her Iniquity but I take my leave of that Kingdom for the present the Lord look upon them and blesse the forces he has intended for them Five years ago I came out of that Kingdom into this how sorry was I to see English men the subject of English mens valour as if yee had scorned any should conquer ye but your selves Vt nemo Ajacem possit superare nisi Ajax When your Supernumeraries were spent my thought I saw ye spend of the main stock half of which would have restored Ireland and to spare But that troubled me much as a Minister to see such dissentions in Religion I am afraid of Hereticks who seem to confute God truth but as their parents at last they will befoole themselves the snuffing of a light seldom puts it out but makes it burn the brighter Yee have here unparalleld Ministers t is true but Hereticks are miracle-proof words in them make little impression Errours of smaller bulk till God shall reveal may be better tolerated Sed haec libertas in vitium ruat A green errour if no care taken may fester to an old soar of Heresie But being a stranger I forbear pardon me Gentlemen I have been bold as a traveller to give you some account of my travels He that made yee save yee The Lord blesse yee all from Dan to Beersheba From my Vicaridge-house in Sutton-Valence Iuly 10. 1649. So prayes your most humble servant HEZEK-HOLLAND Anglo-Hib To the truly vertuous and religious Gentlewoman M rs HELLEN TOMSON Alias WOODGREEN Increase of Grace and Eternall Glory WHen I considered your constant reading Meditations Prayers Christian charity tears your much sequestring your self from the world when I looked upon your deare Sister Elizabeth whose practice is Christ whose study is Divinity whose whole work is Religion My thought your religious courses invited as well as deserved my pains much endeared Aunts indeed I have not with a little joy taken notice how oft by me when have been accidentally at your house you have sent your charity to the door not knowing to whom 't was enough they were poor People not desiring your left hand should know what your right hand did also how oft you have chid with your servants for calling the poor beggars in contempt because perchance we are all such We all say Give us this day our daily bread Also since the same hand which made them such can lay our honour in the dust Indeed the time spent in Gods service is the most choice time the only days of comfort for is not one houre spent with Christ more precious joyous comfortable then all the rest of our days how do these end in mirth those in mourning I wonder not to heare Moses from a Courtier to become a fellow-sufferer with Israel since his recompence as well here as hereafter was so great He left a tyrant King for a mercifull God a Court of pleasure for a Kingdome of grace Attendants for Angels Courtiers for Saints Dainties for Graces a kind of Sonship for true Adoption a Kingdome of Trouble for a Heaven of Ioy. How insipid are things below to a Christian in respect of Christ how like the white of an egge in Job without tast how empty is the Creature to the Creator what delight is there
nos fecit fideles I obtained mercy to be faithfull saâ—es the Apostle The Hebrew Doctors somewhat agree with Arminius and would have a man disposed to good before the spirit of prophecy light on him but the spirit found Saul nought and Balaam mingled with malice and covetousnesse Elisha was not composed in mind tho sanctified when to prophecy and cals for a Minstrell to dispell griefe for Elisha's death Aquinas affirmes dispositionem non requiri ne ad prophetiam whether God reveale himselfe by Vision Dream or the more noble way as he did to Christ by word Spiritus replet pastorum Armentarium Prophetam facit Yet when the spirit of prophecie lighted on one undisposed to good as Balaam or Saul especially if in a Vision or Dream they might be abstracted from these vices during the prohpecie and time of illumination the soule being in a trance oft and so most fixed on the object ordained or elected to life for then all would have been prayed for Iohn 17. v. 9. and all would beleeve for as many as were ordained to eternal life beleeved Acts 13.48 But we see few beleeve and persevere to the end yet all Christ's do and shall beleeve increase of them is dayly seen every lost groat shall be found nothing can hinder they when built are built upon a sure foundation Christ the Rock the gates of hell that is hells strength and policy shall not prevaile against them No weapon formed against them shall prosper Esa 54. ver ult Christ's the builder the Word and Spirit the meanes which cannot faile If God send his Word great shall be the company of them that Praise him even in this sense the building as it shall go forward so it will last since the foundation Christ cannot shrink Christ assures us his blood was shed not for all but for many for remission of sinnes those he loves those he will continue to love to the end according to the text whom he loves he loves unto the end In the former part of this chapt consider the love and lowlinesse of Christ his love in so willingly departing out of this world for us ver 1. his lowlinesse in washing his Disciples feet ver 5. that the Head and Master Christ should stoop to the feet of his servants and wash and wipe them is an unparalleld example of humility The first verse speaks him God and man God in that he knew his houre of departing out of this world for as God he knew all things though as man he was ignorant of many about the time of the sacrificing the Passeover Christ our Pasteover was sacrificed for us Man in that by death depart he must for the God-head could not suffer this one text evinceth what ever Jewes Mahometans Hereticks or heathens may falsely conceive of Christ Intimations and characters of his Divinity run as parallel with those of his Humanity almost throughout the Histories in the Gospel concerning him His birth spake him a man but to be borne of a Virgin and as some conceive without * The punishment in sorrow shalt thou bring forth was to the woman not the child So Christs being without sin ordinarily excuses not the Virgin Mary who had sin and a Redeemer or Saviour My soule has rejoyced in God my Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de sententiis Dionysii paine together with a strange Starre and quire of Angels proclaimed him God His swadling bands and the Manger spake him man one disrespected amongst men but the Shepheards and Wise men worshipping him expressed him God His Baptisme administred by Iohn declared him man but the voice from Heaven to be God Tempted in the Wildernesse man overcame as God Wept for Lazerus man raised him from the dead God stept on the seas man but after he was awaked stilled the waves God tempered the clay with spittle man but opened the eyes of one borne blind God Lastly by his death shewed himself man by his powerful and most to us comfortable resurrection God Each sentence shewes his lowlinesse in that he was made man and his love in that lowlinesse who being in the forme of God thought it no robbery to be equall with God but made himself of no reputation took upon him the form of a servant he humbled himself and became obedient even to death even the death of the Crosse Phil. 2. v. 6 7 8. Supplicii genus crudelissimum deterrimumque inquit Cicero The constancy of that love is expressed in the words he loves unto the end the earnestnesse and integrity of it is observable in the word there used to love importing in the original to love with the heart and mind by adhering to the thing loved with content and satisfaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Amo apud Latinos magis est quamdiligo Me aut amabis aut quo contentus sim diliges Cicero As Christ thus loves his owne so ought they to love him Thou shalt love the same words the Lord thy God with all thy heart Matth. 22.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel ad finem vel ad seculum vel perfectionem significat The constancy and perpetuity of Christs love may be noted from the word in the Original signifying the end it may be rendred by perfection till we become perfect men in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4 13 He loves us he loves here to the end of dayes and for ever hereafter Hence observe these conclusions God through Christ loves his own Then or secondly he loves them for ever The truth of this conclusion will appeare in the ensuing discourse Why God loved lost man not the Angels being more excellent creatures man in whom was nothing but deformity no other reason can be rendred à priori but his own will and pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreseeing the death of Christ as the meanes both of love and election though not the cause of either redemption being the effect of Gods love in the general he loves man now because redeemed by the death of Christ justified by his blood adopted to be conformable to his image sanctified in part by his Spirit because the member of Christ the temple of the holy Spirit the Spouse of Christ and subject of him the King of Saints Revel 15. v. 3. God loves his people first and gives Christ for them then love them because they are Christs and partakers of his graces 2. Conclusion God loves unchangably and everlastingly This is set down Jer. 31. v. 3. I have loved thee with an everlasting love God being love love as God must be everlasting which he extends to his people he loved his people in Christ by way of election defore the foundation of the world for to this effect Paul speaks Ephes 1 v. 4 and will continue to love them till the world shal be no more and after Solomon saies A friend loves at all
prayer on the Crosse for his enemies but many of them Elect Vessels whose sins till conversion are as many great and haynous witnesse Pauls as any as Calvin truly notes so farre prevailed that three thousand were at Peters Sermon converted Act. 2.36.41.3000 men were sayes du Moulin then at one Sermon converted now adayes 3000 Sermons and not one man converted But further Christs will is that all that God gave him be with him where he is to behold his glory Joh. 17.24 Now who can resist his will The good Angels are the executors of his will having greater power then the lost Angels and will with the great assistant God the Father see the will performed Now Christ has prayed for all that ever shal beleeve Joh. 17.20 Nor things present Not miseries not sin not Satan nor the world for greater is he that is in you then he that is in the world 1 Joh. 4.4 Joh. 16. last I have overcome the world The Law cannot Christ has fulfilled it We are not under the Law Qui pro nobis semel mortem vicit semper in nobis vincit Cyprian but under Grace let the Law be a rule to square thy actions by but where thou comest short of it rely on Christ he has performed it for thee but least of all shall feare separate because the cause sinne being removed the effect cannot Not things to come as for things to be acted in heaven the Judge is most just nay justice it self and will not cannot wrong qui videt novit ut impartialitas veritas sedet ut aequitas Bern. fere in his verbis Iob speaks of the things to be acted in heaven with comfort I know my Redeemer my kinsman saies the Hebrew liveth 19 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goel One who redeemeth in the right of a kinsman a usuall custome among the Jewes but remember O beloved since thus Christ redeemed thee he is to enjoy thee as for things to be acted on earth none can as is said imprison any of his without leave to wit in the grave Christ having the keyes of the grave which is but a bed to sleepe for a time in I shall make my bed in the dust sayes Iob 17.13 where none can be kept without consent of Christ nor longer then he pleases Nor height not the highest of men by afflicting for he whose the Saints are is higher then the highest Not the height of pride in the Saints who are kept from the height of pride as Paul was by the messenger of Satan and other continuall humiliations the height of Satans malice and envy is below Gods love to them Nor depthcannot For depth of affliction is answered by the height of exaltation thou bringest down to the grave and bringest up again heavines may endure for a night but joy comes in the morning Nor depth of sin for as low as one in Christ can be in sin as high he shall be in repentance in grace in favour yea though the just fall seven times in a day he shall rise again Prov. 24.16 Because Christ is risen Hence Satan sinne Heresie and all that oppose have and do fall down Christ's may erre be overtaken in an errour seldom an heresie Errare possum haericus esse nolu but they soon recant Christ's are sons of truth embrace truth not willing to close with an errour for Christ Rev. 6. v. 2 goes forth conquering and those that are ordained to eternall life shall beleeve Act. 13.48 The word being the incorruptible seed 1 Pet. 1.23 And being sowed in the heart shall not finally corrupt or return in vaine but worke Gods pleasure by beating down sinne Nor any other creature for all being under the power and Dominion of our mighty Creator and defender we are sure of protection They can bring upon us Nec plus ad desiciendum potest terrere paena quam ad trigendum tutela divina Cypr. 'T is a glory to suffer for God The spirit of glory and of God resteth upon those who are for Christ's sake reproached 1 Pet. 4.14 The very mystery of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shechinah but either tribulation or distresse or persecution or famine or nakednesse or perill or sword Rom. 8.35 and that through leave and Gods sufferance but in these we are more then conquerours through him that loved us ver 37. For the three children as we call them being put into the furnace behold foure walking loose Christ was one who is with his people suffering Stephen in the midst of misery sees the heavens opened when the burden seemes too great and heavy Christ puts under his shoulder to ease I remember the story of Theodore the Martyr how when he was wrack't a young man was seen to the Admiration of al with a towel to wipe his sweating limbs and refresh him with coole water so that he even seemed to delight in his misery Ruffin Eccles History Object If nothing can separate the Saints from Christ why doth the Apostle say let him that standeth take heed lest he fall 1 Cor. 10. ver 12. Answ That Chapter speaks of very sinfull people perhaps not elected though they were baptized in the sea the outward baptisme and eat of the spirituall meat though not spiritually for God was not well pleased with them ver 5 but destroyed them ver 10. By effects if lawfull to judge these men shewed themselves not Christ's Good men fal into sin not finally from Grace not from election had only the outward priviledge of the Church which alone cann't give an assurance of perseverance of Salvation These might fall away and such as think they stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Rom. 11.20 Because of unbelief such fall thou standest by Faith Yet be not high minded but feare though a filiall feare fears no falling God by good admonition grace co-working keeps off falling A caveat to take heed from falling is no infallible proofe of falling but note thou standest by Faith thy feet fast upon the rock Christ if thou continuest Gods goodnesse towards thee ver 22. As thou maist be assured thou shalt for Christ as he is the Author and Alpha of thy Faith will be the finisher and Omega He confirms to the end to be blamelesse 1 Cor. 1.8 Obj. Those whom Paul calls Saints 1 Cor. 1.2 he sayes may eat and drink damnation Chap 11.29 Therefore a falling away of Saints Answ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred damnation ought to be rendred by the word judgement the Apostle instances some among you are sick some weak temporal judgements and some asleep or dead God bringing that in his anger not hatred of the Saints notwithstanding their sin upon his people as a judgement which indeed by Christs death is none and yet saves the soule Ob. Heb. 6.4 One enlightened that has tasted the good word of God and powers of the world to come may fall away ver 6. Therefore a Saint