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
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
we say they are but truths of Scripture more apparent Hence O Christian thou having the spirit of love and power maist conclude no finall falling away as the Papist and Arminian teach For how then should Christ love to the end if he let go his hold and let thee sink at last See a few reasons and proofs for thy future strengthening Consider to this purpose what God is to us and what he promises God is our husband and no finall divorce to be allowed no woman the Churches condition has power over her self no not in this case but the man No Saint has power to give away himselfe for he is not his own but Christs Christ is the life the Saints lives are not in their own power but hid feofewed with Christ in God Colos 3.3 As Christ is safe so is their life Christ is their head as long as the head 's alive so shall the members ex loco Joh. praecitato 14.19 the Saints being the members how were Christ perfect or compleat if they lost Yet in this mysticall body the best joynts are subject unto spraines yea perhaps to bruises and gashes but no bone so shattered in pieces but may and still is set againe God has promised his people eternall life Joh. 10.28 They shall never perish He that gave them is greater then all and none shall pluck them out of his hand v. 9. Nay those that believe in regard of the certainty of the performance of the promise are said to have eternall life Joh. 5. ver 24 He that has once faith to believe shall never lose it though it may seeme lost for the present for he that is the author of it will be the finisher Heb. 12.2 The Alpha and Omega if God promise so he has sworn to make it good God abundantly more willing to shew to the heyres of Salvation the immutability of his Counsell confirmed it with an Oath that we might have strong consolation Heb. 6.17 18. He will confirm you to the end to bee blamelesse 1 Cor. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Triplex negatio vehementiffimè negat I have already quoted his promise I will never never never leave thee Heb. 13.5 Indeed the Saints and he being one 't is impossible they be should lost being part of himself So the Apostle is perswaded that neither life nor death nor Angels principalities nor powers shall be able to separate the Saints from the love of God which is in Christ Jesus our Lord Rom. 8.38 39. The will of God is like the Law of the Medes and Persians which alter not Du Moulin against Armin. or like Pilates quod scripsi scripsi For whom he hath once written in the booke of life he never blots out there is a difference between the book of life and living or naturall life blot them out of the book of the living let them not be written among the righteous this naturall life the Psalmist means and the world where the righteous and wicked live together Let me examine the grounds of the Apostles perswasion Rom. 8. Death can't for in Scripture sense 't is not worthy of that name though in a Philosophique sense it may because it can't separate a St. from Christ nor is' t a curse nor punishment since Christ dyed but a passage to him the hurt of death is taken away Christ has destroyed him that has the power of death the divel the executioner Heb. 2.14 Where then is death casheer'd Why Because sayes one an Officer that arrests the Kings son is to be discharged of his Office so death for Arresting Christ The sting of it by which Satan prevailed to destroy is blunted abated I will not say plucked out because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many things we offend all yet John sayes behold the Lambe of God which takes away the sins of the world remember the power of the word * De medio tollere as Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there to take away Joh. 1.29 Quis neget Aeneae magni de stripe Neronem Sustulit hic matrem sustulit ille Patrem Sin in the Saints Christ dying for them is much like the Viper on Pauls hand has not a sting to wound to eternall death Christ took away the guilt and pnishment of sinne and sactifyes his people much subduing sin in them ex Mica ult antep to have a Snake in ones bosome with poyson and teeth out may as cold water thrown into ones face more startle feare one then hurt one But I forbear because carnal men will make a sport of sin Though then that counted death continue among us yet it continues not to be what it was The name is more terrible then it think not lying in a grave an argument of the continuance of the power of death but rather to have all conformable to our Saviour or to lay aside corruption in the grave Musculus Thy body as now it is is not capable of immortality flesh and blood cannot inherit eternall life wouldest thou bring a corruptible carkase into heaven to be a glorifyed member of Christ No then lay aside corruption suppose it be sowen in weaknesse it shall be raised in power Thou foole that which thou sowest is not quickened except it dye Keep thy Corne above ground for fear of corruption where then shall the fresh greene blade appeare When shall the staâ—ke grow up When shall it eare When shall it flower All this glory and advantage will be lost if thy Corne be not cast into the furrows of the earth Doth not corruption within thee trouble thee more then death Wert thou not better once dye then be continually disquieted with the motions of corruption Ther 's no finall subduing them till the body be destroyed which doth so cline and draw thee to thee to the service thereof * Death to us is beneficiall though death thinks to do hurt as Phereus lasons enemy was to him he having an Aposthem in his body the enemy prickt the Aposthem and so gave him life whom he thought to kill Cic. Nat. Deor. Lib. 3. See if death be not advantage If a Crab-stocke having his head and boughs cut oft be grafted with a Pippin or some other pleasant fruit can it reasonably complain of hurt Or has he any wrong done him that has his Cottage of Clay pulled down and a goodly Pallace of stone built for his dwelling This is thy case O beloved But foolish men thinke there is no such life in Christ Let death be fearfull to Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Philosophers feared it not but said Si mors est nos non sumus mors non est and let us not through feare from which by Christs death we are delivered ex Heb. 2.15 be any longer subject to bondage Lâ—ing in a grave is so sweetned by Christs lodging there that that need not trouble a Saint they like the good subject Ittai are content to be where their
〈…〉 carry his crosse quire along Simon Cirenaeus helped Compare the Gospels greater love then this has no man that one should lay down his life for his friends so calle in respect of election and Christs deat foreseen and consequently reconciliation nature at his death put on mourning apparel the earth trembled to bear a dying Saviour the rocks rent because mans heart was so hard and a stranger to Israel cryed out seeing such an Eclips Vel Deus naturae patitur vel hic mundus dissolvitur So much Christ by dying has done for his that no Latine word can expresse his salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uno vocabulo Latino non potest exprimi sayes Tully fere his verbis Servator comes short of it Christ may be said to be Servator daemonum as preserving them from relapsing to nothing Salvator doth not expresse it he was Salvator angelorum keeping them safe from fall but restored man to all lost priviledges and farre better foelix lapsus qui talem meruit Servatorem Some would have the Greek rendred by Sospitator sospitantur enim ea quaefuerunt perdita Laurent in 2 Pet 1.1 Servantur vero salvantur ea quaenon fuerunt perdiâ—a But Antigonus for liberty restored to the Lacedemonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Were we lost in Adam and are we not found 〈◊〉 Christ we were sons by creation â—o are the wicked even Dives heires we were of an earthly Paradise not comparable in any thing to Heaven we had life should have never died mors à morsu But by Christ we are sons of God adopted more are we beholding for being restored to immunities once lost then the Angels that were only preserved from fall magis gratis datur says Aqui. Christ left the 99 good Angels to seek man that was lost as well as the 99. Proud Pharisees who seem and think to need no Saviour but some temporal deliverer no repentance by Christ we are heirs of that Paradise of which Adam's but a Type and have eternal life through death Adam though great Clerks are against it should never have died not been happy and glorious but through sin and Christ yet with the phites we worship not the Serpent but God who brought good out of evill Question Why then was heaven made before the fall Solu Because God foresaw it Should all men have lived on earth for ever and still begat children the world could not have contained them which God foreknew let Christ be only our Saviour let us have neither other saviours intercessours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pope has he saies the over-plus of other Saints good works to dispose of thus the Saints in that opinioÌ„ so derogatory from Christ save themselves and others but remember the good Angels and Saints have as wise Virgins Mat. 25. little oyle enough for themselves God can charge his Angels Saints with folly The Virgin Mary had sin as Scotus proved for she rejoyced in a Saviour the Apostles were bid to say forgive us our trespasses and those that will not God forgive them now where sin is there no merits are saies judicious Calvin Peter sinned after Christ prayed for him thus the Pope his successor not only in denying his Lord and Master but continually the Apostle Paul speaking of sinners affirms himself cheif 1 Tim. 1.15 and advises the Saints instead of censuring others and preferring themselves to think better or esteeme other better then themselvs 2 Phil. ver 3. Corne the richer in the eare the more it hangs the head the more a man is in Christ the more sensible he is of his natural misery and the more humble pray only to Christ we have one only Mediator 1 Tim. 2.5 and know and acknowledge no other Intercessor unlesse prayers of Saints on earth so understand Job 5. for I am perswaded for particulars Abraham knowes us not and Israel is ignorant of us I say 63.16 and know not our particular wants but thou O Lord art our Redeemer give not his glory to another God is a jealous God Christ saves wo to them that imitate the Devil in striving to destroy and to make men sin if such out of love mercy and Christs example will not forbeare yet let me desire them to be as charitable to themselves and others as Dives I have five brethren to omit that explanation of Moses 5 Books send to them lest they come to this place of torment saies he what charity in hel Aquinas tels us there be no good thoghts there for they were to no purpose but whether a parable or no thus much gather Dives knew his bad example and life had made his brethren sin and therefore concluded he should have the greater damnation to prevent which he would have them by Lazarus admonished Go and do likewise Nothing but blood could redeem I doubt me Zipporah spake more out of passion then faith when she said thou art an husband of blood to Moses Exod. 4.25 yet it may thus be rendred thou art a husband to me preserved by blood The Creation to this was an easie work dictum factum the first but the second cost Christs hearts blood Christ was mastred and overâ—ome by sinful men he wrastled with Jacob and was overcome to prelude to his passion being then as man prevailed over consider his willingnesse I lay down my life yet the occasion ours nihil iste nec potuit mea fraus consider the deformity of sin how did Christ look appearing cloathed with sin deformity of mankind before divine justice God even absents himself from him scarce acknowledging him it was his love to lie in a grave to sweeten it to his people two dayes part of the third the Sabbath was a Type of it together with resting from sin and eternall rest now 't is the Lords day in memorial of his glorious * On the Lords day our first day of the week five things we read done only as the work of the day 1. Being in the spirit or spiritual meditations 2. Preaching ex 20. Actorum Adde in the third place prayer 4 Breaking Bread or Sacraments 5. Distribution to the Saints the Apostle ordained or commanded thus the Church of Galâ—â—ia Dr. Prideaux To worship being the Moral part of the command is kept Resurrection and Ascension let no man therefore judge you in respect of holy dayes the Iewish especially or the new Moon or the Sabbath being shadows Colos 2.16.17 consider his love unto man in giving him his reward out of mercy not merit As soon as dead thou shalt be with me this day in Paradise Luke 23.43 and Lazarus dyed and was immediately carried by the Angels to Abrahams bosome that is heaven where note since Christs death the glory of the Saints is greater then before but no Limbus Christ ascending no doubt gave some more honour to the Saints in heaven as well as his spirit on earth the head is more honourable then the bosome the glory of the S
times Prov. 17. v. 17. Now Christ is our friend so he has proved himself so he cals Lazarus John 11. v. 1. Our friend Lazarus sleepeth Such he professeth himself to be to all his people such he was to them while his enemies Greater love then this has no man Ante omnia tempora in toto vitae tempoâ—e cùm non crit tempâ—s amabaâ—amat amabit suos Deus that a man should lay down his life for his friends John 15.13 Observe Christ calls his friends before he died for them so God is said to love them before his â—on was sent John 3.16 Our friend Christ loved us before all time through all time after all time or when time shall be no more O let me then obtain the love of God and I value not the hatred of the whole kingdom of darknesse Ought not we to love this God that loved us first 1 John 4.19 and continues to loves to the end therefore neither sin nor Satan of which more in the progresse shaâ—l finally be able to remove us from the love of God which is in Christ lesus Rom 8. v 2. last He is angry with sin and his sinful people hates sin but not his people God does not hate whom he once loved though they fall into divers and great sins he hates their sins loves themselves thus God seems plainly to affirme when he bids the Prophet go love a woman an Adulteresse yet beloved of her friend Pone te foen inà amare moechantem Hos 3. v. 1. The woman is the people Israel committing Idolatry yet beloved of God God loved Solomon once therefore David called his name Jedidiah 2 Sam. 12. v. 24 25. therefore God never hated Solomon notwithstanding his strange sin of Idolatry unlesse you 'l make him a changling God may justly punish his beloved for every act of sin with a temporal punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus Dominus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus à Domino as he did Solomon in his son yet love them nay because he loves them therefore he punishes Amos 3.2 If any object Christby death has given satisfaction for the sins of his beloved therefore God were unjust to take a double account Answ Christ died to take away eternal punishments chiefly yet temporal punishments may be mitigated through him oft quite forgotten by God and not inflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to correct or instruct one being the end of the other quae nocent docent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But secondly know Christ only dyed to satisfie for sin no created nature can satisfie divine wronged justice God punishes his redeemed people not to make satisfaction but to drive them to repentance his corrections are for instruction not satisfaction The Lord has torne come let us return to him and he will heale Hos 6. v. 1. Farre sweeter are the corrections of God then the mercies and embracements of the world they are as oyle saies the Psalmist which will not break the head if the very righteous smite me as from God it shall be a kindnesse Psal 141. v. 5. The reason of Gods loving to the end is because he is by nature most the same I am the Lord thy God and change not therefore yee sons of Jacob are not consumed Mal. 3. v. 6. with him is no variablenesse nor shadow of changing Jam. 1. v. 7. thus much his name imports * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolute sic Lxx. interpretantur I Am the same yesterday to day and for ever Hebr. 13 v 8. Now if God should love one once and then hate the same God were not the same unchangable one But may some say God is said to repent Jonah 2. v 10. and he repented of the evill of punishment which he said he would do to them So Adam is threatned to die see his servant-ike-servile condition undoubtedly Gods childrens now farre beyond it in the day thou eatest thereof non mutar voluntateÌ„ sed vult mutationem yet lived many hundred yeers so that if you consider how many years he would have been growing to the stature he was created in and adde them he was the most long lived in all the world so Hezekiah threatned yet lives 15. yeers To which I Answer as some Schoolmen God changes not his will Scriptura loquitur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad captum no strum but he willeth a change in others when he is said to repent he repents not but causes repentance in others whom he threatned Repentance sorrow joy are not in God only Scripture useth such expressions speaking to our capacity and according to our wont but God is most perfect and free from such passions and imperfections I am not a man that I should lye nor the sonne of man that I should repent Numbers 23. v. 19. But this is to be noted the better to understand Gods unchangablenes that his threatings are conditional Mutar sencentiam non consiliam Deus he will bring destruction on Nineve unlesse she repent on Ahab unlesse he humble himself on Abimelech unlesse he restore her untouched on whom noli me tangere was writ Sarah on Adam unlesse he lay hold on the promised seed this condition is expressed Jer. 18.7 8. oft times upon repentance God doth reverse his sentence not change his mind Lastly God verified his word in threatning Adam he was condemned to dye the very day he sinned and so was Hezekiah both dead men according to Law as we say though repreiv'd for a season but you 'l say why doth not God expresse the condition alwayes I answer as another has in that case It 's needlesse and hurtful needlesse Qui dedit paenitenti veniam non promisit peecatori paenitentiam because expressed in Jeremy hurtful because sinful and secure men hearing God upon repentace will grant pardon grow the more secure supposing it time enough to repent at any time as if they could repent at any time when they please Having thus cleared the truth let us see more of Christs everlasting love or loving to perfection as the Greek bears it Christ loves his to perfection because they are one with himself that several wayes therefore he will love them till they be perfectly happy and glorious as himself First they are one as father and Son are one I desire saies Christ they may be one O Father as we are John 17 v. 20 21. Now Christ and his Father are one partaking of the same nature and so are the Saints one with Christ partaking of the very Divine nature 2 Pet. 1. v. 4 So that of the Psalmist may even be applyed hither 1 Joh 2.14 2 Pet. cha last v. ult Eph. 4.13 I said yee are gods Christ in Scripture is called the Father of the Saints the Word the incorruptible seed Paul saies he travels with them till Christ be formed
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
sinne for us and a sacrifice for sinne Esay 53 10. So that in the Saints in some sense there needs no conscience of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Hebr. 10.2 Christ being a most perfect Sacrifice for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium peccatum Not but that Saints make conscience of sinning nay hate it what have I to do any more with Idols sayes Ephraim pardoned Hos 14.8 They live in a higher spheare then the men of the world No lesse then Angels food as 't is called because food even fit for Angels could they eate will serve their turne I meane the true meat from Heaven they contemn huskes sinne trash being come home by repentance to their Father But the soules of the Saints need not be grieved or consciences troubled in regard of hell for sin because of Christs Sacrifice Will Christ leave these finally for whom he has been a Sacrifice He will not nor can they him the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture rendred to forsake as Math. 27.46 cant be applied in a strict sense because Christ never forsakes his nor did the father Christ on the Crosse only leaves for a while Sin then cant make Christ leave his people if that could why did it not when by sinne they had forfeited themselves in Adam and were by it deformed polluted ugly He that loved them then will continue to love them being most unchangeable I have a little turned aside already to see why man the bush not burnt though fired by sin I 'le go a little neerer and see this wonder and the love of Christ the cause The Apostle writing to the Ephesians chap. 3.19 Being in an holy admiration of Christs love affirmes it to passe knowledge That God who is the eternall being should love man when hee had scarce a being nor ever could have had but through him and when he had forfeited himselfe through disobedience and made himselfe perfectly miserable worse then nothing God should be enamoured with deformity For what is more deformed then sin It seemes such was and is Gods transcendent love that mans extream misery could not abate it the deplorednesse of mans condition did but heighten the holy flame of Christs love 't is as high as heaven who can reach it 't is as low as hell who can understand it Heaven through its glory could not containe him man being miserable nor hels torments make him refrain such was his perfect love That Christs love should extend to his enemies and should long after them that rebelled against him yea not only so but hugge them in his armes lodge them in his bosome is the highest improvement of love That those most excellent creatures the once glorious Angels should never be recovered never loosed from those everlasting chains and vile sinful dust man should be redeemed as t is the envy of those wretched spirits so the admiration of Saints and Angels That Christ should come from the eternall bosome of his father to a Region of sorrow and death that God should be manifested in the flesh the Creator made a creature behold the Gods come to us in the likenes of flesh Act. 14.11 And * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwell with flesh Dan 2.11 that he that was cloathed with glory should be wrapped with rags of flesh he that filled heaven be cradled in a manger that the power of God should flye from weak man the God of Israel into Egypt that the God of the Law should be subject to the Law the God of Circumcision circumcised the God that made the heavens busie working as is supposed at the homely Trade of Joseph that he who commanded the divels to their chains should be tempted that he whose is the world and the fullnesse thereof should hunger and thirst that the God of strength should be weary the Judge of all flesh condemned the God of life put to death the deare Son of God strugling with his Fathers wrath that he that is one with his father should cry out of misery my Father my Father that he that had the keyes of hell and death should lye imprison'd in the Sepulcher of another having in his life time nowhere to lay his head nor after death to lay his body and all this for mans sake is beyond the thought of created natures If this goodly frame of Creation sayes the Bishop of Norwich should runne back to its first confusion or be reduced to its first nothing though a most strange change 'twere not so high a wonder as for God to become man the former being of things finite the latter of an infinite subject The glorious Angels could not but wonder to see their Creator humbled below themselves and humanity so advanced by Christs assuming it which Peter hints at 2 Pet. 1.12 Which the Angels desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translatio sùmpta ab iis qui prono corpore oculos admovent at rem ownem propius acuratius cognosoant sayes Beza Yea so look into as to sound if it were possible the depth of this love To see that head before which the Angels cast down themselves and worshipped as I may say crowned with thornes Caput angelic is spiritibus tremendum densitate spinarum coronatum Bernard and those eyes purer then the Sun put out by the darknesse of death those eares which heare nothing to speak to capacity but Hallelujah's of Saints and Angels to heare the blasphemies of the multitude that face which was fairer then the sons of men for being born and conceived without sin he was free from the contagious effect of it deformity and was most perfectly beautiful to be spit on by those beastly wretched Jewes that mouth and tongue that spake as never man spake accused for false doctrine nay blasphemy let the Ministers of that Master take false accusations patiently For if they have called the Master of the house Baalzebub what shall they not say to his servants Those hands which freely swayed the Scepter of Heaven nayled to the crosse those feet like unto fine brasse which in the Prophet Zacharies sense ch ult v. 4. shall stand upon the mount of Olives or thereabout it being as some say the middle of the world and the place where Christ was condemned to judge the world nayled to the Crosse for mans sins each sense annoyed his feeling or touching with a spear and nayles his smell with stinking savour being crucified about Golgotha the place of sculs whereof some might be green his taste with Vinegar and Gall Anima est aeque ubi amat ac ubi animat his hearing with reproaches and sight with his mother and Disciples bemoaning him his soul seemingly comfortlesse and forsaken is able to strike amazement to those excellent creatures Calvine judiciously affirmes Gods love and care in providing all for man before he made him concluding he would not forget him now he was made but much more of Gods
of a people who when they went abroad did borrow eyes to see other mens faults but when they came home would take out their eyes lest they should see their own Somewhat like the fish that bedarkens all the neighbouring water with some spissie vapour which it casts out of its mouth that it may scape unfound out So many private Reformers like the Lapwing cry Here 't is here 't is to wit the nest of other mens faults but never come neer their own Tecum habita nôris quam sit tibi curta supellex Examine thou thy self and thou shalt find Thy self but miserable naked poor blind Rev. 3.17 They are fittest to reprove others who are most free from blame Otherwise men will certainly say to thee that Proverb Physitian heale thy self Are not they only fit to preach Christ that are in Christ otherwise they do but tell a story as it were of the East-Indies which they know not but by hear-say But a man in Christ preaches what by experience in himself he knowes How can others promise liberty who are themselves the servants of sinne 2 Pet. 2.19 Yet if the Pharisees sitting in * If the right and allowed-of Embassador speak though a wicked man heare the embassage Moses chaire bid me do this or that if good I 'le do it If the water be good whether the pipe be lead or silver it shall be all one I le drink it Some preach Christ out of envy yet since Christ is preached the Apostle does rejoyce If we loved * Note Alencis affirms that Christ gave Judas the Sacrament though the opinion is not generally received because he would use all the meanes of salvation to win him we would pray for one another 'T is a sinne for a Minister to forbeare See 1 Sam. 12.23 God forbid sayes Samuel that I should sinne against God in ceasing to pray for you Sometimes God forbids to pray as Ier. 14.11 Ioh 1. cap 5. v. 16. to shew quod aegrè possit remitti non impossibilitatem to shew the difficulty to prevaile with God to pardon such great sinnes and sinners not the impossibility Israel sinned against God Moses privately prayes and the power of faith was such that Gods hands seem tyed Let me alone sayes he Deut. 9.14 Elias was so powerfull that one calls him Fraenum coeli the bridle of heaven I know it handle as a Schoole point that if a Minister knew one of his people to be damn'd yet he ought to pray for him for God else might use the Ministers negligence in omitting the means as the means secondarily of his damnation 'T is most plain Ezek. 3.18 Remember if by using lawfull means Prius Omnes dam. nati quam nati as prayer a sinner be converted God is glorified having a new son Christ rejoyceth to see the work of redemption go forward the holy Ghost has a new temple the Angels a new charge the Church comforted and strengthened by the prayers of the new convert therefore pray I le fal upon some more particular uses Christs beloved are intituled to the creatures through him which are perchance usurped by the wicked The wicked have the good things of this world the rather because no part in the world to come de facto but perchance as Tyrants and Usurpers de jure all are your 1 Cor. 3.22 ye being mine Christs are never wholly dead in sin they may be a sleep as David and Peter but Nathan awakes the one the Cock the other a man dead in sin is like Lazarus in his grave needs a Christ the resurrection and the life to quicken him the Church in the Canticles confesses the truth hereof I sleep but my heart waketh 5.2 A man asleep in sin by the preaching of the word may be awakened his heart even in his sin being towards his God as Asas 2 Chr. 15.17 though the high places not removed Why 's this thrown into the kings dish if they had not a great stroke in matters of religion Dr. Andrews The effect of Christs love is true repentance not to hang down the head like a bullrush for a day to whine with Saul for an hour and after ask counsell of a witch to mourn and humble ones self with Ahab for a while and return like the dog to the vomit to be zealous with Jehu for a space as a reformer and to worship the calves at Dan and Bethel to be intentive as Herod to John and after give away his head to tremble as Felix momento turbenis to turn beleever because others did as Magus and then offer money to buy the Spirit is nothing worth do not the Heathen the Scribes and Pharisees do more yet your righteousnesse must exceed the wicked may have grace but not sanctified and seem for a time more eager then the righteous he that has some fits of an ague though naturally cold is hotter for the present then one naturally hot perseverance to the end is the blessing of Christ not as Iudas Magus Demas Christ gives his grace to repent of every sin the smallest chink in a ship may endanger it repent of thy bosome sinne thy Dalilah Herodias God will be Alexander or Nemo Christ sends afflictions out of love the wounded party though he know the sharpnesse of the Chyrurgions instrument and smarting salves to be applied yet seeks to be drest and launced since Christs afflicting hand is for good be patient by sin men forfeit all life and goods the wages of sin Death God is mercifull and loving sparing the life and sequestering onely the outward estate is not the life more then raiment he that gave the life will with it give all things necessary yea though his people were in the wildernesse Hos 2.14 He can provide a table in the wildernesse Christ's also suffer to be conformable to him their head who was vir dolorum a man of sorrow Thou hast had many temporall spirituall blessings imploy them to Christs honour hide them not in a napkin lest thou be brought to account To whom much is given of them much is required Where Christ loves he begets somewhat like himself Amor semper habet quid sui simile Quest Has every member and every beloved of Christ grace as he Ans According to order they have yet thousands of children saved in whom grace not so apparent as in promise 2 Suppose the thief on the crosse had died without confession yet elected and gravidus erat operibus great with good works was safe 3 Divers may be justified and therefore elected and saved yet die before visible appearance of faith sed haec obiter Then hate sin O beloved it ill becomes any least a Saint Christ takes sin at their hands as Caesar wounds from him of whom he meritted better usage with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin is the sword that put our Saviour to death hate that sword that slew thy dearest friend consider sins odiousnesse
compared to the vomit of a dog the menstruous cloth the mire of the street in which the sow wallows do not live as Heathen under the name of Christians Muta nomen vel age fortius Let not Christ be wounded in the house of his friends never more pretences for Christ then now if the wine good what need so great a bush cur pudeat nos dicere quod non pudeat hos facere Bishop Jewel Contemn the world sine mundum vadere ut vult sayes Luther thou art not of the world Say to it as Diogenes to his servant Manes in Seneca which run away from him as the world will serve thee in time of trouble turpe esset Manen posse vivere sine Diogene Diogenem non posse vivere sine Mane If thou canst live without me I se strive to live without serving thee think not of husks being converted think of thy joy and spirituall food of comfort since thy coming home by repentance say as the Father I have wanted my sweets too long already remember how the Father fetcht thee home being a great way off in sin he went not softly but ran not a step or two but quite to meet did not barely bid welcome but fell upon his neck and kissed him Run not then back to sin do not retexere telam but remember Lots wife she became a pillar of salt which Josephus sayes he saw being after Christs death why into a pillar of salt ut te sale condiat to season thee Hate sin thou Gentile and a beleever Christ died for thee the superscription was in Hebrew for the Iews in Greek and Latine the language of the Gentiles for thee Thou O man which continuest in sin what good is it to thee to hear of Christs love which reacheth thee not to hear of water in a well and hast not a vessell to draw even faith or to hear of Abraham Isaac aad Jacobs being in heaven and thou shut out presume not on mercy love or peace what hast thou to do with them as long as thy rebellion against God which is witchcraft and thy sins are so many Know as one thief was saved to teach us not to despair so another was damned to teach thee not to presume Exemplum latronis servati est admirandum non imitandum Mane is the devils verb he bids tarry time enough to repent but Manè is Gods adverb he bids repent early in the morning of thy youth The ancient warriers would not accept an old man into their Army as unfit for service when thou knowest not what else to do with thy time and self art sure of his entertainment because he accepted one at the eleventh hour answerable neer to six a clock at night with us a time to discharge servants sayes Mr. Goodwin in his Moses and Aaron rather then to hire new are sure of thy repentance and acceptance at last Christ loved us and gave himself for us when in the prime of age being supposed to be about 33. deserves he thy worst verifie not that of Pamphilius Cum nemini obtrudi potest itur ad me God called for the first of all things in the Law to teach thee to give him thy heart primum vivens thy youth and strength he gave thee all give not him the worst even those dayes wherein thou hast no pleasure when occasion of sinning doth leave thee not thou sin If thou lovest Christ thou wilt not easily hear his Name blasphemed a good son or servant will not hear his father or master abused Do not I hate them that hate thee sayes the Psalmist If thou continuest in his love see thy happinesse hereafter thou shalt see Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face or as the apostle see him as he is that is not darkly as in a glasse now but more plainly without reflecting upon the Creatures in which he is now seen Christs humane nature shall be seen most glorious but no created nature can behold God in full glory or is capable to comprehend his essence perfectly but shal comprehend him to content satisfaction though some more some lesse as buckets cast into the sea all are full yet some have more water others lesse as the capacity of the vessell is what manner of love is this that Christ should die justifie giving faith to lay hold on him and eternall life et opera illius nostra sunt Christ has left a letter for us behind him in which we may see his love to us our duty to him keep this letter safe God has most strangely kept it from ages for thee slight it not nor so great Salvation as is in it offered it is rich enough in it self without humane literature yet as a handmaid use it to Divinity the queen of knowledge slight not a pearl though in a dunghill vero nil verius Paul himself has quoted a Poet yet sure here is knowledge enough search not too deep into the earth for hidden treasure lest a damp endanger thee and it Here in Scripture is copia without which all knowledge is but inopia which can guide our feet into the way of peace * Nonest attendentum quid alij ante nos secerint sed quid christus qui ante omnes est faciendum praeceperit Cyprian then follow Christ speaking in the word seek to gain the Apostles spirit to understand the Apostles writings as for Commentaries and Ministers do not jurare in verba ministri follow them as they follow Christ Jesus amicus Plato amicus Aristotelis sed magis amica veritas follow none in an errour Siquid legem sibi dixcrit nihil contra Zenonis Chrysippive dictum committere et unius sequi sententiam non id vitae sed factionis est sayes Seneca Gods word is plain a light a lanthorn God out of love Justice would not leave his word over dark or difficult since to guide his people he has moreover left us an able Commentary his Spirit Vas vitreum ut lambimus sicet pultim attingimus Take heed of imbracing new Cannons orders for worship if they be Scripture which is full use Scripture if not if an Angel from heaven bring them let him be accursed Plow up O Lord the furrows of our hearts by sorrow and contrition for sin sowe in the incorruptible seed of thy word water it with the dew of heaven thy grace from above make it bring forth fruit in some sixty in some thirty in all some and in some all to the praise of thy Name the good of our own souls the edifying of our brethren through Jesus Christ our Lord. Amen Phosphore redde diem quid gandia nostra moraris Caesare venturo Phosphore redde diem Day-star bring the day make no delay Our Caesar is to come in his kingdome ô Saviour bring that day make no delay Even so come Lord Jesu come quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS To the Reverend His carefully-loving Father Mr. RANDOL HOLLAND A Minister of the Gospel in IRELAND SIR MY Letters seldome arrive safely with you in Ireland by reason of the distance Wherefore I have annext this printed to my Book which I doubt not but in time if alive you 'll receive It will certifie you somewhat the state of my soule though not of my body If you ask me the reason of my publishing so mean an Exercise in a time of such Paper-prostitution among many reasons I le give you Sir this as most concerning your self The death of my ever gallant Vncle Captain Stephen Hussey and the never enough by me deplored losse of my two deare Brothers Henry and Joshuah Holland slain in these unnaturall warres made me first apply my self to this subject I have comforted my self considering the graces God formerly wrought in them as footsteps of himself and then considering his loving to the end considering that afflictions are signes of love that death is beneficiall and sodain death no argument of his hatred Josiah's death was such And indeed I had scarce with sighs dryed the teares off my face which I had shed for them when God blest me with a son I thought God had sent me a summers day in the winter of my sorrow little did I dream its sun would set so sodainly I baptized it with your name and thought with Hannah to have given it to the Lord all his dayes But indeed it proved but an April sun-shine which had a present shower waiting on it God saw me not humble enough nor fitted for such a blessing For by that time it had twelve moneths blest me with many a smile peor babe as if it had performed the errand God sent it for it returned to him that gave it doubtlesse it hath took possession of the heaven of Saints for me of which our Saviour long since took possession for us all This made me more earnestly study on this subject Gods love in affliction that I might the more willingly kisse the rod that scourged me This was one reason made me publish these lines That whiles I could not enjoy my friends here nor my sweet Randol I might at least have as it were their Funerall sermon to read Thus thanking you for your care to wards me in my Education for your Prayers of which I believe I have had benefit desiring the continuance of them and your health I rest Your dutiful sonne Hezek Holland Sutton-Valence July 10. 1649.
may fall away nay fall into the sin against the Holy Ghost as most men thinke out of that text that sin to be included because t is there 't is impossible to renue them because they crucifie the Son of God afresh again the Apostle from chap. 10. ver 26. proves as much for if we sinne including himself wilfully after that we have received the knowledge of the truth there remains no more Sacrifice for sin Answ I deny not but some men may be outwardly baptized for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred nay be a hearer with joy as Magus was baptized Herod heard those in the parable rejoyced Luke 8.13 yet being not elected or truly sanctified fall away Vide hist Ecclesiast Magdebeburge Cent. 4 c. 3. pag. 64. pag. 89. Julian the Apostata had been perchance a practitioner of good in his younger yeares but at last became an enemy to goodnesse and concluded his dayes with vicisti tandem Galilaee Thou hast overcome at last O Galilean in contempt calling Christ Galilean Answ 2. From that first passage of the Hebrews no falling away can be proved I mean finall The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used for finall falling 't is given to the Jewes falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. v 11. Yet we expect and pray for their conversion there is a time of their fulnesse to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. Certainly blindnesse is happened but in part to the Jewes and that only till the fulnesse of the Gentiles be come in ver 25. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does diminish the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit rem cui adjungitur Cornel à lap The Jewes falling is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. hujus cap. All that can be proved from Heb. 6.4 is but that Gods people may fall into many sins and errours after much knowledge and grace Neither from this Hypothesis can it be well concluded that they might commit such sins falling from such grace onely the Apostle shewes a difficulty of restoring them if they did fall Ob. 'T is said 't is impossible to renue them Answ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews it not impossible because the Jewes shall be restored I have read the word used in a moderate sense 't is impossible for a rich man to enter into the kingdome of heaven sayes our Saviour yet Abraham Isaac and Jacob rich men are there it shews a difficulty not an impossibility Obj. But these Crucifie Christ afresh therefore they are never likely to be renued Answ The Jewes which crucified Christ many repented and were saved for indeed Christ had prayed for them Father forgive them they know not what they do The Apostle shews the principles of Religion from which these are tacitly forbid to fall and the danger of renewing them shewed v. 2. Doctrine of Baptisme laying on of hands and the resurrection of the dead The last the Corinthians denyed yet being Elected and Saints renewed and saved The other two are denyed in this age of whom great hope 'T is reported that Witches deny their Baptisme so that the water since receives them not but such confessions some of them have made such repentance and have made such ends that I dare not but judge charitably therefore t is not impossible to renew such as fall from these principles and consequently no sin against the Holy Ghost never mentioned in the Epistles never called in the Gospel by that name but the Blasphemy against the Holy Ghost See a book of that Title very judiciously pend and Printed about the year 1646. To that of Heb. 10. v. 26. I answer t is not said there remains no Sacrifice for their sin there remains no more Sacrifice to wit as in the time of the Law when for every sin there was a Sacrifice now one only Sacrifice even Christ the benefit of whom is to be had even by wilfull sinners by faith and repentance Ob. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred maliciously if we sin maliciously there remains no Sacrifice Answ Though the word be sometimes so used as by the Seventy Exod 21.13 14. Yet Aristotle which understood the Greek as well as they uses it to signifie willingly or wittingly Lib. 3. Ethit cap 2. Ob. Peter sayes one may deny the Lord that bought them 2 Pet. 2. ver 1. Answ 'T is a prophecy of such as hold universall redemption the wicked Prophets or Hereticks of which Sect in their lives deny him whom they falsly taught had redeemed them Saints then persevere nothing can separate them from Christ but let not this make us secure or negligent let us walk circumspectly and carefully let us work out our Salvation with feare and trembling that is the application of it Christ has wrought out the Salvation for us we must endeavour ourselves to get the assurance Qui creavit te sine te non redimet te sine te This assurance will not be gotten without pains sweat fear trembling Such fear as is accompanyed with joy serve the Lord with fear and rejoyce Ps 2. Tremble thinking on thine own unworthinesse and weaknesse rejoyce thinking on Christs worthinesse thine by faith and Christs strength or thine through him Remember God has not called us to uncleannesse but holinesse 1 Thes 4.7 God as he ordaines to the end so he ordaines to the means which must be layed hold on Hezekiah had 15 years added what more assurance needed he then Gods word by the Prophet Yet he must eat and drinke to preserve health and use a meanes for recovery Job sayes man has an appoynted time on earth and bounds are set which he cannot passe yet we must use lawfull means to live Christ knew the houre of departing out of this world yet when the Jewes talk of stoning him he endeavours to get out of danger to teach us Paul knew the Salvation of the Elect to be sure yet he is said to endure all things for the Elect that they may obtain Salvation 2 Tim. 2.10 as he endured imprisonment to strengthen them and any thing rather then to forbear preaching to gain them the means of God unto Salvation Rom. 1.16 Let not those who have bound themselves even Apprentises to sin as I may say and dayly serve Satan think to receive any comfort from hence read Deut. 29. v. 18 19. If any man shall say I shall have peace though I walk in the imagination of my own heart adding drunkennesse to thirst I will not spare him Doth Christ onely love us Or doth he not also bespeak our love O love ye the Lord all ye his Saints Psal 3◠23 'T is a great honour to be beloved of such a personage as Christ an honour that he will accept of our love but more that he seeks our love The honour Saints have by being his is above all honour If ye receive honour