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
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
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
David is in death and life Christ is risen so must his members he is not here sayes the Angel for he is risen the Angels Philosophy proves one body can't be in two places Amesius Bellarm. enervatus Death is but a sleepe the Nurse is not afraid to put her Babe to sleepe if he sleepe he shall do well Our friend Lazarus sleepeth Joh. 11. V. 11. Caldaico-haebraicum significat to lie to sleepe Hezekiah also slept with his fathers the grave 's asleeping place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep expect a morning to rise we a morning of resurrection Neither life not the many dangers whereby t is in continuall hazard for he giveth his Angels charge over his people not afflictions of this life for they draw his people neerer I have sent ye leannesse cleannesse of teeth want of bread but ye have not turned to me saith the Lord Amos 4.6 Ye see God aimed at calling them neerer not driving them further by affliction We ought not to say depart from us for we are sinfull men but draw neere to us Gods corrections are like Jonathans Arrowes to David effects of love to warn not destroy Man is apt to misconstrue Deus unicum habuit silium sine peccato nullum sine flagello but God has given us a Commentary upon his own actions Jer. 29.11 But I know the thoughts I have towards you saith the Lord they are thoughts of Peace not of evil speaking to his people in case of Affliction The afflictors of the world intend not good to the Saints But God has the ruling of them the Assyrian is Gods rod God keeps as I may so speak the end of it in his own hand that the Assyrian smite neither deeper nor oftner then he pleases but he thinks not so Esa 10.4 7. The horsleech sucks to fill and satisfie itselfe but the Physitians aym is for good God out of love corrects his but will not vouchsafe to correct the wicked but lets them ripen in sinne till the day of vengeance the harvest Be not then troubled or cast down for affliction remember Saints are living stones 1 Pet. 2.5 and to endure they must be like the Sea receiving all waters and not changing quality or like Iob receiving evil good patiently or as a good stomach receive all meats vomit up none by murmuring reluctancy Of them in a moderate sense I dare say as divine Seneca who is said to have exchang'd Epistles with Saint Paul no evils happen to them Nihil accidere bono viro mali potest Tot amnes tantum superne de◠jectorum imbrium non mutant maris saporem nec remittunt it a adversarum impetus rerum viri fortis non mutat animum sed manet in statu est omnibus externis potentior sentitsed vincit placidusque contra incurrentia attollitur adversa exercitationes putat Vir erectus labor is est appetens honesti ad officia cum periculo promptus Videmus Athletas cum fortissimis confligere per quos certamini praeparantut marcet sine adversario virtus Dura non reformidant nec de fato queruntur quiequid accidit boni consulunt in bonum vertunt patres mature ad studia obeunda liberos excitari jubent sudorem illis interdum lachrymas excutiunt matres so vere in sinu nunquam laborare volunt Seneca de provid cap. 2. though they feel them and smart with them they change all into good in these being more then conquerours count all afflictions exercises but not only vertue they know languishes without these Champions seeke opposition they that strive for masterie desire to fight run wrastle with others before hand to stirre up their spirits and encrease activity and strength God sends his Saints afflictions partly for this end all working together for good to them that love him Rom. 8.28 Afflictions then though evil in themselves prove good The father sends his darling to the Schoole of vertue early to undergo difficulties and learn to pierce obscurities 't is a fond mother seeks to keepe them in her bosome idle What honest man refuses labour Will he not undergo honest offices with difficulty and danger As a Minister preach truth though it cost hot water For 't was once primus in Ministerio primus in Martyrio Sure idlenesse is painfull to some A good soule can as easily lack fire and water as Crosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeclara rara Heavens joyes are not to be obtained without sweating Nor life If we understand the frailties of life because if thou art in Christ they are pardoned Christs death has reconciled all in heaven and earth Angels as well as men had benefit of Christs death Colos 1. ver 20. Also Christ's have crucified or condemned at least the flesh with its affections and lusts Gal. 5.24 They have the spirit to conquer with which is where ever it be finally chiefe master though Satan may live not only propè but unà a while with Christ in the same house yet there is nor divisum imperium in the same beleever is the house of Saul but a kingdom of David Dagon fals at last if the Arke be there though till the last combat the spirit appeares not finally victorious Christ thus subdues sin in his people and casts their sins behind his back not intending to see them and drownes in them in the depth of the Sea that they may never float or appeare against them Micah 7.19 Nor Angels nor Principalities Principalities and powers are distinct offices if not kinds of Angels to whom God commits the managing of Princedomes so powers may be said to be the Angels in whom or by whom he manifests his power as Thrones are they in whom as in a Throne sayes Calvin Gods Majesty is declared now Satan and his assume the same priviledges God tolerating by them to punish the disobedient but these cannot separate the good Angels will not the bad cannot for they are destroyed Col. 2.15 See their power and maliceat least curbed Christs death has that efficacy that whomever he dyed for can never dye Rom. 8.34 Who condemneth since Christ has dyed had he dyed for all application should not have hindred their Salvation he that gave Christ would freely give all things Let the divel the accuser of the brethren climbe up to heaven having however his hell with him and present himselfe for their wrong they have a friend in Court Christ who is in heaven to appeare for them Heb. 9.24 Or as Rom. 8.34 who sitteth at the right hand of God that is in equal authority and power making intercession for us Christ prayes for us as I may so speake when we little think of it scarce praying for ourselves Christs prayer is more praevalent then Satans accusation or else why are not we cast Satan so often accusing He desired to sift Peter but Christs prayer for him was enough to enable him to stand Luke 22.31 32. His
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
t s before Christs death was expressed by being received into Abrahams bosom now being gathered to Christ the head and Dives dying was in hell in torment though a Parable Luke 16.22 23. yet Keckerman hence fetches his greatest argument to prove a fire in hell why not I to prove the gluttons immediate being there after death hence know there is a particular judgment immediately after the souls departure as well as a general at last as 't is appointed for man once to die so after death comes judgement Heb. 2.27 viz. particular else how could Dives be in hell except this private judgement passed the just judge does not as the memorated judge of the Stannery's in Devon who hanged a man in the forenoon and sate in judgment after there is a general asize to be hereafter to condemne the wicked but to acquit the righteous the wicked Angels also are in torment before the great day being in chains restrained in darknesse and as Sodom and Gomorrah suffering not to suffer the paines of eternal fire Iude 6.7 Object If Christ's are in glory immediately after death did he not wrong them to returne them to the body in raising them up Answ It was heaven to them to glorifie God by their raising Paul though in the third heaven most contented to glorifie Christ on earth Perchance they were said to be dead and the spiâ—tt to come again because people did beleeve so 2. Answ No mention being made by Lazarus or any of them of heaven but Paul who was there before death I rather conceive they were not in joy but God miraculously sure much beyond nature kept the soule in some traunce as it were or extacy to glorifie Christ and shew his power in quickning the body from which the soule not departed but slept she is not dead but sleepeth sayes our Saviour the sicknesse is not unto death but unto the glory of God speaking of Lazarus perchance had their time as we say beene come it had been otherwise I hope I wrong not Christs miracles or come neer the errour of soul-seekers But to returne to Christs love he loves the father and the children see the continuance of it If a beleeving parent willing or desiring to have his child baptised in whom suppose no visible grace it ought not to be refused baptisme know God hears desires and looks on a willing mind signs of grace considering especially the promise to beleevers children Mark 10.13 14 Acts 3.25 2.39 Psal 10.17 I wonder why the Antipoedobaptists wrong their children and curtaile the promise imprisoning Christs love only in the Beleever 't is not the nature of grace or this Sacrament to finde or look for a praedisposition the Parents desire sufficeth Pardon the digression if I use a word or two to set forth Gods love in the promise and its freenesse but first take it from Origine who lived but 200 yeers after Christ that Baptisme of infants was received by the Church from the very Apostles declared in Rom. 6. and Augustines fourth Book against the Donatists cap. 24. affirmes Baptisme of Infants not to be by mans authority no nor counsels but the Apostles doctrine Peter tels the Jewes the Promise is made to them and to their children Acts 2.39 the answer of the Antipaedobaptist is if the children do beleeve but let us consider well and we shall find the text to be otherwise meant God promised Abraham to be a God to him and of his seed and commands him Circumcision and his seed at eight dayes old Gen. 17. Peter preaching to the Jewes repeats the substance of the Promise affirming Christ would be so to them beleeving and to all afar off beleeving and to their seed by vertue of the Promise God promises to Israel his spirit and consequently himself to be Israels God and to his seed and seeds seed Esay 59. ult Israels children were Circumcised and are not we Gentiles the spiritual seed of Abraham are not our children capable of the Promise too does not Peter so repeat the tenure of the Covenant Acts 3.2 ult yee speaking to the Jewes are the children of the Covenant first what means that word first if the Covenant belong'd not to us Gentiles secondly the Apostle was loth to say the Covenant in the second place did belong to us Gentiles whom they hated least it might keep them off Paul after but saying he would turne to the Gentiles saw their rage when they said away with such a fellow from the earth but remember he joynes Circumcision and Baptisme together Col. 2.11 12. but yee are circumcised being buried with Christ in Baptisme Num jung antur jam Gryphes equis it seems Baptism Circumcision may stand almost in the same verse as if they might have some affinity or acquaintance as if Paul would have said ye being baptized are in Covenant as those circumcised Could Moses give a greater priviledge then Christ Could he afford children Circumcision and not Christ Baptisme Suppose a Landlord make a Lease to a man and his heirs then recall that and make or give it to the man and not his heirs which is the greatest priviledge the first that 's Moses to the righteous and their seed freely the second is Christ's to the beleever not his seed or heir unlesse he have some ability to hold the farme as I may say eased according to the Antipaedobaptist But you 'l say 't is no priviledge for the child to be baptised and in Covenant by vertue of the father not having faith I willingly omit that t is in the world a priviledge to be a Gentleman by the Father though the son have not that stock of riches but why may not they be said to have faith is it because actually they expresse it not then neither may they be accounted reasonable sure Children have had grace Iohn Christ the spirit from the womb We read not that either in John or Christ grace and the spirit much appeared when children yet sanctified from the womb Johns grace as himselfe seemed to be in the desert till the time of his showing Christ had a patent dorâ—ient for a time John expressed his having the spirit once when in the womb he leaped so that Christ though he be said to encrease in wisdom stature favour with God man Luke 2. ult increased not in wisdome but in appearance of men and so in favour with God and really with men only in the exercise of it having the spirit at first in a plentiful manner but these examples are extraordinary but did not Christ blesse the children and consequently give them grace deny not Baptism to known grace yet you 'l say he baptised them not how is it known but his Disciples did they were brought by friends was not here the forenamed desire perchance faith he that gave the greater the blessing will he deny the lesse Baptisme to these belongs the Kingdom of Heaven sayes Christ What
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.