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
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
John 16. ult I have overcome the world which would discomfort thee Christ speaks it who speaks not to the eare only as man but to the heart and soul he saies be circumcised and repent speaking to the elect yet in sin not that they have a power to repent no more then the world had to be made when he said let it be or then Lazarus being dead to whom he said come forth to arise but because he gives power with his word to the elect to the world to Lazarus to repent to be made to rise from the dead consider who bids Christ against whom all sin with the Father is committed he who is Judge he bids then thy sinnes need not cast thee down be of good cheere daughter sayes he for thy sinnes be forgiven thee thy faith has made thee whole Luke 8.48 Who now shall condemn since Christ justifies Rom. 8.33 I am neer that justifie who will contend with thee Esay 50.8 Survey thy adversaries who can dismay thee Who art thou that art afraid of a man I even I am he that comfort you of man whose breath is in his nostrils and forgettest me thy Maker of man that is as grasse and of the son of man that shall die Esay 51.12 13. Remember O Saint God tels thee man is grasse consider God gives grasse good ground to grow in Sun to cherish dew and rain to nourish though the oppressor has the blessings of the world fear him not God can blesse outwardly as he did Israel and curse inwardly and secretly the meat of God being in their mouths the wrath of God may be upon the wealthiest of them I have read of a lightning that hurts not the scabberd yet melts the sword but consider Esay 50. v. 9. they shall waxe old as a garment like a garment so the oppressour may be in fashion nay and do God service for the present but Simonides in vitam humanam shall suddenly be out of date as an old sute of cloaths another shall come in the rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One generation passeth away and another cometh Shall Satan discomfort thee true he loves to imprison Christs people but Christ having the Keyes of hell Delphis oracula cessant juven Plutarch de defectu oraculorum Cicero lib. 2. de divinatione speaks of oracles ceasing All the Idols of Egypt when Christ was there fell down of their own accord polid postea quam Jesus colitur saies the wicked Por phyrius nihil utilitatis a diis consequi possumus grave death none of his can be imprisoned without consent but wretched creatures Christ has spoyled principalities and powers triumphing over them Colos 2. v. 15. By dying his death spoyled Satans kingdom There is story in Plutarch how one Thamus an Aegyptian being in a becalmed ship at sea a voyce came to him commanding him though with sorrow to proclaime at a certaine place he sayled by the death of great god Pan which he having accordingly done there followed much sâ—â—â—â—â—…iâ—g crying howling lamentalion Pan was Christ the great Shepheard of our souls who upon search is found to have dyed about that time and so ruined Satan Christs very birth frightned him from oraculizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divels own confession But however Satan could only bruise the heel of Christ people Christ is onely able to comfort earthly and creature-comforts are but as the white of an Egge in Iob without taste Christ will nay has sent the spirit the comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A spirit can only comfort a spirit he comes skipping over mountains of sin and obstacles to assist he puts by Mary Magdalens over-curious touch though she had so long waited about the Sepulchre to see him or to hear news of him to hasten comfort to his pensive Disciples and sad Peter Go saies Christ haste to my Disciples tell them and Peter that has denied me thrice that I am alive that as I dyed for their sins so I am arose for their justification Christ was annoynted for this purpose to comfort Esay 61.2 he has balme of Gilead for a sorrowful spirit and oyle of comfort for those that mourn in Sion he has promised to send the Comforter John 14.17 and though he is not bound to man to make good his promise yet because God if we beleeve not that is if we stagger through weaknesse at the promise he continues faithful and cannot deny himself 2 Tim. 2 12 13. he has prayed to the Father and therefore ye shall be comforted John 14.16 creature comforts are like feasts of a Funeral seem indeed to gild sorrow over or flatter woe but are indeed as Iob's but miserable comforters we say as Rachel give me children or I die Object I have waited but he comes not Answ Christ loves thee therefore when he sees time he will come and will not tarry wait his leasure he is they Creator thy Master thy Husband thou hast much sinned against him he would have come to thee with the spirit of information oft but thou didst refuse now thou wouldst have him come to thee with the spirit of consolation if he would not at all he serv'd thee well enough but he will come then wait thou maist perceive thou hast his spirit in some measure in that thou dost endure else with Iudas or Achitophel thou wouldst end thy dayes We trust our Physician when we are very low yet he brings us lower he thinks us not low enough for a comfortable cordial God perchance sees thee not empty enough of creature-comforts not humble enough for many are humbled yet not humble believe him he will yet come and raise up If a Merchant having a ship at sea could certainly be perswaded it would come home safe and rich he patiently would wait its arrival though it be absent long as God is true beleeve his promise as Christ has been touched with the same infirmities remember his compassion he is one with thee therefore thou canst not long be comfortlesse he being happy he desires not to drink of the fruit of the Vine alone that is to partake of glory or the comforts of the spirit compared to cherishing wine but to drink it with his disciples Christ's are his Temple there are Hymns and spiritual Songs he dwels in his people how can sorrow or not comfort be there where the God of all comfort and consolation is Art thou afflicted for his cause Behold Christ with the three children in the furnace Art thou unmindful of Gods visiting his people by Angels sometimes by Christ in their shape and doth he not visit thee with the spirit who is above Angels as is his name so is he Immanuel is his name and God is with us the triple negation may confirme the point Heb. 13. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will never never never forsake thee No wonder then Saint Paul bids the Saints rejoyce alwaies I say rejoyce Phil. 4.4 Could Caesar think to
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
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
Kingdom that of grace deny not Baptisme to visible grace if that of glory much lesse deny it Calv. Were not all the fathers and children baptized to Moses in the Cloud outwardly and eat of the spiritual meat but not spiritually 1 Cor. 10.2.3 If you say Christ bid go and teach and baptize therefore teaching goes before I answer as the Jewes non dari prius posterius in Scripturis the Scripture looks more at the substance then order but when 't is said repent and beleeve sure faith should be first Christs words were most fit for those times when ancient people were most to be dealt with who were first to be taught then baptized but their children might begotten after Baptisme especially be baptized first Baptism teaching are the two duties belonging to a Minister which that place more aimed at then the order The Apostle 1 Cor. 7.14 sayes children are holy federally I say matrimonially say the Antipaedobaptists certainly the Corinthians needed not to be instructed or taught that their children were holy in marriage that is legitimate or not bastards though both parents were unbeleevers for marriage was before Christ but it seemed since Israel was commanded and consequently the Corinthians not to marry with unbeleevers these doubted whether two might live together of whom one since marriage was converted the other remaining in unbelief the Apostle resolves they might first because the beleeving person by Gods blessing might gain the other Secondly because their children by vertue of one parents beleeving were holy and consequently admittable by Baptisme into the visible Church Let us continue the memorial of Christ's continued love in the Sacrament of the Lords Supper because Christ commanded us so to do because every Ordinance of Christ is very profitable because to the people of God means of more grace see the Directory about the Lords Supper This may in some measure be gathered from the Symbols of Bread and Wine made choyce of by our Saviour nourishing cherishing strengthning elements had the Sacrament been only to confirme why then commanded to be used often once might have sufficed as Keckerman sayes of Justification est actus semel in vitâ adhibitus or to that purpose if Sacraments only seal once adminstired were enough a Seal fixed once sufficeth where the Testator altereth not his Will now God changeth not Most call the Sacrament the souls food therefore must nourish but not ex opere operato let all members of the body of Christ the Church partake having knowledge to examine themselvs Let dogs in the Gospel sense be excluded without are dogs nil aliud fuit totus mundus ante conversionem nisi hara porcorum aut colluvies rabidorum canum Aug. Doth he then allow his people all useful means for their souls who denyes them this let the Saints judge As an Appendix Christ being at meat used the posture of lying upon a bed when he instituted his Supper not sitting though we translate the word according to our custome when we receive we use private ejaculations therefore kneeling becomes us considering also what a benefit we hope to receive the most humble way were not amisse The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew as much What if the Disciples did sit as we translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our Saviour at meat before his death yet more reverence was expected after he was risen he in heaven we on earth he a King we his subjects we miserable he perfectly glorious Mary Magdalen may not be equally familiar after his resurrection as before 't is now touch me not John 20.17 yet before she washed his feet and wiped them Since beleevers are Christs beloved Vses they are sure of protection being the apple of his eye Zach 2.8 his Jewels Mal. 3.17 His anoynted ones Ps 105.15 none of which may be touched In this life they are safegarded in time of death by the power of the spirit and Angels who immediately carry the soul triumphing through Christ to heaven after death care is taken of the dust and ashes for the Angels which gather the elect from the four corners of the earth care for them and gather sayes Coll. Conimb the dust of his people together out of which God shall restore the body as the Phenix but not weak as before but powerful immortal glorious God all know took care of the litteral Temple a Type of Christ's real body and mystical the Church the Saints are a spiritual Temple to him he will then take care of them If any man destroy or defile the Temple of God him will God destroy for the Temple of God is holy which Temple are yee 1 Cor. 3.17 Israel through Christ is holinesse to the Lord he that shall devoure him or any true beleever evill shall betide him saith the Lord Jer. 2.3 since God has anoynted his people with the graces of Christ he promises to take off the yoke of bondage Esay 10 27. because of the anoynting So careful of these is Christ that he raises up strangers to safegard them sometimes Let mine out-casts dwell with thee O Moab be thou a cover to them from the face of the spoyler Esa 16.4 sometimes natives even their brethren in the midst of trouble as 1 Kings 18.4 Obadiah maugre Ahabs malice against them took an hundred of the Lords Prophets and hid them and fed them Eliakim is compared to a naile fastned to the wall or sure place on which all the vessels of the Sanctuary small great from those of cups to those of flagons should be alike hung and by him supported Esa 22.24 where observe the Saints compared to vessels the weak to small vessels the strong to greater but all to be supported Suffer then Gods people in matter of opinion or judgement Vse 2. till God shall reveale Yet regenerate men for a time may erre in points fundamental The Apostles did about Christs kingly office Act 1. the Galatians about justification But as they do not easily erre thus so being convinced they soon recant Phil. 3.15 The rather because they hold the same fundamentals the same Christ Errours not holding the head Col. 2.19 and damnable heresies would quickly un Saint a man Opinions of Saints if otherwise erroneous cannot damne They be wood hay stubble indeed which the fire or operation of the Spirit burns up in a triall but their soules shall be saved by fire to wit their understanding being enlightened and conscience convicted by the light of the truth as fire 1 Cor. 3.15 Forbeare not to preach matters of duty and truth if any by it be offended remember 't is better please God then men In this Paul did not forbeare Peter one jota but withstood him face to face Gal. 2.11 Suffer the Saints in matters of liberty as eating flesh or herbs 1 Gor 8. also use no other coercive meanes but the Word for God promises never a blessing to the sword unlesse that of the â—pirit
to gain a member out of a dangerous opinion Nor can the Magistrates sword prevaile over a Spirit as is the soule and that act of it the understanding to reform or inform it If in the time of the Law other coercive power then the Word was used which that passage of Josiah proves not 2 Chron. 34.33 for he compelled the people to serve God by reading or causing the Law to be read to them ver 30. yet the time of the Law differed from this of the Gospel Elijah then may call for fire from heaven to destroy but John and James must not our Saviour tels them they are of another spirit Luk 9. v. 35. 'T were to deny Christ come in the flesh to hold forth the Law and use the scepter which was but to last till Shilo came Compell as in Luk. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by powerfull perswasion by shewing the necessity of believing as that word may be rendred 'T were needlesse using any other meanes then the Gospel A shepherd may use better meanes to bring home a wandring sheep then by worrying it to death that being the very power of God to salvation Rom. 1. Fides non cogenda Natura hominis ducitur non cogitur Suspendite verbera ostendite ubera Non Christiani ad crucem sed ad lucem errantes opinione gladio maledicto ne corrigas sed veritate dirigas Let Gods people be enlightned not frightened Quod verbum non mandavit veritas damnavit Christus non approbavit peccatorem non curabit What the Word commands not to Gods people commend not What medicine Christ doth not send thy infirm people will never mend What shall be done to damnable seducing Hereticks Quaest Answ Let the Church after due admonition reject Tit. 3.11 Let the Magistrate restrain suffer not a man with a running sore to go abroad to infect One way to put out the fire in an oven is to shut it up Heresie is not onely of a depraved understanding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take up as it were willingly he latter part of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also shewes as much Words ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew a quality and a delight taken in it But if it were that Mountebank who out of mistake sells poyson for physick ought not to be licensed to practise Thou sufferest that woman Jesabel was a fault objected to the Church Rev 2.20 and hast those that hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stiffly maintain the Nicholaitans doctrine which thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hate to wit your sufferance of such v. 15. An heretique sinnes after convincing ex Tit. 3.11 against knowledge for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself In pertinacia perseverans Erring fundamentally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is said to be subverted Tit. 3. â—â— turning the Church-fundamentals topsie torvè upside down or as a ship whose keel is above the water Peter parallels the sinne of such an Heretick with the false Prophets 2 Pet. 2. â— who was to die Deut. 13.5 9 We ought to be more carefull of mens soules then lives Oh strive for the faith once delivered to the Saints That is the true shield Vse 3. which if preserved all is well The wounded Theban cry'd How fares my shield Which safe be smilâ—d and dy'd Let not the bleating of Jeroboam's Calves entice thee from the Temple Opinions are sayes L. Verulam as the strivings of one Israelite with another which Moses fairly composes but Heresies are as the Egyptians striving with Israel which Moses knocks down But I return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Ministers are shepherds and should not only have a rod but must provide pasture for the sheep Kings are so too and must protect and provide folds and take care of the poor sick weak flock of Christ God finds fault that the weak and diseased were pushed away with horns Vse 4. Information that is by power Ezek 34.21 When the whore in Rev. 19.5 is judged both small and great Saints rejoyce Love them who glorifie Christ remember God rewards and blesses them who protect his people Cyrus his shepherd in the quoted sense or allusion had to his education Esa 44. v. ult and his annointed c. 45.1 because he took as much care of Israel as if he had been their King chiefly prospers much for indeed God advanced him for their sake ver 4. though in his male issue he continued not to a grandchild yet in Atossa his daughter One being Cyrus his daughter the other Mordeâ—aâ—'s uncles Hâ—st 2. v. 7. wife to Darius Histaspis not Hadassah or Hester his race continued And to make the Providence the more remarkable sayes Mr. Goodwyn whereas Darius had sons by another wife yet the Interest of Atossa for Cyrus sake carried the succession to Zerxes her son Cyrus grandchild and the last Darius with whom the Empire was destroyed was of another race Such regard had God to Cyrus his shepherd and his seed that favoured the Jewes Gods people are blessing in the midst of the land where they are well entertained Isa 19.24 The new wine in the grape is the occasion thâ—t one sayes Destroy it not So are Gods people a blessing where they are Isa 65. Read the elegant expression of Zach. 1 â—… to the 7. ver to this purpose The abusing Gods people is the occasion of a curse The Kings rove up and down freely Gen. 14. till â—ot Gods anointed is touched he is Gods coyn bears his stamp grace since they borrow him they must repay with usury paying their lives for the loan The Church is Christs first born all heires Remember all Egypts first-born slain for opposition made to their freedome 'T were able to make one sad melancholy and dejected seriously to consider that nights misery Horrida squallida lurida tetrica Herman Hugo terribilis Nox Not one house in which not one and that the first-borne dead But that 't was Gods just judgment upon his and his beloved's enemies This and their overthrow in the Red sea was so generall that we heare no more of that Nation till the dayes of Solomon Read but Edom's rejoycing at Gods peoples captivity in Obad. the Prophet v. 8.11 12. and Gods anger with them for it and you 'll be confirmed in the conclusion That God blesses those that blesse his people and curses those that curse them Signes of love c. or laugh at their calamity And will he not at last put the scourging rod in the fire Read Ier. 50. v. 17. to this purpose Since the Saints are so beloved of Christ the head Vse 5. ought not the members to love one another If we did we would not * Our Saviour disswaded the Seventy from rejoycing overmuch though their victory was over Satan immediately Luc. 10.20 God forbid says Paul Gal. 6.14 that I should rejoyce i. e. chiefly or immoderately but in the