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
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
A Christian LOOKING-GLASSE OR A glimps of Christs unchangably everlasting love Discovered in several SERMONS In the Parish-Church of Sutton-Valence Kanc. By Hezekiah Holland Anglo-Hibernus Minister of the Gospel at Sutton de Valentiâ Deus sum non mutor Mal. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 4 8. I have loved thee with an everlasting love Jerem. 31.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.1 London Printed by T.R. E.M. for George Calvert at the Half-moon in Watling-street neer Pauls stump 1649. TO THE RIGHT WORSHIPFUL The Deputy Lieutenants of the County of KENT In particular to the Right Worshipful Richard Beal and Lambert Godfrey Esq AS all Rivers pay tribute to the Ocean from whence they receive their water so I remembring my many wayes engagements to the Honourable the Commons of England for countenance and maintenance coming a stranger a kind of a banished man out of Ireland knowing ingratitude to be the worst badge of a Christian have been bold to present yee with these lines Worthy and Worshipful Gentlemen Yee who are a representative of the Honourable the House of Commons in this County Yee usually receive their debts for them Here and give them a just account Be pleased to accept of this mite which though no way answerable to my engagements to them yet who payes least is more out of debt then he that payes nothing at all Pardon me Gentlemen if since I had occasion to make my thoughts legible I have coveted your Worships to shrine them being worthy to be Sanctuaries to greater offenders In these lines yee may in parr see how I spend my Lords Dayes in Sutton in which if any word have but the face of an enemy against Church or State though every Minister cannot be at present satisfied with every conclusion in them remember they are the words of a quiet man in whom never was found any true ground of jealousie or feare of disaffection no not when the grand rising in Kent was carried on even with a generall applause when pardon my boldnesse some of your selves began to play with the bait I never smelt at it scarce swam in the River though I had more reason then some others to wish his Majesty well being a Pensioner of his in the Irish-universitie many years And truly 't is beleeved that the often rising of those who only Christen themselves by the name of his Majesties friends were the occasion of his sudden death By the preceding lines you know my Countrey to be Ireland a Countrey like Joves where no creature is poysonous unlesse you object that much experience shewes poyson to be lodg'd in the heart of the Natives Truly Gentlemen I understand not the mystery of that Rebellion perchance the Spanish King had factors there surely if a Crowne were the the prize of the game 't were no wonder to see foule play among the gamesters Yet my thinks if the Irish did not bear some good will towards the English we might have had worse carding of late when they had almost the whole game in their hands doubtlesse tyrants sinnes call for bloud their bodies seldome have any other enbalming forbearance is no acquittance I fear me should they pay the old debt easily they would be apt to run too soon upon our score again And I pray God the life given to it by the late peace be not as life given by some Physitian to a wounded man only for some few groans the longer In fine the chief cause of our misery there was our sin de te destructiotua it runne over which made God fill up his Viols to the brim how sugared soever it was God has justly soured it for her Iniquity but I take my leave of that Kingdom for the present the Lord look upon them and blesse the forces he has intended for them Five years ago I came out of that Kingdom into this how sorry was I to see English men the subject of English mens valour as if yee had scorned any should conquer ye but your selves Vt nemo Ajacem possit superare nisi Ajax When your Supernumeraries were spent my thought I saw ye spend of the main stock half of which would have restored Ireland and to spare But that troubled me much as a Minister to see such dissentions in Religion I am afraid of Hereticks who seem to confute God truth but as their parents at last they will befoole themselves the snuffing of a light seldom puts it out but makes it burn the brighter Yee have here unparalleld Ministers t is true but Hereticks are miracle-proof words in them make little impression Errours of smaller bulk till God shall reveal may be better tolerated Sed haec libertas in vitium ruat A green errour if no care taken may fester to an old soar of Heresie But being a stranger I forbear pardon me Gentlemen I have been bold as a traveller to give you some account of my travels He that made yee save yee The Lord blesse yee all from Dan to Beersheba From my Vicaridge-house in Sutton-Valence Iuly 10. 1649. So prayes your most humble servant HEZEK-HOLLAND Anglo-Hib To the truly vertuous and religious Gentlewoman M rs HELLEN TOMSON Alias WOODGREEN Increase of Grace and Eternall Glory WHen I considered your constant reading Meditations Prayers Christian charity tears your much sequestring your self from the world when I looked upon your deare Sister Elizabeth whose practice is Christ whose study is Divinity whose whole work is Religion My thought your religious courses invited as well as deserved my pains much endeared Aunts indeed I have not with a little joy taken notice how oft by me when have been accidentally at your house you have sent your charity to the door not knowing to whom 't was enough they were poor People not desiring your left hand should know what your right hand did also how oft you have chid with your servants for calling the poor beggars in contempt because perchance we are all such We all say Give us this day our daily bread Also since the same hand which made them such can lay our honour in the dust Indeed the time spent in Gods service is the most choice time the only days of comfort for is not one houre spent with Christ more precious joyous comfortable then all the rest of our days how do these end in mirth those in mourning I wonder not to heare Moses from a Courtier to become a fellow-sufferer with Israel since his recompence as well here as hereafter was so great He left a tyrant King for a mercifull God a Court of pleasure for a Kingdome of grace Attendants for Angels Courtiers for Saints Dainties for Graces a kind of Sonship for true Adoption a Kingdome of Trouble for a Heaven of Ioy. How insipid are things below to a Christian in respect of Christ how like the white of an egge in Job without tast how empty is the Creature to the Creator what delight is there
nos fecit fideles I obtained mercy to be faithfull saâ—es the Apostle The Hebrew Doctors somewhat agree with Arminius and would have a man disposed to good before the spirit of prophecy light on him but the spirit found Saul nought and Balaam mingled with malice and covetousnesse Elisha was not composed in mind tho sanctified when to prophecy and cals for a Minstrell to dispell griefe for Elisha's death Aquinas affirmes dispositionem non requiri ne ad prophetiam whether God reveale himselfe by Vision Dream or the more noble way as he did to Christ by word Spiritus replet pastorum Armentarium Prophetam facit Yet when the spirit of prophecie lighted on one undisposed to good as Balaam or Saul especially if in a Vision or Dream they might be abstracted from these vices during the prohpecie and time of illumination the soule being in a trance oft and so most fixed on the object ordained or elected to life for then all would have been prayed for Iohn 17. v. 9. and all would beleeve for as many as were ordained to eternal life beleeved Acts 13.48 But we see few beleeve and persevere to the end yet all Christ's do and shall beleeve increase of them is dayly seen every lost groat shall be found nothing can hinder they when built are built upon a sure foundation Christ the Rock the gates of hell that is hells strength and policy shall not prevaile against them No weapon formed against them shall prosper Esa 54. ver ult Christ's the builder the Word and Spirit the meanes which cannot faile If God send his Word great shall be the company of them that Praise him even in this sense the building as it shall go forward so it will last since the foundation Christ cannot shrink Christ assures us his blood was shed not for all but for many for remission of sinnes those he loves those he will continue to love to the end according to the text whom he loves he loves unto the end In the former part of this chapt consider the love and lowlinesse of Christ his love in so willingly departing out of this world for us ver 1. his lowlinesse in washing his Disciples feet ver 5. that the Head and Master Christ should stoop to the feet of his servants and wash and wipe them is an unparalleld example of humility The first verse speaks him God and man God in that he knew his houre of departing out of this world for as God he knew all things though as man he was ignorant of many about the time of the sacrificing the Passeover Christ our Pasteover was sacrificed for us Man in that by death depart he must for the God-head could not suffer this one text evinceth what ever Jewes Mahometans Hereticks or heathens may falsely conceive of Christ Intimations and characters of his Divinity run as parallel with those of his Humanity almost throughout the Histories in the Gospel concerning him His birth spake him a man but to be borne of a Virgin and as some conceive without * The punishment in sorrow shalt thou bring forth was to the woman not the child So Christs being without sin ordinarily excuses not the Virgin Mary who had sin and a Redeemer or Saviour My soule has rejoyced in God my Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de sententiis Dionysii paine together with a strange Starre and quire of Angels proclaimed him God His swadling bands and the Manger spake him man one disrespected amongst men but the Shepheards and Wise men worshipping him expressed him God His Baptisme administred by Iohn declared him man but the voice from Heaven to be God Tempted in the Wildernesse man overcame as God Wept for Lazerus man raised him from the dead God stept on the seas man but after he was awaked stilled the waves God tempered the clay with spittle man but opened the eyes of one borne blind God Lastly by his death shewed himself man by his powerful and most to us comfortable resurrection God Each sentence shewes his lowlinesse in that he was made man and his love in that lowlinesse who being in the forme of God thought it no robbery to be equall with God but made himself of no reputation took upon him the form of a servant he humbled himself and became obedient even to death even the death of the Crosse Phil. 2. v. 6 7 8. Supplicii genus crudelissimum deterrimumque inquit Cicero The constancy of that love is expressed in the words he loves unto the end the earnestnesse and integrity of it is observable in the word there used to love importing in the original to love with the heart and mind by adhering to the thing loved with content and satisfaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Amo apud Latinos magis est quamdiligo Me aut amabis aut quo contentus sim diliges Cicero As Christ thus loves his owne so ought they to love him Thou shalt love the same words the Lord thy God with all thy heart Matth. 22.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel ad finem vel ad seculum vel perfectionem significat The constancy and perpetuity of Christs love may be noted from the word in the Original signifying the end it may be rendred by perfection till we become perfect men in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4 13 He loves us he loves here to the end of dayes and for ever hereafter Hence observe these conclusions God through Christ loves his own Then or secondly he loves them for ever The truth of this conclusion will appeare in the ensuing discourse Why God loved lost man not the Angels being more excellent creatures man in whom was nothing but deformity no other reason can be rendred à priori but his own will and pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreseeing the death of Christ as the meanes both of love and election though not the cause of either redemption being the effect of Gods love in the general he loves man now because redeemed by the death of Christ justified by his blood adopted to be conformable to his image sanctified in part by his Spirit because the member of Christ the temple of the holy Spirit the Spouse of Christ and subject of him the King of Saints Revel 15. v. 3. God loves his people first and gives Christ for them then love them because they are Christs and partakers of his graces 2. Conclusion God loves unchangably and everlastingly This is set down Jer. 31. v. 3. I have loved thee with an everlasting love God being love love as God must be everlasting which he extends to his people he loved his people in Christ by way of election defore the foundation of the world for to this effect Paul speaks Ephes 1 v. 4 and will continue to love them till the world shal be no more and after Solomon saies A friend loves at all
love in Christ is to be seen in provideing heaven for man when he was not and when after most sinfull the joyes of a man in Christ eare has not heard eye hath not seene nor entred into mans heart to conceive 1 Cor. 2. v. 9. those joyes are like the new name which no man knowes but he that has it Revel 2. v. 17. but the joyes in heaven with Christ exceed the Apostle that was there sayes they are not to be uttered but unspeakable and most likely since out of love provided by such infinite wisdome we see the pavement of that glorious edifice how bespangled with lights but what then must the inner glory thereof be I say modestly of it as one did I will not too earnestly covet to know its glory before I come there lest striving to know its glory I forget the â—â—ay thither then my losse will seeme greater knowing the greatnesse of the losse But with a parenthesis I know whom I have beleeved and am verily perswaded he will keep me safe and present me spotlesse at that day Consider what most intolerable yet to be undergone and everlasting and most exquisite paines Christ out of love has delivered his from What never slaking tortures what mercilesse furie of unweariable tormentors what utter despaire of any possibility of release what never dying death ever renewing torments never pitied never intermitted damnation His love appears in giving his his guard of Angels to keep them in all their wayes Bernard dixit Bonus Angelus videt te peccantem do let malus gaudet cave deus videt qui judicat ergo ne pecces those which wait upon his own throne guard the cottages of his people Psal 34.7 Whether each Saint has his Angel I affirm not saies Calvin yet two places seem plain Matth. 18.10 their Angels behold and Acts 12. v. 15. 't is his Angel See the Churches opinion then how ever 't is certaine the Angels take care of them put good thoughts into the soules which the Spirit must sanctifie why shall not they be allowed to put good thoughts into us as well as the Divel bad they oft resist Satan unknown to the Saints when he would else appear to frighten nay to devoure See the Jearned M. Leigh on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Daniel may be understood 12.1 Then stood up Michael your Prince which is for the people for though Christ may be meant oft by Michael the Archangel yet the Archangel is used distinct from Christ 1 Thes 4.16 the Lord shal descend speaking of Christ with a shout the voyce of the rather of an Archangel Master Perkins We read Christ shal come with his holy Angels are not the Angels distinct from Christ Now by the by If one Archangel why not more the Jewes rekon seven Michael Gabriel Raphael Daniel but to omit their testimony in Daniel 10. v. 13. Michael is called one of the chiefe Princes or the first one implies more a first a second David stirs up himself by the example of Angels praysing God the true meaning of that Psalme 103. v. 20. but whom means he they excell in strength man that were no honour hee 's but dust they excel not only the wicked spirits but one another the excellers are Archangels Peter saies as much compare Peter with Jude 9. the Angels excelling in strength bring nota railing accusation 2 Pet. 2.11 Iude saies Michael the Archangel did not bring a railing accusation quoting the same * Satan branded Moses for a murderer because of the Egyptian though hee was in commission from God but his brethren understood it not Acts 7.25 and would have the murderer his sepulchre known because a murderer but his aime was that Israel most prone to Idolatry might worship and Idolize the bones and Sepulchre story the same Agents or Disputants onely one in the singular number the other the plural A Habrâ—isme one Gospel saies theeves railed on Christ the other one of the theeves thus understand Revel 4.5 of the seven spirits before the throne not because seven is a perfect number in Scripture therefore that number used not understand septemplicem spiritus operationem qui tamen in se unissimus est but understand seven spirits or Archangels being more agreeable to that place so understand Job 38 v. 7. when morning stars sang together and sons of God shouted for joy There are no morning stars but one Venus sometime she is the morning star sometime the evening nor were stars created till the fourth day therefore could not sing at laying the foundation of the earth as these in Job did again stars cannot properly be said to sing remember the chief of Divels is called Lucifer the or a morning star Esa 14.12 Lastly God had at laying the foundation of the earth no other sons but Angels man not created long after by morning stars Archangels are to be understood as excelling by sons of God Angels Gods sons by creation Envine not man and his guard on earth more guarded then * Sine custode metuendum est multomajus a custode est metuendum C.A. dixit regarded thy guard O beloved love thee rejoyce at mans good are thousands of thousands and ten thousand times ten thousand Dan. 7. v. 10. had we our eyes opened as Elisha's servant we should see more for us then against us How great is man O Lord how hast thou in love visited him After this life they like Chariot and horses of fire convoy the soul of the Saint as conquerour through Christ to heaven mark what an honourable and safe convoy the blessed souls have John proves the Saints able to discern the truth from falshood Christ fró Antichrist and to overcome because of this annoynting of the spirit 1 John cap. 2. v. 13 20. veritas enim est index sui obliqui little doth the world think what a noble person it abuses when it abuses a Saint Think not O Saint I wrong Christ by saying he is not the Archangel only used in Scripture behold I rather praise him shewing his glory in his glorious creatures Christs love appears in giving his people his holy spirit as he has fenced them without so he has strengthened them within to resist and overcome hence those soveraign graces to stand in time of temptation to be heartned against all doubts and feares assured of Christs love and salvation enabled to cry Abba Father so in the might of God his people may bid defiance to the gates of hell let all principalities and powers rulers of darknes do their worst his people in right of him whose they are are above their malice though weak in themselves strong in him sinful in themselves but Christ is their righteousnesse How canst thou be but comforted O Christian that hast the holy spirit the Comforter with thee I will shew thee in a word or two by way of digression Be of good comfort saies Christ
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
〈…〉 carry his crosse quire along Simon Cirenaeus helped Compare the Gospels greater love then this has no man that one should lay down his life for his friends so calle in respect of election and Christs deat foreseen and consequently reconciliation nature at his death put on mourning apparel the earth trembled to bear a dying Saviour the rocks rent because mans heart was so hard and a stranger to Israel cryed out seeing such an Eclips Vel Deus naturae patitur vel hic mundus dissolvitur So much Christ by dying has done for his that no Latine word can expresse his salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uno vocabulo Latino non potest exprimi sayes Tully fere his verbis Servator comes short of it Christ may be said to be Servator daemonum as preserving them from relapsing to nothing Salvator doth not expresse it he was Salvator angelorum keeping them safe from fall but restored man to all lost priviledges and farre better foelix lapsus qui talem meruit Servatorem Some would have the Greek rendred by Sospitator sospitantur enim ea quaefuerunt perdita Laurent in 2 Pet 1.1 Servantur vero salvantur ea quaenon fuerunt perdiâ—a But Antigonus for liberty restored to the Lacedemonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Were we lost in Adam and are we not found 〈◊〉 Christ we were sons by creation â—o are the wicked even Dives heires we were of an earthly Paradise not comparable in any thing to Heaven we had life should have never died mors à morsu But by Christ we are sons of God adopted more are we beholding for being restored to immunities once lost then the Angels that were only preserved from fall magis gratis datur says Aqui. Christ left the 99 good Angels to seek man that was lost as well as the 99. Proud Pharisees who seem and think to need no Saviour but some temporal deliverer no repentance by Christ we are heirs of that Paradise of which Adam's but a Type and have eternal life through death Adam though great Clerks are against it should never have died not been happy and glorious but through sin and Christ yet with the phites we worship not the Serpent but God who brought good out of evill Question Why then was heaven made before the fall Solu Because God foresaw it Should all men have lived on earth for ever and still begat children the world could not have contained them which God foreknew let Christ be only our Saviour let us have neither other saviours intercessours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pope has he saies the over-plus of other Saints good works to dispose of thus the Saints in that opinioÌ„ so derogatory from Christ save themselves and others but remember the good Angels and Saints have as wise Virgins Mat. 25. little oyle enough for themselves God can charge his Angels Saints with folly The Virgin Mary had sin as Scotus proved for she rejoyced in a Saviour the Apostles were bid to say forgive us our trespasses and those that will not God forgive them now where sin is there no merits are saies judicious Calvin Peter sinned after Christ prayed for him thus the Pope his successor not only in denying his Lord and Master but continually the Apostle Paul speaking of sinners affirms himself cheif 1 Tim. 1.15 and advises the Saints instead of censuring others and preferring themselves to think better or esteeme other better then themselvs 2 Phil. ver 3. Corne the richer in the eare the more it hangs the head the more a man is in Christ the more sensible he is of his natural misery and the more humble pray only to Christ we have one only Mediator 1 Tim. 2.5 and know and acknowledge no other Intercessor unlesse prayers of Saints on earth so understand Job 5. for I am perswaded for particulars Abraham knowes us not and Israel is ignorant of us I say 63.16 and know not our particular wants but thou O Lord art our Redeemer give not his glory to another God is a jealous God Christ saves wo to them that imitate the Devil in striving to destroy and to make men sin if such out of love mercy and Christs example will not forbeare yet let me desire them to be as charitable to themselves and others as Dives I have five brethren to omit that explanation of Moses 5 Books send to them lest they come to this place of torment saies he what charity in hel Aquinas tels us there be no good thoghts there for they were to no purpose but whether a parable or no thus much gather Dives knew his bad example and life had made his brethren sin and therefore concluded he should have the greater damnation to prevent which he would have them by Lazarus admonished Go and do likewise Nothing but blood could redeem I doubt me Zipporah spake more out of passion then faith when she said thou art an husband of blood to Moses Exod. 4.25 yet it may thus be rendred thou art a husband to me preserved by blood The Creation to this was an easie work dictum factum the first but the second cost Christs hearts blood Christ was mastred and overâ—ome by sinful men he wrastled with Jacob and was overcome to prelude to his passion being then as man prevailed over consider his willingnesse I lay down my life yet the occasion ours nihil iste nec potuit mea fraus consider the deformity of sin how did Christ look appearing cloathed with sin deformity of mankind before divine justice God even absents himself from him scarce acknowledging him it was his love to lie in a grave to sweeten it to his people two dayes part of the third the Sabbath was a Type of it together with resting from sin and eternall rest now 't is the Lords day in memorial of his glorious * On the Lords day our first day of the week five things we read done only as the work of the day 1. Being in the spirit or spiritual meditations 2. Preaching ex 20. Actorum Adde in the third place prayer 4 Breaking Bread or Sacraments 5. Distribution to the Saints the Apostle ordained or commanded thus the Church of Galâ—â—ia Dr. Prideaux To worship being the Moral part of the command is kept Resurrection and Ascension let no man therefore judge you in respect of holy dayes the Iewish especially or the new Moon or the Sabbath being shadows Colos 2.16.17 consider his love unto man in giving him his reward out of mercy not merit As soon as dead thou shalt be with me this day in Paradise Luke 23.43 and Lazarus dyed and was immediately carried by the Angels to Abrahams bosome that is heaven where note since Christs death the glory of the Saints is greater then before but no Limbus Christ ascending no doubt gave some more honour to the Saints in heaven as well as his spirit on earth the head is more honourable then the bosome the glory of the S
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