of men the honour of God is greater Joh. 5. Why do we then court the world and great men for honour A shadow vanity what an honour is it to be a Minister of Christ besides that of the University I read of a Roman that when the Consulship was vacant one day because of the Consuls deprival begg'd it for the few remaining houres though cum omnium risu O vigilan tem consulem qui toto sui consulatus tempore somnum oculis non vidit Cicer. jeering if we seriously consider the vanity and unconstancy of every thing else which might steal away our love from Christ it might be a means to place it better Look into the world upon those once lovely Cities Ninive 66 miles according to Dr. Heylin and Babylon 60 miles as Solinus reports cap. 69. Athens the once glory of Europe so commended and set forth by Mr. Francis Rouse and others ruinated Sic patet exemplis oppida posse mori But Jerusalem above provided by God out of love for his people is fouresquare the only sure foundation Where are Sodom and Gomorrha Cities like unto Paradise That sweet land Canaan and the City of God of whom so many glorious things are spoken I Jam seges est ubi Troja fuit laudant alii claram Rhodon aut Mitylenen Sed norunt haec monumenta mori Where is all thy glory O Cesar In Parthia est castellum Passargada nomine ubi est sepulchrum Cyri Persicis litteris hoc Epit aphium O mortalis Cyrus ego sum filius Cambisae Asiae imperavi Persarum regnum constitui itaque hoc mihi monumentum non individeas rogo Solin com cap. 69. as the Father demanded I read of Alexander magnus his lying many dayes unburyed of Cyrus buryed poorly Alexander causing the Sepulchre to be opened did find it true he found Duos Scythicos arcus clypeum putrem and some such poor monuments Cuntius Lib. 9. Vidimus magni parva sepulcra Iovis Where is the old proud Rome the once Mistrisse of the Universe which was one of the three things the Father desired to see The Apostle couâ—ts all in respect of Christ and heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.8 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs meat as â—â—yes Suâ—dâ—â— Christ in the flesh Romam in store Rome flourishing Paulum in Ore Paul Preaching its glory is only now to be seen in the dust The Prophet cals to us Esa 55.1 2. Wherfore do ye lay out money for that which is not bread and your labour for that which satisfyeth not or lasteth It satisfies not for the world is round and the heart three-cornered the round world can't content the three cornered heart the three persons of the Trinity only can a spirit can only satisfie a spirit God that made it and his love can only please it Domine tu fecisti nos irrequietum est cor nostrum donec in te quiescat Lasteth not constant in unconstancy onely Earth's pleasures are like the Apples which grew by Sodom very pleasant and beautifull to look upon but touch them and they moulder into dust or nothing Solin Polyhist cap. 48. Love Christ then thou seest all things come to an end but the commandements are exceeding broad Psal 119. ver 96. Man of late growes much in love with Souldiery or butchery as if it were a vertue to kill those for whom Christ dyed If * Si fas coedindo coelestia scandere cuiquam Mâ— soli coeli maxima potta patet Ennius de Africano killing of Christians and beleevers be to love Christ why summons he Paul with a Saul Saul why persecutest thou me Act. 9.4 If they not slaine as professors of Christ yet in fine professors of Christ slain Solomon a type Christ signifies peace Christ came to reconcile wrath to prevent death and as he was the Prince of Peace so he came when the world was at peace most in Augustus Reign Christ is the only true object of love Dost love preferment Thou shalt be by him made the sonne of God David thought it much to be son in Law to a King though an earthly and wicked one thou shalt be an heyre for every son is an heyre Gal 47. A strange thing and that to an incorruptible inheritance Dost love freedome that so much desired by all for which so much blood shed that which being gained once and pronounced aloud the people made such acclamations and filled the ayre with shouting that birds fell down dead because of the rarefaction of the ayre or vertiginousnesse and astonishment as Plutarch in mag Pompeio in Flaminio by Christ thou shalt be free from the tyranny of sin and Satan a choyce freedome and art a free Denison of heaven Dost love pleasure with him are pleasures for evermore Doest love riches Godlinesse the effect of Christs love is great riches 1 Tim. c. ult ver 8. a treasure laid up in heaven where the theif cannot break through and steale Doest love travels thou shalt by loving him travel from earth to heaven see that so coveted sight the true holy land and though not the Sepulchre yet Christ raised from the dead Doest desire to heare musick that which so quickned Davids spirit notwithstanding he had the spirit in a most plentiful manner for man on earth in heaven purchased by Christ through love are Harps and musick to speak to capacity to please Revel 5.8 9. there Harpers sing a new song I wonder if musick sinful why in the time of the Law commanded God never commanded any thing that was a sin not wearing long haire commanded to Nazarites Elisha sayes Rabbi Da. Kimchi upon 2 Kings 3.15 called for a Timbrel to dispel his grief for the losse of Elijah or to compose his spirits much moved with indignation at Jehoram see Musique used by the Prophet to dispel sorrow or to compose his spirits notwithstanding his having the spirit if it had been sinful God would not have set forth the joys of heaven by it If we consider Christs love in under-going the burden of our sin it may be a motive to us to love him Christ sunk under their heavie weight he * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bajulavit Esay 53. uâ—â— grave quoddam onus pâ—rtari solet Gerh in harm Evang bore our iniquities as an heavie load hence make this use if thine iniquities are an heavie burden a good signe if felt remember Christs condition say to him who was like to us in all things except sin as the Psalmist pardon my sin for it is Wondrous great Psal 25.11 we may acquaint him with our condition our misery the occasion of his mercy heavinesse of our sin the occasion of his sudden easing us Consider his love in dying b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriè in humeros tollere ad gest indum quast leve Mr. Leigh in verhum Christ fell upon his face some say through weakne and woâ—shipâ— bei
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
lovingly when he disobeyed God they renounced obeysance to him or his Soveraignty and he civilly dyed even the same day he sinned thus sayes the Apostle account your selves dead to sinne Rom. 6.11 Thus every good Christian esteems sin dead not to be obeyed bâ—… yeilding to it or acknowledging it Christ has dealt with sin in part as thâ— Philistines did with Israel they had no Smith to make sword or speare only file for forkâ—s and mattocks he leaves sin no deadly weapon it can fray us not * Considerata Christi morte slay us Thirdly naturally sin is slaine Christ has given it its deathâ—s wound by his death resurrection it can't live long though it may linger a while in a Saint as a Tree that is cut at the root with a sore gash or two must dye within a yeer perhaps within a month or two though for the present it may have leaves and fruit it secretly dies and will suddainly shew it selfe withered Wouldst thou know whether sin dye in thee or no Doest thou when Summer comes I mean temptation bring forth fruit of sin or no If thou doest not thou art dead to sin sin is dying in thee Christ that for the future his people sin not to hinder his everlasting love gives them preventing grace heales their nature restraines them them whom he redeemed by his word from sin shewing them the deformity of it the reward of it perchance sometime propounding to them the glory of heaven and above all the * If there were neither a hell to punish nor a heaven to reward the Saints would love Christ Yet as in Moses and our Saviour the reward may be lookt at to sweeten sorrow Heb. 11. ver 26 12. v. 2. Non pleno sed semiple no anima love of Christ dehorts from sin by the voice of his spirit the voice behind that when they are about to sin sayes this is the way walk ye in it That we walke more in his feare enjoy more of his favour St. John sayes he that is born of God sins not unto death presumptuously and constantly In a choyce garden weedes may grow up without the consent of the gard'ner against his will Sin in a Saint borne of God is as those weedes not of his own sowing nor of his own growing willingly to whom he intends a day of weeding A Saint can't sin unto death because of the holy seed 1 Joh. 3. ver 9. In an Oake in winter we see seemingly at the least death but there is juyce to conserve it in the root Esa 6. ver ult though that text has another meaning so Christ our root by the juyce of his word grace the holy seed keeps us from sining to death then we have life like the Oak in the winter or more dangerous time of sinne when we seem even dead We may say of death the effect of sin and sin the cause of death as the sons of the Prophets death is in the pot Sin is in our nature put in flower wheat ground or Christ bruised for our sins and all is well the sons of the Prophets the Saints need not feare The Papists hold sin in a Saint Veniall but with judicious Calvin we affirm all deadly Omne peccatum mortale est quia adversus dei voluntatem rebellio est legis praevaricatio in quam edictum est sine exceptione dei judicium Sanctorum delicta venialia esse non ex suapte natura sed quia eâ—dâ—i misericordia veniam consequuntur Calvin Libroz cap. 8 sect ultima because t is rebellion against God but thus far Veniall because Christ has satisfied for the sins of all his of some even before their actuall committing so they since God is just be pardoned That there is a restraining grace in the Saints so that they sin not so eagerly as before nor so oft to remove if it were possible Christs love finally from them see Psal 103. ver 3. Which forgiveth all thy sin and healeth all thy diseases that that the wound burst not forth to a new sore So Hos 14. ver 2. Take away all iniquity and give grace vid. to restraine as some read it or as ver 4. I will heale their back-slidings God will love his people to the end for though they have sin Num. 23.21 yet he will not behold their sin as to condemn them for â—t neither indeed can he since Christ has safeguarded them satisfying for them though he may bring as is said a temporal punishment for every act of sin yet am not ignorant how many affirm since Christ has satisfied the Saints sufferings are only exercises of faith trials not punishments But Jeremy in behalf of the captive people whereof some sure Saints seeming to correct any private murmuring against Gods punishing hand proves the truth of the point Non solum non maliciam adversus Moabitas eorum regent in vob is non vidi Verum neque vestruÌ„ O Israel pee catum sed filium pro te peccatum factum videbo Neque maledictionem immittere decrevi naminferni Portae contravos non valere pâ—terint ex Lament 3.39 Why doth a living man complaine for the punishing of sin Gospel texts hold forth the same But to returne to the confession of the Sorcerer Balaam as the famous Dr. Hall cals him Numb 23. v. 21. he hath not beheld iniquity Jacobs sinne shall not be looked on by me but my Sons death to cause a curse on my people Non maledixit populo Deus non ergò peccatum in iis videret Parallel is that of Mica 7. v. 18. Who is a God like unto thee that pardoneth iniquity and passeth by transgression not seeing it as Jer. 50.20 In those dayes they shall look for the sin of Judah but it shall no where be found for I will pardon whom I reserve their sins shall not prevail totally to ruine them or curse them I will not behold their sin but being sasatisfied in my Son will passe by it his death shall prevail to divert oft temporal judgments ever eternal curses See Jer. 31. v. 35 36. If the Sun and Moon can cease to be or the heaven and the earth be measured then my people typifying the Church shall cease to be a Nation for what they have done And what had they not done I say by way of repetition Christ loves his to the end knowing a full satisfaction to be paid for their offences so though their sins in themselves never so much mortified be deadly yet cannot damne because redeemed and must obtaine mercy the word of God is Salt and keeps his people from stinking in his nostrils the word is truth and sanctifies all his Christ is a Sun and that of righteousnesse now the Sun exhales corrupt vapours that the sea and waters corrupt not even so behold the Lamb of God that taketh away the sins of the World both guilt and punishment healing our nature Christ was made
sinne for us and a sacrifice for sinne Esay 53 10. So that in the Saints in some sense there needs no conscience of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Hebr. 10.2 Christ being a most perfect Sacrifice for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium peccatum Not but that Saints make conscience of sinning nay hate it what have I to do any more with Idols sayes Ephraim pardoned Hos 14.8 They live in a higher spheare then the men of the world No lesse then Angels food as 't is called because food even fit for Angels could they eate will serve their turne I meane the true meat from Heaven they contemn huskes sinne trash being come home by repentance to their Father But the soules of the Saints need not be grieved or consciences troubled in regard of hell for sin because of Christs Sacrifice Will Christ leave these finally for whom he has been a Sacrifice He will not nor can they him the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture rendred to forsake as Math. 27.46 cant be applied in a strict sense because Christ never forsakes his nor did the father Christ on the Crosse only leaves for a while Sin then cant make Christ leave his people if that could why did it not when by sinne they had forfeited themselves in Adam and were by it deformed polluted ugly He that loved them then will continue to love them being most unchangeable I have a little turned aside already to see why man the bush not burnt though fired by sin I 'le go a little neerer and see this wonder and the love of Christ the cause The Apostle writing to the Ephesians chap. 3.19 Being in an holy admiration of Christs love affirmes it to passe knowledge That God who is the eternall being should love man when hee had scarce a being nor ever could have had but through him and when he had forfeited himselfe through disobedience and made himselfe perfectly miserable worse then nothing God should be enamoured with deformity For what is more deformed then sin It seemes such was and is Gods transcendent love that mans extream misery could not abate it the deplorednesse of mans condition did but heighten the holy flame of Christs love 't is as high as heaven who can reach it 't is as low as hell who can understand it Heaven through its glory could not containe him man being miserable nor hels torments make him refrain such was his perfect love That Christs love should extend to his enemies and should long after them that rebelled against him yea not only so but hugge them in his armes lodge them in his bosome is the highest improvement of love That those most excellent creatures the once glorious Angels should never be recovered never loosed from those everlasting chains and vile sinful dust man should be redeemed as t is the envy of those wretched spirits so the admiration of Saints and Angels That Christ should come from the eternall bosome of his father to a Region of sorrow and death that God should be manifested in the flesh the Creator made a creature behold the Gods come to us in the likenes of flesh Act. 14.11 And * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwell with flesh Dan 2.11 that he that was cloathed with glory should be wrapped with rags of flesh he that filled heaven be cradled in a manger that the power of God should flye from weak man the God of Israel into Egypt that the God of the Law should be subject to the Law the God of Circumcision circumcised the God that made the heavens busie working as is supposed at the homely Trade of Joseph that he who commanded the divels to their chains should be tempted that he whose is the world and the fullnesse thereof should hunger and thirst that the God of strength should be weary the Judge of all flesh condemned the God of life put to death the deare Son of God strugling with his Fathers wrath that he that is one with his father should cry out of misery my Father my Father that he that had the keyes of hell and death should lye imprison'd in the Sepulcher of another having in his life time nowhere to lay his head nor after death to lay his body and all this for mans sake is beyond the thought of created natures If this goodly frame of Creation sayes the Bishop of Norwich should runne back to its first confusion or be reduced to its first nothing though a most strange change 'twere not so high a wonder as for God to become man the former being of things finite the latter of an infinite subject The glorious Angels could not but wonder to see their Creator humbled below themselves and humanity so advanced by Christs assuming it which Peter hints at 2 Pet. 1.12 Which the Angels desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translatio sùmpta ab iis qui prono corpore oculos admovent at rem ownem propius acuratius cognosoant sayes Beza Yea so look into as to sound if it were possible the depth of this love To see that head before which the Angels cast down themselves and worshipped as I may say crowned with thornes Caput angelic is spiritibus tremendum densitate spinarum coronatum Bernard and those eyes purer then the Sun put out by the darknesse of death those eares which heare nothing to speak to capacity but Hallelujah's of Saints and Angels to heare the blasphemies of the multitude that face which was fairer then the sons of men for being born and conceived without sin he was free from the contagious effect of it deformity and was most perfectly beautiful to be spit on by those beastly wretched Jewes that mouth and tongue that spake as never man spake accused for false doctrine nay blasphemy let the Ministers of that Master take false accusations patiently For if they have called the Master of the house Baalzebub what shall they not say to his servants Those hands which freely swayed the Scepter of Heaven nayled to the crosse those feet like unto fine brasse which in the Prophet Zacharies sense ch ult v. 4. shall stand upon the mount of Olives or thereabout it being as some say the middle of the world and the place where Christ was condemned to judge the world nayled to the Crosse for mans sins each sense annoyed his feeling or touching with a spear and nayles his smell with stinking savour being crucified about Golgotha the place of sculs whereof some might be green his taste with Vinegar and Gall Anima est aeque ubi amat ac ubi animat his hearing with reproaches and sight with his mother and Disciples bemoaning him his soul seemingly comfortlesse and forsaken is able to strike amazement to those excellent creatures Calvine judiciously affirmes Gods love and care in providing all for man before he made him concluding he would not forget him now he was made but much more of Gods
compared to the vomit of a dog the menstruous cloth the mire of the street in which the sow wallows do not live as Heathen under the name of Christians Muta nomen vel age fortius Let not Christ be wounded in the house of his friends never more pretences for Christ then now if the wine good what need so great a bush cur pudeat nos dicere quod non pudeat hos facere Bishop Jewel Contemn the world sine mundum vadere ut vult sayes Luther thou art not of the world Say to it as Diogenes to his servant Manes in Seneca which run away from him as the world will serve thee in time of trouble turpe esset Manen posse vivere sine Diogene Diogenem non posse vivere sine Mane If thou canst live without me I se strive to live without serving thee think not of husks being converted think of thy joy and spirituall food of comfort since thy coming home by repentance say as the Father I have wanted my sweets too long already remember how the Father fetcht thee home being a great way off in sin he went not softly but ran not a step or two but quite to meet did not barely bid welcome but fell upon his neck and kissed him Run not then back to sin do not retexere telam but remember Lots wife she became a pillar of salt which Josephus sayes he saw being after Christs death why into a pillar of salt ut te sale condiat to season thee Hate sin thou Gentile and a beleever Christ died for thee the superscription was in Hebrew for the Iews in Greek and Latine the language of the Gentiles for thee Thou O man which continuest in sin what good is it to thee to hear of Christs love which reacheth thee not to hear of water in a well and hast not a vessell to draw even faith or to hear of Abraham Isaac aad Jacobs being in heaven and thou shut out presume not on mercy love or peace what hast thou to do with them as long as thy rebellion against God which is witchcraft and thy sins are so many Know as one thief was saved to teach us not to despair so another was damned to teach thee not to presume Exemplum latronis servati est admirandum non imitandum Mane is the devils verb he bids tarry time enough to repent but Manè is Gods adverb he bids repent early in the morning of thy youth The ancient warriers would not accept an old man into their Army as unfit for service when thou knowest not what else to do with thy time and self art sure of his entertainment because he accepted one at the eleventh hour answerable neer to six a clock at night with us a time to discharge servants sayes Mr. Goodwin in his Moses and Aaron rather then to hire new are sure of thy repentance and acceptance at last Christ loved us and gave himself for us when in the prime of age being supposed to be about 33. deserves he thy worst verifie not that of Pamphilius Cum nemini obtrudi potest itur ad me God called for the first of all things in the Law to teach thee to give him thy heart primum vivens thy youth and strength he gave thee all give not him the worst even those dayes wherein thou hast no pleasure when occasion of sinning doth leave thee not thou sin If thou lovest Christ thou wilt not easily hear his Name blasphemed a good son or servant will not hear his father or master abused Do not I hate them that hate thee sayes the Psalmist If thou continuest in his love see thy happinesse hereafter thou shalt see Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face or as the apostle see him as he is that is not darkly as in a glasse now but more plainly without reflecting upon the Creatures in which he is now seen Christs humane nature shall be seen most glorious but no created nature can behold God in full glory or is capable to comprehend his essence perfectly but shal comprehend him to content satisfaction though some more some lesse as buckets cast into the sea all are full yet some have more water others lesse as the capacity of the vessell is what manner of love is this that Christ should die justifie giving faith to lay hold on him and eternall life et opera illius nostra sunt Christ has left a letter for us behind him in which we may see his love to us our duty to him keep this letter safe God has most strangely kept it from ages for thee slight it not nor so great Salvation as is in it offered it is rich enough in it self without humane literature yet as a handmaid use it to Divinity the queen of knowledge slight not a pearl though in a dunghill vero nil verius Paul himself has quoted a Poet yet sure here is knowledge enough search not too deep into the earth for hidden treasure lest a damp endanger thee and it Here in Scripture is copia without which all knowledge is but inopia which can guide our feet into the way of peace * Nonest attendentum quid alij ante nos secerint sed quid christus qui ante omnes est faciendum praeceperit Cyprian then follow Christ speaking in the word seek to gain the Apostles spirit to understand the Apostles writings as for Commentaries and Ministers do not jurare in verba ministri follow them as they follow Christ Jesus amicus Plato amicus Aristotelis sed magis amica veritas follow none in an errour Siquid legem sibi dixcrit nihil contra Zenonis Chrysippive dictum committere et unius sequi sententiam non id vitae sed factionis est sayes Seneca Gods word is plain a light a lanthorn God out of love Justice would not leave his word over dark or difficult since to guide his people he has moreover left us an able Commentary his Spirit Vas vitreum ut lambimus sicet pultim attingimus Take heed of imbracing new Cannons orders for worship if they be Scripture which is full use Scripture if not if an Angel from heaven bring them let him be accursed Plow up O Lord the furrows of our hearts by sorrow and contrition for sin sowe in the incorruptible seed of thy word water it with the dew of heaven thy grace from above make it bring forth fruit in some sixty in some thirty in all some and in some all to the praise of thy Name the good of our own souls the edifying of our brethren through Jesus Christ our Lord. Amen Phosphore redde diem quid gandia nostra moraris Caesare venturo Phosphore redde diem Day-star bring the day make no delay Our Caesar is to come in his kingdome ô Saviour bring that day make no delay Even so come Lord Jesu come quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS To the Reverend His carefully-loving Father Mr. RANDOL HOLLAND A Minister of the Gospel in IRELAND SIR MY Letters seldome arrive safely with you in Ireland by reason of the distance Wherefore I have annext this printed to my Book which I doubt not but in time if alive you 'll receive It will certifie you somewhat the state of my soule though not of my body If you ask me the reason of my publishing so mean an Exercise in a time of such Paper-prostitution among many reasons I le give you Sir this as most concerning your self The death of my ever gallant Vncle Captain Stephen Hussey and the never enough by me deplored losse of my two deare Brothers Henry and Joshuah Holland slain in these unnaturall warres made me first apply my self to this subject I have comforted my self considering the graces God formerly wrought in them as footsteps of himself and then considering his loving to the end considering that afflictions are signes of love that death is beneficiall and sodain death no argument of his hatred Josiah's death was such And indeed I had scarce with sighs dryed the teares off my face which I had shed for them when God blest me with a son I thought God had sent me a summers day in the winter of my sorrow little did I dream its sun would set so sodainly I baptized it with your name and thought with Hannah to have given it to the Lord all his dayes But indeed it proved but an April sun-shine which had a present shower waiting on it God saw me not humble enough nor fitted for such a blessing For by that time it had twelve moneths blest me with many a smile peor babe as if it had performed the errand God sent it for it returned to him that gave it doubtlesse it hath took possession of the heaven of Saints for me of which our Saviour long since took possession for us all This made me more earnestly study on this subject Gods love in affliction that I might the more willingly kisse the rod that scourged me This was one reason made me publish these lines That whiles I could not enjoy my friends here nor my sweet Randol I might at least have as it were their Funerall sermon to read Thus thanking you for your care to wards me in my Education for your Prayers of which I believe I have had benefit desiring the continuance of them and your health I rest Your dutiful sonne Hezek Holland Sutton-Valence July 10. 1649.