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
comfort and encourage the fearful Pilo tin the dangerous storme by saying quid times nauta Caesarem vehis Feare not Caesar is thy fare and not rather the Saints which as the Disciples once had Christ aboard have Christ to command wind and waves who is with them to the end of the world Amen * The Philosopher gave thanks that he was born in the time of true Philosophy How happy are we to be born in such a time not only in respect of protection but information the Lord doth effundere spiritum not de spiritu pour forth his spirit not send drops as in the Law though some particular men had the spirit in abundance but showers not only the day-star but the Sun of righteousnesse is risen upon his people Quest Object Ought we not then to pray exteporally or by the spirit Solomon says in multiloquio non deesse peccatum in the multitude of words there lacks no sin Prov. 10.19 and bids not be rash with our mouths but that our words be few Eccl. 5.2 the Disciples desire our Saviour to teach them to pray as Iohn did his intimaing a form and our Saviour in one Gospel saies to them when yee pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say absolutely Our Father which art in heaven not after this manner and bids them not use vaine repetitions or much speaking himself when he prayed used the same words and was known by breaking of bread as using one form besides in the law forms were used by command from Moses Answ Sol. Whether was there that freedome in the time of the Law when we were under age differing not from children as now when the spirit powerfully teacheth with boldnesse to cry Abba Father so the time of the Law to the time of the Gospel not comparable see Perkins on Galat. 4. v. 1. A child though heire of all while under age differeth not from a servant Whether Solomon be not to be understood of common talk and vain rather then prayer whether sons adopted having the spirit to guide with some premeditation need use or do use rashnesse whether Iohn or our Saviours teaching their Disciples a form then were not more needful then now considering their ignorance which the Gospels make known and need of an A. B. C. considering the then not descent of the spirit to teach and instruct them whether after the Disciples used ever that form Peter uses another Acts 4.24.31 though that form is a most full pithy prayer for so short an one yet whether he that stirs up the gift of the spirit in him by exercise praying longer reverently carefully offend whether those repetitions forbidden were as ours expressions of zeal and affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not rather such as Battus used an old foolish Poet who to fill up his Verses would stuffe in any what as O vid quotes him Montibus inquit erant erant in montibus illis whether our Saviours using the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 24.35 were not rather an ejaculation and a zealous repetition or expression of his sorâ—ow rather then a proof for a set form Whether our Saviour was not known in breaking bread just at that time the spirit made him known rather then by breaking bread as a form I leave to the indifferent Reader to judge Second Answ 'T is not he that prayes most readily and fluently that has the gift of prayer he only is the best rhetorician for I dare say a wicked man having texts of Scripture ad unguem as he may be ready in the letter witnesse those Jewes who can tell how oft a word is used in the Law and Prophets shall pray as fully as earnestly as any yet not feelingly from Christ within some lip-labour only 't is to such he prayes by the spirit that from Christ within touched with the feeling of his own wants shall according to Scripture rule send the embassage of his soul to God and treat with him by faith in humility concerning his Kingdom and his Churches good since Christ has poured out his spirit upon his people why should not his people poure forth their soul to God as Hannah did and not by form 1 Sam. 1. v. 15. Cannot every child say Abba Father or shall nature teach her children to ask what they need and not grace also A Schoolemanster would think that a bad Scholler that never turns over the leafe never gets out of the old into a new lesson pardon me if I say the prayer though an unparrallel'd one taught by our Saviour was taught by him as a master the Law as a Schoole-master not then nulled Christ bids Peter not proclaim him the Christ among many reasons because he had not by dying and satisfying the Law proved himself to be the Christ Compare Matth. 16. v. 20. with 21. 17. Mat. ver 9. He forbids his Disciples to tell he was Iesus Christ ver 20. of Mat. 16. because he must suffer death as v. 21. after the Disciples had been with Christ a while and enlightened after by his Spirit as if in a higher forme they take out their own lessons without construing I have quoted you Peters I shall strive to Pray as the Apostles in some measure by the Spirit but also look back by way of rehersall to repeat the Petitions of the Lords Prayer he being the Author while then I admire mens gifts in prayer and strive to imitate them let none be displeased with me concluding all my imperfect prayers with that most absolute one of my Saviour saying Our Father c. Question Is the spirit as powerfull now as at first Answ No Miracles and the extraordinary gift of the spirit were as props to scaffold up a house when to be built which when once built are taken away Impositió of hands was used in setting Paul and Baruabas apart to an immediate and particular worke Act 13.2 3. Who had the spirit before thus we may yet use it Paul in the 6 of Heb. 1 2. cals it a principle of Religion therefore not without danger to be layd aside so the spirits extraordinary power imposition of hands was followed by the spirit which now we sadly see otherwise Anoynting with Oyle to cure the sicke was once followed by the spirit we have layed aside the oyle because the spirit goes not with it but imposition of hands has its use Had we the spirit as in the Apostles time we might write Epistles as authentique as theirs which some wretches of our age dare affirme we must be content with theirs Scripture can make perfect therefore is perfect nothing to be added though our Saviour say his spirit shall lead into all truth by interpreting Scripture as he did to the Disciples going to Emaus yet into no new truth but such as Scripture has though unknown to many The Scripture is somewhat like a roome full of Candles but not all lighted when new lights are found as
prayer on the Crosse for his enemies but many of them Elect Vessels whose sins till conversion are as many great and haynous witnesse Pauls as any as Calvin truly notes so farre prevailed that three thousand were at Peters Sermon converted Act. 2.36.41.3000 men were sayes du Moulin then at one Sermon converted now adayes 3000 Sermons and not one man converted But further Christs will is that all that God gave him be with him where he is to behold his glory Joh. 17.24 Now who can resist his will The good Angels are the executors of his will having greater power then the lost Angels and will with the great assistant God the Father see the will performed Now Christ has prayed for all that ever shal beleeve Joh. 17.20 Nor things present Not miseries not sin not Satan nor the world for greater is he that is in you then he that is in the world 1 Joh. 4.4 Joh. 16. last I have overcome the world The Law cannot Christ has fulfilled it We are not under the Law Qui pro nobis semel mortem vicit semper in nobis vincit Cyprian but under Grace let the Law be a rule to square thy actions by but where thou comest short of it rely on Christ he has performed it for thee but least of all shall feare separate because the cause sinne being removed the effect cannot Not things to come as for things to be acted in heaven the Judge is most just nay justice it self and will not cannot wrong qui videt novit ut impartialitas veritas sedet ut aequitas Bern. fere in his verbis Iob speaks of the things to be acted in heaven with comfort I know my Redeemer my kinsman saies the Hebrew liveth 19 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goel One who redeemeth in the right of a kinsman a usuall custome among the Jewes but remember O beloved since thus Christ redeemed thee he is to enjoy thee as for things to be acted on earth none can as is said imprison any of his without leave to wit in the grave Christ having the keyes of the grave which is but a bed to sleepe for a time in I shall make my bed in the dust sayes Iob 17.13 where none can be kept without consent of Christ nor longer then he pleases Nor height not the highest of men by afflicting for he whose the Saints are is higher then the highest Not the height of pride in the Saints who are kept from the height of pride as Paul was by the messenger of Satan and other continuall humiliations the height of Satans malice and envy is below Gods love to them Nor depthcannot For depth of affliction is answered by the height of exaltation thou bringest down to the grave and bringest up again heavines may endure for a night but joy comes in the morning Nor depth of sin for as low as one in Christ can be in sin as high he shall be in repentance in grace in favour yea though the just fall seven times in a day he shall rise again Prov. 24.16 Because Christ is risen Hence Satan sinne Heresie and all that oppose have and do fall down Christ's may erre be overtaken in an errour seldom an heresie Errare possum haericus esse nolu but they soon recant Christ's are sons of truth embrace truth not willing to close with an errour for Christ Rev. 6. v. 2 goes forth conquering and those that are ordained to eternall life shall beleeve Act. 13.48 The word being the incorruptible seed 1 Pet. 1.23 And being sowed in the heart shall not finally corrupt or return in vaine but worke Gods pleasure by beating down sinne Nor any other creature for all being under the power and Dominion of our mighty Creator and defender we are sure of protection They can bring upon us Nec plus ad desiciendum potest terrere paena quam ad trigendum tutela divina Cypr. 'T is a glory to suffer for God The spirit of glory and of God resteth upon those who are for Christ's sake reproached 1 Pet. 4.14 The very mystery of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shechinah but either tribulation or distresse or persecution or famine or nakednesse or perill or sword Rom. 8.35 and that through leave and Gods sufferance but in these we are more then conquerours through him that loved us ver 37. For the three children as we call them being put into the furnace behold foure walking loose Christ was one who is with his people suffering Stephen in the midst of misery sees the heavens opened when the burden seemes too great and heavy Christ puts under his shoulder to ease I remember the story of Theodore the Martyr how when he was wrack't a young man was seen to the Admiration of al with a towel to wipe his sweating limbs and refresh him with coole water so that he even seemed to delight in his misery Ruffin Eccles History Object If nothing can separate the Saints from Christ why doth the Apostle say let him that standeth take heed lest he fall 1 Cor. 10. ver 12. Answ That Chapter speaks of very sinfull people perhaps not elected though they were baptized in the sea the outward baptisme and eat of the spirituall meat though not spiritually for God was not well pleased with them ver 5 but destroyed them ver 10. By effects if lawfull to judge these men shewed themselves not Christ's Good men fal into sin not finally from Grace not from election had only the outward priviledge of the Church which alone cann't give an assurance of perseverance of Salvation These might fall away and such as think they stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Rom. 11.20 Because of unbelief such fall thou standest by Faith Yet be not high minded but feare though a filiall feare fears no falling God by good admonition grace co-working keeps off falling A caveat to take heed from falling is no infallible proofe of falling but note thou standest by Faith thy feet fast upon the rock Christ if thou continuest Gods goodnesse towards thee ver 22. As thou maist be assured thou shalt for Christ as he is the Author and Alpha of thy Faith will be the finisher and Omega He confirms to the end to be blamelesse 1 Cor. 1.8 Obj. Those whom Paul calls Saints 1 Cor. 1.2 he sayes may eat and drink damnation Chap 11.29 Therefore a falling away of Saints Answ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred damnation ought to be rendred by the word judgement the Apostle instances some among you are sick some weak temporal judgements and some asleep or dead God bringing that in his anger not hatred of the Saints notwithstanding their sin upon his people as a judgement which indeed by Christs death is none and yet saves the soule Ob. Heb. 6.4 One enlightened that has tasted the good word of God and powers of the world to come may fall away ver 6. Therefore a Saint
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
to gain a member out of a dangerous opinion Nor can the Magistrates sword prevaile over a Spirit as is the soule and that act of it the understanding to reform or inform it If in the time of the Law other coercive power then the Word was used which that passage of Josiah proves not 2 Chron. 34.33 for he compelled the people to serve God by reading or causing the Law to be read to them ver 30. yet the time of the Law differed from this of the Gospel Elijah then may call for fire from heaven to destroy but John and James must not our Saviour tels them they are of another spirit Luk 9. v. 35. 'T were to deny Christ come in the flesh to hold forth the Law and use the scepter which was but to last till Shilo came Compell as in Luk. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by powerfull perswasion by shewing the necessity of believing as that word may be rendred 'T were needlesse using any other meanes then the Gospel A shepherd may use better meanes to bring home a wandring sheep then by worrying it to death that being the very power of God to salvation Rom. 1. Fides non cogenda Natura hominis ducitur non cogitur Suspendite verbera ostendite ubera Non Christiani ad crucem sed ad lucem errantes opinione gladio maledicto ne corrigas sed veritate dirigas Let Gods people be enlightned not frightened Quod verbum non mandavit veritas damnavit Christus non approbavit peccatorem non curabit What the Word commands not to Gods people commend not What medicine Christ doth not send thy infirm people will never mend What shall be done to damnable seducing Hereticks Quaest Answ Let the Church after due admonition reject Tit. 3.11 Let the Magistrate restrain suffer not a man with a running sore to go abroad to infect One way to put out the fire in an oven is to shut it up Heresie is not onely of a depraved understanding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take up as it were willingly he latter part of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also shewes as much Words ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew a quality and a delight taken in it But if it were that Mountebank who out of mistake sells poyson for physick ought not to be licensed to practise Thou sufferest that woman Jesabel was a fault objected to the Church Rev 2.20 and hast those that hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stiffly maintain the Nicholaitans doctrine which thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hate to wit your sufferance of such v. 15. An heretique sinnes after convincing ex Tit. 3.11 against knowledge for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself In pertinacia perseverans Erring fundamentally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is said to be subverted Tit. 3. â—â— turning the Church-fundamentals topsie torvè upside down or as a ship whose keel is above the water Peter parallels the sinne of such an Heretick with the false Prophets 2 Pet. 2. â— who was to die Deut. 13.5 9 We ought to be more carefull of mens soules then lives Oh strive for the faith once delivered to the Saints That is the true shield Vse 3. which if preserved all is well The wounded Theban cry'd How fares my shield Which safe be smilâ—d and dy'd Let not the bleating of Jeroboam's Calves entice thee from the Temple Opinions are sayes L. Verulam as the strivings of one Israelite with another which Moses fairly composes but Heresies are as the Egyptians striving with Israel which Moses knocks down But I return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Ministers are shepherds and should not only have a rod but must provide pasture for the sheep Kings are so too and must protect and provide folds and take care of the poor sick weak flock of Christ God finds fault that the weak and diseased were pushed away with horns Vse 4. Information that is by power Ezek 34.21 When the whore in Rev. 19.5 is judged both small and great Saints rejoyce Love them who glorifie Christ remember God rewards and blesses them who protect his people Cyrus his shepherd in the quoted sense or allusion had to his education Esa 44. v. ult and his annointed c. 45.1 because he took as much care of Israel as if he had been their King chiefly prospers much for indeed God advanced him for their sake ver 4. though in his male issue he continued not to a grandchild yet in Atossa his daughter One being Cyrus his daughter the other Mordeâ—aâ—'s uncles Hâ—st 2. v. 7. wife to Darius Histaspis not Hadassah or Hester his race continued And to make the Providence the more remarkable sayes Mr. Goodwyn whereas Darius had sons by another wife yet the Interest of Atossa for Cyrus sake carried the succession to Zerxes her son Cyrus grandchild and the last Darius with whom the Empire was destroyed was of another race Such regard had God to Cyrus his shepherd and his seed that favoured the Jewes Gods people are blessing in the midst of the land where they are well entertained Isa 19.24 The new wine in the grape is the occasion thâ—t one sayes Destroy it not So are Gods people a blessing where they are Isa 65. Read the elegant expression of Zach. 1 â—… to the 7. ver to this purpose The abusing Gods people is the occasion of a curse The Kings rove up and down freely Gen. 14. till â—ot Gods anointed is touched he is Gods coyn bears his stamp grace since they borrow him they must repay with usury paying their lives for the loan The Church is Christs first born all heires Remember all Egypts first-born slain for opposition made to their freedome 'T were able to make one sad melancholy and dejected seriously to consider that nights misery Horrida squallida lurida tetrica Herman Hugo terribilis Nox Not one house in which not one and that the first-borne dead But that 't was Gods just judgment upon his and his beloved's enemies This and their overthrow in the Red sea was so generall that we heare no more of that Nation till the dayes of Solomon Read but Edom's rejoycing at Gods peoples captivity in Obad. the Prophet v. 8.11 12. and Gods anger with them for it and you 'll be confirmed in the conclusion That God blesses those that blesse his people and curses those that curse them Signes of love c. or laugh at their calamity And will he not at last put the scourging rod in the fire Read Ier. 50. v. 17. to this purpose Since the Saints are so beloved of Christ the head Vse 5. ought not the members to love one another If we did we would not * Our Saviour disswaded the Seventy from rejoycing overmuch though their victory was over Satan immediately Luc. 10.20 God forbid says Paul Gal. 6.14 that I should rejoyce i. e. chiefly or immoderately but in the
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
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