〈…〉 carry his crosse quire along Simon Cirenaeus helped Compare the Gospels greater love then this has no man that one should lay down his life for his friends so calle in respect of election and Christs deat foreseen and consequently reconciliation nature at his death put on mourning apparel the earth trembled to bear a dying Saviour the rocks rent because mans heart was so hard and a stranger to Israel cryed out seeing such an Eclips Vel Deus naturae patitur vel hic mundus dissolvitur So much Christ by dying has done for his that no Latine word can expresse his salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uno vocabulo Latino non potest exprimi sayes Tully fere his verbis Servator comes short of it Christ may be said to be Servator daemonum as preserving them from relapsing to nothing Salvator doth not expresse it he was Salvator angelorum keeping them safe from fall but restored man to all lost priviledges and farre better foelix lapsus qui talem meruit Servatorem Some would have the Greek rendred by Sospitator sospitantur enim ea quaefuerunt perdita Laurent in 2 Pet 1.1 Servantur vero salvantur ea quaenon fuerunt perdiâ—a But Antigonus for liberty restored to the Lacedemonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Were we lost in Adam and are we not found 〈◊〉 Christ we were sons by creation â—o are the wicked even Dives heires we were of an earthly Paradise not comparable in any thing to Heaven we had life should have never died mors à morsu But by Christ we are sons of God adopted more are we beholding for being restored to immunities once lost then the Angels that were only preserved from fall magis gratis datur says Aqui. Christ left the 99 good Angels to seek man that was lost as well as the 99. Proud Pharisees who seem and think to need no Saviour but some temporal deliverer no repentance by Christ we are heirs of that Paradise of which Adam's but a Type and have eternal life through death Adam though great Clerks are against it should never have died not been happy and glorious but through sin and Christ yet with the phites we worship not the Serpent but God who brought good out of evill Question Why then was heaven made before the fall Solu Because God foresaw it Should all men have lived on earth for ever and still begat children the world could not have contained them which God foreknew let Christ be only our Saviour let us have neither other saviours intercessours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pope has he saies the over-plus of other Saints good works to dispose of thus the Saints in that opinioÌ„ so derogatory from Christ save themselves and others but remember the good Angels and Saints have as wise Virgins Mat. 25. little oyle enough for themselves God can charge his Angels Saints with folly The Virgin Mary had sin as Scotus proved for she rejoyced in a Saviour the Apostles were bid to say forgive us our trespasses and those that will not God forgive them now where sin is there no merits are saies judicious Calvin Peter sinned after Christ prayed for him thus the Pope his successor not only in denying his Lord and Master but continually the Apostle Paul speaking of sinners affirms himself cheif 1 Tim. 1.15 and advises the Saints instead of censuring others and preferring themselves to think better or esteeme other better then themselvs 2 Phil. ver 3. Corne the richer in the eare the more it hangs the head the more a man is in Christ the more sensible he is of his natural misery and the more humble pray only to Christ we have one only Mediator 1 Tim. 2.5 and know and acknowledge no other Intercessor unlesse prayers of Saints on earth so understand Job 5. for I am perswaded for particulars Abraham knowes us not and Israel is ignorant of us I say 63.16 and know not our particular wants but thou O Lord art our Redeemer give not his glory to another God is a jealous God Christ saves wo to them that imitate the Devil in striving to destroy and to make men sin if such out of love mercy and Christs example will not forbeare yet let me desire them to be as charitable to themselves and others as Dives I have five brethren to omit that explanation of Moses 5 Books send to them lest they come to this place of torment saies he what charity in hel Aquinas tels us there be no good thoghts there for they were to no purpose but whether a parable or no thus much gather Dives knew his bad example and life had made his brethren sin and therefore concluded he should have the greater damnation to prevent which he would have them by Lazarus admonished Go and do likewise Nothing but blood could redeem I doubt me Zipporah spake more out of passion then faith when she said thou art an husband of blood to Moses Exod. 4.25 yet it may thus be rendred thou art a husband to me preserved by blood The Creation to this was an easie work dictum factum the first but the second cost Christs hearts blood Christ was mastred and overâ—ome by sinful men he wrastled with Jacob and was overcome to prelude to his passion being then as man prevailed over consider his willingnesse I lay down my life yet the occasion ours nihil iste nec potuit mea fraus consider the deformity of sin how did Christ look appearing cloathed with sin deformity of mankind before divine justice God even absents himself from him scarce acknowledging him it was his love to lie in a grave to sweeten it to his people two dayes part of the third the Sabbath was a Type of it together with resting from sin and eternall rest now 't is the Lords day in memorial of his glorious * On the Lords day our first day of the week five things we read done only as the work of the day 1. Being in the spirit or spiritual meditations 2. Preaching ex 20. Actorum Adde in the third place prayer 4 Breaking Bread or Sacraments 5. Distribution to the Saints the Apostle ordained or commanded thus the Church of Galâ—â—ia Dr. Prideaux To worship being the Moral part of the command is kept Resurrection and Ascension let no man therefore judge you in respect of holy dayes the Iewish especially or the new Moon or the Sabbath being shadows Colos 2.16.17 consider his love unto man in giving him his reward out of mercy not merit As soon as dead thou shalt be with me this day in Paradise Luke 23.43 and Lazarus dyed and was immediately carried by the Angels to Abrahams bosome that is heaven where note since Christs death the glory of the Saints is greater then before but no Limbus Christ ascending no doubt gave some more honour to the Saints in heaven as well as his spirit on earth the head is more honourable then the bosome the glory of the S
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.
A Christian LOOKING-GLASSE OR A glimps of Christs unchangably everlasting love Discovered in several SERMONS In the Parish-Church of Sutton-Valence Kanc. By Hezekiah Holland Anglo-Hibernus Minister of the Gospel at Sutton de Valentiâ Deus sum non mutor Mal. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 4 8. I have loved thee with an everlasting love Jerem. 31.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.1 London Printed by T.R. E.M. for George Calvert at the Half-moon in Watling-street neer Pauls stump 1649. TO THE RIGHT WORSHIPFUL The Deputy Lieutenants of the County of KENT In particular to the Right Worshipful Richard Beal and Lambert Godfrey Esq AS all Rivers pay tribute to the Ocean from whence they receive their water so I remembring my many wayes engagements to the Honourable the Commons of England for countenance and maintenance coming a stranger a kind of a banished man out of Ireland knowing ingratitude to be the worst badge of a Christian have been bold to present yee with these lines Worthy and Worshipful Gentlemen Yee who are a representative of the Honourable the House of Commons in this County Yee usually receive their debts for them Here and give them a just account Be pleased to accept of this mite which though no way answerable to my engagements to them yet who payes least is more out of debt then he that payes nothing at all Pardon me Gentlemen if since I had occasion to make my thoughts legible I have coveted your Worships to shrine them being worthy to be Sanctuaries to greater offenders In these lines yee may in parr see how I spend my Lords Dayes in Sutton in which if any word have but the face of an enemy against Church or State though every Minister cannot be at present satisfied with every conclusion in them remember they are the words of a quiet man in whom never was found any true ground of jealousie or feare of disaffection no not when the grand rising in Kent was carried on even with a generall applause when pardon my boldnesse some of your selves began to play with the bait I never smelt at it scarce swam in the River though I had more reason then some others to wish his Majesty well being a Pensioner of his in the Irish-universitie many years And truly 't is beleeved that the often rising of those who only Christen themselves by the name of his Majesties friends were the occasion of his sudden death By the preceding lines you know my Countrey to be Ireland a Countrey like Joves where no creature is poysonous unlesse you object that much experience shewes poyson to be lodg'd in the heart of the Natives Truly Gentlemen I understand not the mystery of that Rebellion perchance the Spanish King had factors there surely if a Crowne were the the prize of the game 't were no wonder to see foule play among the gamesters Yet my thinks if the Irish did not bear some good will towards the English we might have had worse carding of late when they had almost the whole game in their hands doubtlesse tyrants sinnes call for bloud their bodies seldome have any other enbalming forbearance is no acquittance I fear me should they pay the old debt easily they would be apt to run too soon upon our score again And I pray God the life given to it by the late peace be not as life given by some Physitian to a wounded man only for some few groans the longer In fine the chief cause of our misery there was our sin de te destructiotua it runne over which made God fill up his Viols to the brim how sugared soever it was God has justly soured it for her Iniquity but I take my leave of that Kingdom for the present the Lord look upon them and blesse the forces he has intended for them Five years ago I came out of that Kingdom into this how sorry was I to see English men the subject of English mens valour as if yee had scorned any should conquer ye but your selves Vt nemo Ajacem possit superare nisi Ajax When your Supernumeraries were spent my thought I saw ye spend of the main stock half of which would have restored Ireland and to spare But that troubled me much as a Minister to see such dissentions in Religion I am afraid of Hereticks who seem to confute God truth but as their parents at last they will befoole themselves the snuffing of a light seldom puts it out but makes it burn the brighter Yee have here unparalleld Ministers t is true but Hereticks are miracle-proof words in them make little impression Errours of smaller bulk till God shall reveal may be better tolerated Sed haec libertas in vitium ruat A green errour if no care taken may fester to an old soar of Heresie But being a stranger I forbear pardon me Gentlemen I have been bold as a traveller to give you some account of my travels He that made yee save yee The Lord blesse yee all from Dan to Beersheba From my Vicaridge-house in Sutton-Valence Iuly 10. 1649. So prayes your most humble servant HEZEK-HOLLAND Anglo-Hib To the truly vertuous and religious Gentlewoman M rs HELLEN TOMSON Alias WOODGREEN Increase of Grace and Eternall Glory WHen I considered your constant reading Meditations Prayers Christian charity tears your much sequestring your self from the world when I looked upon your deare Sister Elizabeth whose practice is Christ whose study is Divinity whose whole work is Religion My thought your religious courses invited as well as deserved my pains much endeared Aunts indeed I have not with a little joy taken notice how oft by me when have been accidentally at your house you have sent your charity to the door not knowing to whom 't was enough they were poor People not desiring your left hand should know what your right hand did also how oft you have chid with your servants for calling the poor beggars in contempt because perchance we are all such We all say Give us this day our daily bread Also since the same hand which made them such can lay our honour in the dust Indeed the time spent in Gods service is the most choice time the only days of comfort for is not one houre spent with Christ more precious joyous comfortable then all the rest of our days how do these end in mirth those in mourning I wonder not to heare Moses from a Courtier to become a fellow-sufferer with Israel since his recompence as well here as hereafter was so great He left a tyrant King for a mercifull God a Court of pleasure for a Kingdome of grace Attendants for Angels Courtiers for Saints Dainties for Graces a kind of Sonship for true Adoption a Kingdome of Trouble for a Heaven of Ioy. How insipid are things below to a Christian in respect of Christ how like the white of an egge in Job without tast how empty is the Creature to the Creator what delight is there
nos fecit fideles I obtained mercy to be faithfull saâ—es the Apostle The Hebrew Doctors somewhat agree with Arminius and would have a man disposed to good before the spirit of prophecy light on him but the spirit found Saul nought and Balaam mingled with malice and covetousnesse Elisha was not composed in mind tho sanctified when to prophecy and cals for a Minstrell to dispell griefe for Elisha's death Aquinas affirmes dispositionem non requiri ne ad prophetiam whether God reveale himselfe by Vision Dream or the more noble way as he did to Christ by word Spiritus replet pastorum Armentarium Prophetam facit Yet when the spirit of prophecie lighted on one undisposed to good as Balaam or Saul especially if in a Vision or Dream they might be abstracted from these vices during the prohpecie and time of illumination the soule being in a trance oft and so most fixed on the object ordained or elected to life for then all would have been prayed for Iohn 17. v. 9. and all would beleeve for as many as were ordained to eternal life beleeved Acts 13.48 But we see few beleeve and persevere to the end yet all Christ's do and shall beleeve increase of them is dayly seen every lost groat shall be found nothing can hinder they when built are built upon a sure foundation Christ the Rock the gates of hell that is hells strength and policy shall not prevaile against them No weapon formed against them shall prosper Esa 54. ver ult Christ's the builder the Word and Spirit the meanes which cannot faile If God send his Word great shall be the company of them that Praise him even in this sense the building as it shall go forward so it will last since the foundation Christ cannot shrink Christ assures us his blood was shed not for all but for many for remission of sinnes those he loves those he will continue to love to the end according to the text whom he loves he loves unto the end In the former part of this chapt consider the love and lowlinesse of Christ his love in so willingly departing out of this world for us ver 1. his lowlinesse in washing his Disciples feet ver 5. that the Head and Master Christ should stoop to the feet of his servants and wash and wipe them is an unparalleld example of humility The first verse speaks him God and man God in that he knew his houre of departing out of this world for as God he knew all things though as man he was ignorant of many about the time of the sacrificing the Passeover Christ our Pasteover was sacrificed for us Man in that by death depart he must for the God-head could not suffer this one text evinceth what ever Jewes Mahometans Hereticks or heathens may falsely conceive of Christ Intimations and characters of his Divinity run as parallel with those of his Humanity almost throughout the Histories in the Gospel concerning him His birth spake him a man but to be borne of a Virgin and as some conceive without * The punishment in sorrow shalt thou bring forth was to the woman not the child So Christs being without sin ordinarily excuses not the Virgin Mary who had sin and a Redeemer or Saviour My soule has rejoyced in God my Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de sententiis Dionysii paine together with a strange Starre and quire of Angels proclaimed him God His swadling bands and the Manger spake him man one disrespected amongst men but the Shepheards and Wise men worshipping him expressed him God His Baptisme administred by Iohn declared him man but the voice from Heaven to be God Tempted in the Wildernesse man overcame as God Wept for Lazerus man raised him from the dead God stept on the seas man but after he was awaked stilled the waves God tempered the clay with spittle man but opened the eyes of one borne blind God Lastly by his death shewed himself man by his powerful and most to us comfortable resurrection God Each sentence shewes his lowlinesse in that he was made man and his love in that lowlinesse who being in the forme of God thought it no robbery to be equall with God but made himself of no reputation took upon him the form of a servant he humbled himself and became obedient even to death even the death of the Crosse Phil. 2. v. 6 7 8. Supplicii genus crudelissimum deterrimumque inquit Cicero The constancy of that love is expressed in the words he loves unto the end the earnestnesse and integrity of it is observable in the word there used to love importing in the original to love with the heart and mind by adhering to the thing loved with content and satisfaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Amo apud Latinos magis est quamdiligo Me aut amabis aut quo contentus sim diliges Cicero As Christ thus loves his owne so ought they to love him Thou shalt love the same words the Lord thy God with all thy heart Matth. 22.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel ad finem vel ad seculum vel perfectionem significat The constancy and perpetuity of Christs love may be noted from the word in the Original signifying the end it may be rendred by perfection till we become perfect men in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4 13 He loves us he loves here to the end of dayes and for ever hereafter Hence observe these conclusions God through Christ loves his own Then or secondly he loves them for ever The truth of this conclusion will appeare in the ensuing discourse Why God loved lost man not the Angels being more excellent creatures man in whom was nothing but deformity no other reason can be rendred à priori but his own will and pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreseeing the death of Christ as the meanes both of love and election though not the cause of either redemption being the effect of Gods love in the general he loves man now because redeemed by the death of Christ justified by his blood adopted to be conformable to his image sanctified in part by his Spirit because the member of Christ the temple of the holy Spirit the Spouse of Christ and subject of him the King of Saints Revel 15. v. 3. God loves his people first and gives Christ for them then love them because they are Christs and partakers of his graces 2. Conclusion God loves unchangably and everlastingly This is set down Jer. 31. v. 3. I have loved thee with an everlasting love God being love love as God must be everlasting which he extends to his people he loved his people in Christ by way of election defore the foundation of the world for to this effect Paul speaks Ephes 1 v. 4 and will continue to love them till the world shal be no more and after Solomon saies A friend loves at all
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
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
cress of our Lord Iesus Christ rejoyce at one anothers ruine but as Israel mourne for the losse of our brother Benjamin Judg. 21.2 3. saying Lord why is it come to passe that one Tribe and more is lost this day in Israel If we loved would we not relieve the poor distressed brethren Can we truly say we are Christs and our purses our own Are not all our goods put into our hands as stewards Must we not give an account how imployed 'T is strange having a note under Gods own hand even his word to disburse to the poor so much and he would allow of it that we refuse If we should chance lodge our brother a night 't were rare But as the Jewes formerly said The first day a man was Oreach a guest the second Toreach a burden the third heaven and salvation not earthly things are the subject of Saints rejoycings Barach a runnagate So we fish and guesse in three dayes stink In the primitive time all things were common some sold their houses for the common good The Macedonians are commended by the apostle for giving themselves to Christ and theirs to saints as need required 2 Cor. 8.5 we must not as some do now a dayes say all thine is mine and mine my own but all mine is thine and thine thy own If we loved we would not so easily jar let us see the danger of it and the profit of love Scylurus his will is common a bundle of Arrows to his sons while the Arrows fast together in a bundle none easily broken while his sons knit together in brotherly love all safe but dum singuli pugnant vincuntur omnes T was Cyrus policy in taking Babylon the great rivers running thorow the city hindered its taking therefore he cut it out into channels and then it was even fordable and feasable if love were among us soon would peace and then we should see how concordiâ parva crescerent ut magna jam dilabuntur small things would increase as now great things grow small de Clem. lib. 1. cap. 4. Cesars safety sayes Seneca was the Romans Peace ille ut vinculum per quod resp cohaeret ille spiritus vitalis quem tot millia trahunt nihil ipsa per se futura nisi onus et praeda si mens illa imperij subtrahatur dolentem dicere verum quid vetat rege incolumi mens omnibus una Amisso rupere fidem For want of love are wars hint caedes venena urbium clades et totarum exitia gentium et principum sub civili hasta capita venalia et subjecta tectis faces et ingentia spacia regionum hostili flamma reâ—ucentia aspice tot nobilissimarum urbium fundimenta vix notabilia haec ira dejecit Aspice solitadines per multa millia sine habitatione disertas has ira exhausil aspice tot memoriae proditoâ— duces mali exempla fati alium ira in cubili suo confodit Sen. de ira lib 1. cap. 2. hence wars murders poyson ruining of Cities Kingdoms Nations hence that Princes heads are uncivilly saleable Crowns and Scepters trampled under foot miscenstrue me not Reader I am translating Seneca hence that famous Cities scarce known by their ruines hence Countreys Provinces dispeopled in a flame O my native bleeding countrey note that every agreement is not commendable it must be secundum Christum-saints do agree in truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.15 otherwise it is conspiracy so all haeretikes agree as Pilate and Herod are made friends against Christ as Sampsons foxes turn tail to tail to do hurt Miror quâ— omnes heretici inter se dissentiunt contra Christum consentiunt Ireland the historian said discord was Venenum in civibus Romanis poison among them Love by the psalmist is resembled to Balsam or the precious ointment Psal 133. which healeth if love among ministers we would with the milch kine carry our ark neither turning to the right hand nor left if the apostle rebuked the Corinthians because some said I am of Apollo I of Cephas or Peter onely magnifying their own minister and asked is Christ divided would he not if alive now ask is Christ torn in pieces so many men so many mindes quot capita tot opiniones I had almost said religiones deus bone in quae tempora reservasti nos I am sure there should be one judgement de jure and one practise or charity though de facto neither Jerem. 32.39 I will give them one heart and one way In Acts 4.32 the multitude was of one heart and one soul where there are differences in opinion there needs charity consider all not at the same time nor equally enlightened consider Christs demeanure to his disciples in this case Acts 1. they beleeved Christ should as a temporall King restore Israel he modestly answers It was not for them to know times and seasons Thus he deales with obstinate Thomas Reach hither thy fingers be not faithlesse Joh. 20.2 But what place is this I see like the Almanacks Anatomy full of piercings Is this that England the glory of I lands and envy of Continents Is this that Isle which strangers came to see A reed shaken with the winde rather shattered in peeces Poore England like Rebecca with more then twinnes in her wombe and whoever prevailes she smarts Poor England like a Rock cut and hammered into a Quarry to dig stones to build up her self in a newer fashion Poor England like an Oake cleft asunder with wedges taken out of her own body Where 's the friendship between families the love of brethren the seamlesse coat of Christ spared by the violent Romane souldiers Where 's the thought of comming from one Adam and redeemed by one Christ being one in Christ Where 's the thought of one Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one hope of salvation Quis talia fando temperet à I will summe up all with that of the Poet never more seasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peacefull Ministers begin to jarre And each Mechanick wages warre There 's peace in hell 'mongst us a strange confusion Is this from heaven in part sure hells delusion But disputations may beget knowledge though ofttimes strife as two flints knockt together do light Know diversities of opinions must be too to manifest their faith who are approved I Cor. 11.19 The Lord now doth try his people and prove them Deut. 13 1. 'T is partly want of love makes us censure The Apostles when Christ told them one of them should betray him began to examine and accuse themselves rather then others every one saying Is it I Not straight Sure it is Peter Judas Let us to prevent censuring look upon our own unworthinesse Non videmus id manticae quod in ter go est I have read