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
we say they are but truths of Scripture more apparent Hence O Christian thou having the spirit of love and power maist conclude no finall falling away as the Papist and Arminian teach For how then should Christ love to the end if he let go his hold and let thee sink at last See a few reasons and proofs for thy future strengthening Consider to this purpose what God is to us and what he promises God is our husband and no finall divorce to be allowed no woman the Churches condition has power over her self no not in this case but the man No Saint has power to give away himselfe for he is not his own but Christs Christ is the life the Saints lives are not in their own power but hid feofewed with Christ in God Colos 3.3 As Christ is safe so is their life Christ is their head as long as the head 's alive so shall the members ex loco Joh. praecitato 14.19 the Saints being the members how were Christ perfect or compleat if they lost Yet in this mysticall body the best joynts are subject unto spraines yea perhaps to bruises and gashes but no bone so shattered in pieces but may and still is set againe God has promised his people eternall life Joh. 10.28 They shall never perish He that gave them is greater then all and none shall pluck them out of his hand v. 9. Nay those that believe in regard of the certainty of the performance of the promise are said to have eternall life Joh. 5. ver 24 He that has once faith to believe shall never lose it though it may seeme lost for the present for he that is the author of it will be the finisher Heb. 12.2 The Alpha and Omega if God promise so he has sworn to make it good God abundantly more willing to shew to the heyres of Salvation the immutability of his Counsell confirmed it with an Oath that we might have strong consolation Heb. 6.17 18. He will confirm you to the end to bee blamelesse 1 Cor. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Triplex negatio vehementiffimè negat I have already quoted his promise I will never never never leave thee Heb. 13.5 Indeed the Saints and he being one 't is impossible they be should lost being part of himself So the Apostle is perswaded that neither life nor death nor Angels principalities nor powers shall be able to separate the Saints from the love of God which is in Christ Jesus our Lord Rom. 8.38 39. The will of God is like the Law of the Medes and Persians which alter not Du Moulin against Armin. or like Pilates quod scripsi scripsi For whom he hath once written in the booke of life he never blots out there is a difference between the book of life and living or naturall life blot them out of the book of the living let them not be written among the righteous this naturall life the Psalmist means and the world where the righteous and wicked live together Let me examine the grounds of the Apostles perswasion Rom. 8. Death can't for in Scripture sense 't is not worthy of that name though in a Philosophique sense it may because it can't separate a St. from Christ nor is' t a curse nor punishment since Christ dyed but a passage to him the hurt of death is taken away Christ has destroyed him that has the power of death the divel the executioner Heb. 2.14 Where then is death casheer'd Why Because sayes one an Officer that arrests the Kings son is to be discharged of his Office so death for Arresting Christ The sting of it by which Satan prevailed to destroy is blunted abated I will not say plucked out because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many things we offend all yet John sayes behold the Lambe of God which takes away the sins of the world remember the power of the word * De medio tollere as Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there to take away Joh. 1.29 Quis neget Aeneae magni de stripe Neronem Sustulit hic matrem sustulit ille Patrem Sin in the Saints Christ dying for them is much like the Viper on Pauls hand has not a sting to wound to eternall death Christ took away the guilt and pnishment of sinne and sactifyes his people much subduing sin in them ex Mica ult antep to have a Snake in ones bosome with poyson and teeth out may as cold water thrown into ones face more startle feare one then hurt one But I forbear because carnal men will make a sport of sin Though then that counted death continue among us yet it continues not to be what it was The name is more terrible then it think not lying in a grave an argument of the continuance of the power of death but rather to have all conformable to our Saviour or to lay aside corruption in the grave Musculus Thy body as now it is is not capable of immortality flesh and blood cannot inherit eternall life wouldest thou bring a corruptible carkase into heaven to be a glorifyed member of Christ No then lay aside corruption suppose it be sowen in weaknesse it shall be raised in power Thou foole that which thou sowest is not quickened except it dye Keep thy Corne above ground for fear of corruption where then shall the fresh greene blade appeare When shall the staâ—ke grow up When shall it eare When shall it flower All this glory and advantage will be lost if thy Corne be not cast into the furrows of the earth Doth not corruption within thee trouble thee more then death Wert thou not better once dye then be continually disquieted with the motions of corruption Ther 's no finall subduing them till the body be destroyed which doth so cline and draw thee to thee to the service thereof * Death to us is beneficiall though death thinks to do hurt as Phereus lasons enemy was to him he having an Aposthem in his body the enemy prickt the Aposthem and so gave him life whom he thought to kill Cic. Nat. Deor. Lib. 3. See if death be not advantage If a Crab-stocke having his head and boughs cut oft be grafted with a Pippin or some other pleasant fruit can it reasonably complain of hurt Or has he any wrong done him that has his Cottage of Clay pulled down and a goodly Pallace of stone built for his dwelling This is thy case O beloved But foolish men thinke there is no such life in Christ Let death be fearfull to Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Philosophers feared it not but said Si mors est nos non sumus mors non est and let us not through feare from which by Christs death we are delivered ex Heb. 2.15 be any longer subject to bondage Lâ—ing in a grave is so sweetned by Christs lodging there that that need not trouble a Saint they like the good subject Ittai are content to be where their
David is in death and life Christ is risen so must his members he is not here sayes the Angel for he is risen the Angels Philosophy proves one body can't be in two places Amesius Bellarm. enervatus Death is but a sleepe the Nurse is not afraid to put her Babe to sleepe if he sleepe he shall do well Our friend Lazarus sleepeth Joh. 11. V. 11. Caldaico-haebraicum significat to lie to sleepe Hezekiah also slept with his fathers the grave 's asleeping place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep expect a morning to rise we a morning of resurrection Neither life not the many dangers whereby t is in continuall hazard for he giveth his Angels charge over his people not afflictions of this life for they draw his people neerer I have sent ye leannesse cleannesse of teeth want of bread but ye have not turned to me saith the Lord Amos 4.6 Ye see God aimed at calling them neerer not driving them further by affliction We ought not to say depart from us for we are sinfull men but draw neere to us Gods corrections are like Jonathans Arrowes to David effects of love to warn not destroy Man is apt to misconstrue Deus unicum habuit silium sine peccato nullum sine flagello but God has given us a Commentary upon his own actions Jer. 29.11 But I know the thoughts I have towards you saith the Lord they are thoughts of Peace not of evil speaking to his people in case of Affliction The afflictors of the world intend not good to the Saints But God has the ruling of them the Assyrian is Gods rod God keeps as I may so speak the end of it in his own hand that the Assyrian smite neither deeper nor oftner then he pleases but he thinks not so Esa 10.4 7. The horsleech sucks to fill and satisfie itselfe but the Physitians aym is for good God out of love corrects his but will not vouchsafe to correct the wicked but lets them ripen in sinne till the day of vengeance the harvest Be not then troubled or cast down for affliction remember Saints are living stones 1 Pet. 2.5 and to endure they must be like the Sea receiving all waters and not changing quality or like Iob receiving evil good patiently or as a good stomach receive all meats vomit up none by murmuring reluctancy Of them in a moderate sense I dare say as divine Seneca who is said to have exchang'd Epistles with Saint Paul no evils happen to them Nihil accidere bono viro mali potest Tot amnes tantum superne de◠jectorum imbrium non mutant maris saporem nec remittunt it a adversarum impetus rerum viri fortis non mutat animum sed manet in statu est omnibus externis potentior sentitsed vincit placidusque contra incurrentia attollitur adversa exercitationes putat Vir erectus labor is est appetens honesti ad officia cum periculo promptus Videmus Athletas cum fortissimis confligere per quos certamini praeparantut marcet sine adversario virtus Dura non reformidant nec de fato queruntur quiequid accidit boni consulunt in bonum vertunt patres mature ad studia obeunda liberos excitari jubent sudorem illis interdum lachrymas excutiunt matres so vere in sinu nunquam laborare volunt Seneca de provid cap. 2. though they feel them and smart with them they change all into good in these being more then conquerours count all afflictions exercises but not only vertue they know languishes without these Champions seeke opposition they that strive for masterie desire to fight run wrastle with others before hand to stirre up their spirits and encrease activity and strength God sends his Saints afflictions partly for this end all working together for good to them that love him Rom. 8.28 Afflictions then though evil in themselves prove good The father sends his darling to the Schoole of vertue early to undergo difficulties and learn to pierce obscurities 't is a fond mother seeks to keepe them in her bosome idle What honest man refuses labour Will he not undergo honest offices with difficulty and danger As a Minister preach truth though it cost hot water For 't was once primus in Ministerio primus in Martyrio Sure idlenesse is painfull to some A good soule can as easily lack fire and water as Crosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeclara rara Heavens joyes are not to be obtained without sweating Nor life If we understand the frailties of life because if thou art in Christ they are pardoned Christs death has reconciled all in heaven and earth Angels as well as men had benefit of Christs death Colos 1. ver 20. Also Christ's have crucified or condemned at least the flesh with its affections and lusts Gal. 5.24 They have the spirit to conquer with which is where ever it be finally chiefe master though Satan may live not only propè but unà a while with Christ in the same house yet there is nor divisum imperium in the same beleever is the house of Saul but a kingdom of David Dagon fals at last if the Arke be there though till the last combat the spirit appeares not finally victorious Christ thus subdues sin in his people and casts their sins behind his back not intending to see them and drownes in them in the depth of the Sea that they may never float or appeare against them Micah 7.19 Nor Angels nor Principalities Principalities and powers are distinct offices if not kinds of Angels to whom God commits the managing of Princedomes so powers may be said to be the Angels in whom or by whom he manifests his power as Thrones are they in whom as in a Throne sayes Calvin Gods Majesty is declared now Satan and his assume the same priviledges God tolerating by them to punish the disobedient but these cannot separate the good Angels will not the bad cannot for they are destroyed Col. 2.15 See their power and maliceat least curbed Christs death has that efficacy that whomever he dyed for can never dye Rom. 8.34 Who condemneth since Christ has dyed had he dyed for all application should not have hindred their Salvation he that gave Christ would freely give all things Let the divel the accuser of the brethren climbe up to heaven having however his hell with him and present himselfe for their wrong they have a friend in Court Christ who is in heaven to appeare for them Heb. 9.24 Or as Rom. 8.34 who sitteth at the right hand of God that is in equal authority and power making intercession for us Christ prayes for us as I may so speake when we little think of it scarce praying for ourselves Christs prayer is more praevalent then Satans accusation or else why are not we cast Satan so often accusing He desired to sift Peter but Christs prayer for him was enough to enable him to stand Luke 22.31 32. His
〈…〉 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.