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
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
times Prov. 17. v. 17. Now Christ is our friend so he has proved himself so he cals Lazarus John 11. v. 1. Our friend Lazarus sleepeth Such he professeth himself to be to all his people such he was to them while his enemies Greater love then this has no man Ante omnia tempora in toto vitae tempoâ—e cùm non crit tempâ—s amabaâ—amat amabit suos Deus that a man should lay down his life for his friends John 15.13 Observe Christ calls his friends before he died for them so God is said to love them before his â—on was sent John 3.16 Our friend Christ loved us before all time through all time after all time or when time shall be no more O let me then obtain the love of God and I value not the hatred of the whole kingdom of darknesse Ought not we to love this God that loved us first 1 John 4.19 and continues to loves to the end therefore neither sin nor Satan of which more in the progresse shaâ—l finally be able to remove us from the love of God which is in Christ lesus Rom 8. v 2. last He is angry with sin and his sinful people hates sin but not his people God does not hate whom he once loved though they fall into divers and great sins he hates their sins loves themselves thus God seems plainly to affirme when he bids the Prophet go love a woman an Adulteresse yet beloved of her friend Pone te foen inà amare moechantem Hos 3. v. 1. The woman is the people Israel committing Idolatry yet beloved of God God loved Solomon once therefore David called his name Jedidiah 2 Sam. 12. v. 24 25. therefore God never hated Solomon notwithstanding his strange sin of Idolatry unlesse you 'l make him a changling God may justly punish his beloved for every act of sin with a temporal punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus Dominus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus à Domino as he did Solomon in his son yet love them nay because he loves them therefore he punishes Amos 3.2 If any object Christby death has given satisfaction for the sins of his beloved therefore God were unjust to take a double account Answ Christ died to take away eternal punishments chiefly yet temporal punishments may be mitigated through him oft quite forgotten by God and not inflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to correct or instruct one being the end of the other quae nocent docent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But secondly know Christ only dyed to satisfie for sin no created nature can satisfie divine wronged justice God punishes his redeemed people not to make satisfaction but to drive them to repentance his corrections are for instruction not satisfaction The Lord has torne come let us return to him and he will heale Hos 6. v. 1. Farre sweeter are the corrections of God then the mercies and embracements of the world they are as oyle saies the Psalmist which will not break the head if the very righteous smite me as from God it shall be a kindnesse Psal 141. v. 5. The reason of Gods loving to the end is because he is by nature most the same I am the Lord thy God and change not therefore yee sons of Jacob are not consumed Mal. 3. v. 6. with him is no variablenesse nor shadow of changing Jam. 1. v. 7. thus much his name imports * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolute sic Lxx. interpretantur I Am the same yesterday to day and for ever Hebr. 13 v 8. Now if God should love one once and then hate the same God were not the same unchangable one But may some say God is said to repent Jonah 2. v 10. and he repented of the evill of punishment which he said he would do to them So Adam is threatned to die see his servant-ike-servile condition undoubtedly Gods childrens now farre beyond it in the day thou eatest thereof non mutar voluntateÌ„ sed vult mutationem yet lived many hundred yeers so that if you consider how many years he would have been growing to the stature he was created in and adde them he was the most long lived in all the world so Hezekiah threatned yet lives 15. yeers To which I Answer as some Schoolmen God changes not his will Scriptura loquitur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad captum no strum but he willeth a change in others when he is said to repent he repents not but causes repentance in others whom he threatned Repentance sorrow joy are not in God only Scripture useth such expressions speaking to our capacity and according to our wont but God is most perfect and free from such passions and imperfections I am not a man that I should lye nor the sonne of man that I should repent Numbers 23. v. 19. But this is to be noted the better to understand Gods unchangablenes that his threatings are conditional Mutar sencentiam non consiliam Deus he will bring destruction on Nineve unlesse she repent on Ahab unlesse he humble himself on Abimelech unlesse he restore her untouched on whom noli me tangere was writ Sarah on Adam unlesse he lay hold on the promised seed this condition is expressed Jer. 18.7 8. oft times upon repentance God doth reverse his sentence not change his mind Lastly God verified his word in threatning Adam he was condemned to dye the very day he sinned and so was Hezekiah both dead men according to Law as we say though repreiv'd for a season but you 'l say why doth not God expresse the condition alwayes I answer as another has in that case It 's needlesse and hurtful needlesse Qui dedit paenitenti veniam non promisit peecatori paenitentiam because expressed in Jeremy hurtful because sinful and secure men hearing God upon repentace will grant pardon grow the more secure supposing it time enough to repent at any time as if they could repent at any time when they please Having thus cleared the truth let us see more of Christs everlasting love or loving to perfection as the Greek bears it Christ loves his to perfection because they are one with himself that several wayes therefore he will love them till they be perfectly happy and glorious as himself First they are one as father and Son are one I desire saies Christ they may be one O Father as we are John 17 v. 20 21. Now Christ and his Father are one partaking of the same nature and so are the Saints one with Christ partaking of the very Divine nature 2 Pet. 1. v. 4 So that of the Psalmist may even be applyed hither 1 Joh 2.14 2 Pet. cha last v. ult Eph. 4.13 I said yee are gods Christ in Scripture is called the Father of the Saints the Word the incorruptible seed Paul saies he travels with them till Christ be formed
may fall away nay fall into the sin against the Holy Ghost as most men thinke out of that text that sin to be included because t is there 't is impossible to renue them because they crucifie the Son of God afresh again the Apostle from chap. 10. ver 26. proves as much for if we sinne including himself wilfully after that we have received the knowledge of the truth there remains no more Sacrifice for sin Answ I deny not but some men may be outwardly baptized for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred nay be a hearer with joy as Magus was baptized Herod heard those in the parable rejoyced Luke 8.13 yet being not elected or truly sanctified fall away Vide hist Ecclesiast Magdebeburge Cent. 4 c. 3. pag. 64. pag. 89. Julian the Apostata had been perchance a practitioner of good in his younger yeares but at last became an enemy to goodnesse and concluded his dayes with vicisti tandem Galilaee Thou hast overcome at last O Galilean in contempt calling Christ Galilean Answ 2. From that first passage of the Hebrews no falling away can be proved I mean finall The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used for finall falling 't is given to the Jewes falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. v 11. Yet we expect and pray for their conversion there is a time of their fulnesse to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. Certainly blindnesse is happened but in part to the Jewes and that only till the fulnesse of the Gentiles be come in ver 25. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does diminish the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit rem cui adjungitur Cornel à lap The Jewes falling is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. hujus cap. All that can be proved from Heb. 6.4 is but that Gods people may fall into many sins and errours after much knowledge and grace Neither from this Hypothesis can it be well concluded that they might commit such sins falling from such grace onely the Apostle shewes a difficulty of restoring them if they did fall Ob. 'T is said 't is impossible to renue them Answ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews it not impossible because the Jewes shall be restored I have read the word used in a moderate sense 't is impossible for a rich man to enter into the kingdome of heaven sayes our Saviour yet Abraham Isaac and Jacob rich men are there it shews a difficulty not an impossibility Obj. But these Crucifie Christ afresh therefore they are never likely to be renued Answ The Jewes which crucified Christ many repented and were saved for indeed Christ had prayed for them Father forgive them they know not what they do The Apostle shews the principles of Religion from which these are tacitly forbid to fall and the danger of renewing them shewed v. 2. Doctrine of Baptisme laying on of hands and the resurrection of the dead The last the Corinthians denyed yet being Elected and Saints renewed and saved The other two are denyed in this age of whom great hope 'T is reported that Witches deny their Baptisme so that the water since receives them not but such confessions some of them have made such repentance and have made such ends that I dare not but judge charitably therefore t is not impossible to renew such as fall from these principles and consequently no sin against the Holy Ghost never mentioned in the Epistles never called in the Gospel by that name but the Blasphemy against the Holy Ghost See a book of that Title very judiciously pend and Printed about the year 1646. To that of Heb. 10. v. 26. I answer t is not said there remains no Sacrifice for their sin there remains no more Sacrifice to wit as in the time of the Law when for every sin there was a Sacrifice now one only Sacrifice even Christ the benefit of whom is to be had even by wilfull sinners by faith and repentance Ob. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred maliciously if we sin maliciously there remains no Sacrifice Answ Though the word be sometimes so used as by the Seventy Exod 21.13 14. Yet Aristotle which understood the Greek as well as they uses it to signifie willingly or wittingly Lib. 3. Ethit cap 2. Ob. Peter sayes one may deny the Lord that bought them 2 Pet. 2. ver 1. Answ 'T is a prophecy of such as hold universall redemption the wicked Prophets or Hereticks of which Sect in their lives deny him whom they falsly taught had redeemed them Saints then persevere nothing can separate them from Christ but let not this make us secure or negligent let us walk circumspectly and carefully let us work out our Salvation with feare and trembling that is the application of it Christ has wrought out the Salvation for us we must endeavour ourselves to get the assurance Qui creavit te sine te non redimet te sine te This assurance will not be gotten without pains sweat fear trembling Such fear as is accompanyed with joy serve the Lord with fear and rejoyce Ps 2. Tremble thinking on thine own unworthinesse and weaknesse rejoyce thinking on Christs worthinesse thine by faith and Christs strength or thine through him Remember God has not called us to uncleannesse but holinesse 1 Thes 4.7 God as he ordaines to the end so he ordaines to the means which must be layed hold on Hezekiah had 15 years added what more assurance needed he then Gods word by the Prophet Yet he must eat and drinke to preserve health and use a meanes for recovery Job sayes man has an appoynted time on earth and bounds are set which he cannot passe yet we must use lawfull means to live Christ knew the houre of departing out of this world yet when the Jewes talk of stoning him he endeavours to get out of danger to teach us Paul knew the Salvation of the Elect to be sure yet he is said to endure all things for the Elect that they may obtain Salvation 2 Tim. 2.10 as he endured imprisonment to strengthen them and any thing rather then to forbear preaching to gain them the means of God unto Salvation Rom. 1.16 Let not those who have bound themselves even Apprentises to sin as I may say and dayly serve Satan think to receive any comfort from hence read Deut. 29. v. 18 19. If any man shall say I shall have peace though I walk in the imagination of my own heart adding drunkennesse to thirst I will not spare him Doth Christ onely love us Or doth he not also bespeak our love O love ye the Lord all ye his Saints Psal 3◠23 'T is a great honour to be beloved of such a personage as Christ an honour that he will accept of our love but more that he seeks our love The honour Saints have by being his is above all honour If ye receive honour
of a people who when they went abroad did borrow eyes to see other mens faults but when they came home would take out their eyes lest they should see their own Somewhat like the fish that bedarkens all the neighbouring water with some spissie vapour which it casts out of its mouth that it may scape unfound out So many private Reformers like the Lapwing cry Here 't is here 't is to wit the nest of other mens faults but never come neer their own Tecum habita nôris quam sit tibi curta supellex Examine thou thy self and thou shalt find Thy self but miserable naked poor blind Rev. 3.17 They are fittest to reprove others who are most free from blame Otherwise men will certainly say to thee that Proverb Physitian heale thy self Are not they only fit to preach Christ that are in Christ otherwise they do but tell a story as it were of the East-Indies which they know not but by hear-say But a man in Christ preaches what by experience in himself he knowes How can others promise liberty who are themselves the servants of sinne 2 Pet. 2.19 Yet if the Pharisees sitting in * If the right and allowed-of Embassador speak though a wicked man heare the embassage Moses chaire bid me do this or that if good I 'le do it If the water be good whether the pipe be lead or silver it shall be all one I le drink it Some preach Christ out of envy yet since Christ is preached the Apostle does rejoyce If we loved * Note Alencis affirms that Christ gave Judas the Sacrament though the opinion is not generally received because he would use all the meanes of salvation to win him we would pray for one another 'T is a sinne for a Minister to forbeare See 1 Sam. 12.23 God forbid sayes Samuel that I should sinne against God in ceasing to pray for you Sometimes God forbids to pray as Ier. 14.11 Ioh 1. cap 5. v. 16. to shew quod aegrè possit remitti non impossibilitatem to shew the difficulty to prevaile with God to pardon such great sinnes and sinners not the impossibility Israel sinned against God Moses privately prayes and the power of faith was such that Gods hands seem tyed Let me alone sayes he Deut. 9.14 Elias was so powerfull that one calls him Fraenum coeli the bridle of heaven I know it handle as a Schoole point that if a Minister knew one of his people to be damn'd yet he ought to pray for him for God else might use the Ministers negligence in omitting the means as the means secondarily of his damnation 'T is most plain Ezek. 3.18 Remember if by using lawfull means Prius Omnes dam. nati quam nati as prayer a sinner be converted God is glorified having a new son Christ rejoyceth to see the work of redemption go forward the holy Ghost has a new temple the Angels a new charge the Church comforted and strengthened by the prayers of the new convert therefore pray I le fal upon some more particular uses Christs beloved are intituled to the creatures through him which are perchance usurped by the wicked The wicked have the good things of this world the rather because no part in the world to come de facto but perchance as Tyrants and Usurpers de jure all are your 1 Cor. 3.22 ye being mine Christs are never wholly dead in sin they may be a sleep as David and Peter but Nathan awakes the one the Cock the other a man dead in sin is like Lazarus in his grave needs a Christ the resurrection and the life to quicken him the Church in the Canticles confesses the truth hereof I sleep but my heart waketh 5.2 A man asleep in sin by the preaching of the word may be awakened his heart even in his sin being towards his God as Asas 2 Chr. 15.17 though the high places not removed Why 's this thrown into the kings dish if they had not a great stroke in matters of religion Dr. Andrews The effect of Christs love is true repentance not to hang down the head like a bullrush for a day to whine with Saul for an hour and after ask counsell of a witch to mourn and humble ones self with Ahab for a while and return like the dog to the vomit to be zealous with Jehu for a space as a reformer and to worship the calves at Dan and Bethel to be intentive as Herod to John and after give away his head to tremble as Felix momento turbenis to turn beleever because others did as Magus and then offer money to buy the Spirit is nothing worth do not the Heathen the Scribes and Pharisees do more yet your righteousnesse must exceed the wicked may have grace but not sanctified and seem for a time more eager then the righteous he that has some fits of an ague though naturally cold is hotter for the present then one naturally hot perseverance to the end is the blessing of Christ not as Iudas Magus Demas Christ gives his grace to repent of every sin the smallest chink in a ship may endanger it repent of thy bosome sinne thy Dalilah Herodias God will be Alexander or Nemo Christ sends afflictions out of love the wounded party though he know the sharpnesse of the Chyrurgions instrument and smarting salves to be applied yet seeks to be drest and launced since Christs afflicting hand is for good be patient by sin men forfeit all life and goods the wages of sin Death God is mercifull and loving sparing the life and sequestering onely the outward estate is not the life more then raiment he that gave the life will with it give all things necessary yea though his people were in the wildernesse Hos 2.14 He can provide a table in the wildernesse Christ's also suffer to be conformable to him their head who was vir dolorum a man of sorrow Thou hast had many temporall spirituall blessings imploy them to Christs honour hide them not in a napkin lest thou be brought to account To whom much is given of them much is required Where Christ loves he begets somewhat like himself Amor semper habet quid sui simile Quest Has every member and every beloved of Christ grace as he Ans According to order they have yet thousands of children saved in whom grace not so apparent as in promise 2 Suppose the thief on the crosse had died without confession yet elected and gravidus erat operibus great with good works was safe 3 Divers may be justified and therefore elected and saved yet die before visible appearance of faith sed haec obiter Then hate sin O beloved it ill becomes any least a Saint Christ takes sin at their hands as Caesar wounds from him of whom he meritted better usage with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin is the sword that put our Saviour to death hate that sword that slew thy dearest friend consider sins odiousnesse
in the Word what heavenly conference among Saints what humble familiarity have they with Christ by Prayer how doth he answer them filling their hearts with as it were laughter and their souls with joy they envy not the worlds favourites or darlings while they enjoy their Christ How sad is a Christian that but seemingly for a time hath lost his Christ who is his life and soule of his soule what fainting is in that soule what enquiry after Christ by Prayer as the Spouse in the Canticles doth What hungring and thirsting is in the Saints after Christ more then in the Hart after the water-brooks How dejected is a Saint after sinning what a Stranger to himself how mournfully he walks how unpleasing is every thing to him what rivers of tears doth he shed what sorrow like his till reconciled to his God How do the Saints hate sin tho they fall into it how do they condemne strive to crucifie it tho it dog them flesh and blood never taught them this nor the Divel will not willingly cast out himself you may see whose children they are by their practice and obedience How easily do they kisse the rod when their Father scourgeth them how like Mephibosheth are they content to part with all to enjoy their David how do they live by Promise counting it far beyond an inheritance how easily do they submit their will to Gods Will in summe how are they delighted in goodnesse how much in the Company of Saints to see Christ in them to see them deckt with his graces more then in the company of Princes that have not acquaintance with Christ Dear Aunt I love your practice and strive to imitate since it will bring eternall peace Pardon me if I have a little commented upon your I hope a Saints actions I will do no more I could do no lesse Go on to Perfection to them that overcome Christ will give Crowns Sutton-Valence July 10. 1649. Which that you may do and obtain shall be the constant prayers endeavours of your loving friend and obliged kinsman H. Holland To the Courteous READER I Have been very just in publishing these Heads of Sermons as delivered Time might have made me Parent of some more worthy piece on this Subject but whiles I was delivered of this some as it were present at the labour but not of my said Parish accused it of Bastardy not being from the true seed the word which made me own in publick this weak exercise now the world may see I dare publish what I preach I sometimes seem to diminish sin in the Saints John sayes they sin not I mean but as he does they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a trade of sin they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Iohn 3. sin in some acts not habit they do peccare not dare operam peccato as Beza translates the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin not walk implying an habit in the way of sin they sin with much reluctancy not with a full swing they hate what they do They run not after errors but are overtaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Gal. 6.1 they fully close not with such Christ hath told John Rev. 13.8 those that worship the Beast have not their names written in heaven but they whose names are written in heaven escape the beast and all false teachers from hurting them much The name of the Beast is 666. The Pope ascribes this name to himself VICarIUS GeneraLIs DeI In terrIs where the numerall letters make up the said number by which you know the Beast I have used many moderne Authors which fitted my purpose and many digressions as my manner of preaching is digredi patimur non divagari what faults you find suppose them errata So farewell Yours to use Anglo-Hibernus 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 Anglo-hibernus JOHN 13. verse 1. Having loved his own which were in the world he loved them to the end SEe see thou unhappily witty Arminius Christ has a people whom he cals his own in the world distinct from the world not all the world A world of Believers in the world A people he chooses in the midst of a people a Nation out of a Nation Peter cals the Saints a peculiaer people our Saviour his a little flock distiguished from the large drove of the world Christ has a Church in Rome not all the Romans A Church at Corinth not all the Corinthians A Church at Ephesus not all the Ephesians And though Paul by way of charity in every Epistle in general call's them Saints yet in a peculiar manner aimes at the people of Christ every one of which either was a Saint or look't much like one true all the world is owned by God he created all and all 's provided for by him Dives is the son of creation and common providence Son remember thou in thy life time receivedst thy good things Luke 16. v. 25. These are but entertained in the common out-Court but his own by redemption in the inner roomes of affection and care His owne how came he by them God gave them to him even while yet slaves to Satan he was as we say to win them and wear them he redeemed them they gave up their selves to him in Baptisme he married them cloathed them entred into a Covenant with them and they became his Ezek. 16. v. 8. God has a set number of his own I heard the number of them that were sealed saies Iohn Rev. 7. v. 4. though there is a certain number for an uncertain to which none can be added from which none can be taken they then who as the Disciples have their names written in heaven are happy and may rejoyce Since we are thine O Saviour possesse thy selfe of that heart wherein none can claime an interest but thy self Let us not O let us not prostitute our selves to the love of the world Come O Saviour to thine own make thine own receive thee rejoyce in thee Christ certainly has not redeemed all for then having satisfied offended justice what should hinder their salvation Application He that so freely gave his Son how shall he not freely give us all things even Application You 'l say all fell therefore Christ must redeem all nay rather as all fell so all by Christ shall be quickened in the resurrection Christ payed indeed a sufficient price for the world but not efficient he redeemed the elect only now all are not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positi non dispositi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est diem ipsi constituebant ordinabant designabant actor ult v. 23. Noman is naturally disposed towards Christ We are not able of our selves to think one good thought Away Arminius God saw no good in us when he elected us we were in our blood when he said live Elegit
lovingly when he disobeyed God they renounced obeysance to him or his Soveraignty and he civilly dyed even the same day he sinned thus sayes the Apostle account your selves dead to sinne Rom. 6.11 Thus every good Christian esteems sin dead not to be obeyed bâ—… yeilding to it or acknowledging it Christ has dealt with sin in part as thâ— Philistines did with Israel they had no Smith to make sword or speare only file for forkâ—s and mattocks he leaves sin no deadly weapon it can fray us not * Considerata Christi morte slay us Thirdly naturally sin is slaine Christ has given it its deathâ—s wound by his death resurrection it can't live long though it may linger a while in a Saint as a Tree that is cut at the root with a sore gash or two must dye within a yeer perhaps within a month or two though for the present it may have leaves and fruit it secretly dies and will suddainly shew it selfe withered Wouldst thou know whether sin dye in thee or no Doest thou when Summer comes I mean temptation bring forth fruit of sin or no If thou doest not thou art dead to sin sin is dying in thee Christ that for the future his people sin not to hinder his everlasting love gives them preventing grace heales their nature restraines them them whom he redeemed by his word from sin shewing them the deformity of it the reward of it perchance sometime propounding to them the glory of heaven and above all the * If there were neither a hell to punish nor a heaven to reward the Saints would love Christ Yet as in Moses and our Saviour the reward may be lookt at to sweeten sorrow Heb. 11. ver 26 12. v. 2. Non pleno sed semiple no anima love of Christ dehorts from sin by the voice of his spirit the voice behind that when they are about to sin sayes this is the way walk ye in it That we walke more in his feare enjoy more of his favour St. John sayes he that is born of God sins not unto death presumptuously and constantly In a choyce garden weedes may grow up without the consent of the gard'ner against his will Sin in a Saint borne of God is as those weedes not of his own sowing nor of his own growing willingly to whom he intends a day of weeding A Saint can't sin unto death because of the holy seed 1 Joh. 3. ver 9. In an Oake in winter we see seemingly at the least death but there is juyce to conserve it in the root Esa 6. ver ult though that text has another meaning so Christ our root by the juyce of his word grace the holy seed keeps us from sining to death then we have life like the Oak in the winter or more dangerous time of sinne when we seem even dead We may say of death the effect of sin and sin the cause of death as the sons of the Prophets death is in the pot Sin is in our nature put in flower wheat ground or Christ bruised for our sins and all is well the sons of the Prophets the Saints need not feare The Papists hold sin in a Saint Veniall but with judicious Calvin we affirm all deadly Omne peccatum mortale est quia adversus dei voluntatem rebellio est legis praevaricatio in quam edictum est sine exceptione dei judicium Sanctorum delicta venialia esse non ex suapte natura sed quia eâ—dâ—i misericordia veniam consequuntur Calvin Libroz cap. 8 sect ultima because t is rebellion against God but thus far Veniall because Christ has satisfied for the sins of all his of some even before their actuall committing so they since God is just be pardoned That there is a restraining grace in the Saints so that they sin not so eagerly as before nor so oft to remove if it were possible Christs love finally from them see Psal 103. ver 3. Which forgiveth all thy sin and healeth all thy diseases that that the wound burst not forth to a new sore So Hos 14. ver 2. Take away all iniquity and give grace vid. to restraine as some read it or as ver 4. I will heale their back-slidings God will love his people to the end for though they have sin Num. 23.21 yet he will not behold their sin as to condemn them for â—t neither indeed can he since Christ has safeguarded them satisfying for them though he may bring as is said a temporal punishment for every act of sin yet am not ignorant how many affirm since Christ has satisfied the Saints sufferings are only exercises of faith trials not punishments But Jeremy in behalf of the captive people whereof some sure Saints seeming to correct any private murmuring against Gods punishing hand proves the truth of the point Non solum non maliciam adversus Moabitas eorum regent in vob is non vidi Verum neque vestruÌ„ O Israel pee catum sed filium pro te peccatum factum videbo Neque maledictionem immittere decrevi naminferni Portae contravos non valere pâ—terint ex Lament 3.39 Why doth a living man complaine for the punishing of sin Gospel texts hold forth the same But to returne to the confession of the Sorcerer Balaam as the famous Dr. Hall cals him Numb 23. v. 21. he hath not beheld iniquity Jacobs sinne shall not be looked on by me but my Sons death to cause a curse on my people Non maledixit populo Deus non ergò peccatum in iis videret Parallel is that of Mica 7. v. 18. Who is a God like unto thee that pardoneth iniquity and passeth by transgression not seeing it as Jer. 50.20 In those dayes they shall look for the sin of Judah but it shall no where be found for I will pardon whom I reserve their sins shall not prevail totally to ruine them or curse them I will not behold their sin but being sasatisfied in my Son will passe by it his death shall prevail to divert oft temporal judgments ever eternal curses See Jer. 31. v. 35 36. If the Sun and Moon can cease to be or the heaven and the earth be measured then my people typifying the Church shall cease to be a Nation for what they have done And what had they not done I say by way of repetition Christ loves his to the end knowing a full satisfaction to be paid for their offences so though their sins in themselves never so much mortified be deadly yet cannot damne because redeemed and must obtaine mercy the word of God is Salt and keeps his people from stinking in his nostrils the word is truth and sanctifies all his Christ is a Sun and that of righteousnesse now the Sun exhales corrupt vapours that the sea and waters corrupt not even so behold the Lamb of God that taketh away the sins of the World both guilt and punishment healing our nature Christ was made
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
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
〈…〉 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.