A Christian LOOKING-GLASS: OR, A glimpse of Christ's unchangably everlasting love.  
Discovered in several SERMONS, In the Parish-Church of Sutton-Valence. Kanc.  
By Hezekiah Holland Anglo-Hibernus, Minister of the Gospel at Sutton de Valentiâ.  
Deus sum & non mutor.  Mal. 3.6 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  1 John 4 8. 
I have loved thee with an everlasting love.  Jerem. 31.3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  John 13.1. 
London, Printed by T.R. & E.M. for George Calvert, at the Halfmoon in Watling-street, near Paul's stump. 1649.   

TO THE RIGHT WORSHIPFUL The Deputy Lieutenants of the County of KENT.  
In particular, to the Right Worshipful Richard Beal and Lambert Godfrey Esq  
AS all Rivers pay tribute to the Ocean from whence they receive their water, so I (remembering my (many ways) engagements to the Honourable the Commons of England (for countenance and maintenance) coming a stranger (a kind of a banished man) out of Ireland (knowing ingratitude to be the worst badge of a Christian) have been bold to present ye with these lines; Worthy and Worshipful Gentlemen, Ye who are a representative of the Honourable the House of Commons in this County. Ye usually receive their debts for them Here,— and give them a just account; Be pleased to accept of this mite; which, though no way answerable to my engagements to them, yet who pays least, is more out of debt than he that pays nothing at all. Pardon me Gentlemen, if since I had occasion to make my thoughts legible, I have coveted your Worships to shrine them (being worthy to be Sanctuaries to greater offenders:) In these lines ye may in parr see how I spend my Lords Days— in Sutton; in which if any word have but the face of an enemy against Church or State (though every Minister cannot be at present satisfied with every conclusion in them) remember they are the words of a quiet man, in whom never was found any true ground of jealousy or fear of disaffection, no not when the grand rising in Kent was carried on even with a general applause; when (pardon my boldness) some of yourselves began to play with the bait, I never smelled at it, scarce swum in the River, though I had more reason than some others to wish his Majesty well, being a Pensioner of his in the Irish-universitie many years.  
And truly 'tis believed, that the often rising of those who only christian themselves by the name of his Majesty's friends, were the occasion of his sudden death. By the preceding lines you know my Country to be Ireland, a Country like Jove's, where no creature is poisonous (unless you object that much experience shows poison to be lodged in the heart of the Natives;) Truly Gentlemen, I understand not the mystery of that Rebellion; perchance the Spanish King had factors there; surely if a Crown were the the prize of the game, 'twere no wonder to see foul play among the gamesters: Yet my thinks if the Irish did not bear some good will towards the English, we might have had worse carding of late when they had almost the whole game in their hands; doubtless tyrants sins call for blood; their bodies seldom have any other enbalming; forbearance is no acquittance. I fear me should they pay the old debt easily, they would be apt to run (too soon) upon our score again.  
And I pray God, the life given to it by the late peace, be not as life given by some Physician to a wounded man, only for some few groans the longer.  
In fine, the chief cause of our misery there, was our sin, de te destructiotua— it run over, which made God fill up his Viols to the brim; how sugared soever it was, God has justly soured it for her Iniquity; but I take my leave of that Kingdom for the present; the Lord look upon them, and bless the forces he has intended for them.  
Five years ago I came out of that Kingdom into this; how sorry was I to see English men the subject of English men's valour? as if ye had scorned any should conquer ye but yourselves,  nemo Ajacem possit superare nisi Ajax. When your Supernumeraries were spent, my thought I saw ye spend of the main stock, half of which would have restored Ireland and to spare.  
But that troubled me much (as a Minister) to see such dissensions in Religion. I am afraid of Heretics, who seem to confute God & truth, but as their parents, at last they will befool themselves: the snuffing of a light seldom puts it out, but makes it burn the brighter. Ye have here unparallelled Ministers, 'tis true; but Heretics are miracle-proof, words in them make little impression.  
Errors of smaller bulk (till God shall reveal) may be better tolerated. Sed haec libertas in vitium ruat. A green error (if no care taken) may fester to an old soar of Heresy. But being a stranger I forbear; pardon me Gentlemen, I have been bold as a traveller to give you some account of my travels. He that made ye, save ye: The Lord bless ye all from Dan to Beersheba.  
From my Vicaridge-house in Sutton-Valence july 10. 1649. So prays your most humble servant, HEZEK-HOLLAND. Anglo-Hib.   

To the truly virtuous and religious Gentlewoman Mrs. HELEN TOMSON, Alias WOODGREEN: Increase of Grace and Eternal Glory.  
WHen I considered your constant reading Meditations, Prayers, Christian charity, tears, your much sequestering yourself from the world: when I looked upon your dear Sister Elizabeth, whose practice is Christ, whose study is Divinity, whose whole work is Religion; My thought your religious courses invited as well as deserved my pains; (much endeared Aunts,) indeed I have not with a little joy taken notice, how oft by me (when have been accidentally at your house,) you have sent your charity to the door, not knowing to whom, ('twas enough they were poor People,) not desiring your left hand should know what your right hand did; also how oft you have chid with your servants for calling the poor, beggars (in contempt,) because perchance we are all such; We all say, Give us this day our daily bread— Also since the same hand which made them such can lay our honour in the dust. Indeed the time spent in God's service is the most choice time, the only days of comfort, for is not one hour spent with Christ, more precious, joyous, comfortable, than all the rest of our days? how do these end in mirth, those in mourning?  
I wonder not to hear Moses from a Courtier to become a fellow-sufferer with Israel, since his recompense as well here as hereafter was so great. He left a tyrant King for a merciful God, a Court of pleasure, for a Kingdom of grace, Attendants for Angels, Courtiers for Saints, Dainties for Graces, a kind of Sonship for true Adoption, a Kingdom of Trouble for a Heaven of joy..  
How insipid are things below to a Christian in respect of Christ? how like the white of an egg (in Job) without taste? how empty is the Creature, to the Creator; what delight is there 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 world's 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 soul of his soul) what fainting is in that soul? what enquiry after Christ by Prayer, as the Spouse in the Canticles doth.  
What hungering 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 (though they fall into it,) how do they condemn, strive to crucify it, (though it dog them?) flesh and blood never taught them this, nor the Devil will not willingly cast out himself, you may see whose children they are, by their practice and obedience.  
How easily do they kiss 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 sum, how are they delighted in goodness? how much in the Company of Saints? (to see Christ in them, to see them decked with his graces,) more than 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 eternal 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 less; 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 public this weak exercise: now the world may see I dare publish what I preach.  
I sometimes seem to diminish sin in the Saints; John says, they sin not; I mean but as he does, they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a trade of sin, they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex john 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 numeral letters make up the said number by which you know the Beast.  
I have used many modern 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-GLASS: OR, A glimpse of Christ's 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 calls 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 calls 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 calls them Saints, yet in a peculiar manner aims at the people of Christ, every one of which either was a Saint, or looked 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 rooms of affection and care.  
His own? 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 Baptism, he married them, clothed them, entered 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 (says john) 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 than who as the Disciples have their names written in heaven, are happy and may rejoice— Since we are thine O Saviour, possess thyself of that heart wherein none can claim an interest but thyself. Let us not, O let us not prostitute ourselves to the love of the world. Come O Saviour to thine own, make thine own receive thee, rejoice 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'll say, all fell, therefore Christ must redeem all; nay, rather as all fell, so all by Christ shall be quickened in the resurrection. Christ paid 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 ourselves 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 nos & fecit fideles, I obtained mercy to be faithful, sa●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 covetousness; Elisha was not composed in mind (though sanctified) when to prophesy, and calls for a Minstrel to dispel grief for Elisha's death. Aquinas affirms dispositionem non requiri ne ad prophetiam (whether God reveal himself 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 prophecy 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 soul 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, john 17. v. 9 and all would believe, for as many as were ordained to eternal life believed Acts 13.48. But we see few believe and persevere to the end; yet all Christ's do and shall believe; increase of them is daily 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, hell's strength and policy shall not prevail against them. No weapon form against them shall prosper, Esa. 54. ver. ult. Christ's the builder, the Word and Spirit the means which cannot fail. 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 sins; 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 chapped. consider the love and lowliness of Christ: his love, in so willingly departing out of this world for us, ver. 1. his lowliness 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 unparallelled example of humility.  
The first verse speaks him God and man; God, in that he knew his hour 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 Godhead could not suffer; this one text evinceth what ever Jew's Mahometans, Heretics 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 spoke 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 Christ's being without sin ordinarily excuses not the Virgin Mary, who had sin; and a Redeemer or Saviour, My soul has rejoiced in God my Saviour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas. de sententiis Dionysii.  pain) together with a strange Star, and choir of Angels, proclaimed him God.  
His swaddling bands and the Manger spoke him man, one disrespected amongst men; but the Shepherds and Wise men worshipping him, expressed him God. His Baptism administered by john, declared him man; but the voice from Heaven to be God. Tempted in the Wilderness, man; overcame as God. Wept for Lazerus, man; raised him from the dead, God; stepped 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 shown himself man; by his powerful and most (to us) comfortable resurrection, God.  
Each sentence shows his lowliness, in that he was made man, and his love in that lowliness, who being in the form of God, thought it no robbery to be equal 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 Cross, 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 earnestness 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 own, 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 Christ's love may be noted from the word in the Original, signifying the end; it may be rendered by perfection, till we become perfect men in Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4 13, He loves us; he loves here to the end of days, 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 appear 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 rendered à priori, but his own will and pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foreseeing the death of Christ as the means both of love and election (though not the cause of either, redemption being the effect of God's 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 Christ's, 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 shall be no more, and after.  
Solomon says, A friend loves at all times, Prov. 17. v. 17. Now Christ is our friend, so he has proved himself; so he calls 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 than this has no man, 
Ante omnia tempora in toto vitae tempo●e & cùm non erit tempts, amaba●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 ●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 darkness.  
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 progress) sha●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 affirm, when he bids the Prophet go love a woman an Adulteress, 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, unless you'll make him a changeling.  
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 chief, 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 died to satisfy for sin; no created nature can satisfy 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 torn, come let us return to him and he will heal, Hos. 6. v. 1.  
Fare sweeter are the corrections of God, than the mercies and embracements of the world; they are as oil says the Psalmist, which will not break the head; if the very righteous smite me (as from God) it shall be a kindness, 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 ye sons of Jacob are not consumed, Mal. 3. v. 6. with him is no variableness 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 unchangeable one.  
But may some say, God is said to repent, Jonah 2. v 10. and he repent of the evil (of punishment) which he said he would do to them— So Adam is threatened to die (see his servant-ike-servile condition; undoubtedly Gods children's now fare beyond it) in the day thou eatest thereof, 
non mutar voluntatem sed vult mutationem.  yet lived many hundred years (so that if you consider how many years he would have been growing to the stature he was created in, and add them, he was the most long lived in all the world) so Hezekiah threatened, yet lives 15. years.  
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 reputes not, but causes repentance in others whom he threatened.  
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 lie, nor the son of man that I should repent, Numbers 23. v. 19  
But, this is to be noted (the better to understand God's unchangablenes) that his threatings are conditional; 
Mutar sencentiam non consiliam Deus  he will bring destruction on Nineve, unless she repent; on Ahab, unless he humble himself; on Abimelech, unless he restore her untouched (on whom noli me tangere, was writ) Sarah; on Adam unless 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 threatening Adam; he was condemned to die 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'll say, why doth not God express the condition always? I answer (as another has, in that case) It's needless and hurtful; needless, 
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 Christ's everlasting love, or loving to perfection (as the Greek bears it.) Christ loves his to perfection, because they are one with himself (& that several ways) 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, says 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 applied hither, 
1 Joh 2.14 2 Pet. cha. last & v. ult. Eph. 4.13.  I said ye are gods— Christ in Scripture is called the Father of the Saints, the Word, the incorruptible seed; Paul says he travels with them till Christ be form; Saint John, Saint Peter and S. Paul say they grow, 
Hence Ps. 45. thou art fairer, because of Christ the Father, or the husbad, whose glory is the Churches the word fairer  & that strong and in measure perfect according to the stature of Christ; the Saints do as truly (though imperfectly) partake of the nature of Christ, as he partook of the nature of man. The nature of Christ is even communicated to them by their new birth, as the child must partake of the the nature of his Father; nonsolum ergo communicando gratiam sed & participando essentiam. To this effect see Mr del in Com. in Esay 54. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a double form to show, or double, that is excellent comeliness — So having the same nature with Christ (Let it, O let it be spoken with fear, humility and joy) and acted by the same spirit that Christ was, therefore according to grace acting in them, and actuating them, they perform the same duties of meekness, patience, humility; Idem ibidem. Christ's glory was promised (in the time of the Gospel) to shine upon his people, Esay 60. and again thou art a Crown and Diadem of glory, chap. 62. v. 3. and Christ affirms, John 17. v. 22. the glory God gave him, he gave them; by the spirit of the Lord says Paul, 
Question. May not a Saint rejoice in the actions flowing from Chr. within No not in the act; 'tis not the Saints but Christ's but he may have joy flowing from and following the act  we are changed to the same Image from glory to glory; See the excellency and beauty of Christ's children here below!— are they not highly advanced even (in somewhat) above Angels? but you'll say you can't believe that Saints partake of Christ's nature,— I answer, the very same oil which was poured on Aaron's head, descended to the skirts of his clothing, and the same graces poured on Christ our head (of whom Aaron was a type) come to us the members, changing our nature, from sons of Adam, making us sons of God, though here imperfectly— The grapes which the Spies brought out of the land of Canaan to Moses were of the same nature and kind with those in the Land; such is the money of the earnest, and that of the full wages; therefore whatever privilege the Saints have in the true Land of Canaan, heaven; whatsoever sonship, divine nature, glory they shall be partakers of there, they shall have a taste of here; the same spirit is the earnest here and joy hereafter: Christ and his people are one, as the Vine and the branches; I am the Vine, ye are the branches, John 5. Now the branches, tree, root, partake of the same juice and fatness; 'tis even so between Christ and his people.  
Christ and his are one as head and members; the same soul enlivens the head and members; from the head come spirits to quicken the body, from Christ increase of graces in his people, Ephes. 4.16. and while he's alive, the Saints must live. John 1●. 19 for while life is in the head, death is not in the members; Christ will not suffer his limbs to be lost, and as unlikely 'tis to have dead members; he will love and cherish them, being part of his mystical self.  
Christ and his are one, as husband and wife, his honour is hers: if he a King, she a Queen; his goods, glory, hers; ubi tu Caius ego ibi Caia. If Christ ours, all ours, whether Paul or Apollo life or death, things present or to come; his death merits, resurrection, all are ours, because we Christ's Spouse, and he the heir of all.  
Hence learn (in a digression) that if Christ be thy husband, O Saint, what ever thou owed'st before marriage or since, Christ thy now husband must, nay has paid all. If Satan accuse thee for any debt, say thou hast nothing to do in it, bid him go to thy husband, Christ.  
No Divorce ever to be between them; the Lord hates putting away, Mal. 2.16. though for the hardness of the Jews hearts he suffered it yet from the beginning it was not so. Sin may for a time seemingly separate, not Finally.  
Christ and his are one, as the chief corner stone & the rest make one building; the corner stone and the rest are somewhat of the same nature. Stones are oft trod upon; as Christ, the living 
* Esay tells us chap. 54 ver. 11.12. How God will have the spiritual building the Church of precious not common stone, as those in the first Temple; the living stones the Saints are Carbuncles, Agates and Saphires. So that in this sense, the glory of the second Temple doth exceed the glory of the first.  stones must learn to endure; stones in the building uphold one the other, to teach us to bear one another's burdens; Stones in the building are knit together with mortar, to teach us how love yokes, knits, cements Saints together.  
To conclude this point with a general use, Consider as Christ and his people are one these several ways, so all love to perfection as Christ his. The father loves the child and desires its life and prosperity— the husband the wife, and desires her continuance, not divorce— the head loves the members, and desires not parting but perfection the chief corner stone, and the rest desire to keep together to hold up the building; the corner stone desires not to shrink from the rest, but delights in a completed edifice; the Vine and branches mutually clip, embrace and love each other; she covets the company of her branches, desires not to have them lopped of or to live like a mother childernlesse.  
Christ loves his for ever, because sin which may seem to part him and them is slain (so it cannot provoke him to give them a bill of divorce) and that three ways; judicially, for 'tis condemned to die both by Christ and his people, so 'tis dead according to Law, which is a comfort to a Christian that his greatest enemy sin (nay and Satan) is condemned to die, and shall not for ever Rival with him. See death threatened, that threatening a sentencing, Hos. 13. ver. 14. O death, I will be thy plagues, O grave I will be thy destruction. Now if death and the grave (the effects of sin) be destroyed, then must sin that causes both, as the Apostle quotes the sense of that place, 1 Cor. 15.55. O death where is thy sting? that is Sin; Sentenced (and more) now, though not fully put to death till her after  
Secondly sin is dead civilly, because the power of it is much abated, its dominion and tyranny overpowred; thus Ephraim is said to be dead by the Prophet Hos. 13. ver. 1. When Ephraim (that is the King of the Tribe of Ephraim) spoke trembling, the people even trembled at his voice; but when he offended in Baal by serving Baal, he died, in respect of obedience not yielded to him as formerly; thus those  creatures which in innocency would tremblingly obey Adam (or rather lovingly) when he disobeyed God, they renounced obeisance to him or his Sovereignty; and he civilly died, even the same day he sinned; thus says the Apostle, account yourselves dead to sin, Rom. 6.11. Thus every good Christian esteems sin dead, not to be obeyed, b●… yielding to it or acknowledging it Christ has dealt with sin in part, as th● Philistines did with Israel; they had no Smith to make sword or spear, only, file for forks and mattocks; he leaves sin no deadly weapon, it can fray us, not 
* Considerata Christi morte.  slay us.  
Thirdly, naturally sin is slain, Christ has given it its deaths' 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 die within a year, perhaps within a month or two, though for the present it may have leaves and fruit, it secretly dies and will suddenly show itself withered.  
Wouldst thou know whether sin die in thee or no? Dost thou when Summer comes (I mean temptation) bring forth fruit of sin or no? If thou dost 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, heals their nature, restrains them (them whom he redeemed) by his word from sin, showing 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 looked 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, says, this is the way, walk ye in it; That we walk more in his fear, enjoy more of his favour. St. John says he that is born of God sins not (unto death, presumptuously and constantly.) In a choice garden weeds may grow up without the consent of the gardener, against his will. Sin in a Saint borne of God is as those weeds, 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 Oak in winter we see (seemingly at the least) death, but there is juice to conserve it in the root, Esa. 6. ver. ult. (though that text has another meaning) so Christ our root by the juice of his word, grace, the holy seed, keeps us from sinning to death; then we have life (like the Oak) in the winter or more dangerous time of sin 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 fear.  
The Papists hold sin in a Saint Venial; 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 e●d●i misericordia veniam consequuntur, Calvin, Libroz. cap. 8 sect. ultima.  because 'tis rebellion against God; but thus far Venial, because Christ has satisfied for the sins of all his (of some even before their actual 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) Christ's 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 restrain (as some read it) or as ver. 4. I will heal 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 ●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 vestrum O Israel peccatum, sed filium pro te peccatum factum videbo. Neque maledictionem immittere decrevi, naminferni Portae contravoes non valere p●terint.  ex Lament. 3.39. Why doth a living man complain, for the punishing of sin? Gospel texts hold forth the same.  
But to return to the confession of the Sorcerer Balaam (as the famous Dr. Hall, calls him) Numb. 23. v. 21. he hath not beheld iniquity— jacob's sin shall not be looked on by me (but my Son's 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 days 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 ruin them or curse them; I will not behold their sin, but being sasatisfied in my Son, will pass by it; his death shall prevail to divert oft temporal— judgements, 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, than 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 damn, because redeemed, and must obtain 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 righteousness; 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 sin for us, and a sacrifice for sin, Esay 53, 10. So that in the Saints, in some sense, there needs no conscience of sin (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉)— ex Hebr. 10.2. Christ being a most perfect Sacrifice for them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium & peccatum.  Not but that Saints make conscience of sinning, nay hate it; what have I to do any more with Idols? says Ephraim pardoned, Hos. 14.8. They live in a higher sphere than the men of the world. No less than Angels food (as 'tis called, because food even fit for Angels, could they eat) will serve their turn, I mean the true meat from Heaven; they contemn husks, sin, trash, being come home by repentance to their Father.  
But the souls of the Saints need not be grieved, or consciences troubled (in regard of hell) for sin, because of Christ's Sacrifice.  
Will Christ leave these finally, for whom he has been a Sacrifice? He will not, nor can they him; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture rendered to forsake, as Math. 27.46. cant be applied in a strict sense, because Christ never forsakes his; nor did the father, Christ on the Cross; only leaves for a while.  
Sin then cant make Christ leave his people; if that could, why did it not, when by sin they had forfeited themselves in Adam, and were by it deformed, polluted, ugly? He that loved them then, will continue to love them, being most unchangeable.  
I have a little turned aside already to see why man, the bush, not burnt, though fired by sin; i'll go a little nearer and see this wonder, and the love of Christ the cause.—  
The Apostle writing to the Ephesians, chap. 3.19. Being in an holy admiration of Christ's love, affirms it to pass knowledge.— That God who is the eternal being should love man when he had scarce a being, nor ever could have had, but through him; and when he had forfeited himself through disobedience, and made himself perfectly miserable, worse than nothing, God should be enamoured with deformity. For what is more deformed than sin? It seems such was and is God's transcendent love that man's extreme misery could not abate it; the deplorednesse of man's condition, did but heighten the holy flame of Christ's love, 'tis as high as heaven, who can reach it? 'tis as low as hell, who can understand it? Heaven (through its glory) could not contain him (man being miserable) nor hells torments make him refrain, such was his perfect love.  
That Christ's love should extend to his enemies, and should long after them that rebelled against him, yea not only so, but hug them in his arms; lodge them in his bosom, is the highest improvement of love.  
That those most excellent creatures the once glorious Angels, should never be recovered, never loosed from those everlasting chains; and vile sinful dust, man, should be redeemed, as 'tis the envy of those wretched spirits, so the admiration of Saints and Angels.  
That Christ should come from the eternal bosom of his father, to a Region of sorrow and death, that God should be manifested in the flesh, the Creator made a creature (behold the Gods come to us in the likeness of flesh Act. 14.11. And 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dwell with flesh, Dan, 2.11.) that he that was clothed with glory should be wrapped with rags of flesh; he that filled heaven be cradled in a manger; that the power of God should fly from weak man, the God of Israel into Egypt; that the God of the Law should be subject to the Law; the God of Circumcision circumcised; the God that made the heavens, busy working (as is supposed) at the homely Trade of Joseph; that he who commanded the devils to their chains, should be tempted; that he whose is the world and the fullness thereof, should hunger and thirst; that the God of strength should be weary; the Judge of all flesh condemned; the God of life put to death, (the dear Son of God struggling with his Father's wrath) that he that is one with his father, should cry out of misery, my Father, my Father,— that he that had the keys of hell and death, should lie imprisoned in the Sepulchre of another, having in his life time nowhere to lay his head, nor after death to lay his body; and all this for man's sake; is beyond the thought of created natures.  
If this goodly frame of Creation (says the Bishop of Norwich) should run back to its first confusion, or be reduced to its first nothing, (though a most strange change) 'twere not so high a wonder as for God to become man, the former being of things finite, the latter of an infinite subject.  
The glorious Angels could not but wonder to see their Creator humbled below themselves, and humanity so advanced, by Christ's assuming it, which Peter hints at, 2 Pet. 1.12. Which the Angels desire to look into. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translatio sùmpta ab iis qui prono corpore oculos admovent at rem ownem propius & acuratius cognosoant, says Beza. Yea so look into, as to sound (if it were possible) the depth of this love.  
To see that head (before which the Angels cast down themselves and worshipped (as I may say) crowned with thorns: 
Caput angelic is spiritibus tremendum, densitate spinarum coronatum. Bernard.  and those eyes purer than the Sun, put out by the darkness of death; those ears which hear nothing (to speak to capacity) but Hallelujahs of Saints and Angels, to hear the blasphemies of the multitude; that face which was fairer than the sons of men, (for being born and conceived without sin, he was free from the contagious effect of it, deformity, and was most perfectly beautiful) to be spit on, by those beastly, wretched Jews; that mouth and tongue that spoke as never man spoke, accused for false doctrine, nay blasphemy (let the Ministers of that Master take false accusations patiently; For if they have called the Master of the house Baalzebub, what shall they not say to his servants?)  
Those hands which freely swayed the Sceptre of Heaven, nailed to the cross; those feet like unto fine brass (which in the Prophet Zacharies sense, ch. ult. v. 4.) shall stand upon the mount of Olives or thereabout, it being (as some say) the middle of the world, and the place where Christ was condemned, to judge the world) nailed to the Cross for man's sins; each sense annoyed; his feeling or touching with a spear and nails; his smell with stinking savour, being crucified about Golgotha, the place of skulls (whereof some might be green,) his taste with Vinegar and Gall, 
Anima est aeque ubi amat ac ubi animat.  his hearing with reproaches, and sight with his mother and Disciples bemoaning him, his soul seemingly comfortless and forsaken, is able to strike amazement to those excellent creatures. Calvine judiciously affirms God's love and care in providing all for man before he made him, concluding he would not forget him now he was made; but much more of God's love in Christ, is to be seen in provideing heaven for man, when he was not, and when after, most sinful; the joys of a man in Christ, ear has not heard, eye hath not seen, nor entered into man's heart to conceive, 1 Cor. 2. v. 9 those joys are like the new name, which no man knows but he that has it, Revel. 2. v. 17. but the joys in heaven with Christ exceed; the Apostle that was there, says, they are not to be uttered, but unspeakable; and most likely, since out of love provided by such infinite wisdom; we see the pavement of that glorious edifice, how bespangled with lights; but what then must the inner glory thereof be? I say modestly of it, as one did, I will not too earnestly covet to know its glory before I come there, lest striving to know its glory, I forget the, ●●ay thither; then my loss will seem greater, knowing the greatness of the loss. But with a parenthesis, I know whom I have believed, and am verily persuaded he will keep me safe, and present me spotless at that day.  
Consider what most intolerable (yet to be undergone) and everlasting and most exquisite pains Christ out of love has delivered his from! What never slaking tortures! what merciless fury of unweariable tormentors! what utter despair of any possibility of release! what never dying death! ever renewing torments! never pitied, never intermitted damnation!  
His love appears in giving his, his guard of Angels to keep them in all their ways; 
Bernard dixit. Bonus Angelus videt; te peccantem & do▪ let; malus & gaudet, & cave; deus videt qui judicat ergo ne pecces.  those which wait upon his own throne, guard the cottages of his people, Psal. 34.7. Whether each Saint has his Angel, I affirm not, says Calvin; yet two places seem plain, Matth. 18.10. their Angels behold— and Acts 12. v. 15. 'tis his Angel. See the Church's opinion, then; how ever, 'tis certain the Angels take care of them, put good thoughts into the souls which the Spirit must sanctify; why shall not they be allowed to put good thoughts into us, as well as the Devil bad? they oft resist Satan (unknown to the Saints) when he would else appear to frighten, nay to devour; 
See the Jearned M. Leigh on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thus Daniel may be understood, 12.1. Then stood up Michael your Prince which is for the people; for though Christ may be meant oft by Michael the Archangel, yet the Archangel is used distinct from Christ. 1 Thes. 4.16. the Lord shall, descend (speaking of Christ) with a shout the voice of the (rather of an Archangel. Master Perkins We read Christ shall come with his holy Angels; are not the Angels distinct from Christ? Now (by the by) If one Archangel, why not more? the Jews reckon seven, Michael, Gabriel, Raphael, Daniel— but to omit their testimony in Daniel 10. v. 13. Michael is called one of the chief Princes, or the first; one implies more, a first, a second. David stirs up himself by the example of Angels praising God, the true meaning of that Psalm, 103. v. 20. but whom means he they excel in strength? man? that were no honour, he's but dust, they excel not only the wicked spirits, but one another, the excellers are Archangels; Peter says as much; compare Peter with Judas 9 the Angels excelling in strength bring nota railing accusation, 2 Pet. 2.11. jude says, Michael the Archangel did not bring a railing accusation, quoting the same 
* Satan branded Moses for a murderer because of the Egyptian, though he was in commission from God, but his brethren understood it not, Acts 7.25. and would have the murderer his sepulchre known, because a murderer; but his aim was that Israel most prone to Idolatry, might worship and Idolise the bones and Sepulchre.  story, the same Agents or Disputants; only one in the singular number, the other the plural; A Habr●isme; one Gospel says thiefs railed on Christ, the other, one of the thiefs; thus understand Revel. 4.5. of the seven spirits before the throne, not because seven is a perfect number in Scripture, therefore that number used, not understand septemplicem spiritus operationem qui tamen in se unissimus est, but understand seven spirits or Archangels, being more agreeable to that place; so understand Job 38 v. 7. when morning stars sang together, and sons of God shouted for joy. There are no morning stars, but one Venus; sometime she is the morning star, sometime the evening; nor were stars created till the fourth day; therefore could not sing at laying the foundation of the earth, as these in Job did; again, stars cannot properly be said to sing; remember the chief of Devils is called Lucifer, the, or, a, morning star. 
Esa. 14.12.  Lastly, God had at laying the foundation of the earth, no other sons but Angels, man not created long after; by morning stars Archangels are to be understood, as excelling, by sons of God, Angels, God's sons by creation.  
Envine not man and his guard on earth, more guarded then 
* Sine custode metuendum est, multomajus a custode est metuendum. C.A. dixit.  regarded; thy guard, O beloved, love thee, rejoice at man's good, are thousands of thousands, and ten thousand times ten thousand, Dan. 7. v. 10. had we our eyes opened as Elisha's servant, we should see more for us then against us. How great is man, O Lord, how hast thou in love visited him? After this life, they like Chariot and horses of fire, convoy the soul of the Saint as conqueror, through Christ, to heaven; mark, what an honourable and safe convoy the blessed souls have; 
John proves the Saints able to discern the truth from falsehood, Christ fró Antichrist and to overcome— because of this anointing of the spirit, 1 John cap. 2. v. 13 & 20. veritas enim est index sui & obliqui.  little doth the world think what a noble person it abuses, when it abuses a Saint.  
Think not O Saint, I wrong Christ by saying he is not the Archangel only used in Scripture; behold I rather praise him, showing his glory in his glorious creatures. Christ's love appears in giving his people his holy spirit, as he has fenced them without, so he has strengthened them within to resist and overcome; hence those sovereign graces to stand in time of temptation, to be heartened against all doubts and fears, assured of Christ's love and salvation, enabled to cry Abba Father; so in the might of God, his people may bid defiance to the gates of hell, let all principalities and powers, rulers of darkness do their worst, his people in right of him whose they are, are above their malice, though weak in themselves, strong in him; sinful in themselves, but Christ is their righteousness.  
How canst thou be but comforted O Christian, that hast the holy spirit the Comforter with thee? I will show thee in a word or two (by way of digression) Be of good comfort, says Christ, John 16. ult. I have overcome the world, which would discomfort thee. Christ speaks it, who speaks not to the ear only as man, but to the heart and soul; he says, be circumcised and repent, speaking to the elect, yet in sin; not that they have a power to repent— no more than the world had to be made, when he said, let it be— or then Lazarus being dead, to whom he said, come forth, to arise; but because he gives power with his word, to the elect, to the world, to Lazarus, to repent, to be made, to rise from the dead; consider who bids; Christ; against whom all sin (with the Father—) is committed; he who is Judge, he bids; then thy sins need not cast thee down; be of good cheer daughter, says he, for thy sins be forgiven thee, thy faith has made thee whole, Luke 8.48 Who now shall condemn, since Christ justifies? Rom. 8.33. I am near that justify, who will contend with thee? Esay 50.8. Survey thy adversaries, who can dismay thee?  
Who art thou that art afraid of a man? (I, even I am he that comfort you) of man whose breath is in his nostrils, and forgettest me thy Maker? of man that is as grass, and of the son of man that shall die? Esay 51.12, 13. Remember O Saint, God tells thee man is grass; consider God gives grass good ground to grow in, Sun to cherish, dew and rain to nourish; though the oppressor has the blessings of the world, fear him not; God can bless outwardly as he did Israel, and curse inwardly and secretly; the meat of God being in their mouths, the wrath of God may be upon the wealthiest of them. I have read of a lightning that hurts not the scabbard, yet melts the sword; but consider Esay 50. v. 9 they shall wax old as a garment; like a garment, so the oppressor may be in fashion (nay and do God service for the present) but, 
Simonides in vitam humanam.  shall suddenly be out of date, as an old suit of , another shall come in the room.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One generation passeth away and another cometh. Shall Satan discomfort thee? true, he loves to imprison Christ's people; but Christ having the Keys of hell, 
Delphis oracula cessant. juven. Plutarch. de defectu oraculorum Cicero lib. 2. de divinatione speaks of oracles ceasing. All the Idols of Egypt (when Christ was there) fell down of their own accord— polid. postea quam Jesus colitur (says the wicked Por phyrius) nihil utilitatis a diis consequi possumus.  grave, death, none of his can be imprisoned without consent; but wretched creatures, Christ has spoilt principalities and powers, triumphing over them, Colos. 2. v. 15. By dying, his death spoilt Satan's kingdom.  
There is story in Plutarch, how one Thamus an Egyptian being in a becalmed ship at sea, a voice came to him, commanding him (though with sorrow) to proclaim (at a certain place he sailed by) the death of great god Pan; which he having accordingly done, there followed much s●●●●●…i●g, crying, howling, lamentalion. Pan was Christ the great Shepherd of our souls who (upon search is found to have) died about that time, and so ruined Satan. Christ's very birth frighted him from oraculizing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Devils own confession; But however, Satan could only bruise the heel of Christ people.  
Christ is only able to comfort, earthly and creature-comforts are but as the white of an Egg in job without taste; Christ will, nay has sent the spirit, the comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A spirit can only comfort a spirit; he comes skipping over mountains of sin and obstacles to assist; he puts by Mary magdalen's overcurious touch (though she had so long waited about the Sepulchre to see him, or to hear news of him) to hasten comfort to his pensive Disciples and sad Peter; Go, says Christ, haste to my Disciples, tell them (and Peter) that has denied me thrice, that I am alive; that as I died for their sins— so I am arose for their justification.  
Christ was anointed for this purpose, to comfort— Esay 61.2. he has balm of Gilead for a sorrowful spirit, and oil of comfort for those that mourn in Zion; he has promised to send the Comforter, John 14.17. and though he is not bound to man, to make good his promise— yet because God, if we believe not, that is, if we stagger through weakness at the promise, he continues faithful and cannot deny himself, 2 Tim. 2, 12, 13. he has prayed to the Father, and therefore ye shall be comforted, John 14.16.— creature comforts are like feasts of a Funeral, seem indeed to gild sorrow over, or flatter woe, but are indeed as Iob's, but miserable comforters; we say as Rachel, give me children or I die.  
Object I have waited, but he comes not.  
Answ. Christ loves thee, therefore when he sees time he will come and will not tarry; wait his leisure, he is they Creator, thy Master, thy Husband; thou hast much sinned against him, he would have come to thee with the spirit of information oft, but thou didst refuse; now thou wouldst have him come to thee with the spirit of consolation; if he would not at all, he served thee well enough, but he will come; then wait, thou mayst perceive thou hast his spirit in some measure in that thou dost endure; else with judas or Achitophel, thou wouldst end thy days. We trust our Physician when we are very low, yet he brings us lower, he thinks us not low enough for a comfortable cordial; God perchance sees thee not empty enough of creature-comforts, not humble enough (for many are humbled, yet not humble) believe him, he will yet come and raise up. If a Merchant having a ship at sea, could certainly be persuaded it would come home safe and rich, he patiently would wait its arrival, though it be absent long; as God is true, believe his promise; as Christ has been touched with the same infirmities, remember his compassion; he is one with thee, therefore thou canst not long be comfortless; he being happy, he desires not to drink of the fruit of the Vine alone, that is, to partake of glory, or the comforts of the spirit, compared to cherishing wine, but to drink it with his disciples.  
Christ's are his Temple, there are Hymns and spiritual Songs, he dwells in his people; how can sorrow, or not comfort be there, where the God of all comfort and consolation is? Art thou afflicted for his cause? Behold Christ with the three children in the furnace. Art thou unmindful of Gods visiting his people by Angels (sometimes by Christ in their shape) and doth he not visit thee with the spirit who is above Angels? as is his name, so is he; Immanuel is his name, and God is with us; the triple negation may confirm the point, Heb. 13. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will never, never never, forsake thee. No wonder then Saint Paul bids the Saints rejoice always, I say rejoice, Phil. 4.4. Can Caesar think to comfort and encourage the fearful Pilo tin the dangerous storm, by saying quid times nauta? Caesarem vehis. Fear not, Caesar is thy fare; and not rather the Saints, which (as the Disciples once had Christ aboard) have Christ to command wind and waves, who is with them to the end of the world, Amen.  

* The Philosopher gave thanks that he was born in the time of true Philosophy  How happy are we to be born in such a time, not only in respect of protection— but information! the Lord doth effundere spiritum, not the spiritu, pour forth his spirit, not send drops as in the Law (though some particular men had the spirit in abundance) but showers; not only the daystar, but the Sun of righteousness is risen upon his people.  
Quest. 
Object.  Ought we not then to pray exteporally, or by the spirit? Solomon says in multiloquio non deesse peccatum, in the multitude of words there lacks no sin, Prov. 10.19. and bids not be rash with our mouths, but that our words be few, Eccl. 5.2. the Disciples desire our Saviour to teach them to pray as john did his (intimaing a form) and our Saviour, in one Gospel, says to them, when ye pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say, absolutely, Our Father which art in heaven— not after this manner; and bids them not use vain repetitions, or much speaking: himself when he prayed used the same words, and was known by breaking of bread, as using one form; besides in the law forms were used by command from Moses.  
Answ. 
Sol.  Whether was there that freedom in the time of the Law, when we were under age, differing not from children, as now when the spirit powerfully teacheth with boldness to cry Abba, Father? so the time of the Law to the time of the Gospel not comparable; see Perkins on Galat. 4. v. 1. A child, though heir of all, while under age, differeth not from a servant. Whether Solomon be not to be understood of common talk and vain, rather than prayer; whether sons adopted having the spirit to guide (with some premeditation) need use or do use rashness— whether john or our Saviour's teaching their Disciples a form then, were not more needful than now, considering their ignorance (which the Gospels make known) and need of an A. B. C. considering the than not descent of the spirit to teach and instruct them— whether after, the Disciples used ever that form; Peter uses another, Acts 4.24.31.— though that form is a most full, pithy prayer for so short an one; yet whether he that stirs up the gift of the spirit in him by exercise, praying longer, reverently, carefully, offend; whether those repetitions forbidden, were as ours; expressions of zeal and affection, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and not rather such as Battus used (an old foolish Poet, who to fill up his Verses would stuff in any what) as O vid quotes him, — Montibus inquit erant, & erant in montibus illis. whether our Saviour's using the same words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 24.35  were not rather an ejaculation and a zealous repetition or expression of his sorrow, rather than a proof for a set form; Whether our Saviour was not known in breaking bread (just at that time the spirit made him known) rather than by breaking bread as a form, I leave to the indifferent Reader to judge.  
Second Answ. 'Tis not he that prays most readily and fluently that has the gift of prayer, he only is the best rhetorician; for I dare say, a wicked man having texts of Scripture ad unguem, as he may be ready in the letter (witness those Jews, who can tell how oft a word is used in the Law and Prophets) shall pray as fully, as earnestly as any, yet not feelingly from Christ within; some lip-labour only 'tis to such; he prays by the spirit, that from Christ within, touched with the feeling of his own wants, shall according to Scripture rule, send the embassage of his soul to God, and treat with him by faith in humility concerning his Kingdom and his Churches good; since Christ has poured out his spirit upon his people, why should not his people pour forth their soul to God? as Hannah— did, and not by form, 1 Sam. 1. v. 15.  
Cannot every child say Abba Father! or shall nature teach her children to ask what they need, and not grace also?  
A Schoolemanster would think that a bad Scholar that never turns over the leaf, never gets out of the old into a new lesson, pardon me if I say the prayer (though an unparalleled one) taught by our Saviour, was taught by him as a master (the Law as a Schoolmaster not then nulled) Christ bids Peter not proclaim him the Christ (among many reasons) because he had not by dying and satisfying the Law proved himself to be the Christ; 
Compare, Matth. 16. v. 20. with 21. & 17. Mat. ver. 9— He forbids his Disciples to tell he was jesus Christ. ver. 20. of Mat. 16. because he must suffer death, as v. 21.  after the Disciples had been with Christ a while and enlightened after by his Spirit (as if in a higher form) they take out their own lessons (without construing). I have quoted you Peter. I shall strive to Pray as the Apostles in some measure by the Spirit, but also look back by way of rehearsal to repeat the Petitions of the Lords Prayer, he being the Author; while then I admire men's gifts in prayer, and strive to imitate them, let none be displeased with me concluding all my imperfect prayers, with that most absolute one of my Saviour, saying Our Father, etc.—  
Question. Is the spirit as powerful now as at first? Answ. No: Miracles and the extraordinary gift of the spirit, were as props to scaffold up a house when to be built, which when once built are taken away; 
Impositió of hands was used in setting Paul and Baruabas apart to an immediate and particular work, Act 13.2, 3. Who had the spirit before; thus we may yet use it. Paul in the 6 of Heb. 1, 2. calls it a principle of Religion; therefore not without danger to be laid aside.  so the spirits extraordinary power; imposition of hands was followed by the spirit, which now we sadly see otherwise; Anointing with Oil to cure the sick, was once followed by the spirit; we have laid aside the oil because the spirit goes not with it, but imposition of hands has its use.  
Had we the spirit as in the Apostles time, we might write Epistles— as authentic as theirs (which some wretches of our age dare affirm) we must be content with theirs. Scripture can make perfect (therefore is perfect) nothing to be added, though our Saviour say his spirit shall lead into all truth (by interpreting Scripture, as he did to the Disciples going to Emaus) yet into no new truth, but such as Scripture has, though unknown to many.  
The Scripture is somewhat like a room full of Candles, but not all lighted; when new lights are found, as we say, they are but truths of Scripture more apparent.  
Hence O Christian thou (having the spirit of love and power) mayst conclude no final 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 final divorce to be allowed; no woman (the Church's condition) has power over herself, no not in this case, but the man. No Saint has power to give away himself, for he is not his own but Christ's; Christ is the life, the Saints lives are not in their own power, but hide (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 complete if they lost?  
Yet in this mystical body the best joints are subject unto spraines, yea, perhaps to bruises and gashes, but no bone so shattered in pieces but may and still is set again. God has promised his people eternal life, Joh. 10.28. They shall never perish. He that gave them is greater than 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 eternal life, Joh. 5. ver. 24 He that has once faith to believe, shall never lose it, though it may seem 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 show to the heirs of Salvation the immutability of his Counsel, confirmed it with an Oath, that we might have strong consolation, Heb. 6.17, 18. He will confirm you to the end to be blameless, 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, 'tis impossible they be should lost, being part of himself. So the Apostle is persuaded 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 altar not, 
Du Moulin against Armin.  or like pilate's quod scripsi scripsi For whom he hath once written in the book of life he never blots out (there is a difference between the book of life and living or natural life; blot them out of the book of the living— let them not be written among the righteous, this natural life the Psalmist means, and the world, where the righteous and wicked live together.—)  
Let me examine the grounds of the Apostles persuasion, Rom. 8. Death can't, for in Scripture sense 'tis 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 died, but a passage to him; the hurt of death is taken away, Christ has destroyed him that has— the power of death, the devil, the executioner; Heb. 2.14. Where then is death cashiered? Why? Because says one, an Officer that arrests the King's 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 says, behold the Lamb 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 Paul's hand, has not a sting to wound to eternal death; 
Christ took away the guilt and pnishment of sin, and sactifyes his people much, subduing sin in them ex Mica ult. antep.  to have a Snake in ones bosom with poison and teeth out, may as cold water thrown into one's face more startle, fear one, than 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 than 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 eternal life; wouldst thou bring a corruptible carcase into heaven to be a glorified member of Christ? No: then lay aside corruption; suppose it be sown in— weakness, it shall be raised in power, Thou fool, that which thou sowest is not quickened except it die. Keep thy Corn above ground for fear of corruption; where then shall the fresh green blade appear? When shall the sta●ke grow up? When shall it ear? When shall it flower? All this glory and advantage will be lost, if thy Corn be not cast into the furrows of the earth. Doth not corruption within thee trouble thee more than death? Wert thou not better once die, then be continually disquieted with the motions of corruption? there's no final subduing them, till the body be destroyed, which doth so cline and draw thee to thee to the service thereof.  

* Death to us is beneficial, though death thinks to do hurt, as Phereus' lasons enemy was to him he having an Aposthem in his body, the enemy pricked 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 Crabstock 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 Palace of stone built for his dwelling? This is thy case O beloved. But foolish men think there is no such life in Christ.  
Let death be fearful to Heathens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Some Philosophers feared it not, but said. Si mors est nos non sumus, mors non est.  and let us not through fear (from which by Christ's death we are delivered ex Heb. 2.15.) be any longer subject to bondage, L●ing in a grave is so sweetened by Christ's 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 says the Angel, for he is risen; the Angel's Philosophy proves one body can't be in two places. Amesius, Bellarm. enervatus.  
Death is but a sleep; the Nurse is not afraid to put her Babe to sleep; if he sleep, he shall do well.  
Our friend Lazarus sleepeth, Joh. 11. V 11. 
Caldaico-haebraicum & significat to lie to sleep.  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 'tis in continual hazard; (for he giveth his Angel's charge over his people) not afflictions of this life, for they draw his people nearer, I have sent ye leanness, cleanness 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 nearer, not driving them further by affliction. We ought not to say departed from us for we are sinful men, but draw near to us— Gods corrections are like Jonathans' Arrows 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 intent not good to the Saints: But God has the ruling of them; the Assyrian is God's rod (God keeps (as I may so speak) the end of it in his own hand, that the Assyrian smite neither deeper nor oftener than he pleases) but he thinks not so, Esa. 10.4, 7. The horseleech sucks to fill and satisfy itself, but the Physician's aim is for good; God out of love corrects his, but will not vouchsafe to correct the wicked, but lets them ripen in sin 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 job 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 exchanged 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 labour 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 provide. cap. 2.  though they feel them and smart with them; they change all into good (in these being more than conquerors) count all afflictions exercises (but not only); virtue they know languishes without these. Champions seek opposition; they that strive for mastery, desire to fight, run, wrestle with others before hand to stir up their spirits and increase 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 School of virtue, early to undergo difficulties and learn to pierce obscurities; 'tis a fond mother seeks to keep them in her bosom 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 'twas once primus in Ministerio & primus in Martyrio. Sure idleness is painful to some. A good soul can as easily lack fire and water as Crosses.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeclara rara. Heaven's joys are not to be obtained without sweeting.  
Nor life. If we understand the frailties of life, because if thou art in Christ, they are pardoned. Christ's death has reconciled all in heaven and earth; Angels as well as men had benefit of Christ's 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 chief 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 believer is the house of Saul, but a kingdom of David; Dagon falls at last if the Ark be there; though till the last combat, the spirit appears not finally victorious. Christ thus subdues sin in his people and casts their sins behind his back, not intending to see them, and drowns in them in the depth of the Sea, that they may never float or appear 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 Princedoms— 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 (says Calvin) God's Majesty is declared; now Satan and his assume the same privileges (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 lest kerbed. Christ's death has that efficacy that whomever he died for can never die, Rom. 8.34. Who condemneth, since Christ has died? had he died for all, application should not have hindered their Salvation; he that gave Christ, would freely give all things. Let the devil the accuser of the brethren climb up to heaven (having however his hell with him) and present himself for their wrong, they have a friend in Court, Christ who is in heaven to appear 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 prays for us (as I may so speak) when we little think of it, scarce praying for ourselves. Christ's prayer is more praevalent than Satan's accusation, or else why are not we cast, Satan so often accusing? He desired to sift Peter— but Christ's prayer for him, was enough to enable him to stand, Luke 22.31, 32. His prayer on the Cross for his enemies (but many of them Elect Vessels) whose sins till conversion are as many, great and heinous (witness Paul's) as any (as Calvin truly notes) so fare prevailed that three thousand were at Peter's Sermon converted, Act. 2.36.41.3000 men were, says du Moulin, then at one Sermon converted; now adays 3000 Sermons, and not one man converted. But further, Christ's 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 than the lost Angels) and will with the great assistant God the Father, see the will performed. Now Christ has prayed for all that ever shall believe, Joh. 17.20.  
Nor things present. Not miseries, not sin, not Satan, nor the world; for greater is he that is in you, than 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 fear separate; because the cause, sin, being removed, the effect cannot.—  
Not things to come; as for things to be acted in heaven, the Judge is most just, nay justice itself, and will not, cannot wrong qui videt & novit ut impartialitas & veritas, sedet ut aequitas— Bern. fere in his verbis. job speaks of the things to be acted in heaven with comfort, I know my Redeemer (my kinsman says the Hebrew) liveth, 19, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goel One who redeemeth in the right of a kinsman (a usual custom among the Jews) 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 keys of the grave— which is but a bed to sleep for a time in; I shall make my bed in the dust; says job 17.13— where none can be kept without consent of Christ, nor longer than he pleases.  
Nor height; not the highest of men by afflicting; for he (whose the Saints are) is higher than 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 continual humiliations; the height of Satan's malice and envy is below God's 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; heaviness 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, sin, Heresy and all that oppose, have and do fall down; 
Christ's may err, be overtaken in an error, seldom an heresy. Errare possum, haericus esse nolu) but they soon recant. Christ's are sons of truth, embrace truth, not willing to close with an error.  for Christ, Rev. 6. v. 2, goes forth conquering; and those that are ordained to eternal life shall believe, 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 vain, but work God's pleasure by beating down sin—  
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. 'Tis 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 distress, or persecution, or famine, or nakedness, or peril or sword, Rom. 8.35; and that through leave and God's sufferance; but in these we are more than conquerors, through him that loved us, ver 37. For the three children (as we call them) being put into the furnace, behold four walking lose. Christ was one; who is with his people suffering. Stephen in the midst of misery, sees the heavens opened— when the burden seems too great and heavy, Christ puts under his shoulder to ease.  
I remember the story of Theodore the Martyr, how when he was wracked, a young man was seen (to the Admiration of all) with a towel to wipe his sweeting limbs, and refresh him with cool 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 sinful people (perhaps not elected) though they were baptised in the sea (the outward baptism) and eat of the spiritual meat (though not spiritually) for God was not well pleased with them, ver. 5 but destroyed them, ver. 10. By effects (if lawful to judge) these men shown themselves not Christ's; 
Good men fall into sin not finally; from Grace, not from election.  had only the outward privilege of the Church, which alone can'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 fear; though a filial fear fears no falling; God by good admonition, (grace coworking) keeps off falling. A caveat to take heed from falling, is no infallible proof of falling; but note, thou standest by Faith, thy feet fast upon the rock Christ, if thou continuest, Gods goodness towards thee, ver. 22. As thou mayst 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 blameless. 1 Cor. 1.8.  
Obj. Those whom Paul calls Saints, 1 Cor. 1.2. he says may eat and drink damnation, Chap 11.29. Therefore a falling away of Saints.  
Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered damnation, aught to be rendered 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 Christ's death is none, and yet saves the soul.  
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 may fall away, nay fall into the sin against the Holy Ghost, as most men think, out of that text, that sin to be included, because 'tis there, 'tis impossible to renew them, because they crucify 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 baptised (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered) nay be a hearer with joy (as Magus was baptised, Herod heard, those in the parable rejoiced, 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 years, but at last became an enemy to goodness, and concluded his days 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 final. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used for final falling; 'tis given to the Jews falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. v 11. Yet we expect and pray for their conversion, there is a time of their fullness to come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 12. Certainly blindness is happened but in part to the Jews, and that only till the fullness of the Gentiles be come in, ver. 25. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does diminish the word; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit rem cui adjungitur Cornel à lap. The Jew's falling is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 12. hujus cap.  
All that can be proved from Heb. 6.4. is but that God's people may fall into many sins and errors, after much knowledge and grace. Neither from this Hypothesis can it be well concluded that they might commit such sins, falling from such grace; only the Apostle— shows a difficulty of restoring them, if they did fall.  
Ob. 'Tis said 'tis impossible to renew them.  
Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shows it not impossible, because the Jews shall be restored. I have read the word used in a moderate sense; 'tis impossible for a rich man to enter into the kingdom of heaven says our Saviour; yet Abraham, Isaac, and Jacob (rich men) are there; it shows a difficulty not an impossibility.  
Obj. But these Crucify Christ afresh, therefore they are never likely to be renewed.  
Answ. The Jews which crucified Christ (many) repent and were saved; for indeed Christ had prayed for them, Father forgive them, they know not what they do. The Apostle shows the principles of Religion from which these are tacitly forbidden to fall, and the danger of renewing them showed, v. 2. Doctrine of Baptism, laying on of hands, and the resurrection of the dead. The last the Corinthians denied, yet being Elected and Saints renewed and saved. The other two are denied in this age, of whom great hope.  
'Tis reported that Witches deny their Baptism (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 'tis 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 penned; and Printed about the year 1646.  
To that of Heb. 10. v. 26. I answer, 'tis 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 wilful sinners, by faith and repentance.  
Ob. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered 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 signify willingly or wittingly, Lib. 3. Ethit. cap, 2.  
Ob. Peter says, one may deny the Lord that bought them. 2 Pet. 2. ver. 1.  
Answ. 'Tis a prophecy of such as hold universal redemption, the wicked Prophets or Heretics of which Sect, in their lives deny him whom they falsely taught had redeemed them.  
Saints than 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 fear 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 accompanied with joy; serve the Lord with fear and rejoice— Ps. 2. Tremble, thinking on thine own unworthiness and weakness; rejoice thinking on Christ's worthiness (thine by faith) and Christ's strength or thine through him; Remember God has not called us to uncleanness, but holiness, 1 Thes, 4.7. God as he ordains to the end so he ordains to the means, which must be laid hold on. Hezekiah had 15 years added; what more assurance needed he then God's word by the Prophet? Yet he must eat and drink— to preserve health and use a means for recovery. Job says, man has an appointed time on earth, and bounds are set which he cannot pass, yet we must use lawful means to live— Christ knew the hour of departing out of this world, yet when the Jews 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 than to forbear preaching (to gain them) the means of God unto Salvation, Rom. 1.16.  
Let not those who have bound themselves even Apprentices to sin (as I may say) and daily 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 drunkenness to thirst; I will not spare him— Doth Christ only love us? Or doth he not also bespeak our love? O love ye the Lord all ye his Saints, Psal. 3●. 23. 'Tis 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 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 Consul's deprival) begged it for the few remaining hours, 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 foursquare, 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. & come. cap.— 69.—  as the Father demanded? I read of Alexander magnus his lying many days unburied; of Cyrus buried 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 jovis.  
Where is the old proud Rome, the once Mistress of the Universe? which was one of the three things the Father desired to see; 
The Apostle cou●ts all (in respect of Christ and heaven) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Phil. 3.8. i e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dog's meat as ●●yes Su●d●●.  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 calls to us, Esa. 55.1, 2. Wherefore 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 satisfy 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 only. Earth's pleasures are like the Apples which grew by Sodom, very pleasant and beautiful 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 commandments— are exceeding broad, Psal. 119. ver. 96. Man of late grows much in love with Soldiery or butchery, as if it were a virtue to kill those for whom Christ died? If 
* Si fas coedindo coelestia scandere cuiquam— M● soli coeli maxima potta patet. Ennius' de Africano.  killing of Christians and believers be to love Christ, why summons he Paul, with a Saul, Saul, why persecutest thou me? Act. 9.4. If they not slain 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 son of God; David thought it much to be son in Law to a King, though an earthly and wicked one; thou shalt be an heir; for every son is an heir, Gal 47. A strange thing, and that to an incorruptible inheritance. Dost love freedom, 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 air with shouting, that birds fell down dead because of the rarefaction of the air, 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 choice freedom) and art a free Denizen of heaven. Dost love pleasure? with him are pleasures for evermore. Dost love riches? Godliness (the effect of Christ's love) is great riches, 1 Tim. c. ult. ver. 8. a treasure laid up in heaven, where the thief cannot break through and steal. Dost 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. Dost desire to hear music? that which so quickened David's 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 music (to speak to capacity) to please— Revel. 5.8, 9— there Harpers sing a new song. I wonder, if music sinful, why in the time of the Law commanded? God never commanded any thing that was a sin; not wearing long hair, commanded to Nazarites— Elisha, (says Rabbi Da. Kimchi upon 2 Kings 3.15.) called for a Timbrel to dispel his grief, for the loss of Elijah, or to compose his spirits much moved with indignation at Jehoram; see Music 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 Christ's love in under-going the burden of our sin (it may be a motive to us to love him) Christ sunk under their heavy weight, he 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bajulavit, Esay 53. u●● grave quoddam onus p●rtari solet. Gerh in harm. Evang.  bore our iniquities as an heavy load— hence make this use, if thine iniquities are an heavy burden (a good sign, if felt) remember Christ's 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; heaviness 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 worship's bei 〈…〉 carry his cross choir along; Simon Cirenaeus helped. Compare the Gospels.—  greater love than this has no man, that one should lay down his life for his friends (so call, in respect of election and Christ's death foreseen, and consequently reconciliation) nature at his death put on mourning apparel, the earth trembled to bear a dying Saviour, the rocks rend because man's heart was so hard; and a stranger to Israel cried out seeing such an Eclipse, Vel Deus naturae patitur, vel hic mundus dissolvitur. So much Christ by dying has done for his, that no Latin word can express his salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uno vocabulo Latino non potest exprimi, says Tully, fear 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 express it; he was Salvator angelorum, keeping them safe from fall; but restored man to all lost privileges and fare better; foelix lapsus qui talem meruit Servatorem. Some would have the Greek rendered by Sospitator; sospitantur enim ea quaefuerunt perdita. Laurent in 2 Pet, 1.1. Servantur vero & salvantur ea quaenon fuerunt perdi●a. But Antigonus, for liberty restored to the Lacedæmonians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Were we lost in Adam? and are we not found 〈◊〉 Christ? we were sons by creation, ●o are the wicked, even Dives: heirs 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, than 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 evil. 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, intercessors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Pope has he says the overplus of other Saints good works to dispose of; thus the Saints (in that opinion so derogatory from Christ) save themselves and others; but remember the good Angels and Saints have (as wise Virgins, Mat. 25.) little oil enough for themselves, (God can charge his Angels & Saints with folly.)  
The Virgin Mary had sin (as Scotus proved) for she rejoiced 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 (says 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 chief, 1 Tim. 1.15. and advises the Saints instead of censuring others, and preferring themselves, to think better, or esteem other better than themselves, 2 Phil. ver. 3. Corn, the richer in the ear, 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 (unless prayers of Saints on earth, so understand Job 5.) for I am persuaded for particulars, Abraham knows 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; woe to them that imitate the Devil in striving to destroy and to make men sin; if such out of love, mercy, and Christ's example will not forbear: 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, says he; what charity in hell? Aquinas tells us there be no good thoughts 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 spoke more out of passion than faith, when she said, thou art an husband of blood, to Moses, Exod. 4.25. yet it may thus be rendered, thou art a husband to me preserved by blood.  
The Creation to this was an easy work; dictum & factum, the first; but the second cost Christ's hearts blood. Christ was mastered and overcome by sinful men; he wrestled with Jacob, and was overcome to prelude to his passion, being then as man prevailed over; consider his willingness, 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 clothed 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 day's part of the third; the Sabbath was a Type of it (together with resting from sin, and eternal rest) now 'tis the Lord's day in memorial of his glorious 
* On the Lord's 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. Add in the third place prayer. 4 Breaking Bread or Sacraments. 5. Distribution to the Saints; the Apostle ordained or commanded thus the Church of Gal●●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 days (the jewish 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 died, and was immediately carried by the Angels to Abraham's bosom, that is heaven, (where note, since Christ's death, the glory of the Saints is greater than 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 than the bosom; the glory of the S 'tis before Christ's death, was expressed by being received into Abraham's bosom, now being gathered to Christ the head) and Dives dying was in hell in torment, though a Parable, 
Luke 16.22, 23.  yet Keckerman hence fetches his greatest argument to prove a fire in hell; why not I to prove the gluttons immediate being there after death? hence know there is a particular judgement immediately after the souls departure (as well as a general at last) as 'tis appointed for man once to die, so after death comes judgement (Heb. 2.27.) viz. particular— else how could Dives be in hell, except this private judgement passed; the just judge does not as the memorated judge of the Stanneries in Devon, who hanged a man in the forenoon, and sat in judgement after; there is a general asize to be hereafter, to condemn the wicked, but to acquit the righteous; the wicked Angels also are in torment before the great day, being in chains, restrained, in darkness and as Sodom and Gomorrah suffering (not to suffer) the pains of eternal fire, jude 6.7.  
Object. If Christ's are in glory immediately after death, did he not wrong them to return them to the body, in raising them up—?  
Answ. It was heaven to them to glorify God by their raising. Paul (though in the third heaven) most contented to glorify Christ on earth. 
Perchance they were said to be dead, and the spi●tt to come again because people did believe so.  2. Answ. No mention being made by Lazarus or any of them of heaven (but Paul who was there before death—) I rather conceive they were not in joy— but God miraculously (sure much beyond nature) kept the soul in some trance as it were, or extacy to glorify Christ, and show his power in quickening the body— from which the soul not departed, but slept, she is not dead, but sleepeth— says our Saviour; the sickness is not unto death, but unto the glory of God— speaking of Lazarus; perchance had their time (as we say) been come, it had been otherwise. I hope I wrong not Christ's miracles, or come near the error of soul-seekers.  
But to return to Christ's love, he loves the father and the children; see the continuance of it. 
If a believing parent willing or desiring to have his child baptised (in whom suppose no visible grace) it ought not to be refused baptism; know, God hears desires, and looks on a willing mind (signs of grace) considering especially the promise to believers children, Mark 10.13, 14 Acts 3.25. & 2.39. Psal. 10.17.  I wonder why the Antipoedobaptists wrong their children, and curtail the promise, imprisoning Christ's love only in the Believer; 'tis not the nature of grace, or this Sacrament, to find or look for a praedisposition, the Parents desire sufficeth.  
Pardon the digression, if I use a word or two to set forth God's love in the promise, and its freeness; but first take it from Origine (who lived but 200 years after Christ) that Baptism of infants was received by the Church from the very Apostles, declared in Rom. 6. and Augustine's fourth Book against the Donatists, cap. 24. affirms Baptism of Infants not to be by man's authority, no nor counsels, but the Apostles doctrine. Peter tells the Jews, the Promise is made to them and to their children, Acts 2.39. the answer of the Antipaedobaptist is, if the children do believe; but let us consider well and we shall find the text to be otherwise meant. God promised Abraham to be a God to him and of his seed, and commands him Circumcision, and his seed at eight days old, Gen. 17. Peter preaching to the Jews, repeats the substance of the Promise, affirming Christ would be so to them believing, and to all afar off believing, and to their seed by virtue of the Promise. God promises to Israel his spirit (and consequently himself to be Israel's God) and to his seed and seeds seed, Esay 59 ult. Israel's children were Circumcised; and are not we Gentiles the spiritual seed of Abraham? are not our children capable of the Promise too? does not Peter so repeat the tenure of the Covenant, Acts 3.2. ult. ye (speaking to the Jews) are the children of the Covenant first; what means that word first, if the Covenant belonged not to us Gentiles secondly? the Apostle was loath to say the Covenant in the second place did belong to us Gentiles (whom they hated) lest it might keep them off— Paul after, but saying he would turn to the Gentiles, saw their rage, when they said, away with such a fellow from the earth; but remember he joins Circumcision and Baptism together, Col. 2.11, 12. but ye are circumcised— being buried with Christ in Baptism, Num, jung antur jam Gryphes equis? it seems Baptism & Circumcision may stand almost in the same verse, as if they might have some affinity or acquaintance; as if Paul would have said, ye being baptised, are in Covenant as those circumcised.— Could Moses give a greater privilege than Christ? Can he afford children Circumcision, and not Christ Baptism? Suppose a Landlord make a Lease to a man and his heirs— then recall that, and make or give it to the man and not his heirs, which is the greatest privilege? the first that's Moses; to the righteous and their seed, freely; the second is Christ's, to the believer, not his seed, or heir, unless he have some ability to hold the farm (as I may say) eased— according to the Antipaedobaptist. But you'll say, 'tis no privilege for the child to be baptised and in Covenant by virtue of the father not having faith. I willingly omit that 'tis in the world a privilege to be a Gentleman by the Father though the son have not that stock of riches; but why may not they be said to have faith? is it because actually they express it not? then neither may they be accounted reasonable; sure Children have had grace, john & Christ the spirit from the womb, 
We read not that either in John or Christ grace and the spirit much appeared when children, yet sanctified from the womb. John's grace, as himself, seemed to be in the desert till the time of his showing Christ had a patent dormient for a time. John expressed his having the spirit once, when in the womb he leapt.—  so that Christ (though he be said to increase in wisdom, stature & favour with God & man, Luke 2. ult.) increased not in wisdom (but in appearance of men, and so in favour with God and really with men) only in the exercise of it, having the spirit at first in a plentiful manner; but these examples are extraordinary; but did not Christ bless the children, and consequently give them grace? deny not Baptism to known grace? yet you'll say he baptised them not; how is it known but his Disciples did? they were brought by friends; was not here the forenamed desire? perchance faith; he that gave the greater, the blessing, will he deny the less, Baptism? to these belongs the Kingdom of Heaven, says Christ. What Kingdom that of grace, deny not Baptism to visible grace; if that of glory, much less deny it, Calv. Were not all the fathers and children baptised to Moses in the Cloud (outwardly?) and eat of the spiritual meat, but not spiritually? 1 Cor. 10.2.3. If you say Christ bid go and teach and baptise— therefore teaching goes before— I answer, as the Jews, non dari prius & posterius in Scriptures, the Scripture looks more at the substance than order— but when 'tis said repent and believe, sure faith should be first. Christ's words were most fit for those times, when ancient people were most to be dealt with, who were first to be taught— then baptised; but their children might (begotten after Baptism, especially) be baptised first— Baptism & teaching are the two duties belonging to a Minister, which that place more aimed at then the order.  
The Apostle 1 Cor. 7.14. says, children are holy; federally I say, matrimonially say the Antipaedobaptists; certainly the Corinthians needed not to be instructed or taught that their children were holy in marriage, that is, legitimate, or not bastards, though both parents were unbelievers for marriage was before Christ; but it seemed (since Israel was commanded (and consequently the Corinthians) not to marry with unbelievers, these doubted whether two might live together; of whom one since marriage, was converted, the other remaining in unbelief— the Apostle resolves they might, first, because the believing person (by God's blessing) might gain the other: Secondly, because their children (by virtue of one parents believing) were holy, and consequently admittable by Baptism into the visible Church.  
Let us continue the memorial of Christ's continued love in the Sacrament of the Lords Supper, because Christ commanded us so to do, because every Ordinance of Christ is very profitable; because to the people of God means of more grace; see the Directory about the Lords Supper: This may in some measure be gathered from the Symbols of Bread and Wine (made choice of by our Saviour) nourishing, cherishing, strengthening elements; had the Sacrament been only to confirm, why then commanded to be used often? once might have sufficed, as Keckerman says of Justification, est actus semel in vitâ adhibitus, or to that purpose; if Sacraments only seal, once adminstired were enough; a Seal fixed once sufficeth, where the Testator altereth not his Will; now God changeth not. Most call the Sacrament the souls food, therefore must nourish, but not ex opere operato; let all members of the body of Christ, the Church partake, having knowledge to examine themselves; Let dogs in the Gospel sense be excluded, without are dogs; nil aliud fuit totus mundus ante conversionem nisi hara porcorum aut colluvies rabidorum canum. Aug. Doth he then allow his people all useful means for their souls, who denies them this? let the Saints judge.  
As an Appendix; Christ being at meat used the posture of lying (upon a bed) when he instituted his Supper, not sitting, though we translate the word according to our custom: when we receive, we use private ejaculations, therefore kneeling becomes us, considering also what a benefit we hope to receive: the most humble way were not amiss: 
The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 show as much.  What if the Disciples did sit (as we translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with our Saviour at meat before his death? yet more reverence was expected after he was risen; he in heaven, we on earth, he a King, we his subjects; we miserable, he perfectly glorious: Marry Magdalen may not be equally familiar after his resurrection as before; 'tis now, touch me not, John 20.17. yet before she washed his feet and wiped them—  
Since believers are Christ's beloved, 
Uses.  they are sure of protection, being the apple of his eye, Zach 2.8, his Jewels, Mal. 3.17. His anointed ones, Ps. 105.15. none of which may be touched. In this life they are safegarded, in time of death, by the power of the spirit and Angels who immediately carry the soul triumphing through Christ to heaven; after death care is taken of the dust and ashes, for the Angels which gather the elect from the four corners of the earth, care for them, and gather (says Coll. Conimb.) the dust of his people together, out of which God shall restore the body (as the Phoenix) but not weak as before, but powerful, immortal, glorious.  
God, all know, took care of the literal Temple, a Type of Christ's real body, and mystical, the Church; the Saints are a spiritual Temple to him, he will then take care of them; If any man destroy or defile the Temple of God, him will God destroy; for the Temple of God is holy, which Temple are ye, 1 Cor. 3.17. Israel through Christ, is holiness to the Lord: he that shall devour him (or any true believer) evil shall betid him (saith the Lord) Jer. 2.3. since God has anointed his people with the graces of Christ, he promises to take off the yoke of bondage, Esay 10▪ 27. because of the anointing. So careful of these is Christ, that he raises up strangers to safeguard them sometimes. Let mine outcasts dwell with thee O Moab, be thou a cover to them from the face of the spoiler Esa. 16.4. sometimes natives, even their brethren, in the midst of trouble, as 1 Kings. 18.4. Obadiah, maugre Ahabs' malice against them, took an hundred of the Lords Prophets, and hide them and fed them. Eliakim is compared to a nail fastened to the wall or sure place, on which all the vessels of the Sanctuary, small & great, from those of cups, to those of flagons should be alike hung, and by him supported: 
Esa. 22.24.  where observe, the Saints compared to vessels, the weak to small vessels; the strong to greater, but all to be supported.  
Suffer then God's people in matter of opinion or judgement, 
Use 2.  till God shall reveal 
Yet regenerate men for a time may err in points fundamental. The Apostles did about Christ's kingly office, Act 1. the Galatians about justification. But as they do not easily err thus, so being convinced they soon recant. — Phil. 3.15. The rather, because they hold the same fundamentals, the same Christ. Errors not holding the head, Col. 2.19 and damnable heresies, would quickly un▪ Saint a man. Opinions of Saints (if otherwise erroneous) cannot damn. They be wood, hay, stubble indeed, which the fire or operation of the Spirit burns up in a trial; but their souls shall be saved by fire, to wit, their understanding being enlightened, and conscience convicted by the light of the truth as fire, 1 Cor. 3.15. Forbear not to preach matters of duty and truth: if any by it be offended, remember 'tis better please God then men. In this Paul did not forbear Peter one jota, but withstood him face to face, Gal. 2.11. Suffer the Saints in matters of liberty, as eating flesh or herbs, 1 Cor 8. also use no other coercive means but the Word; for God promises never a blessing to the sword, unless that of the spirit, to gain a member out of a dangerous opinion. Nor can the Magistrate's sword prevail over a Spirit, as is the soul and that act of it the understanding, to reform or inform it. If in the time of the Law other coercive power then the Word was used (which that passage of Josiah proves not, 2 Chron. 34.33. for he compelled the people to serve God, by reading, or causing the Law to be read to them, ver. 30.) yet the time of the Law differed from this of the Gospel. Elijah then may call for fire from heaven to destroy:— but John and James must not; our Saviour tells them they are of another spirit, Luk 9 v. 35. 'Twere to deny Christ come in the flesh, to hold forth the Law, and use the sceptre, which was but to last till Shilo came. Compel, as in Luk. 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by powerful persuasion, by showing the necessity of believing, as that word may be rendered. 'Twere needless using any other means then the Gospel, 
A shepherd may use better means to bring home a wand'ring sheep, then by worrying it to death.  that being the very power of God to salvation, Rom. 1. Fides non cogenda. Natura hominis ducitur, non cogitur. Suspendite verbera, ostendite ubera. Non Christiani ad crucem, sed ad lucem; errantes opinione gladio maledicto ne corrigas, sed veritate dirigas. Let God's people be enlightened, not frightened. Quod verbum non mandavit, veritas damnavit, Christus non approbavit, peccatorem non curabit. What the Word commands not, to God's people commend not: What medicine Christ doth not send, thy infirm people will never mend.  
What shall be done to damnable seducing Heretics? 
Quaest.  Answ. Let the Church after due admonition reject, Tit. 3.11. Let the Magistrate restrain: suffer not a man with a running sore to go abroad to infect. One way to put out the fire in an oven, is to shut it up. Heresy is not only of a depraved understanding: (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take up (as it were willingly) he latter part of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also shows as much; Words ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 show a quality and a delight taken in it; But if it were, that Mountebank who out of mistake sells poison for physic, ought not to be licenced to practise. Thou sufferest that woman Jesabel, was a fault objected to the Church Rev 2.20. and hast those that hold (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and stiffly maintain the Nicholaitans doctrine, which thing (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I hate, to wit, your sufferance of such, v. 15. An heretic sins after convincing, ex. Tit. 3.11. against knowledge; for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemned of himself; In pertinacia perseverans, Erring fundamentally (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he is said to be subverted Tit. 3. ●●. turning the Church-fundamentals topsie torvè upside down, or as a ship whose keel is above the water. Peter parallels the sin of such an Heretic with the false Prophets, 2 Pet. 2. ●. who was to die, Deut. 13.5, 9 We ought to be more careful of men's souls, then lives.  
Oh strive for the faith once delivered to the Saints That is the true shield, 
Use 3.  which if preserved, all is well.  
— The wounded Theban cried,  
How fares my shield? Which safe, be smiled and died.  
Let not the bleating of Jeroboam's Calves entice thee from the Temple. Opinions are (says L. Verulam) as the strive of one Israelite with another, which Moses fairly composes but Heresies are as the Egyptians striving with Israel, which Moses knocks down.— But I return. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom.  Ministers are shepherds, and should not only have a rod, but must provide pasture for the sheep. King's are so too, and must protect and provide folds, and take care of the poor, sick, weak flock of Christ.  
God finds fault that the weak and diseased were pushed away with horns, 
Use 4. Information.  that is, by power, Ezek 34.21. When the whore in Rev. 19.5. is judged, both small and great Saints rejoice. Love them who glorify Christ: remember, God rewards and blesses them who protect his people. Cyrus' his shepherd, in the quoted sense, or allusion had to his education, Esa. 44. v. ult. and his anointed, c. 45.1. because he took as much care of Israel as if he had been their King, chief, prospers much: for indeed God advanced him for their sake, ver. 4. though in his male issue he continued not to a grandchild, yet in Atossa his daughter, 
One being Cyrus his daughter, the other Morde●a●'s uncles. H●st. 2. v. 7.  wife to Darius Histaspis (not Hadassah or Hester) his race continued. And to make the Providence the more remarkable, (says Mr. Goodwin) whereas Darius had sons by another wife, yet the Interest of Atossa, for Cyrus' sake, carried the succession to Zerxes her son, Cyrus' grandchild; and the last Darius with whom the Empire was destroyed, was of another race Such regard had God to Cyrus his shepherd and his seed, that favoured the Jews. God's people are blessing in the midst of the land where they are well entertained, Isa. 19.24. The new wine in the grape, is the occasion th●t one says, Destroy it not. So are God's people a blessing where they are, Isa. 65. Read the elegant expression of Zach. 1 ●…. to the 7. ver. to this purpose. The abusing God's people, is the occasion of a curse— The Kings rove up and down freely, Gen. 14. till ●ot God's anointed is touched: he is God's coin, bears his stamp, grace; since they borrow him, they must repay with usury, paying their lives for the loan. The Church is Christ's first born, (all heirs) Remember, all Egypt's firstborn slain, for opposition made to their freedom. 'Twere able to make one sad, melancholy, and dejected, seriously to consider that night's misery: Horrida, squallida, lurida, tetrica, 
Herman. Hugo.  terribilis Nox. Not one house, in which not one (and that the firstborn) dead: But that 'twas God's just judgement upon his and his beloved's enemy's. This, and their overthrow in the Red sea, was so general, that we hear no more of that Nation, till the days of Solomon.— Read but Edom's rejoicing at God's people's captivity, in Obad. the Prophet, v. 8.11, 12. and God's anger with them for it, and you'll be confirmed in the conclusion, That God blesses those that bless his people, and curses those that curse them, 
Signs of love, etc.  or laugh at their calamity. And will he not at last put the scourging rod in the fire? Read jer. 50. v. 17. to this purpose.  
Since the Saints are so beloved of Christ the head, 
Use 5.  ought not the members to love one another? If we did, we would not 
* Our Saviour dissuaded the Seventy from rejoicing overmuch, though their victory was over Satan immediately. Luc. 10.20. God forbidden, says Paul, Gal. 6.14. that I should rejoice, i. e. chief or immoderately, but in the cress of our Lord jesus Christ.  rejoice at one another's ruin; but as Israel, mourn for the loss of our brother Benjamin, Judg. 21.2, 3. saying, Lord, why is it come to pass, that one Tribe (and more) is lost this day in Israel?— If we loved would we not relieve the poor distressed brethren? Can we truly say we are Christ's, and our purses our own? Are not all our goods put into our hands as stewards? Must we not give an account how employed? 'Tis strange, having a note under Gods own hand (even his word) to disburse to the poor so much, and he would allow of it— that we refuse.— If we should chance lodge our brother a night, 'twere rare.— But as the Jews formerly said, The first day, a man was Oreach, a guest, the second Toreach, a burden; the third, 
heaven and salvation (not earthly things) are the subject of Saints rejoicings.  Barach a runagate. So we, fish and guess in three day's stink. In the primitive time all things were common, some sold their houses for the common good— The Macedonians are commended by the apostle for giving themselves to Christ, and theirs to saints, as need required, 2 Cor. 8.5. we must not (as some do now a days) say, all thine is mine and mine my own: but all mine is thine, and thine thy own.  
If we loved, we would not so easily jar; let us see the danger of it, and the profit of love: Scylurus his will is common, a bundle of Arrows to his sons; while the Arrows fast together in a bundle, none easily broken; while his sons knit together in brotherly love, all safe; but, dum singuli pugnant, vincuntur omnes. 'twas Cyrus' policy in taking Babylon; the great rivers running thorough the city, hindered its taking; therefore he cut it out into channels, and then it was even fordable and feasable: if love were among us, soon would peace, and then we should see how concordiâ parva crescerent, ut magna jam dilabuntur, small things would increase as now great things grow small. 
de Clem. lib. 1. cap. 4.  Caesar's safety (says Seneca) was the Romans— Peace— ille ut vinculum per quod resp. cohaeret, ille spiritus vitalis quem tot millia trahunt: nihil ipsa per se futura nisi onus et praeda, si mens illa imperij subtrahatur; dolentem dicere verum quid vetat? rege incolumi mens omnibus una; Amisso, rupere fidem.  
For want of love are wars— hint— caedes, venena, urbium clades, et totarum exitia gentium, et principum sub civili hasta capita venalia, et subjecta tectis faces et ingentia spacia regionum hostili flamma re●ucentia; aspice tot nobilissimarum urbium fundimenta vix notabilia, haec ira dejecit. Aspice solitadines per multa millia sine habitatione disertas; has ira exhausil; aspice tot memoriae proditor deuces, mali exempla fati; alium ira in cubili suo confodit. Sen. de ira, lib 1. cap. 2.— hence wars— murders, poison, ruining of Cities, Kingdoms, Nations; hence that Prince's heads are uncivilly saleable, Crowns and Sceptres trampled under foot (miscenstrue me not, Reader, I am translating Seneca) hence that famous Cities scarce known by their ruins; hence Countries, Provinces, dispeopled, in a flame. O my native, bleeding country, 
note that every agreement is not commendable, it must be secundum Christum-saints do agree in truth— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 4.15. otherwise it is conspiracy— so all haeretikes agree (as Pilate and Herod are made friends) against Christ, as Sampsons' foxes turn tail to tail to do hurt. Miror qu● omnes heretici inter se dissentiunt, contra Christum consentiunt.  Ireland! the historian said, discord was Venenum in civibus Romanis, poison among them. Love by the psalmist is resembled to Balsam or the precious ointment Psal. 133. which healeth: if love among ministers, we would with the milch kine carry our ark, neither turning to the right hand nor left: if the apostle rebuked the Corinthians, because some said I am of Apollo, I of Cephas or Peter, only magnifying their own minister,— and asked is Christ divided? would he not if alive, now ask, is Christ torn in pieces? so many men, so many minds; quot capita, tot opiniones (I had almost said) religiones, deus bone in quae tempora reservasti nos? I am sure there should be one judgement de jure, and one practice or charity, though de facto neither, Jerem. 32.39. I will give them one heart and one way. In Acts 4.32. the multitude was of one heart and one soul: where there are differences in opinion, there needs charity— consider all not at the same time nor equally enlightened; consider Christ's demeanour to his disciples in this case, Acts 1. they believed Christ should as a temporal King restore Israel, he modestly answers, It was not for them to know times and seasons.— Thus he deals with obstinate Thomas; Reach hither thy fingers,— be not faithless.— Joh. 20.2.  
But what place is this I see, like the Almanacs Anatomy full of piercings? Is this that England the glory of I lands and envy of Continents? Is this that Isle which strangers came to see? A reed shaken with the wind, rather shattered in pieces Poor England, like Rebecca with more than twins in her womb, and whoever prevails she smarts. Poor England, like a Rock cut and hammered into a Quarry, to dig stones to build up herself in a newer fashion. Poor England, like an Oak cloven asunder with wedges taken out of her own body.  
Where's the friendship between families! the love of brethren! the seamlesse coat of Christ spared by the violent Roman soldiers! Where's the thought of coming from one Adam, and redeemed by one Christ? being one in Christ? Where's the thought of one lord 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 4, 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; one Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; one Baptism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; one hope of salvation? Quis talia fando, temperet à— I will sum up all with that of the Poet, never more seasonable— 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hesiodus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The peaceful Ministers begin to jar,  
And each Mechanic wages war.  
There's peace in hell, amongst us a strange confusion:  
Is this from heaven? in part, sure, hell's delusion.   
But disputations may beget knowledge, (though ofttimes strife) as two flints knocked together, do light. Know, diversities of opinions must be too, to manifest their faith who are approved, I Cor. 11.19. The Lord now doth try his people and prove them, Deut. 13 1. 'Tis partly want of love makes us censure. The Apostles, when Christ told them, one of them should betray him, began to examine and accuse themselves rather then others, every one saying, Is it I?— Not strait, Sure it is Peter, Judas,— Let us (to prevent censuring) look upon our own unworthiness— Non videmus id manticae quod in tergo est.— I have read of a people who when they went abroad, did borrow eyes to see other men's 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 'tis, here 'tis, to wit, the nest of other men's faults, but never come near their own.  
Tecum habita, & nôris quam sit tibi curta supellex.  
Examine thou thyself, and thou shalt find  
Thyself 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, Physician heal thyself. 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 knows. How can others promise liberty, who are themselves the servants of sin? 2 Pet. 2.19. Yet if the Pharisees, sitting in 
* If the right and allowed-of Ambassador speak, though a wicked man, hear the embassage.  Moses chair, bid me do this or that (if good) I'll 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 rejoice.  
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 means of salvation to win him  we would pray for one another. 'Tis a sin for a Minister to forbear. See 1 Sam. 12.23. God forbidden, says Samuel, that I should sinne against God in ceasing to pray for you.— Sometimes God forbids to pray, as jer. 14.11. & joh 1. & cap 5. v. 16. to show, quod aegrè possit remitti, non impossibilitatem; to show the difficulty to prevail with God to pardon such great sins and sinners, not the impossibility. Israel sinned against God; Moses privately prays, and the power of faith was such, that God's hands seem tied. Let me alone, says he, Deut. 9.14. Elias was so powerful, that one calls him Fraenum coeli, the bridle of heaven. I know it handle as a School point, that if a Minister knew one of his people to be damned, yet he ought to pray for him; for God else might use the Minister's negligence in omitting the means, as the means (secondarily) of his damnation. 'Tis most plain, Ezek. 3.18. Remember if by using lawful means, 
Prius Omnes dam. nati quam nati.  as prayer— a sinner be converted— God is glorified having a new son; Christ rejoiceth 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'll fall upon some more particular uses.  
Christ's beloved are entitled 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.  
Christ's 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 king's dish, if they had not a great stroke in matters of religion? Dr. Andrews.  
The effect of Christ's love is true repentance: not to hang down the head like a bulrush for a day, to whine with Saul for an hour, and after ask counsel 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 believer 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 righteousness must exceed— the wicked may have grace (but not sanctified) and seem for a time more eager than the righteous: he that has some fits of an ague (though naturally cold) is hotter for the present than one naturally hot: perseverance to the end is the blessing of Christ, not as judas, Magus, Demas.— Christ gives his grace to repent of every sin; the smallest chink in a ship may endanger it, repent of thy bosom sin; thy Dalilah, Herodias— God will be Alexander or Nemo.  
Christ sends afflictions out of love: the wounded party, though he know the sharpness of the Chirurgeons instrument and smarting salves to be applied, yet seeks to be dressed and lanced; since Christ's afflicting hand is for good, be patiented— by sin men forfeit all, life and goods— the wages of sin, Death— God is merciful and loving, sparing the life, and sequestering only the outward estate: is not the life more than raiment? he that gave the life, will with it give all things necessary, yea though his people were in the wilderness, Hos. 2.14. He can provide a table in the wilderness.  
Christ's also suffer, to be conformable to him their head, who was vir dolorum, a man of sorrow.  
Thou hast had many temporal & spiritual blessings; employ them to Christ's honour, hid 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 cross 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; lest a Saint: Christ takes sin at their hands, as Caesar wounds from him of whom he merited better usage with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin is the sword that put our Saviour to death; hate that sword that slew thy dearest friend; consider sins odiousness, 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, says 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, Ise strive to live without (serving) thee: think not of husks being converted, think of thy joy and spiritual 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 fetched 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 Lot's wife: she became a pillar of salt, which Josephus says he saw, being after Christ's death: why into a pillar of salt? ut te sale condiat, to season thee—  
Hate sin, thou Gentile and a believer: Christ died for thee; the superscription was in Hebrew for the jews, in Greek and Latin (the language of the Gentiles) for thee?  
Thou O man which continuest in sin, what good is it to thee to hear of Christ's love which reacheth thee not? to hear of water in a well and hast not a vessel to draw? even faith; or to hear of Abraham, Isaac and jacob's 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 devil's verb, he bids tarry, time enough to repent; but Manè is God's adverb, he bids repent— early, in the morning of thy youth: The ancient warriors 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 near to six a clock at night, with us) a time to discharge servants (says 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? verify 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— days 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? says the Psalmist.  
If thou continuest in his love, see thy happiness hereafter: thou shalt see Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, face to face: or as the apostle, see him as he is, that is, not darkly— as in a glass, now, but more plainly, & without reflecting upon the Creatures in which he is now, seen— Christ's 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 shall comprehend him to content & satisfaction, though some more, some less as buckets cast into the sea, all are full, yet some have more water, others less, as the capacity of the vessel is: what manner of love is this? that Christ should die, justify— giving faith to lay hold on him and eternal 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 itself 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 error— Siquid legem sibi dixcrit, nihil contra Zenonis Chrysippive dictum committere, et unius sequi sententiam, non id vitae sed factionis est, says Seneca.  
God's word is plain— a light, a lantern, 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 embracing 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.  
Blow up, O Lord, the furrows of our hearts by sorrow and contrition for sin, sow 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 red diem; quid gandia nostra moraris,  
Caesare venturo? Phosphore red diem.  Daystar, bring the day, make no delay; Our Caesar is to come, in his kingdom: o Saviour bring that day, make no delay.  
Even so come Lord Jesus, come quickly.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
FINIS.   

To the Reverend, His carefully-loving Father, Mr. RANDOL HOLLAND A Minister of the Gospel in IRELAND.  
SIR,  
MY Letters seldom arrive safely with you in Ireland, by reason of the distance. Wherefore I have annexed this printed to my Book, which I doubt not but in time (if alive) you'll receive. It will certify you (somewhat) the state of my soul (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'll give you (Sir) this, as most concerning yourself. The death of my ever gallant Uncle Captain Stephen Hussey, and the never enough by me deplored loss of my two dear Brothers, Henry and Joshuah Holland, slain in these unnatural wars, made me first apply myself to this subject. I have comforted myself, considering the grace's God formerly wrought in them as footsteps of himself, and then considering his loving to the end; considering that afflictions are signs of love; that death is beneficial; and sudden death no argument of his hatred: Josiah's death was such. And indeed, I had scarce with sighs dried the tears off my face (which I had shed for them) when God blessed me with a son. I thought God had sent me a summer's day in the winter of my sorrow; little did I dream its sun would set so suddenly I baptised it with your name, and thought with Hannah to have given it to the Lord all his days. But indeed it proved but an April sunshine, 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 months 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: doubtless 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, (God's love in affliction) that I might the more willingly kiss 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 Funeral 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 son, Hezek. Holland. Sutton-Valence, July 10. 1649.